__________________________________________________________________

 

           Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus

      Creator(s):

                  Schaff, Philip (1819-1893) (Editor)

     Print Basis: Wm. B. Eerdmans Publishing Company, reprint 2001

          Rights: Public Domain

   CCEL Subjects: All; Early Church; Classic; Proofed;

      LC Call no: BR60

     LC Subjects:

 

                  Christianity

 

                  Early Christian Literature. Fathers of the Church, etc.

     __________________________________________________________________

 

                              ANTE-NICENE FATHERS

 

 

Volume 1

 

The Apostolic Fathers, Justin Martyr, Irenaeus

 

 

    Edited by

 

  Alexander Roberts, D.D.

 

  &

 

  James Donaldson, LL.D.

 

    revised and chronologically arranged, with brief

 

    prefaces and occasional notes by

 

 

 

    A. Cleveland Coxe, D.D.

     __________________________________________________________________

 

PREFACE.

 

   This volume, containing the equivalent of three volumes of the

   Edinburgh series of the Ante-Nicene Fathers, will be found a library

   somewhat complete in itself. The Apostolic Fathers and those associated

   with them in the third generation, are here placed together in a

   handbook, which, with the inestimable Scriptures, supplies a succinct

   autobiography of the Spouse of Christ for the first two centuries. No

   Christian scholar has ever before possessed, in faithful versions of

   such compact form, a supplement so essential to the right understanding

   of the New Testament itself. It is a volume indispensable to all

   scholars, and to every library, private or public, in this country.

 

   The American Editor has performed the humble task of ushering these

   works into American use, with scanty contributions of his own. Such was

   the understanding with the public: they were to be presented with the

   Edinburgh series, free from appreciable colour or alloy. His duty was

   (1) to give historic arrangement to the confused mass of the original

   series; (2) to supply, in continuity, such brief introductory notices

   as might slightly popularize what was apparently meant for scholars

   only, in the introductions of the translators; (3) to supply a few

   deficiencies by short notes and references; (4) to add such references

   to Scripture, or to authors of general repute, as might lend additional

   aid to students, without clogging or overlaying the comments of the

   translators; and (5) to note such corruptions or distortions of

   Patristic testimony as have been circulated, in the spirit of the

   forged Decretals, by those who carry on the old imposture by means

   essentially equivalent. Too long have they been allowed to speak to the

   popular mind as if the Fathers were their own; while, to every candid

   reader, it must be evident that, alike, the testimony, the arguments,

   and the silence of the Ante-Nicene writers confound all attempts to

   identify the ecclesiastical establishment of "the Holy Roman Empire,"

   with "the Holy Catholic Church" of the ancient creeds.

 

   In performing this task, under the pressure of a virtual obligation to

   issue the first volume in the first month of the new year, the Editor

   has relied upon the kindly aid of an able friend, as typographical

   corrector of the Edinburgh sheets. It is only necessary to add, that he

   has bracketed all his own notes, so as to assume the responsibility for

   them; but his introductions are so separated from those of the

   translators, that, after the first instance, he has not thought it

   requisite to suffix his initials to these brief contributions. He

   regrets that the most important volume of the series is necessarily the

   experimental one, and comes out under disadvantages from which it may

   be expected that succeeding issues will be free. May the Lord God of

   our Fathers bless the undertaking to all my fellow-Christians, and make

   good to them the promise which was once felicitously chosen for the

   motto of a similar series of publications: "Yet shall not thy teachers

   be removed into a corner any more, but thine eyes shall see thy

   teachers."

 

   A. C. C.

 

   January, 6, 1885.

 

   N.B.--The following advertisement of the original editors will be

   useful here:--

 

   The Ante-Nicene Christian Library is meant to comprise translations

   into English of all the extant works of the Fathers down to the date of

   the first General Council held at Nice in a.d. 325. The sole

   provisional exception is that of the more bulky writings of Origen. It

   is intended at present only to embrace in the scheme the Contra Celsum

   and the De Principiis of that voluminous author; but the whole of his

   works will be included should the undertaking prove successful.

 

   The present volume has been translated by the Editors. [1] Their object

   has been to place the English reader as nearly as possible on a footing

   of equality with those who are able to read the original. With this

   view they have for the most part leaned towards literal exactness; and

   wherever any considerable departure from this has been made, a verbatim

   rendering has been given at the foot of the page. Brief introductory

   notices have been prefixed, and short notes inserted, to indicate

   varieties of reading, specify references, or elucidate any obscurity

   which seemed to exist in the text.

 

   Edinburgh, 1867.

     __________________________________________________________________

 

   [1] This refers to the first volume only of the original series.

     __________________________________________________________________

 

Introductory Notice

 

   [a.d. 100-200.] The Apostolic Fathers are here understood as filling up

   the second century of our era. Iren�us, it is true, is rather of the

   sub-apostolic period; but, as the disciple of Polycarp, he ought not to

   be dissociated from that Father's company. We thus find ourselves

   conducted, by this goodly fellowship of witnesses, from the times of

   the apostles to those of Tertullian, from the martyrs of the second

   persecution to those of the sixth. Those were times of heroism, not of

   words; an age, not of writers, but of soldiers; not of talkers, but of

   sufferers. Curiosity is baffled, but faith and love are fed by these

   scanty relics of primitive antiquity. Yet may we well be grateful for

   what we have. These writings come down to us as the earliest response

   of converted nations to the testimony of Jesus. They are primary

   evidences of the Canon and the credibility of the New Testament.

   Disappointment may be the first emotion of the student who comes down

   from the mount where he has dwelt in the tabernacles of evangelists and

   apostles: for these disciples are confessedly inferior to the masters;

   they speak with the voices of infirm and fallible men, and not like the

   New Testament writers, with the fiery tongues of the Holy Ghost. Yet

   the thoughtful and loving spirit soon learns their exceeding value. For

   who does not close the records of St. Luke with longing; to get at

   least a glimpse of the further history of the progress of the Gospel?

   What of the Church when its founders were fallen asleep? Was the Good

   Shepherd "always" with His little flock, according to His promise? Was

   the Blessed Comforter felt in His presence amid the fires of

   persecution? Was the Spirit of Truth really able to guide the faithful

   into all truth, and to keep them in the truth?

 

   And what had become of the disciples who were the first-fruits of the

   apostolic ministry? St. Paul had said, "The same commit thou to

   faithful men, who shall be able to teach others also." How was this

   injunction realized? St. Peter's touching words come to mind, "I will

   endeavour that ye may be able after my decease to have these things

   always in remembrance." Was this endeavour successfully carried out? To

   these natural and pious inquiries, the Apostolic Fathers, though we

   have a few specimens only of their fidelity, give an emphatic reply. If

   the cold-hearted and critical find no charm in the simple, childlike

   faith which they exhibit, ennobled though it be by heroic devotion to

   the Master, we need not marvel. Such would probably object: "They teach

   me nothing; I do not relish their multiplied citations from Scripture."

   The answer is, "If you are familiar with Scripture, you owe it largely

   to these primitive witnesses to its Canon and its spirit. By their

   testimony we detect what is spurious, and we identify what is real. Is

   it nothing to find that your Bible is their Bible, your faith their

   faith, your Saviour their Saviour, your God their God?" Let us reflect

   also, that, when copies of the entire Scriptures were rare and costly,

   these citations were "words fitly spoken,--apples of gold in pictures

   of silver." We are taught by them also that they obeyed the apostle's

   precept, "Let the word of Christ dwell in you richly in all wisdom;

   teaching and admonishing," etc. Thus they reflect the apostolic care

   that men should be raised up able to teach others also.

 

   Their very mistakes enable us to attach a higher value to the

   superiority of inspired writers. They were not wiser than the

   naturalists of their day who taught them the history of the Phoenix and

   other fables; but nothing of this sort is found in Scripture. The

   Fathers are inferior in kind as well as in degree; yet their words are

   lingering echoes of those whose words were spoken "as the Spirit gave

   them utterance." They are monuments of the power of the Gospel. They

   were made out of such material as St. Paul describes when he says,

   "Such were some of you." But for Christ, they would have been

   worshippers of personified Lust and Hate, and of every crime. They

   would have lived for "bread and circus-shows." Yet to the

   contemporaries of a Juvenal they taught the Decalogue and the Sermon on

   the Mount. Among such beasts in human form they reared the sacred home;

   they created the Christian family; they gave new and holy meanings to

   the names of wife and mother; they imparted ideas unknown before of the

   dignity of man as man; they infused an atmosphere of benevolence and

   love; they bestowed the elements of liberty chastened by law; they

   sanctified human society by proclaiming the universal brotherhood of

   redeemed man. As we read the Apostolic Fathers, we comprehend, in

   short, the meaning of St. Paul when he said prophetically, what men

   were slow to believe, "The foolishness of God is wiser than men; and

   the weakness of God is stronger than men ... But God hath chosen the

   foolish things of the world to confound the wise; and God hath chosen

   the weak things of the world to confound the things which are mighty;

   and base things of the world, and things which are despised, hath God

   chosen, yea, and things which are not, to bring to nought things that

   are."

 

   A. C. C.

 

   December, 1884.

     __________________________________________________________________

     __________________________________________________________________

 

                                Clement of Rome

     __________________________________________________________________

 

Introductory Note to the First Epistle of Clement to the Corinthians

     __________________________________________________________________

 

   [a.d. 30-100.] Clement was probably a Gentile and a Roman. He seems to

   have been at Philippi with St. Paul (a.d. 57) when that first-born of

   the Western churches was passing through great trials of faith. There,

   with holy women and others, he ministered to the apostle and to the

   saints. As this city was a Roman colony, we need not inquire how a

   Roman happened to be there. He was possibly in some public service, and

   it is not improbable that he had visited Corinth in those days. From

   the apostle, and his companion, St. Luke, he had no doubt learned the

   use of the Septuagint, in which his knowledge of the Greek tongue soon

   rendered him an adept. His copy of that version, however, does not

   always agree with the Received Text, as the reader will perceive.

 

   A co-presbyter with Linus and Cletus, he succeeded them in the

   government of the Roman Church. I have reluctantly adopted the opinion

   that his Epistle was written near the close of his life, and not just

   after the persecution of Nero. It is not improbable that Linus and

   Cletus both perished in that fiery trial, and that Clement's immediate

   succession to their work and place occasions the chronological

   difficulties of the period. After the death of the apostles, for the

   Roman imprisonment and martyrdom of St. Peter seem historical, Clement

   was the natural representative of St. Paul, and even of his companion,

   the "apostle of the circumcision;" and naturally he wrote the Epistle

   in the name of the local church, when brethren looked to them for

   advice. St. John, no doubt, was still surviving at Patmos or in

   Ephesus; but the Philippians, whose intercourse with Rome is attested

   by the visit of Epaphroditus, looked naturally to the surviving friends

   of their great founder; nor was the aged apostle in the East equally

   accessible. All roads pointed towards the Imperial City, and started

   from its Milliarium Aureum. But, though Clement doubtless wrote the

   letter, he conceals his own name, and puts forth the brethren, who seem

   to have met in council, and sent a brotherly delegation (Chap. lix.).

   The entire absence of the spirit of Diotrephes (3 John 9), and the

   close accordance of the Epistle, in humility and meekness, with that of

   St. Peter (1 Pet. v. 1-5), are noteworthy features. The whole will be

   found animated with the loving and faithful spirit of St. Paul's dear

   Philippians, among whom the writer had learned the Gospel.

 

   Clement fell asleep, probably soon after he despatched his letter. It

   is the legacy of one who reflects the apostolic age in all the beauty

   and evangelical truth which were the first-fruits of the Spirit's

   presence with the Church. He shares with others the aureole of glory

   attributed by St. Paul (Phil. iv. 3), "His name is in the Book of

   Life."

 

   The plan of this publication does not permit the restoration, in this

   volume, of the recently discovered portions of his work. It is the

   purpose of the editor to present this, however, with other recently

   discovered relics of primitive antiquity, in a supplementary volume,

   should the undertaking meet with sufficient encouragement. The

   so-called second Epistle of Clement is now known to be the work of

   another, and has been relegated to another place in this series.

 

   The following is the Introductory Notice of the original editors and

   translators, Drs. Roberts and Donaldson:--

 

   The first Epistle, bearing the name of Clement, has been preserved to

   us in a single manuscript only. Though very frequently referred to by

   ancient Christian writers, it remained unknown to the scholars of

   Western Europe until happily discovered in the Alexandrian manuscript.

   This ms. of the Sacred Scriptures (known and generally referred to as

   Codex A) was presented in 1628 by Cyril, Patriarch of Constantinople,

   to Charles I., and is now preserved in the British Museum. Subjoined to

   the books of the New Testament contained in it, there are two writings

   described as the Epistles of one Clement. Of these, that now before us

   is the first. It is tolerably perfect, but there are many slight

   lacun�, or gaps, in the ms., and one whole leaf is supposed to have

   been lost towards the close. These lacun�, however, so numerous in some

   chapters, do not generally extend beyond a word or syllable, and can

   for the most part be easily supplied.

 

   Who the Clement was to whom these writings are ascribed, cannot with

   absolute certainty be determined. The general opinion is, that he is

   the same as the person of that name referred to by St. Paul (Phil. iv.

   3). The writings themselves contain no statement as to their author.

   The first, and by far the longer of them, simply purports to have been

   written in the name of the Church at Rome to the Church at Corinth. But

   in the catalogue of contents prefixed to the ms. they are both plainly

   attributed to one Clement; and the judgment of most scholars is, that,

   in regard to the first Epistle at least, this statement is correct, and

   that it is to be regarded as an authentic production of the friend and

   fellow-worker of St. Paul. This belief may be traced to an early period

   in the history of the Church. It is found in the writings of Eusebius

   (Hist. Eccl., iii. 15), of Origen (Comm. in Joan., i. 29), and others.

   The internal evidence also tends to support this opinion. The doctrine,

   style, and manner of thought are all in accordance with it; so that,

   although, as has been said, positive certainty cannot be reached on the

   subject, we may with great probability conclude that we have in this

   Epistle a composition of that Clement who is known to us from Scripture

   as having been an associate of the great apostle.

 

   The date of this Epistle has been the subject of considerable

   controversy. It is clear from the writing itself that it was composed

   soon after some persecution (chap. i.) which the Roman Church had

   endured; and the only question is, whether we are to fix upon the

   persecution under Nero or Domitian. If the former, the date will be

   about the year 68; if the latter, we must place it towards the close of

   the first century or the beginning of the second. We possess no

   external aid to the settlement of this question. The lists of early

   Roman bishops are in hopeless confusion, some making Clement the

   immediate successor of St. Peter, others placing Linus, and others

   still Linus and Anacletus, between him and the apostle. The internal

   evidence, again, leaves the matter doubtful, though it has been

   strongly pressed on both sides. The probability seems, on the whole, to

   be in favour of the Domitian period, so that the Epistle may be dated

   about a.d. 97.

 

   This Epistle was held in very great esteem by the early Church. The

   account given of it by Eusebius (Hist. Eccl., iii. 16) is as follows:

   "There is one acknowledged Epistle of this Clement (whom he has just

   identified with the friend of St. Paul), great and admirable, which he

   wrote in the name of the Church of Rome to the Church at Corinth,

   sedition having then arisen in the latter Church. We are aware that

   this Epistle has been publicly read in very many churches both in old

   times, and also in our own day." The Epistle before us thus appears to

   have been read in numerous churches, as being almost on a level with

   the canonical writings. And its place in the Alexandrian ms.,

   immediately after the inspired books, is in harmony with the position

   thus assigned it in the primitive Church. There does indeed appear a

   great difference between it and the inspired writings in many respects,

   such as the fanciful use sometimes made of Old-Testament statements,

   the fabulous stories which are accepted by its author, and the general

   diffuseness and feebleness of style by which it is distinguished. But

   the high tone of evangelical truth which pervades it, the simple and

   earnest appeals which it makes to the heart and conscience, and the

   anxiety which its writer so constantly shows to promote the best

   interests of the Church of Christ, still impart an undying charm to

   this precious relic of later apostolic times.

 

   [N.B.--A sufficient guide to the recent literature of the Clementine

   mss. and discoveries may be found in The Princeton Review, 1877, p.

   325, also in Bishop Wordsworth's succinct but learned Church History to

   the Council of Nic�a, p. 84. The invaluable edition of the Patres

   Apostolici, by Jacobson (Oxford, 1840), with a critical text and rich

   prolegomena and annotations, cannot be dispensed with by any Patristic

   inquirer. A. C. C.]

     __________________________________________________________________

 

The First Epistle of Clement to the Corinthians [2]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--The salutation. Praise of the Corinthians before the breaking

  forth of schism among them.

 

   The Church of God which sojourns at Rome, to the Church of God

   sojourning at Corinth, to them that are called and sanctified by the

   will of God, through our Lord Jesus Christ: Grace unto you, and peace,

   from Almighty God through Jesus Christ, be multiplied.

 

   Owing, dear brethren, to the sudden and successive calamitous events

   which have happened to ourselves, we feel that we have been somewhat

   tardy in turning our attention to the points respecting which you

   consulted us; [3] and especially to that shameful and detestable

   sedition, utterly abhorrent to the elect of God, which a few rash and

   self-confident persons have kindled to such a pitch of frenzy, that

   your venerable and illustrious name, worthy to be universally loved,

   has suffered grievous injury. [4] For who ever dwelt even for a short

   time among you, and did not find your faith to be as fruitful of virtue

   as it was firmly established? [5] Who did not admire the sobriety and

   moderation of your godliness in Christ? Who did not proclaim the

   magnificence of your habitual hospitality? And who did not rejoice over

   your perfect and well-grounded knowledge? For ye did all things without

   respect of persons, and walked in the commandments of God, being

   obedient to those who had the rule over you, and giving all fitting

   honour to the presbyters among you. Ye enjoined young men to be of a

   sober and serious mind; ye instructed your wives to do all things with

   a blameless, becoming, and pure conscience, loving their husbands as in

   duty bound; and ye taught them that, living in the rule of obedience,

   they should manage their household affairs becomingly, and be in every

   respect marked by discretion.

     __________________________________________________________________

 

   [3] [Note the fact that the Corinthians asked this of their brethren,

   the personal friends of their apostle St. Paul. Clement's own name does

   not appear in this Epistle.]

 

   [4] Literally, "is greatly blasphemed."

 

   [5] Literally, "did not prove your all-virtuous and firm faith."

     __________________________________________________________________

 

  Chapter II.--Praise of the Corinthians continued.

 

   Moreover, ye were all distinguished by humility, and were in no respect

   puffed up with pride, but yielded obedience rather than extorted it,

   [6] and were more willing to give than to receive. [7] Content with the

   provision which God had made for you, and carefully attending to His

   words, ye were inwardly filled [8] with His doctrine, and His

   sufferings were before your eyes. Thus a profound and abundant peace

   was given to you all, and ye had an insatiable desire for doing good,

   while a full outpouring of the Holy Spirit was upon you all. Full of

   holy designs, ye did, with true earnestness of mind and a godly

   confidence, stretch forth your hands to God Almighty, beseeching Him to

   be merciful unto you, if ye had been guilty of any involuntary

   transgression. Day and night ye were anxious for the whole brotherhood,

   [9] that the number of God's elect might be saved with mercy and a good

   conscience. [10] Ye were sincere and uncorrupted, and forgetful of

   injuries between one another. Every kind of faction and schism was

   abominable in your sight. Ye mourned over the transgressions of your

   neighbours: their deficiencies you deemed your own. Ye never grudged

   any act of kindness, being "ready to every good work." [11] Adorned by

   a thoroughly virtuous and religious life, ye did all things in the fear

   of God. The commandments and ordinances of the Lord were written upon

   the tablets of your hearts. [12]

     __________________________________________________________________

 

   [6] Eph. v. 21; 1 Pet. v. 5.

 

   [7] Acts xx. 35.

 

   [8] Literally, "ye embraced it in your bowels." [Concerning the

   complaints of Photius (ninth century) against Clement, see Bull's

   Defensio Fidei Nic�n�, Works, vol. v. p. 132.]

 

   [9] 1 Pet. ii. 17.

 

   [10] So, in the ms., but many have suspected that the text is here

   corrupt. Perhaps the best emendation is that which substitutes

   sunaistheseos, "compassion," for suneideseos, "conscience."

 

   [11] Tit. iii. 1.

 

   [12] Prov. vii. 3.

     __________________________________________________________________

 

  Chapter III.--The sad state of the Corinthian church after sedition arose in

  it from envy and emulation.

 

   Every kind of honour and happiness [13] was bestowed upon you, and then

   was fulfilled that which is written, "My beloved did eat and drink, and

   was enlarged and became fat, and kicked." [14] Hence flowed emulation

   and envy, strife and sedition, persecution and disorder, war and

   captivity. So the worthless rose up against the honoured, those of no

   reputation against such as were renowned, the foolish against the wise,

   the young against those advanced in years. For this reason

   righteousness and peace are now far departed from you, inasmuch as

   every one abandons the fear of God, and is become blind in His faith,

   [15] neither walks in the ordinances of His appointment, nor acts a

   part becoming a Christian, [16] but walks after his own wicked lusts,

   resuming the practice of an unrighteous and ungodly envy, by which

   death itself entered into the world. [17]

     __________________________________________________________________

 

   [13] Literally, "enlargement"

 

   [14] Deut. xxxii. 15.

 

   [15] It seems necessary to refer autou to God, in opposition to the

   translation given by Abp. Wake and others.

 

   [16] Literally, "Christ;" comp. 2 Cor. i. 21, Eph. iv. 20.

 

   [17] Wisdom ii. 24.

     __________________________________________________________________

 

  Chapter IV.--Many evils have already flowed from this source in ancient times.

 

   For thus it is written: "And it came to pass after certain days, that

   Cain brought of the fruits of the earth a sacrifice unto God; and Abel

   also brought of the firstlings of his sheep, and of the fat thereof.

   And God had respect to Abel and to his offerings, but Cain and his

   sacrifices He did not regard. And Cain was deeply grieved, and his

   countenance fell. And God said to Cain, Why art thou grieved, and why

   is thy countenance fallen? If thou offerest rightly, but dost not

   divide rightly, hast thou not sinned? Be at peace: thine offering

   returns to thyself, and thou shalt again possess it. And Cain said to

   Abel his brother, Let us go into the field. And it came to pass, while

   they were in the field, that Cain rose up against Abel his brother, and

   slew him." [18] Ye see, brethren, how envy and jealousy led to the

   murder of a brother. Through envy, also, our father Jacob fled from the

   face of Esau his brother. [19] Envy made Joseph be persecuted unto

   death, and to come into bondage. [20] Envy compelled Moses to flee from

   the face of Pharaoh king of Egypt, when he heard these words from his

   fellow-countryman, "Who made thee a judge or a ruler over us? wilt thou

   kill me, as thou didst kill the Egyptian yesterday?" [21] On account of

   envy, Aaron and Miriam had to make their abode without the camp. [22]

   Envy brought down Dathan and Abiram alive to Hades, through the

   sedition which they excited against God's servant Moses. [23] Through

   envy, David underwent the hatred not only of foreigners, but was also

   persecuted by Saul king of Israel. [24]

     __________________________________________________________________

 

   [18] Gen. iv. 3-8. The writer here, as always, follows the reading of

   the Septuagint, which in this passage both alters and adds to the

   Hebrew text. We have given the rendering approved by the best critics;

   but some prefer to translate, as in our English version, "unto thee

   shall be his desire, and thou shalt rule over him." See, for an ancient

   explanation of the passage, Iren�us, Adv. H�r., iv. 18, 3.

 

   [19] Gen. xxvii. 41, etc.

 

   [20] Gen. xxxvii.

 

   [21] Ex. ii. 14.

 

   [22] Num. xii. 14, 15. [In our copies of the Septuagint this is not

   affirmed of Aaron.]

 

   [23] Num. xvi. 33.

 

   [24] 1 Kings xviii. 8, etc.

     __________________________________________________________________

 

  Chapter V.--No less evils have arisen from the same source in the most recent

  times. The martyrdom of Peter and Paul.

 

   But not to dwell upon ancient examples, let us come to the most recent

   spiritual heroes. [25] Let us take the noble examples furnished in our

   own generation. Through envy and jealousy, the greatest and most

   righteous pillars [of the Church] have been persecuted and put to

   death. [26] Let us set before our eyes the illustrious [27] apostles.

   Peter, through unrighteous envy, endured not one or two, but numerous

   labours and when he had at length suffered martyrdom, departed to the

   place of glory due to him. Owing to envy, Paul also obtained the reward

   of patient endurance, after being seven times thrown into captivity,

   [28] compelled [29] to flee, and stoned. After preaching both in the

   east and west, he gained the illustrious reputation due to his faith,

   having taught righteousness to the whole world, and come to the extreme

   limit of the west, [30] and suffered martyrdom under the prefects. [31]

   Thus was he removed from the world, and went into the holy place,

   having proved himself a striking example of patience.

     __________________________________________________________________

 

   [25] Literally, "those who have been athletes."

 

   [26] Some fill up the lacuna here found in the ms. so as to read, "have

   come to a grievous death."

 

   [27] Literally, "good." [The martyrdom of St. Peter is all that is thus

   connected with his arrival in Rome. His numerous labours were

   restricted to the Circumcision.]

 

   [28] Seven imprisonments of St. Paul are not referred to in Scripture.

 

   [29] Archbishop Wake here reads "scourged." We have followed the most

   recent critics in filling up the numerous lacun� in this chapter.

 

   [30] Some think Rome, others Spain, and others even Britain, to be here

   referred to. [See note at end.]

 

   [31] That is, under Tigellinus and Sabinus, in the last year of the

   Emperor Nero; but some think Helius and Polycletus are referred to; and

   others, both here and in the preceding sentence, regard the words as

   denoting simply the witness borne by Peter and Paul to the truth of the

   gospel before the rulers of the earth.

     __________________________________________________________________

 

  Chapter VI.--Continuation. Several other martyrs.

 

   To these men who spent their lives in the practice of holiness, there

   is to be added a great multitude of the elect, who, having through envy

   endured many indignities and tortures, furnished us with a most

   excellent example. Through envy, those women, the Danaids [32] and

   Dirc�, being persecuted, after they had suffered terrible and

   unspeakable torments, finished the course of their faith with

   stedfastness, [33] and though weak in body, received a noble reward.

   Envy has alienated wives from their husbands, and changed that saying

   of our father Adam, "This is now bone of my bones, and flesh of my

   flesh." [34] Envy and strife have overthrown great cities and rooted up

   mighty nations.

     __________________________________________________________________

 

   [32] Some suppose these to have been the names of two eminent female

   martyrs under Nero; others regard the clause as an interpolation. [Many

   ingenious conjectures might be cited; but see Jacobson's valuable note,

   Patres Apostol., vol. i. p. 30.]

 

   [33] Literally, "have reached to the stedfast course of faith."

 

   [34] Gen. ii. 23.

     __________________________________________________________________

 

  Chapter VII.--An exhortation to repentance.

 

   These things, beloved, we write unto you, not merely to admonish you of

   your duty, but also to remind ourselves. For we are struggling on the

   same arena, and the same conflict is assigned to both of us. Wherefore

   let us give up vain and fruitless cares, and approach to the glorious

   and venerable rule of our holy calling. Let us attend to what is good,

   pleasing, and acceptable in the sight of Him who formed us. Let us look

   stedfastly to the blood of Christ, and see how precious that blood is

   to God, [35] which, having been shed for our salvation, has set the

   grace of repentance before the whole world. Let us turn to every age

   that has passed, and learn that, from generation to generation, the

   Lord has granted a place of repentance to all such as would be

   converted unto Him. Noah preached repentance, and as many as listened

   to him were saved. [36] Jonah proclaimed destruction to the Ninevites;

   [37] but they, repenting of their sins, propitiated God by prayer, and

   obtained salvation, although they were aliens [to the covenant] of God.

     __________________________________________________________________

 

   [35] Some insert "Father."

 

   [36] Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

 

   [37] Jon. iii.

     __________________________________________________________________

 

  Chapter VIII.--Continuation respecting repentance.

 

   The ministers of the grace of God have, by the Holy Spirit, spoken of

   repentance; and the Lord of all things has himself declared with an

   oath regarding it, "As I live, saith the Lord, I desire not the death

   of the sinner, but rather his repentance;" [38] adding, moreover, this

   gracious declaration, "Repent, O house of Israel, of your iniquity.

   [39] Say to the children of My people, Though your sins reach from

   earth to heaven, I and though they be redder [40] than scarlet, and

   blacker than sackcloth, yet if ye turn to Me with your whole heart, and

   say, Father! I will listen to you, as to a holy [41] people." And in

   another place He speaks thus: "Wash you, and become clean; put away the

   wickedness of your souls from before mine eyes; cease from your evil

   ways, and learn to do well; seek out judgment, deliver the oppressed,

   judge the fatherless, and see that justice is done to the widow; and

   come, and let us reason together. He declares, Though your sins be like

   crimson, I will make them white as snow; though they be like scarlet, I

   will whiten them like wool. And if ye be willing and obey Me, ye shall

   eat the good of the land; but if ye refuse, and will not hearken unto

   Me, the sword shall devour you, for the mouth of the Lord hath spoken

   these things." [42] Desiring, therefore, that all His beloved should be

   partakers of repentance, He has, by His almighty will, established

   [these declarations].

     __________________________________________________________________

 

   [38] Ezek. xxxiii. 11.

 

   [39] Ezek. xviii. 30.

 

   [40] Comp. Isa. i. 18.

 

   [41] These words are not found in Scripture, though they are quoted

   again by Clem. Alex. (P�dag., i. 10) as from Ezekiel.

 

   [42] Isa. i. 16-20.

     __________________________________________________________________

 

  Chapter IX.--Examples of the saints.

 

   Wherefore, let us yield obedience to His excellent and glorious will;

   and imploring His mercy and loving-kindness, while we forsake all

   fruitless labours, [43] and strife, and envy, which leads to death, let

   us turn and have recourse to His compassions. Let us stedfastly

   contemplate those who have perfectly ministered to His excellent glory.

   Let us take (for instance) Enoch, who, being found righteous in

   obedience, was translated, and death was never known to happen to him.

   [44] Noah, being found faithful, preached regeneration to the world

   through his ministry; and the Lord saved by him the animals which, with

   one accord, entered into the ark.

     __________________________________________________________________

 

   [43] Some read mataiologian, "vain talk."

 

   [44] Gen. v. 24; Heb. xi. 5. Literally, "and his death was not found."

     __________________________________________________________________

 

  Chapter X.--Continuation of the above.

 

   Abraham, styled "the friend," [45] was found faithful, inasmuch as he

   rendered obedience to the words of God. He, in the exercise of

   obedience, went out from his own country, and from his kindred, and

   from his father's house, in order that, by forsaking a small territory,

   and a weak family, and an insignificant house, he might inherit the

   promises of God. For God said to him, "Get thee out from thy country,

   and from thy kindred, and from thy father's house, into the land which

   I shall show thee. And I will make thee a great nation, and will bless

   thee, and make thy name great, and thou shall be blessed. And I will

   bless them that bless thee, and curse them that curse thee; and in thee

   shall all the families of the earth be blessed." [46] And again, on his

   departing from Lot, God said to him. "Lift up thine eyes, and look from

   the place where thou now art, northward, and southward, and eastward,

   and westward; for all the land which thou seest, to thee will I give

   it, and to thy seed for ever. And I will make thy seed as the dust of

   the earth, [so that] if a man can number the dust of the earth, then

   shall thy seed also be numbered." [47] And again [the Scripture] saith,

   "God brought forth Abram, and spake unto him, Look up now to heaven,

   and count the stars if thou be able to number them; so shall thy seed

   be. And Abram believed God, and it was counted to him for

   righteousness." [48] On account of his faith and hospitality, a son was

   given him in his old age; and in the exercise of obedience, he offered

   him as a sacrifice to God on one of the mountains which He showed him.

   [49]

     __________________________________________________________________

 

   [45] Isa. xli. 8; 2 Chron. xx. 7; Judith viii. 19; Jas. ii. 23.

 

   [46] Gen. xii. 1-3.

 

   [47] Gen. xiii. 14-16.

 

   [48] Gen. xv. 5, 6; Rom. iv. 3.

 

   [49] Gen. xxi. 22; Heb. xi. 17.

     __________________________________________________________________

 

  Chapter XI.--Continuation. Lot.

 

   On account of his hospitality and godliness, Lot was saved out of Sodom

   when all the country round was punished by means of fire and brimstone,

   the Lord thus making it manifest that He does not forsake those that

   hope in Him, but gives up such as depart from Him to punishment and

   torture. [50] For Lot's wife, who went forth with him, being of a

   different mind from himself and not continuing in agreement with him

   [as to the command which had been given them], was made an example of,

   so as to be a pillar of salt unto this day. [51] This was done that all

   might know that those who are of a double mind, and who distrust the

   power of God, bring down judgment on themselves [52] and become a sign

   to all succeeding generations.

     __________________________________________________________________

 

   [50] Gen. xix.; comp. 2 Pet. ii. 6-9.

 

   [51] So Joseph., Antiq., i. 11, 4; Iren�us, Adv. H�r., iv. 31.

 

   [52] Literally, "become a judgment and sign."

     __________________________________________________________________

 

  Chapter XII.--The rewards of faith and hospitality. Rahab.

 

   On account of her faith and hospitality, Rahab the harlot was saved.

   For when spies were sent by Joshua, the son of Nun, to Jericho, the

   king of the country ascertained that they were come to spy out their

   land, and sent men to seize them, in order that, when taken, they might

   be put to death. But the hospitable Rahab receiving them, concealed

   them on the roof of her house under some stalks of flax. And when the

   men sent by the king arrived and said "There came men unto thee who are

   to spy out our land; bring them forth, for so the king commands," she

   answered them, "The two men whom ye seek came unto me, but quickly

   departed again and are gone," thus not discovering the spies to them.

   Then she said to the men, "I know assuredly that the Lord your God hath

   given you this city, for the fear and dread of you have fallen on its

   inhabitants. When therefore ye shall have taken it, keep ye me and the

   house of my father in safety." And they said to her, "It shall be as

   thou hast spoken to us. As soon, therefore, as thou knowest that we are

   at hand, thou shall gather all thy family under thy roof, and they

   shall be preserved, but all that are found outside of thy dwelling

   shall perish." [53] Moreover, they gave her a sign to this effect, that

   she should hang forth from her house a scarlet thread. And thus they

   made it manifest that redemption should flow through the blood of the

   Lord to all them that believe and hope in God. [54] Ye see, beloved,

   that there was not only faith, but prophecy, in this woman.

     __________________________________________________________________

 

   [53] Josh. ii.; Heb. xi. 31.

 

   [54] Others of the Fathers adopt the same allegorical interpretation,

   e.g., Justin Mar., Dial. c. Tryph., n. 111; Iren�us, Adv. H�r., iv. 20.

   [The whole matter of symbolism under the law must be more thoroughly

   studied if we would account for such strong language as is here applied

   to a poetical or rhetorical figure.]

     __________________________________________________________________

 

  Chapter XIII.--An exhortation to humility.

 

   Let us therefore, brethren, be of humble mind, laying aside all

   haughtiness, and pride, and foolishness, and angry feelings; and let us

   act according to that which is written (for the Holy Spirit saith, "Let

   not the wise man glory in his wisdom, neither let the mighty man glory

   in his might, neither let the rich man glory in his riches; but let him

   that glorieth glory in the Lord, in diligently seeking Him, and doing

   judgment and righteousness" [55] ), being especially mindful of the

   words of the Lord Jesus which He spake, teaching us meekness and

   long-suffering. For thus He spoke: "Be ye merciful, that ye may obtain

   mercy; forgive, that it may be forgiven to you; as ye do, so shall it

   be done unto you; as ye judge, so shall ye be judged; as ye are kind,

   so shall kindness be shown to you; with what measure ye mete, with the

   same it shall be measured to you." [56] By this precept and by these

   rules let us establish ourselves, that we walk with all humility in

   obedience to His holy words. For the holy word saith, "On whom shall I

   look, but on him that is meek and peaceable, and that trembleth at My

   words?" [57]

     __________________________________________________________________

 

   [55] Jer. ix. 23, 24; 1 Cor. i. 31; 2 Cor. x. 17.

 

   [56] Comp. Matt. vi. 12-15, Matt. vii. 2; Luke vi. 36-38.

 

   [57] Isa. lxvi. 2.

     __________________________________________________________________

 

  Chapter XIV.--We should obey God rather than the authors of sedition.

 

   It is right and holy therefore, men and brethren, rather to obey God

   than to follow those who, through pride and sedition, have become the

   leaders of a detestable emulation. For we shall incur no slight injury,

   but rather great danger, if we rashly yield ourselves to the

   inclinations of men who aim at exciting strife and tumults, so as to

   draw us away from what is good. Let us be kind one to another after the

   pattern of the tender mercy and benignity of our Creator. For it is

   written, "The kind-hearted shall inhabit the land, and the guiltless

   shall be left upon it, but transgressors shall be destroyed from off

   the face of it." [58] And again [the Scripture] saith, "I saw the

   ungodly highly exalted, and lifted up like the cedars of Lebanon: I

   passed by, and, behold, he was not; and I diligently sought his place,

   and could not find it. Preserve innocence, and look on equity: for

   there shall be a remnant to the peaceful man." [59]

     __________________________________________________________________

 

   [58] Prov. ii. 21, 22.

 

   [59] Ps. xxxvii. 35-37. "Remnant" probably refers either to the memory

   or posterity of the righteous.

     __________________________________________________________________

 

  Chapter XV.--We must adhere to those who cultivate peace, not to those who

  merely pretend to do so.

 

   Let us cleave, therefore, to those who cultivate peace with godliness,

   and not to those who hypocritically profess to desire it. For [the

   Scripture] saith in a certain place, "This people honoureth Me with

   their lips, but their heart is far from Me." [60] And again: "They

   bless with their mouth, but curse with their heart." [61] And again it

   saith, "They loved Him with their mouth, and lied to Him with their

   tongue; but their heart was not right with Him, neither were they

   faithful in His covenant." [62] "Let the deceitful lips become silent,"

   [63] [and "let the Lord destroy all the lying lips, [64] ] and the

   boastful tongue of those who have said, Let us magnify our tongue; our

   lips are our own; who is lord over us? For the oppression of the poor,

   and for the sighing of the needy, will I now arise, saith the Lord: I

   will place him in safety; I will deal confidently with him." [65]

     __________________________________________________________________

 

   [60] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.

 

   [61] Ps. lxii. 4.

 

   [62] Ps. lxxviii. 36, 37.

 

   [63] Ps. xxxi. 18.

 

   [64] These words within brackets are not found in the ms., but have

   been inserted from the Septuagint by most editors.

 

   [65] Ps. xii. 3-5.

     __________________________________________________________________

 

  Chapter XVI.--Christ as an example of humility.

 

   For Christ is of those who are humble-minded, and not of those who

   exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of

   the majesty of God, did not come in the pomp of pride or arrogance,

   although He might have done so, but in a lowly condition, as the Holy

   Spirit had declared regarding Him. For He says, "Lord, who hath

   believed our report, and to whom is the arm of the Lord revealed? We

   have declared [our message] in His presence: He is, as it were, a

   child, and like a root in thirsty ground; He has no form nor glory,

   yea, we saw Him, and He had no form nor comeliness; but His form was

   without eminence, yea, deficient in comparison with the [ordinary] form

   of men. He is a man exposed to stripes and suffering, and acquainted

   with the endurance of grief: for His countenance was turned away; He

   was despised, and not esteemed. He bears our iniquities, and is in

   sorrow for our sakes; yet we supposed that [on His own account] He was

   exposed to labour, and stripes, and affliction. But He was wounded for

   our transgressions, and bruised for our iniquities. The chastisement of

   our peace was upon Him, and by His stripes we were healed. All we, like

   sheep, have gone astray; [every] man has wandered in his own way; and

   the Lord has delivered Him up for our sins, while He in the midst of

   His sufferings openeth not His mouth. He was brought as a sheep to the

   slaughter, and as a lamb before her shearer is dumb, so He openeth not

   His mouth. In His humiliation His judgment was taken away; who shall

   declare His generation? for His life is taken from the earth. For the

   transgressions of my people was He brought down to death. And I will

   give the wicked for His sepulchre, and the rich for His death, [66]

   because He did no iniquity, neither was guile found in His mouth. And

   the Lord is pleased to purify Him by stripes. [67] If ye make [68] an

   offering for sin, your soul shall see a long-lived seed. And the Lord

   is pleased to relieve Him of the affliction of His soul, to show Him

   light, and to form Him with understanding, [69] to justify the Just One

   who ministereth well to many; and He Himself shall carry their sins. On

   this account He shall inherit many, and shall divide the spoil of the

   strong; because His soul was delivered to death, and He was reckoned

   among the transgressors, and He bare the sins of many, and for their

   sins was He delivered." [70] And again He saith, "I am a worm, and no

   man; a reproach of men, and despised of the people. All that see Me

   have derided Me; they have spoken with their lips; they have wagged

   their head, [saying] He hoped in God, let Him deliver Him, let Him save

   Him, since He delighteth in Him." [71] Ye see, beloved, what is the

   example which has been given us; for if the Lord thus humbled Himself,

   what shall we do who have through Him come under the yoke of His grace?

     __________________________________________________________________

 

   [66] The Latin of Cotelerius, adopted by Hefele and Dressel, translates

   this clause as follows: "I will set free the wicked on account of His

   sepulchre, and the rich on account of His death."

 

   [67] The reading of the ms. is tes pleges, "purify, or free, Him from

   stripes." We have adopted the emendation of Junius.

 

   [68] Wotton reads, "If He make."

 

   [69] Or, "fill Him with understanding," if plesai should be read

   instead of plasai, as Grabe suggests.

 

   [70] Isa. liii. The reader will observe how often the text of the

   Septuagint, here quoted, differs from the Hebrew as represented by our

   authorized English version.

 

   [71] Ps. xxii. 6-8.

     __________________________________________________________________

 

  Chapter XVII.--The saints as examples of humility.

 

   Let us be imitators also of those who in goat-skins and sheep-skins

   [72] went about proclaiming the coming of Christ; I mean Elijah,

   Elisha, and Ezekiel among the prophets, with those others to whom a

   like testimony is borne [in Scripture]. Abraham was specially honoured,

   and was called the friend of God; yet he, earnestly regarding the glory

   of God, humbly declared, "I am but dust and ashes." [73] Moreover, it

   is thus written of Job, "Job was a righteous man, and blameless,

   truthful, God-fearing, and one that kept himself from all evil." [74]

   But bringing an accusation against himself, he said, "No man is free

   from defilement, even if his life be but of one day." [75] Moses was

   called faithful in all God's house; [76] and through his

   instrumentality, God punished Egypt [77] with plagues and tortures. Yet

   he, though thus greatly honoured, did not adopt lofty language, but

   said, when the divine oracle came to him out of the bush, "Who am I,

   that Thou sendest me? I am a man of a feeble voice and a slow tongue."

   [78] And again he said, "I am but as the smoke of a pot." [79]

     __________________________________________________________________

 

   [72] Heb. xi. 37.

 

   [73] Gen. xviii. 27.

 

   [74] Job i. 1.

 

   [75] Job xiv. 4, 5. [Septuagint.]

 

   [76] Num. xii. 7; Heb. iii. 2.

 

   [77] Some fill up the lacuna which here occurs in the ms. by "Israel."

 

   [78] Ex. iii. 11, Ex. iv. 10.

 

   [79] This is not found in Scripture. [They were probably in Clement's

   version. Comp. Ps. cxix. 83.]

     __________________________________________________________________

 

  Chapter XVIII.--David as an example of humility.

 

   But what shall we say concerning David, to whom such testimony was

   borne, and of whom [80] God said, "I have found a man after Mine own

   heart, David the son of Jesse; and in everlasting mercy have I anointed

   him?" [81] Yet this very man saith to God, "Have mercy on me, O Lord,

   according to Thy great mercy; and according to the multitude of Thy

   compassions, blot out my transgression. Wash me still more from mine

   iniquity, and cleanse me from my sin. For I acknowledge my iniquity,

   and my sin is ever before me. Against Thee only have I sinned, and done

   that which was evil in Thy sight; that Thou mayest be justified in Thy

   sayings, and mayest overcome when Thou [82] art judged. For, behold, I

   was conceived in transgressions, and in my sins did my mother conceive

   me. For, behold, Thou hast loved truth; the secret and hidden things of

   wisdom hast Thou shown me. Thou shalt sprinkle me with hyssop, and I

   shall be cleansed; Thou shalt wash me, and I shall be whiter than snow.

   Thou shalt make me to hear joy and gladness; my bones, which have been

   humbled, shall exult. Turn away Thy face from my sins, and blot out all

   mine iniquities. Create in me a clean heart, O God, and renew a right

   spirit within me. [83] Cast me not away from Thy presence, and take not

   Thy Holy Spirit from me. Restore to me the joy of Thy salvation, and

   establish me by Thy governing Spirit. I will teach transgressors Thy

   ways, and the ungodly shall be converted unto Thee. Deliver me from

   blood-guiltiness, [84] O God, the God of my salvation: my tongue shall

   exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my

   lips shall show forth Thy praise. For if Thou hadst desired sacrifice,

   I would have given it; Thou wilt not delight in burnt-offerings. The

   sacrifice [acceptable] to God is a bruised spirit; a broken and a

   contrite heart God will not despise." [85]

     __________________________________________________________________

 

   [80] Or, as some render, "to whom."

 

   [81] Ps. lxxxix. 21.

 

   [82] Or, "when Thou judgest."

 

   [83] Literally, "in my inwards."

 

   [84] Literally, "bloods."

 

   [85] Ps. li. 1-17.

     __________________________________________________________________

 

  Chapter XIX.--Imitating these examples, let us seek after peace.

 

   Thus the humility and godly submission of so great and illustrious men

   have rendered not only us, but also all the generations before us,

   better; even as many as have received His oracles in fear and truth.

   Wherefore, having so many great and glorious examples set before us,

   let us turn again to the practice of that peace which from the

   beginning was the mark set before us; [86] and let us look stedfastly

   to the Father and Creator of the universe, and cleave to His mighty and

   surpassingly great gifts and benefactions of peace. Let us contemplate

   Him with our understanding, and look with the eyes of our soul to His

   long-suffering will. Let us reflect how free from wrath He is towards

   all His creation.

     __________________________________________________________________

 

   [86] Literally, "Becoming partakers of many great and glorious deeds,

   let us return to the aim of peace delivered to us from the beginning."

   Comp. Heb. xii. 1.

     __________________________________________________________________

 

  Chapter XX.--The peace and harmony of the universe.

 

   The heavens, revolving under His government, are subject to Him in

   peace. Day and night run the course appointed by Him, in no wise

   hindering each other. The sun and moon, with the companies of the

   stars, roll on in harmony according to His command, within their

   prescribed limits, and without any deviation. The fruitful earth,

   according to His will, brings forth food in abundance, at the proper

   seasons, for man and beast and all the living beings upon it, never

   hesitating, nor changing any of the ordinances which He has fixed. The

   unsearchable places of abysses, and the indescribable arrangements of

   the lower world, are restrained by the same laws. The vast unmeasurable

   sea, gathered together by His working into various basins, [87] never

   passes beyond the bounds placed around it, but does as He has

   commanded. For He said, "Thus far shalt thou come, and thy waves shall

   be broken within thee." [88] The ocean, impassable to man, and the

   worlds beyond it, are regulated by the same enactments of the Lord. The

   seasons of spring, summer, autumn, and winter, peacefully give place to

   one another. The winds in their several quarters [89] fulfil, at the

   proper time, their service without hindrance. The ever-flowing

   fountains, formed both for enjoyment and health, furnish without fail

   their breasts for the life of men. The very smallest of living beings

   meet together in peace and concord. All these the great Creator and

   Lord of all has appointed to exist in peace and harmony; while He does

   good to all, but most abundantly to us who have fled for refuge to His

   compassions through Jesus Christ our Lord, to whom be glory and majesty

   for ever and ever. Amen.

     __________________________________________________________________

 

   [87] Or, "collections."

 

   [88] Job xxxviii. 11.

 

   [89] Or, "stations."

     __________________________________________________________________

 

  Chapter XXI.--Let us obey God, and not the authors of sedition.

 

   Take heed, beloved, lest His many kindnesses lead to the condemnation

   of us all. [For thus it must be] unless we walk worthy of Him, and with

   one mind do those things which are good and well-pleasing in His sight.

   For [the Scripture] saith in a certain place, "The Spirit of the Lord

   is a candle searching the secret parts of the belly." [90] Let us

   reflect how near He is, and that none of the thoughts or reasonings in

   which we engage are hid from Him. It is right, therefore, that we

   should not leave the post which His will has assigned us. Let us rather

   offend those men who are foolish, and inconsiderate, and lifted up, and

   who glory in the pride of their speech, than [offend] God. Let us

   reverence the Lord Jesus Christ, whose blood was given for us; let us

   esteem those who have the rule over us; [91] let us honour the aged

   [92] among us; let us train up the young men in the fear of God; let us

   direct our wives to that which is good. Let them exhibit the lovely

   habit of purity [in all their conduct]; let them show forth the sincere

   disposition of meekness; let them make manifest the command which they

   have of their tongue, by their manner [93] of speaking; let them

   display their love, not by preferring [94] one to another, but by

   showing equal affection to all that piously fear God. Let your children

   be partakers of true Christian training; let them learn of how great

   avail humility is with God--how much the spirit of pure affection can

   prevail with Him--how excellent and great His fear is, and how it saves

   all those who walk in [95] it with a pure mind. For He is a Searcher of

   the thoughts and desires [of the heart]: His breath is in us; and when

   He pleases, He will take it away.

     __________________________________________________________________

 

   [90] Prov. xx. 27.

 

   [91] Comp. Heb. xiii. 17; 1 Thess. v. 12, 13.

 

   [92] Or, "the presbyters."

 

   [93] Some read, "by their silence."

 

   [94] Comp. 1 Tim. v. 21.

 

   [95] Some translate, "who turn to Him."

     __________________________________________________________________

 

  Chapter XXII.--These exhortations are confirmed by the Christian faith, which

  proclaims the misery of sinful conduct.

 

   Now the faith which is in Christ confirms all these [admonitions]. For

   He Himself by the Holy Ghost thus addresses us: "Come, ye children,

   hearken unto Me; I will teach you the fear of the Lord. What man is he

   that desireth life, and loveth to see good days? Keep thy tongue from

   evil, and thy lips from speaking guile. Depart from evil, and do good;

   seek peace, and pursue it. The eyes of the Lord are upon the righteous,

   and His ears are [open] unto their prayers. The face of the Lord is

   against them that do evil, to cut off the remembrance of them from the

   earth. The righteous cried, and the Lord heard him, and delivered him

   out of all his troubles." [96] "Many are the stripes [appointed for]

   the wicked; but mercy shall compass those about who hope in the Lord."

   [97]

     __________________________________________________________________

 

   [96] Ps. xxxiv. 11-17.

 

   [97] Ps. xxxii. 10.

     __________________________________________________________________

 

  Chapter XXIII.--Be humble, and believe that Christ will come again.

 

   The all-merciful and beneficent Father has bowels [of compassion]

   towards those that fear Him, and kindly and lovingly bestows His

   favours upon those who come to Him with a simple mind. Wherefore let us

   not be double-minded; neither let our soul be lifted [98] up on account

   of His exceedingly great and glorious gifts. Far from us be that which

   is written, "Wretched are they who are of a double mind, and of a

   doubting heart; who say, These things we have heard even in the times

   of our fathers; but, behold, we have grown old, and none of them has

   happened unto us." [99] Ye foolish ones! compare yourselves to a tree:

   take [for instance] the vine. First of all, it sheds its leaves, then

   it buds, next it puts forth leaves, and then it flowers; after that

   comes the sour grape, and then follows the ripened fruit. Ye perceive

   how in a little time the fruit of a tree comes to maturity. Of a truth,

   soon and suddenly shall His will be accomplished, as the Scripture also

   bears witness, saying, "Speedily will He come, and will not tarry;"

   [100] and, "The Lord shall suddenly come to His temple, even the Holy

   One, for whom ye look." [101]

     __________________________________________________________________

 

   [98] Or, as some render, "neither let us have any doubt of."

 

   [99] Some regard these words as taken from an apocryphal book, others

   as derived from a fusion of Jas. i. 8and 2 Pet. iii. 3, 4.

 

   [100] Hab. ii. 3; Heb. x. 37.

 

   [101] Mal. iii. 1.

     __________________________________________________________________

 

  Chapter XXIV.--God continually shows us in nature that there will be a

  resurrection.

 

   Let us consider, beloved, how the Lord continually proves to us that

   there shall be a future resurrection, of which He has rendered the Lord

   Jesus Christ the first-fruits [102] by raising Him from the dead. Let

   us contemplate, beloved, the resurrection which is at all times taking

   place. Day and night declare to us a resurrection. The night sinks to

   sleep, and the day arises; the day [again] departs, and the night comes

   on. Let us behold the fruits [of the earth], how the sowing of grain

   takes place. The sower [103] goes forth, and casts it into the ground;

   and the seed being thus scattered, though dry and naked when it fell

   upon the earth, is gradually dissolved. Then out of its dissolution the

   mighty power of the providence of the Lord raises it up again, and from

   one seed many arise and bring forth fruit.

     __________________________________________________________________

 

   [102] Comp. 1 Cor. xv. 20; Col. i. 18.

 

   [103] Comp. Luke viii. 5.

     __________________________________________________________________

 

  Chapter XXV.--The phoenix an emblem of our resurrection.

 

   Let us consider that wonderful sign [of the resurrection] which takes

   place in Eastern lands, that is, in Arabia and the countries round

   about. There is a certain bird which is called a phoenix. This is the

   only one of its kind, and lives five hundred years. And when the time

   of its dissolution draws near that it must die, it builds itself a nest

   of frankincense, and myrrh, and other spices, into which, when the time

   is fulfilled, it enters and dies. But as the flesh decays a certain

   kind of worm is produced, which, being nourished by the juices of the

   dead bird, brings forth feathers. Then, when it has acquired strength,

   it takes up that nest in which are the bones of its parent, and bearing

   these it passes from the land of Arabia into Egypt, to the city called

   Heliopolis. And, in open day, flying in the sight of all men, it places

   them on the altar of the sun, and having done this, hastens back to its

   former abode. The priests then inspect the registers of the dates, and

   find that it has returned exactly as the five hundredth year was

   completed. [104]

     __________________________________________________________________

 

   [104] This fable respecting the phoenix is mentioned by Herodotus (ii.

   73) and by Pliny (Nat. Hist., x. 2.) and is used as above by Tertullian

   (De Resurr., �13) and by others of the Fathers.

     __________________________________________________________________

 

  Chapter XXVI.--We shall rise again, then, as the Scripture also testifies.

 

   Do we then deem it any great and wonderful thing for the Maker of all

   things to raise up again those that have piously served Him in the

   assurance of a good faith, when even by a bird He shows us the

   mightiness of His power to fulfil His promise? [105] For [the

   Scripture] saith in a certain place, "Thou shalt raise me up, and I

   shall confess unto Thee;" [106] and again, "I laid me down, and slept;

   I awaked, because Thou art with me;" [107] and again, Job says, "Thou

   shalt raise up this flesh of mine, which has suffered all these

   things." [108]

     __________________________________________________________________

 

   [105] Literally, "the mightiness of His promise."

 

   [106] Ps. xxviii. 7, or some apocryphal book.

 

   [107] Comp. Ps. iii. 6.

 

   [108] Job xix. 25, 26.

     __________________________________________________________________

 

  Chapter XXVII.--In the hope of the resurrection, let us cleave to the

  omnipotent and omniscient God.

 

   Having then this hope, let our souls be bound to Him who is faithful in

   His promises, and just in His judgments. He who has commanded us not to

   lie, shall much more Himself not lie; for nothing is impossible with

   God, except to lie. [109] Let His faith therefore be stirred up again

   within us, and let us consider that all things are nigh unto Him. By

   the word of His might [110] He established all things, and by His word

   He can overthrow them. "Who shall say unto Him, What hast thou done?

   or, Who shall resist the power of His strength?" [111] When and as He

   pleases He will do all things, and none of the things determined by Him

   shall pass away. [112] All things are open before Him, and nothing can

   be hidden from His counsel. "The heavens [113] declare the glory of

   God, and the firmament showeth His handy-work. Day unto day uttereth

   speech, and night unto night showeth knowledge. And there are no words

   or speeches of which the voices are not heard." [114]

     __________________________________________________________________

 

   [109] Comp. Tit. i. 2; Heb. vi. 18.

 

   [110] Or, "majesty."

 

   [111] Wisdom xii. 12, Wisdom xi. 22.

 

   [112] Comp. Matt. xxiv. 35.

 

   [113] Literally, "If the heavens," etc

 

   [114] Ps. xix. 1-3.

     __________________________________________________________________

 

  Chapter XXVIII.--God sees all things: therefore let us avoid transgression.

 

   Since then all things are seen and heard [by God], let us fear Him, and

   forsake those wicked works which proceed from evil desires; [115] so

   that, through His mercy, we may be protected from the judgments to

   come. For whither can any of us flee from His mighty hand? Or what

   world will receive any of those who run away from Him? For the

   Scripture saith in a certain place, "Whither shall I go, and where

   shall I be hid from Thy presence? If I ascend into heaven, Thou art

   there; if I go away even to the uttermost parts of the earth, there is

   Thy right hand; if I make my bed in the abyss, there is Thy Spirit."

   [116] Whither, then, shall any one go, or where shall he escape from

   Him who comprehends all things?

     __________________________________________________________________

 

   [115] Literally, "abominable lusts of evil deeds."

 

   [116] Ps. cxxxix. 7-10.

     __________________________________________________________________

 

  Chapter XXIX.--Let us also draw near to God in purity of heart.

 

   Let us then draw near to Him with holiness of spirit, lifting up pure

   and undefiled hands unto Him, loving our gracious and merciful Father,

   who has made us partakers in the blessings of His elect. [117] For thus

   it is written, "When the Most High divided the nations, when He

   scattered [118] the sons of Adam, He fixed the bounds of the nations

   according to the number of the angels of God. His people Jacob became

   the portion of the Lord, and Israel the lot of His inheritance." [119]

   And in another place [the Scripture] saith, "Behold, the Lord taketh

   unto Himself a nation out of the midst of the nations, as a man takes

   the first-fruits of his threshing-floor; and from that nation shall

   come forth the Most Holy." [120]

     __________________________________________________________________

 

   [117] Literally "has made us to Himself a part of election."

 

   [118] Literally, "sowed abroad."

 

   [119] Deut. xxxii. 8, 9.

 

   [120] Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14.

   Literally, the closing words are, "the holy of holies."

     __________________________________________________________________

 

  Chapter XXX.--Let us do those things that please God, and flee from those He

  hates, that we may be blessed.

 

   Seeing, therefore, that we are the portion of the Holy One, let us do

   all those things which pertain to holiness, avoiding all evil-speaking,

   all abominable and impure embraces, together with all drunkenness,

   seeking after change, [121] all abominable lusts, detestable adultery,

   and execrable pride. "For God," saith [the Scripture], "resisteth the

   proud, but giveth grace to the humble." [122] Let us cleave, then, to

   those to whom grace has been given by God. Let us clothe ourselves with

   concord and humility, ever exercising self-control, standing far off

   from all whispering and evil-speaking, being justified by our works,

   and not our words. For [the Scripture] saith, "He that speaketh much,

   shall also hear much in answer. And does he that is ready in speech

   deem himself righteous? Blessed is he that is born of woman, who liveth

   but a short time: be not given to much speaking." [123] Let our praise

   be in God, and not of ourselves; for God hateth those that commend

   themselves. Let testimony to our good deeds be borne by others, as it

   was in the case of our righteous forefathers. Boldness, and arrogance,

   and audacity belong to those that are accursed of God; but moderation,

   humility, and meekness to such as are blessed by Him.

     __________________________________________________________________

 

   [121] Some translate, "youthful lusts."

 

   [122] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

 

   [123] Job xi. 2, 3. The translation is doubtful. [But see Septuagint.]

     __________________________________________________________________

 

  Chapter XXXI.--Let us see by what means we may obtain the divine blessing.

 

   Let us cleave then to His blessing, and consider what are the means

   [124] of possessing it. Let us think [125] over the things which have

   taken place from the beginning. For what reason was our father Abraham

   blessed? was it not because he wrought righteousness and truth through

   faith? [126] Isaac, with perfect confidence, as if knowing what was to

   happen, [127] cheerfully yielded himself as a sacrifice. [128] Jacob,

   through reason [129] of his brother, went forth with humility from his

   own land, and came to Laban and served him; and there was given to him

   the sceptre of the twelve tribes of Israel.

     __________________________________________________________________

 

   [124] Literally, "what are the ways of His blessing."

 

   [125] Literally, "unroll."

 

   [126] Comp. Jas. ii. 21.

 

   [127] Some translate, "knowing what was to come."

 

   [128] Gen. xxii.

 

   [129] So Jacobson: Wotton reads, "fleeing from his brother."

     __________________________________________________________________

 

  Chapter XXXII.--We are justified not by our own works, but by faith.

 

   Whosoever will candidly consider each particular, will recognise the

   greatness of the gifts which were given by him. [130] For from him

   [131] have sprung the priests and all the Levites who minister at the

   altar of God. From him also [was descended] our Lord Jesus Christ

   according to the flesh. [132] From him [arose] kings, princes, and

   rulers of the race of Judah. Nor are his other tribes in small glory,

   inasmuch as God had promised, "Thy seed shall be as the stars of

   heaven." [133] All these, therefore, were highly honoured, and made

   great, not for their own sake, or for their own works, or for the

   righteousness which they wrought, but through the operation of His

   will. And we, too, being called by His will in Christ Jesus, are not

   justified by ourselves, nor by our own wisdom, or understanding, or

   godliness, or works which we have wrought in holiness of heart; but by

   that faith through which, from the beginning, Almighty God has

   justified all men; to whom be glory for ever and ever. Amen.

     __________________________________________________________________

 

   [130] The meaning is here very doubtful. Some translate "the gifts

   which were given to Jacob by Him," i.e., God.

 

   [131] MS. auton, referring to the gifts: we have followed the

   emendation autou, adopted by most editors. Some refer the word to God,

   and not Jacob.

 

   [132] Comp. Rom. ix. 5.

 

   [133] Gen. xxii. 17, Gen. xxviii. 4.

     __________________________________________________________________

 

  Chapter XXXIII.--But let us not give up the practice of good works and love.

  God Himself is an example to us of good works.

 

   What shall we do, then, brethren? Shall we become slothful in

   well-doing, and cease from the practice of love? God forbid that any

   such course should be followed by us! But rather let us hasten with all

   energy and readiness of mind to perform every good work. For the

   Creator and Lord of all Himself rejoices in His works. For by His

   infinitely great power He established the heavens, and by His

   incomprehensible wisdom He adorned them. He also divided the earth from

   the water which surrounds it, and fixed it upon the immoveable

   foundation of His own will. The animals also which are upon it He

   commanded by His own word [134] into existence. So likewise, when He

   had formed the sea, and the living creatures which are in it, He

   enclosed them [within their proper bounds] by His own power. Above all,

   [135] with His holy and undefiled hands He formed man, the most

   excellent [of His creatures], and truly great through the understanding

   given him-- the express likeness of His own image. For thus says God:

   "Let us make man in Our image, and after Our likeness. So God made man;

   male and female He created them." [136] Having thus finished all these

   things, He approved them, and blessed them, and said, "Increase and

   multiply." [137] We see, [138] then, how all righteous men have been

   adorned with good works, and how the Lord Himself, adorning Himself

   with His works, rejoiced. Having therefore such an example, let us

   without delay accede to His will, and let us work the work of

   righteousness with our whole strength.

     __________________________________________________________________

 

   [134] Or, "commandment."

 

   [135] Or, "in addition to all."

 

   [136] Gen. i. 26, 27.

 

   [137] Gen. i. 28.

 

   [138] Or, "let us consider."

     __________________________________________________________________

 

  Chapter XXXIV.--Great is the reward of good works with God. Joined together in

  harmony, let us implore that reward from Him.

 

   The good servant [139] receives the bread of his labour with

   confidence; the lazy and slothful cannot look his employer in the face.

   It is requisite, therefore, that we be prompt in the practice of

   well-doing; for of Him are all things. And thus He forewarns us:

   "Behold, the Lord [cometh], and His reward is before His face, to

   render to every man according to his work." [140] He exhorts us,

   therefore, with our whole heart to attend to this, [141] that we be not

   lazy or slothful in any good work. Let our boasting and our confidence

   be in Him. Let us submit ourselves to His will. Let us consider the

   whole multitude of His angels, how they stand ever ready to minister to

   His will. For the Scripture saith, "Ten thousand times ten thousand

   stood around Him, and thousands of thousands ministered unto Him, [142]

   and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole

   creation is full of His glory." [143] And let us therefore,

   conscientiously gathering together in harmony, cry to Him earnestly, as

   with one mouth, that we may be made partakers of His great and glorious

   promises. For [the Scripture] saith, "Eye hath not seen, nor ear heard,

   neither have entered into the heart of man, the things which He hath

   prepared for them that wait for Him." [144]

     __________________________________________________________________

 

   [139] Or, "labourer."

 

   [140] Isa. xl. 10, Isa. lxii. 11; Rev. xxii. 12.

 

   [141] The text here seems to be corrupt. Some translate, "He warns us

   with all His heart to this end, that," etc.

 

   [142] Dan. vii. 10.

 

   [143] Isa. vi. 3.

 

   [144] 1 Cor. ii. 9.

     __________________________________________________________________

 

  Chapter XXXV.--Immense is this reward. How shall we obtain it?

 

   How blessed and wonderful, beloved, are the gifts of God! Life in

   immortality, splendour in righteousness, truth in perfect confidence,

   [145] faith in assurance, self-control in holiness! And all these fall

   under the cognizance of our understandings [now]; what then shall those

   things be which are prepared for such as wait for Him? The Creator and

   Father of all worlds, [146] the Most Holy, alone knows their amount and

   their beauty. Let us therefore earnestly strive to be found in the

   number of those that wait for Him, in order that we may share in His

   promised gifts. But how, beloved, shall this be done? If our

   understanding be fixed by faith towards God; if we earnestly seek the

   things which are pleasing and acceptable to Him; if we do the things

   which are in harmony with His blameless will; and if we follow the way

   of truth, casting away from us all unrighteousness and iniquity, along

   with all covetousness, strife, evil practices, deceit, whispering, and

   evil-speaking, all hatred of God, pride and haughtiness, vainglory and

   ambition. [147] For they that do such things are hateful to God; and

   not only they that do them, but also those that take pleasure in them

   that do them. [148] For the Scripture saith, "But to the sinner God

   said, Wherefore dost thou declare my statutes, and take my covenant

   into thy mouth, seeing thou hatest instruction, and castest my words

   behind thee? When thou sawest a thief, thou consentedst with [149] him,

   and didst make thy portion with adulterers. Thy mouth has abounded with

   wickedness, and thy tongue contrived [150] deceit. Thou sittest, and

   speakest against thy brother; thou slanderest [151] thine own mother's

   son. These things thou hast done, and I kept silence; thou thoughtest,

   wicked one, that I should be like to thyself. But I will reprove thee,

   and set thyself before thee. Consider now these things, ye that forget

   God, lest He tear you in pieces, like a lion, and there be none to

   deliver. The sacrifice of praise will glorify Me, and a way is there by

   which I will show him the salvation of God." [152]

     __________________________________________________________________

 

   [145] Some translate, "in liberty."

 

   [146] Or, "of the ages."

 

   [147] The reading is doubtful: some have aphiloxenian, "want of a

   hospitable spirit." [So Jacobson.]

 

   [148] Rom. i. 32.

 

   [149] Literally, "didst run with."

 

   [150] Literally, "didst weave."

 

   [151] Or, "layest a snare for."

 

   [152] Ps. l. 16-23. The reader will observe how the Septuagint followed

   by Clement differs from the Hebrew.

     __________________________________________________________________

 

  Chapter XXXVI.--All blessings are given to us through Christ.

 

   This is the way, beloved, in which we find our Saviour, [153] even

   Jesus Christ, the High Priest of all our offerings, the defender and

   helper of our infirmity. By Him we look up to the heights of heaven. By

   Him we behold, as in a glass, His immaculate and most excellent visage.

   By Him are the eyes of our hearts opened. By Him our foolish and

   darkened understanding blossoms [154] up anew towards His marvellous

   light. By Him the Lord has willed that we should taste of immortal

   knowledge, [155] "who, being the brightness of His majesty, is by so

   much greater than the angels, as He hath by inheritance obtained a more

   excellent name than they." [156] For it is thus written, "Who maketh

   His angels spirits, and His ministers a flame of fire." [157] But

   concerning His Son [158] the Lord spoke thus: "Thou art my Son, to-day

   have I begotten Thee. Ask of Me, and I will give Thee the heathen for

   Thine inheritance, and the uttermost parts of the earth for Thy

   possession." [159] And again He saith to Him, "Sit Thou at My right

   hand, until I make Thine enemies Thy footstool." [160] But who are His

   enemies? All the wicked, and those who set themselves to oppose the

   will of God. [161]

     __________________________________________________________________

 

   [153] Literally, "that which saves us."

 

   [154] Or, "rejoices to behold."

 

   [155] Or, "knowledge of immortality."

 

   [156] Heb. i. 3, 4.

 

   [157] Ps. civ. 4; Heb. i. 7.

 

   [158] Some render, "to the Son."

 

   [159] Ps. ii. 7, 8; Heb. i. 5.

 

   [160] Ps. cx. 1; Heb. i. 13.

 

   [161] Some read, "who oppose their own will to that of God."

     __________________________________________________________________

 

  Chapter XXXVII.--Christ is our leader, and we His soldiers.

 

   Let us then, men and brethren, with all energy act the part of

   soldiers, in accordance with His holy commandments. Let us consider

   those who serve under our generals, with what order, obedience, and

   submissiveness they perform the things which are commanded them. All

   are not prefects, nor commanders of a thousand, nor of a hundred, nor

   of fifty, nor the like, but each one in his own rank performs the

   things commanded by the king and the generals. The great cannot subsist

   without the small, nor the small without the great. There is a kind of

   mixture in all things, and thence arises mutual advantage. [162] Let us

   take our body for an example. [163] The head is nothing without the

   feet, and the feet are nothing without the head; yea, the very smallest

   members of our body are necessary and useful to the whole body. But all

   work [164] harmoniously together, and are under one common rule [165]

   for the preservation of the whole body.

     __________________________________________________________________

 

   [162] Literally, "in these there is use."

 

   [163] 1 Cor. xii. 12, etc.

 

   [164] Literally, "all breathe together."

 

   [165] Literally, "use one subjection."

     __________________________________________________________________

 

  Chapter XXXVIII.--Let the members of the Church submit themselves, and no one

  exalt himself above another.

 

   Let our whole body, then, be preserved in, Christ Jesus; and let every

   one be subject to his neighbour, according to the special gift [166]

   bestowed upon him. Let the strong not despise the weak, and let the

   weak show respect unto the strong. Let the rich man provide for the

   wants of the poor; and let the poor man bless God, because He hath

   given him one by whom his need may be supplied. Let the wise man

   display his wisdom, not by [mere] words, but through good deeds. Let

   the humble not bear testimony to himself, but leave witness to be borne

   to him by another. [167] Let him that is pure in the flesh not grow

   proud [168] of it, and boast, knowing that it was another who bestowed

   on him the gift of continence. Let us consider, then, brethren, of what

   matter we were made,--who and what manner of beings we came into the

   world, as it were out of a sepulchre, and from utter darkness. [169] He

   who made us and fashioned us, having prepared His bountiful gifts for

   us before we were born, introduced us into His world. Since, therefore,

   we receive all these things from Him, we ought for everything to give

   Him thanks; to whom be glory for ever and ever. Amen.

     __________________________________________________________________

 

   [166] Literally, "according as he has been placed in his charism."

 

   [167] Comp. Prov. xxvii. 2.

 

   [168] The ms. is here slightly torn, and we are left to conjecture.

 

   [169] Comp. Ps. cxxxix. 15.

     __________________________________________________________________

 

  Chapter XXXIX.--There is no reason for self-conceit.

 

   Foolish and inconsiderate men, who have neither wisdom [170] nor

   instruction, mock and deride us, being eager to exalt themselves in

   their own conceits. For what can a mortal man do? or what strength is

   there in one made out of the dust? For it is written, "There was no

   shape before mine eyes, only I heard a sound, [171] and a voice

   [saying], What then? Shall a man be pure before the Lord? or shall such

   an one be [counted] blameless in his deeds, seeing He does not confide

   in His servants, and has charged [172] even His angels with perversity?

   The heaven is not clean in His sight: how much less they that dwell in

   houses of clay, of which also we ourselves were made! He smote them as

   a moth; and from morning even until evening they endure not. Because

   they could furnish no assistance to themselves, they perished. He

   breathed upon them, and they died, because they had no wisdom. But call

   now, if any one will answer thee, or if thou wilt look to any of the

   holy angels; for wrath destroys the foolish man, and envy killeth him

   that is in error. I have seen the foolish taking root, but their

   habitation was presently consumed. Let their sons be far from safety;

   let them be despised [173] before the gates of those less than

   themselves, and there shall be none to deliver. For what was prepared

   for them, the righteous shall eat; and they shall not be delivered from

   evil." [174]

     __________________________________________________________________

 

   [170] Literally, "and silly and uninstructed."

 

   [171] Literally, "a breath."

 

   [172] Or, "has perceived."

 

   [173] Some render, "they perished at the gates."

 

   [174] Job iv. 16-18, Job xv. 15, Job iv. 19-21, Job v. 1-5.

     __________________________________________________________________

 

  Chapter XL.--Let us preserve in the Church the order appointed by God.

 

   These things therefore being manifest to us, and since we look into the

   depths of the divine knowledge, it behoves us to do all things in

   [their proper] order, which the Lord has commanded us to perform at

   stated times. [175] He has enjoined offerings [to be presented] and

   service to be performed [to Him], and that not thoughtlessly or

   irregularly, but at the appointed times and hours. Where and by whom He

   desires these things to be done, He Himself has fixed by His own

   supreme will, in order that all things being piously done according to

   His good pleasure, may be acceptable unto Him. [176] Those, therefore,

   who present their offerings at the appointed times, are accepted and

   blessed; for inasmuch as they follow the laws of the Lord, they sin

   not. For his own peculiar services are assigned to the high priest, and

   their own proper place is prescribed to the priests, and their own

   special ministrations devolve on the Levites. The layman is bound by

   the laws that pertain to laymen.

     __________________________________________________________________

 

   [175] Some join kata kairous tetagmenous, "at stated times." to the

   next sentence. [1 Cor. xvi. 1, 2.]

 

   [176] Literally, "to His will." [Comp. Rom. xv. 15, 16, Greek.]

     __________________________________________________________________

 

  Chapter XLI.--Continuation of the same subject.

 

   Let every one of you, brethren, give thanks to God in his own order,

   living in all good conscience, with becoming gravity, and not going

   beyond the rule of the ministry prescribed to him. Not in every place,

   brethren, are the daily sacrifices offered, or the peace-offerings, or

   the sin-offerings and the trespass-offerings, but in Jerusalem only.

   And even there they are not offered in any place, but only at the altar

   before the temple, that which is offered being first carefully examined

   by the high priest and the ministers already mentioned. Those,

   therefore, who do anything beyond that which is agreeable to His will,

   are punished with death. Ye see, [177] brethren, that the greater the

   knowledge that has been vouchsafed to us, the greater also is the

   danger to which we are exposed.

     __________________________________________________________________

 

   [177] Or, "consider." [This chapter has been cited to prove the earlier

   date for this Epistle. But the reference to Jerusalem may be an ideal

   present.]

     __________________________________________________________________

 

  Chapter XLII.--The order of ministers in the Church.

 

   The apostles have preached the Gospel to us from [178] the Lord Jesus

   Christ; Jesus Christ [has done so] from [179] God. Christ therefore was

   sent forth by God, and the apostles by Christ. Both these appointments,

   [180] then, were made in an orderly way, according to the will of God.

   Having therefore received their orders, and being fully assured by the

   resurrection of our Lord Jesus Christ, and established [181] in the

   word of God, with full assurance of the Holy Ghost, they went forth

   proclaiming that the kingdom of God was at hand. And thus preaching

   through countries and cities, they appointed the first-fruits [of their

   labours], having first proved them by the Spirit, [182] to be bishops

   and deacons of those who should afterwards believe. Nor was this any

   new thing, since indeed many ages before it was written concerning

   bishops and deacons. For thus saith the Scripture in a certain place,

   "I will appoint their bishops [183] in righteousness, and their deacons

   [184] in faith." [185]

     __________________________________________________________________

 

   [178] Or, "by the command of."

 

   [179] Or, "by the command of."

 

   [180] Literally, "both things were done."

 

   [181] Or, "confirmed by."

 

   [182] Or, "having tested them in spirit."

 

   [183] Or, "overseers."

 

   [184] Or, "servants."

 

   [185] Isa. lx. 17, Sept.; but the text is here altered by Clement. The

   LXX. have "I will give thy rulers in peace, and thy overseers in

   righteousness."

     __________________________________________________________________

 

  Chapter XLIII.--Moses of old stilled the contention which arose concerning the

  priestly dignity.

 

   And what wonder is it if those in Christ who were entrusted with such a

   duty by God, appointed those [ministers] before mentioned, when the

   blessed Moses also, "a faithful servant in all his house," [186] noted

   down in the sacred books all the injunctions which were given him, and

   when the other prophets also followed him, bearing witness with one

   consent to the ordinances which he had appointed? For, when rivalry

   arose concerning the priesthood, and the tribes were contending among

   themselves as to which of them should be adorned with that glorious

   title, he commanded the twelve princes of the tribes to bring him their

   rods, each one being inscribed with the name [187] of the tribe. And he

   took them and bound them [together], and sealed them with the rings of

   the princes of the tribes, and laid them up in the tabernacle of

   witness on the table of God. And having shut the doors of the

   tabernacle, he sealed the keys, as he had done the rods, and said to

   them, Men and brethren, the tribe whose rod shall blossom has God

   chosen to fulfil the office of the priesthood, and to minister unto

   Him. And when the morning was come, he assembled all Israel, six

   hundred thousand men, and showed the seals to the princes of the

   tribes, and opened the tabernacle of witness, and brought forth the

   rods. And the rod of Aaron was found not only to have blossomed, but to

   bear fruit upon it. [188] What think ye, beloved? Did not Moses know

   beforehand that this would happen? Undoubtedly he knew; but he acted

   thus, that there might be no sedition in Israel, and that the name of

   the true and only God might be glorified; to whom be glory for ever and

   ever. Amen.

     __________________________________________________________________

 

   [186] Num. xii. 7; Heb. iii. 5.

 

   [187] Literally, "every tribe being written according to its name."

 

   [188] See Num. xvii.

     __________________________________________________________________

 

  Chapter XLIV.--The ordinances of the apostles, that there might be no

  contention respecting the priestly office.

 

   Our apostles also knew, through our Lord Jesus Christ, and there would

   be strife on account of the office [189] of the episcopate. For this

   reason, therefore, inasmuch as they had obtained a perfect

   fore-knowledge of this, they appointed those [ministers] already

   mentioned, and afterwards gave instructions, [190] that when these

   should fall asleep, other approved men should succeed them in their

   ministry. We are of opinion, therefore, that those appointed by them,

   [191] or afterwards by other eminent men, with the consent of the whole

   Church, and who have blamelessly served the flock of Christ in a

   humble, peaceable, and disinterested spirit, and have for a long time

   possessed the good opinion of all, cannot be justly dismissed from the

   ministry. For our sin will not be small, if we eject from the

   episcopate [192] those who have blamelessly and holily fulfilled its

   duties. [193] Blessed are those presbyters who, having finished their

   course before now, have obtained a fruitful and perfect departure [from

   this world]; for they have no fear lest any one deprive them of the

   place now appointed them. But we see that ye have removed some men of

   excellent behaviour from the ministry, which they fulfilled blamelessly

   and with honour.

     __________________________________________________________________

 

   [189] Literally, "on account of the title of the oversight." Some

   understand this to mean, "in regard to the dignity of the episcopate;"

   and others simply, "on account of the oversight."

 

   [190] The meaning of this passage is much controverted. Some render,

   "left a list of other approved persons;" while others translate the

   unusual word epinome, which causes the difficulty, by "testamentary

   direction," and many others deem the text corrupt. We have given what

   seems the simplest version of the text as it stands. [Comp. the

   versions of Wake, Chevallier, and others.]

 

   [191] i.e., the apostles.

 

   [192] Or, "oversight."

 

   [193] Literally, "presented the offerings."

     __________________________________________________________________

 

  Chapter XLV.--It is the part of the wicked to vex the righteous.

 

   Ye are fond of contention, brethren, and full of zeal about things

   which do not pertain to salvation. Look carefully into the Scriptures,

   which are the true utterances of the Holy Spirit. Observe [194] that

   nothing of an unjust or counterfeit character is written in them. There

   [195] you will not find that the righteous were cast off by men who

   themselves were holy. The righteous were indeed persecuted, but only by

   the wicked. They were cast into prison, but only by the unholy; they

   were stoned, but only by transgressors; they were slain, but only by

   the accursed, and such as had conceived an unrighteous envy against

   them. Exposed to such sufferings, they endured them gloriously. For

   what shall we say, brethren? Was Daniel [196] cast into the den of

   lions by such as feared God? Were Ananias, and Azarias, and Misha�l

   shut up in a furnace [197] of fire by those who observed [198] the

   great and glorious worship of the Most High? Far from us be such a

   thought! Who, then, were they that did such things? The hateful, and

   those full of all wickedness, were roused to such a pitch of fury, that

   they inflicted torture on those who served God with a holy and

   blameless purpose [of heart], not knowing that the Most High is the

   Defender and Protector of all such as with a pure conscience venerate

   [199] His all-excellent name; to whom be glory for ever and ever. Amen.

   But they who with confidence endured [these things] are now heirs of

   glory and honour, and have been exalted and made illustrious [200] by

   God in their memorial for ever and ever. Amen.

     __________________________________________________________________

 

   [194] Or, "Ye perceive."

 

   [195] Or, "For."

 

   [196] Dan. vi. 16.

 

   [197] Dan. iii. 20.

 

   [198] Literally, "worshipped."

 

   [199] Literally, "serve."

 

   [200] Or, "lifted up."

     __________________________________________________________________

 

  Chapter XLVI.--Let us cleave to the righteous: your strife is pernicious.

 

   Such examples, therefore, brethren, it is right that we should follow;

   [201] since it is written, "Cleave to the holy, for those that cleave

   to them shall [themselves] be made holy." [202] And again, in another

   place, [the Scripture] saith, "With a harmless man thou shalt prove

   [203] thyself harmless, and with an elect man thou shalt be elect, and

   with a perverse man thou shalt show [204] thyself perverse." [205] Let

   us cleave, therefore, to the innocent and righteous, since these are

   the elect of God. Why are there strifes, and tumults, and divisions,

   and schisms, and wars [206] among you? Have we not [all] one God and

   one Christ? Is there not one Spirit of grace poured out upon us? And

   have we not one calling in Christ? [207] Why do we divide and tear to

   pieces the members of Christ, and raise up strife against our own body,

   and have reached such a height of madness as to forget that "we are

   members one of another?" [208] Remember the words of our Lord Jesus

   Christ, how [209] He said, "Woe to that man [by whom [210] offences

   come]! It were better for him that he had never been born, than that he

   should cast a stumbling-block before one of my elect. Yea, it were

   better for him that a millstone should be hung about [his neck], and he

   should be sunk in the depths of the sea, than that he should cast a

   stumbling-block before one of my little ones." [211] Your schism has

   subverted [the faith of] many, has discouraged many, has given rise to

   doubt in many, and has caused grief to us all. And still your sedition

   continueth.

     __________________________________________________________________

 

   [201] Literally, "To such examples it is right that we should cleave."

 

   [202] Not found in Scripture.

 

   [203] Literally, "be."

 

   [204] Or, "thou wilt overthrow."

 

   [205] Ps. xviii. 25, 26.

 

   [206] Or, "war." Comp. Jas. iv. 1.

 

   [207] Comp. Eph. iv. 4-6.

 

   [208] Rom. xii. 5.

 

   [209] This clause is wanting in the text.

 

   [210] This clause is wanting in the text.

 

   [211] Comp. Matt. xviii. 6, Matt. xxvi. 24; Mark ix. 42; Luke xvii. 2.

     __________________________________________________________________

 

  Chapter XLVII.--Your recent discord is worse than the former which took place

  in the times of Paul.

 

   Take up the epistle of the blessed Apostle Paul. What did he write to

   you at the time when the Gospel first began to be preached? [212]

   Truly, under the inspiration [213] of the Spirit, he wrote to you

   concerning himself, and Cephas, and Apollos, [214] because even then

   parties [215] had been formed among you. But that inclination for one

   above another entailed less guilt upon you, inasmuch as your

   partialities were then shown towards apostles, already of high

   reputation, and towards a man whom they had approved. But now reflect

   who those are that have perverted you, and lessened the renown of your

   far-famed brotherly love. It is disgraceful, beloved, yea, highly

   disgraceful, and unworthy of your Christian profession, [216] that such

   a thing should be heard of as that the most stedfast and ancient Church

   of the Corinthians should, on account of one or two persons, engage in

   sedition against its presbyters. And this rumour has reached not only

   us, but those also who are unconnected [217] with us; so that, through

   your infatuation, the name of the Lord is blasphemed, while danger is

   also brought upon yourselves.

     __________________________________________________________________

 

   [212] Literally, "in the beginning of the Gospel." [Comp. Phil. iv.

   15.]

 

   [213] Or, "spiritually."

 

   [214] 1 Cor. iii. 13, etc.

 

   [215] Or, "inclinations for one above another."

 

   [216] Literally, "of conduct in Christ."

 

   [217] Or, "aliens from us," i.e., the Gentiles.

     __________________________________________________________________

 

  Chapter XLVIII.--Let us return to the practice of brotherly love.

 

   Let us therefore, with all haste, put an end [218] to this [state of

   things]; and let us fall down before the Lord, and beseech Him with

   tears, that He would mercifully [219] be reconciled to us, and restore

   us to our former seemly and holy practice of brotherly love. For [such

   conduct] is the gate of righteousness, which is set open for the

   attainment of life, as it is written, "Open to me the gates of

   righteousness; I will go in by them, and will praise the Lord: this is

   the gate of the Lord: the righteous shall enter in by it." [220]

   Although, therefore, many gates have been set open, yet this gate of

   righteousness is that gate in Christ by which blessed are all they that

   have entered in and have directed their way in holiness and

   righteousness, doing all things without disorder. Let a man be

   faithful: let him be powerful in the utterance of knowledge; let him be

   wise in judging of words; let him be pure in all his deeds; yet the

   more he seems to be superior to others [in these respects], the more

   humble-minded ought he to be, and to seek the common good of all, and

   not merely his own advantage.

     __________________________________________________________________

 

   [218] Literally "remove."

 

   [219] Literally, "becoming merciful."

 

   [220] Ps. cxviii. 19, 20.

     __________________________________________________________________

 

  Chapter XLIX.--The praise of love.

 

   Let him who has love in Christ keep the commandments of Christ. Who can

   describe the [blessed] bond of the love of God? What man is able to

   tell the excellence of its beauty, as it ought to be told? The height

   to which love exalts is unspeakable. Love unites us to God. Love covers

   a multitude of sins. [221] Love beareth all things, is long-suffering

   in all things. [222] There is nothing base, nothing arrogant in love.

   Love admits of no schisms: love gives rise to no seditions: love does

   all things in harmony. By love have all the elect of God been made

   perfect; without love nothing is well-pleasing to God. In love has the

   Lord taken us to Himself. On account of the Love he bore us, Jesus

   Christ our Lord gave His blood for us by the will of God; His flesh for

   our flesh, and His soul for our souls. [223]

     __________________________________________________________________

 

   [221] Jas. v. 20; 1 Pet. iv. 8.

 

   [222] Comp. 1 Cor. xiii. 4, etc.

 

   [223] [Comp. Iren�us, v. 1; also Mathetes, Ep. to Diognetus, cap. ix.]

     __________________________________________________________________

 

  Chapter L.--Let us pray to be thought worthy of love.

 

   Ye see, beloved, how great and wonderful a thing is love, and that

   there is no declaring its perfection. Who is fit to be found in it,

   except such as God has vouchsafed to render so? Let us pray, therefore,

   and implore of His mercy, that we may live blameless in love, free from

   all human partialities for one above another. All the generations from

   Adam even unto this day have passed away; but those who, through the

   grace of God, have been made perfect in love, now possess a place among

   the godly, and shall be made manifest at the revelation [224] of the

   kingdom of Christ. For it is written, "Enter into thy secret chambers

   for a little time, until my wrath and fury pass away; and I will

   remember a propitious [225] day, and will raise you up out of your

   graves." [226] Blessed are we, beloved, if we keep the commandments of

   God in the harmony of love; that so through love our sins may be

   forgiven us. For it is written, "Blessed are they whose transgressions

   are forgiven, and whose sins are covered. Blessed is the man whose sin

   the Lord will not impute to him, and in whose mouth there is no guile."

   [227] This blessedness cometh upon those who have been chosen by God

   through Jesus Christ our Lord; to whom be glory for ever and ever.

   Amen.

     __________________________________________________________________

 

   [224] Literally, "visitation."

 

   [225] Or, "good."

 

   [226] Isa. xxvi. 20.

 

   [227] Ps. xxxii. 1, 2.

     __________________________________________________________________

 

  Chapter LI.--Let the partakers in strife acknowledge their sins.

 

   Let us therefore implore forgiveness for all those transgressions which

   through any [suggestion] of the adversary we have committed. And those

   who have been the leaders of sedition and disagreement ought to have

   respect [228] to the common hope. For such as live in fear and love

   would rather that they themselves than their neighbours should be

   involved in suffering. And they prefer to bear blame themselves, rather

   than that the concord which has been well and piously [229] handed down

   to us should suffer. For it is better that a man should acknowledge his

   transgressions than that he should harden his heart, as the hearts of

   those were hardened who stirred up sedition against Moses the servant

   of God, and whose condemnation was made manifest [unto all]. For they

   went down alive into Hades, and death swallowed them up. [230] Pharaoh

   with his army and all the princes of Egypt, and the chariots with their

   riders, were sunk in the depths of the Red Sea, and perished, [231] for

   no other reason than that their foolish hearts were hardened, after so

   many signs and wonders had been wrought in the land of Egypt by Moses

   the servant of God.

     __________________________________________________________________

 

   [228] Or, "look to."

 

   [229] Or, "righteously."

 

   [230] Num. xvi.

 

   [231] Ex. xiv.

     __________________________________________________________________

 

  Chapter LII.--Such a confession is pleasing to God.

 

   The Lord, brethren, stands in need of nothing; and He desires nothing

   of any one, except that confession be made to Him. For, says the elect

   David, "I will confess unto the Lord; and that will please Him more

   than a young bullock that hath horns and hoofs. Let the poor see it,

   and be glad." [232] And again he saith, "Offer [233] unto God the

   sacrifice of praise, and pay thy vows unto the Most High. And call upon

   Me in the day of thy trouble: I will deliver thee, and thou shalt

   glorify Me." [234] For "the sacrifice of God is a broken spirit." [235]

     __________________________________________________________________

 

   [232] Ps. lxix. 31, 32.

 

   [233] Or, "sacrifice."

 

   [234] Ps. l. 14, 15.

 

   [235] Ps. li. 17.

     __________________________________________________________________

 

  Chapter LIII.--The love of Moses towards his people.

 

   Ye understand, beloved, ye understand well the Sacred Scriptures, and

   ye have looked very earnestly into the oracles of God. Call then these

   things to your remembrance. When Moses went up into the mount, and

   abode there, with fasting and humiliation, forty days and forty nights,

   the Lord said unto him, "Moses, Moses, get thee down quickly from

   hence; for thy people whom thou didst bring out of the land of Egypt

   have committed iniquity. They have speedily departed from the way in

   which I commanded them to walk, and have made to themselves molten

   images." [236] And the Lord said unto him, "I have spoken to thee once

   and again, saying, I have seen this people, and, behold, it is a

   stiff-necked people: let Me destroy them, and blot out their name from

   under heaven; and I will make thee a great and wonderful nation, and

   one much more numerous than this." [237] But Moses said, "Far be it

   from Thee, Lord: pardon the sin of this people; else blot me also out

   of the book of the living." [238] O marvellous [239] love! O

   insuperable perfection! The servant speaks freely to his Lord, and asks

   forgiveness for the people, or begs that he himself might perish [240]

   along with them.

     __________________________________________________________________

 

   [236] Ex. xxxii. 7, etc.; Deut. ix. 12, etc.

 

   [237] Ex. xxxii. 9, etc.

 

   [238] Ex. xxxii. 32.

 

   [239] Or, "mighty."

 

   [240] Literally, "be wiped out."

     __________________________________________________________________

 

  Chapter LIV.--He who is full of love will incur every loss, that peace may be

  restored to the Church.

 

   Who then among you is noble-minded? who compassionate? who full of

   love? Let him declare, "If on my account sedition and disagreement and

   schisms have arisen, I will depart, I will go away whithersoever ye

   desire, and I will do whatever the majority [241] commands; only let

   the flock of Christ live on terms of peace with the presbyters set over

   it." He that acts thus shall procure to himself great glory in the

   Lord; and every place will welcome [242] him. For "the earth is the

   Lord's, and the fulness thereof." [243] These things they who live a

   godly life, that is never to be repented of, both have done and always

   will do.

     __________________________________________________________________

 

   [241] Literally, "the multitude." [Clement here puts words into the

   mouth of the Corinthian presbyters. It has been strangely quoted to

   strengthen a conjecture that he had humbly preferred Linus and Cletus

   when first called to preside.]

 

   [242] Or, "receive."

 

   [243] Ps. xxiv. 1; 1 Cor. x. 26, 28.

     __________________________________________________________________

 

  Chapter LV.--Examples of such love.

 

   To bring forward some examples from among the heathen: Many kings and

   princes, in times of pestilence, when they had been instructed by an

   oracle, have given themselves up to death, in order that by their own

   blood they might deliver their fellow-citizens [from destruction]. Many

   have gone forth from their own cities, that so sedition might be

   brought to an end within them. We know many among ourselves who have

   given themselves up to bonds, in order that they might ransom others.

   Many, too, have surrendered themselves to slavery, that with the price

   [244] which they received for themselves, they might provide food for

   others. Many women also, being strengthened by the grace of God, have

   performed numerous manly exploits. The blessed Judith, when her city

   was besieged, asked of the elders permission to go forth into the camp

   of the strangers; and, exposing herself to danger, she went out for the

   love which she bare to her country and people then besieged; and the

   Lord delivered Holofernes into the hands of a woman. [245] Esther also,

   being perfect in faith, exposed herself to no less danger, in order to

   deliver the twelve tribes of Israel from impending destruction. For

   with fasting and humiliation she entreated the everlasting God, who

   seeth all things; and He, perceiving the humility of her spirit,

   delivered the people for whose sake she had encountered peril. [246] .

     __________________________________________________________________

 

   [244] Literally, "and having received their prices, fed others." [Comp.

   Rom. xvi. 3, 4, and Phil. ii. 30.]

 

   [245] Judith viii. 30.

 

   [246] Esth. vii., viii.

     __________________________________________________________________

 

  Chapter LVI.--Let us admonish and correct one another.

 

   Let us then also pray for those who have fallen into any sin, that

   meekness and humility may be given to them, so that they may submit,

   not unto us, but to the will of God. For in this way they shall secure

   a fruitful and perfect remembrance from us, with sympathy for them,

   both in our prayers to God, and our mention of them to the saints.

   [247] Let us receive correction, beloved, on account of which no one

   should feel displeased. Those exhortations by which we admonish one

   another are both good [in themselves] and highly profitable, for they

   tend to unite [248] us to the will of God. For thus saith the holy

   Word: "The Lord hath severely chastened me, yet hath not given me over

   to death." [249] "For whom the Lord loveth He chasteneth, and scourgeth

   every son whom He receiveth." [250] "The righteous," saith it, "shall

   chasten me in mercy, and reprove me; but let not the oil of sinners

   make fat my head." [251] And again he saith, "Blessed is the man whom

   the Lord reproveth, and reject not thou the warning of the Almighty.

   For He causes sorrow, and again restores [to gladness]; He woundeth,

   and His hands make whole. He shall deliver thee in six troubles, yea,

   in the seventh no evil shall touch thee. In famine He shall rescue thee

   from death, and in war He shall free thee from the power [252] of the

   sword. From the scourge of the tongue will He hide thee, and thou shalt

   not fear when evil cometh. Thou shalt laugh at the unrighteous and the

   wicked, and shalt not be afraid of the beasts of the field. For the

   wild beasts shall be at peace with thee: then shalt thou know that thy

   house shall be in peace, and the habitation of thy tabernacle shall not

   fail. [253] Thou shall know also that thy seed shall be great, and thy

   children like the grass of the field. And thou shall come to the grave

   like ripened corn which is reaped in its season, or like a heap of the

   threshing-floor which is gathered together at the proper time." [254]

   Ye see, beloved, that protection is afforded to those that are

   chastened of the Lord; for since God is good, He corrects us, that we

   may be admonished by His holy chastisement.

     __________________________________________________________________

 

   [247] Literally, "there shall be to them a fruitful and perfect

   remembrance, with compassions both towards God and the saints."

 

   [248] Or, "they unite."

 

   [249] Ps. cxviii. 18.

 

   [250] Prov. iii. 12; Heb. xii. 6.

 

   [251] Ps. cxli. 5.

 

   [252] Literally, "hand."

 

   [253] Literally, "err" or "sin."

 

   [254] Job v. 17-26.

     __________________________________________________________________

 

  Chapter LVII.--Let the authors of sedition submit themselves.

 

   Ye therefore, who laid the foundation of this sedition, submit

   yourselves to the presbyters, and receive correction so as to repent,

   bending the knees of your hearts. Learn to be subject, laying aside the

   proud and arrogant self-confidence of your tongue. For it is better for

   you that ye should occupy [255] a humble but honourable place in the

   flock of Christ, than that, being highly exalted, ye should be cast out

   from the hope of His people. [256] For thus speaketh all-virtuous

   Wisdom: [257] "Behold, I will bring forth to you the words of My

   Spirit, and I will teach you My speech. Since I called, and ye did not

   hear; I held forth My words, and ye regarded not, but set at naught My

   counsels, and yielded not at My reproofs; therefore I too will laugh at

   your destruction; yea, I will rejoice when ruin cometh upon you, and

   when sudden confusion overtakes you, when overturning presents itself

   like a tempest, or when tribulation and oppression fall upon you. For

   it shall come to pass, that when ye call upon Me, I will not hear you;

   the wicked shall seek Me, and they shall not find Me. For they hated

   wisdom, and did not choose the fear of the Lord; nor would they listen

   to My counsels, but despised My reproofs. Wherefore they shall eat the

   fruits of their own way, and they shall be filled with their own

   ungodliness." ... [258]

     __________________________________________________________________

 

   [255] Literally, "to be found small and esteemed."

 

   [256] Literally, "His hope." [It has been conjectured that elpidos

   should be epaulidos, and the reading, "out of the fold of his people."

   See Chevallier.]

 

   [257] Prov. i. 23-31. [Often cited by this name in primitive writers.]

 

   [258] Junius (Pat. Young), who examined the ms. before it was bound

   into its present form, stated that a whole leaf was here lost. The next

   letters that occur are ipon, which have been supposed to indicate eipon

   or elipon. Doubtless some passages quoted by the ancients from the

   Epistle of Clement, and not now found in it, occurred in the portion

   which has thus been lost.

     __________________________________________________________________

 

  Chapter LVIII.--Blessings sought for all that call upon God.

 

   May God, who seeth all things, and who is the Ruler of all spirits and

   the Lord of all flesh--who chose our Lord Jesus Christ and us through

   Him to be a peculiar [259] people--grant to every soul that calleth

   upon His glorious and holy Name, faith, fear, peace, patience,

   long-suffering, self-control, purity, and sobriety, to the

   well-pleasing of His Name, through our High Priest and Protector, Jesus

   Christ, by whom be to Him glory, and majesty, and power, and honour,

   both now and for evermore. Amen.

     __________________________________________________________________

 

   [259] Comp. Tit. ii. 14.

     __________________________________________________________________

 

  Chapter LIX.--The Corinthians are exhorted speedily to send back word that

  peace has been restored. The benediction.

 

   Send back speedily to us in peace and with joy these our messengers to

   you: Claudius Ephebus and Valerius Bito, with Fortunatus: that they may

   the sooner announce to us the peace and harmony we so earnestly desire

   and long for [among you], and that we may the more quickly rejoice over

   the good order re-established among you. The grace of our Lord Jesus

   Christ be with you, and with all everywhere that are the called of God

   through Him, by whom be to Him glory, honour, power, majesty, and

   eternal dominion, [260] from everlasting to everlasting. [261] Amen.

   [262]

     __________________________________________________________________

 

   [260] Literally, "an eternal throne."

 

   [261] Literally, "From the ages to the ages of ages."

 

   [262] [Note St. Clement's frequent doxologies.] [N.B.--The language of

   Clement concerning the Western progress of St. Paul (cap. v.) is our

   earliest postscript to his Scripture biography. It is sufficient to

   refer the reader to the great works of Conybeare and Howson, and of Mr.

   Lewin, on the Life and Epistles of St. Paul. See more especially the

   valuable note of Lewin (vol. ii. p. 294) which takes notice of the

   opinion of some learned men, that the great Apostle of the Gentiles

   preached the Gospel in Britain. The whole subject of St. Paul's

   relations with British Christians is treated by Williams, in his

   Antiquities of the Cymry, with learning and in an attractive manner.

   But the reader will find more ready to his hand, perhaps, the

   interesting note of Mr. Lewin, on Claudia and Pudens (2 Tim. iv. 21),

   in his Life and Epistles of St. Paul, vol. ii. p. 392. See also Paley's

   Hor� Paulin�, p. 40. London, 1820.]

     __________________________________________________________________

 

   [2] In the only known ms. of this Epistle, the title is thus given at

   the close.

     __________________________________________________________________

     __________________________________________________________________

 

                                    Mathetes

     __________________________________________________________________

 

Introductory Note to the Epistle of Mathetes to Diognetus

     __________________________________________________________________

 

   [a.d. 130.] The anonymous author of this Epistle gives himself the

   title (Mathetes) "a disciple [263] of the Apostles," and I venture to

   adopt it as his name. It is about all we know of him, and it serves a

   useful end. I place his letter here, as a sequel to the Clementine

   Epistle, for several reasons, which I think scholars will approve: (1)

   It is full of the Pauline spirit, and exhales the same pure and

   primitive fragrance which is characteristic of Clement. (2) No theory

   as to its date very much conflicts with that which I adopt, and it is

   sustained by good authorities. (3) But, as a specimen of the

   persuasives against Gentilism which early Christians employed in their

   intercourse with friends who adhered to heathenism, it admirably

   illustrates the temper prescribed by St. Paul (2 Tim. ii. 24), and not

   less the peculiar social relations of converts to the Gospel with the

   more amiable and candid of their personal friends at this early period.

 

   Mathetes was possibly a catechumen of St. Paul or of one of the

   apostle's associates. I assume that his correspondent was the tutor of

   M. Aurelius. Placed just here, it fills a lacuna in the series, and

   takes the place of the pseudo (second) Epistle of Clement, which is now

   relegated to its proper place with the works falsely ascribed to St.

   Clement.

 

   Altogether, the Epistle is a gem of purest ray; and, while suggesting

   some difficulties as to interpretation and exposition, it is

   practically clear as to argument and intent. Mathetes is, perhaps, the

   first of the apologists.

 

   The following is the original Introductory Notice of the learned

   editors and translators:--

 

   The following interesting and eloquent Epistle is anonymous, and we

   have no clue whatever as to its author. For a considerable period after

   its publication in 1592, it was generally ascribed to Justin Martyr. In

   recent times Otto has inserted it among the works of that writer, but

   Semisch and others contend that it cannot possibly be his. In dealing

   with this question, we depend entirely upon the internal evidence, no

   statement as to the authorship of the Epistle having descended to us

   from antiquity. And it can scarcely be denied that the whole tone of

   the Epistle, as well as special passages which it contains, points to

   some other writer than Justin. Accordingly, critics are now for the

   most part agreed that it is not his, and that it must be ascribed to

   one who lived at a still earlier date in the history of the Church.

   Several internal arguments have been brought forward in favour of this

   opinion. Supposing chap. xi. to be genuine, it has been supported by

   the fact that the writer there styles himself "a disciple of the

   apostles." But there is great suspicion that the two concluding

   chapters are spurious; and even though admitted to be genuine, the

   expression quoted evidently admits of a different explanation from that

   which implies the writer's personal acquaintance with the apostles: it

   might, indeed, be adopted by one even at the present day. More weight

   is to be attached to those passages in which the writer speaks of

   Christianity as still being a new thing in the world. Expressions to

   this effect occur in several places (chap. i., ii., ix.), and seem to

   imply that the author lived very little, if at all, after the apostolic

   age. There is certainly nothing in the Epistle which is inconsistent

   with this opinion; and we may therefore believe, that in this beautiful

   composition we possess a genuine production of some apostolic man who

   lived not later than the beginning of the second century.

 

   The names of Clement of Rome and of Apollos have both been suggested as

   those of the probable author. Such opinions, however, are pure fancies,

   which it is perhaps impossible to refute, but which rest on nothing

   more than conjecture. Nor can a single word be said as to the person

   named Diognetus, to whom the letter is addressed. We must be content to

   leave both points in hopeless obscurity, and simply accept the Epistle

   as written by an earnest and intelligent Christian to a sincere

   inquirer among the Gentiles, towards the close of the apostolic age.

 

   It is much to be regretted that the text is often so very doubtful.

   Only three mss. of the Epistle, all probably exhibiting the same

   original text, are known to exist; and in not a few passages the

   readings are, in consequence, very defective and obscure. But

   notwithstanding this drawback, and the difficulty of representing the

   full force and elegance of the original, this Epistle, as now presented

   to the English reader, can hardly fail to excite both his deepest

   interest and admiration.

 

   [N.B.--Interesting speculations concerning this precious work may be

   seen in Bunsen's Hippolytus and his Age, vol. i. p. 188. The learned do

   not seem convinced by this author, but I have adopted his suggestion as

   to Diognetus the tutor of M. Aurelius.]

     __________________________________________________________________

 

   [263] apostolon genomenos mathetes. Cap. xi.

     __________________________________________________________________

 

The Epistle of Mathetes to Diognetus

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Occasion of the epistle.

 

   Since I see thee, most excellent Diognetus, exceedingly desirous to

   learn the mode of worshipping God prevalent among the Christians, and

   inquiring very carefully and earnestly concerning them, what God they

   trust in, and what form of religion they observe, [264] so as all to

   look down upon the world itself, and despise death, while they neither

   esteem those to be gods that are reckoned such by the Greeks, nor hold

   to the superstition of the Jews; and what is the affection which they

   cherish among themselves; and why, in fine, this new kind or practice

   [of piety] has only now entered into the world, [265] and not long ago;

   I cordially welcome this thy desire, and I implore God, who enables us

   both to speak and to hear, to grant to me so to speak, that, above all,

   I may hear you have been edified, [266] and to you so to hear, that I

   who speak may have no cause of regret for having done so.

     __________________________________________________________________

 

   [264] Literally, "trusting in what God, etc., they look down."

 

   [265] Or, "life,"

 

   [266] Some read, "that you by hearing may be edified."

     __________________________________________________________________

 

  Chapter II.--The vanity of idols.

 

   Come, then, after you have freed [267] yourself from all prejudices

   possessing your mind, and laid aside what you have been accustomed to,

   as something apt to deceive [268] you, and being made, as if from the

   beginning, a new man, inasmuch as, according to your own confession,

   you are to be the hearer of a new [system of] doctrine; come and

   contemplate, not with your eyes only, but with your understanding, the

   substance and the form [269] of those whom ye declare and deem to be

   gods. Is not one of them a stone similar to that on which we tread? Is

   [270] not a second brass, in no way superior to those vessels which are

   constructed for our ordinary use? Is not a third wood, and that already

   rotten? Is not a fourth silver, which needs a man to watch it, lest it

   be stolen? Is not a fifth iron, consumed by rust? Is not a sixth

   earthenware, in no degree more valuable than that which is formed for

   the humblest purposes? Are not all these of corruptible matter? Are

   they not fabricated by means of iron and fire? Did not the sculptor

   fashion one of them, the brazier a second, the silversmith a third, and

   the potter a fourth? Was not every one of them, before they were formed

   by the arts of these [workmen] into the shape of these [gods], each in

   its [271] own way subject to change? Would not those things which are

   now vessels, formed of the same materials, become like to such, if they

   met with the same artificers? Might not these, which are now worshipped

   by you, again be made by men vessels similar to others? Are they not

   all deaf? Are they not blind? Are they not without life? Are they not

   destitute of feeling? Are they not incapable of motion? Are they not

   all liable to rot? Are they not all corruptible? These things ye call

   gods; these ye serve; these ye worship; and ye become altogether like

   to them. For this reason ye hate the Christians, because they do not

   deem these to be gods. But do not ye yourselves, who now think and

   suppose [such to be gods], much more cast contempt upon them than they

   [the Christians do]? Do ye not much more mock and insult them, when ye

   worship those that are made of stone and earthenware, without

   appointing any persons to guard them; but those made of silver and gold

   ye shut up by night, and appoint watchers to look after them by day,

   lest they be stolen? And by those gifts which ye mean to present to

   them, do ye not, if they are possessed of sense, rather punish [than

   honour] them? But if, on the other hand, they are destitute of sense,

   ye convict them of this fact, while ye worship them with blood and the

   smoke of sacrifices. Let any one of you suffer such indignities! [272]

   Let any one of you endure to have such things done to himself! But not

   a single human being will, unless compelled to it, endure such

   treatment, since he is endowed with sense and reason. A stone, however,

   readily bears it, seeing it is insensible. Certainly you do not show

   [by your [273] conduct] that he [your God] is possessed of sense. And

   as to the fact that Christians are not accustomed to serve such gods, I

   might easily find many other things to say; but if even what has been

   said does not seem to any one sufficient, I deem it idle to say

   anything further.

     __________________________________________________________________

 

   [267] Or, "purified."

 

   [268] Literally, "which is deceiving."

 

   [269] Literally, "of what substance, or of what form."

 

   [270] Some make this and the following clauses affirmative instead of

   interrogative.

 

   [271] The text is here corrupt. Several attempts at emendation have

   been made, but without any marked success.

 

   [272] Some read, "Who of you would tolerate these things?" etc.

 

   [273] The text is here uncertain, and the sense obscure. The meaning

   seems to be, that by sprinkling their gods with blood, etc., they

   tended to prove that these were not possessed of sense.

     __________________________________________________________________

 

  Chapter III.--Superstitions of the Jews.

 

   And next, I imagine that you are most desirous of hearing something on

   this point, that the Christians do not observe the same forms of divine

   worship as do the Jews. The Jews, then, if they abstain from the kind

   of service above described, and deem it proper to worship one God as

   being Lord of all, [are right]; but if they offer Him worship in the

   way which we have described, they greatly err. For while the Gentiles,

   by offering such things to those that are destitute of sense and

   hearing, furnish an example of madness; they, on the other hand by

   thinking to offer these things to God as if He needed them, might

   justly reckon it rather an act of folly than of divine worship. For He

   that made heaven and earth, and all that is therein, and gives to us

   all the things of which we stand in need, certainly requires none of

   those things which He Himself bestows on such as think of furnishing

   them to Him. But those who imagine that, by means of blood, and the

   smoke of sacrifices and burnt-offerings, they offer sacrifices

   [acceptable] to Him, and that by such honours they show Him respect,

   --these, by [274] supposing that they can give anything to Him who

   stands in need of nothing, appear to me in no respect to differ from

   those who studiously confer the same honour on things destitute of

   sense, and which therefore are unable to enjoy such honours.

     __________________________________________________________________

 

   [274] The text here is very doubtful. We have followed that adopted by

   most critics.

     __________________________________________________________________

 

  Chapter IV.--The other observances of the Jews.

 

   But as to their scrupulosity concerning meats, and their superstition

   as respects the Sabbaths, and their boasting about circumcision, and

   their fancies about fasting and the new moons, which are utterly

   ridiculous and unworthy of notice,--I do not [275] think that you

   require to learn anything from me. For, to accept some of those things

   which have been formed by God for the use of men as properly formed,

   and to reject others as useless and redundant,--how can this be lawful?

   And to speak falsely of God, as if He forbade us to do what is good on

   the Sabbath-days,--how is not this impious? And to glory in the

   circumcision [276] of the flesh as a proof of election, and as if, on

   account of it, they were specially beloved by God,--how is it not a

   subject of ridicule? And as to their observing months and days, [277]

   as if waiting upon [278] the stars and the moon, and their

   distributing, [279] according to their own tendencies, the appointments

   of God, and the vicissitudes of the seasons, some for festivities,

   [280] and others for mourning,--who would deem this a part of divine

   worship, and not much rather a manifestation of folly? I suppose, then,

   you are sufficiently convinced that the Christians properly abstain

   from the vanity and error common [to both Jews and Gentiles], and from

   the busy-body spirit and vain boasting of the Jews; but you must not

   hope to learn the mystery of their peculiar mode of worshipping God

   from any mortal.

     __________________________________________________________________

 

   [275] Otto, resting on ms. authority, omits the negative, but the sense

   seems to require its insertion.

 

   [276] Literally, "lessening."

 

   [277] Comp. Gal. iv. 10.

 

   [278] This seems to refer to the practice of Jews in fixing the

   beginning of the day, and consequently of the Sabbath, from the rising

   of the stars. They used to say, that when three stars of moderate

   magnitude appeared, it was night; when two, it was twilight; and when

   only one, that day had not yet departed. It thus came to pass

   (according to their night-day (nuchthemeron) reckoning), that whosoever

   engaged in work on the evening of Friday, the beginning of the Sabbath,

   after three stars of moderate size were visible, was held to have

   sinned, and had to present a trespass-offering; and so on, according to

   the fanciful rule described.

 

   [279] Otto supplies the lacuna which here occurs in the mss. so as to

   read katadiairein.

 

   [280] The great festivals of the Jews are here referred to on the one

   hand, and the day of atonement on the other.

     __________________________________________________________________

 

  Chapter V.--The manners of the Christians.

 

   For the Christians are distinguished from other men neither by country,

   nor language, nor the customs which they observe. For they neither

   inhabit cities of their own, nor employ a peculiar form of speech, nor

   lead a life which is marked out by any singularity. The course of

   conduct which they follow has not been devised by any speculation or

   deliberation of inquisitive men; nor do they, like some, proclaim

   themselves the advocates of any merely human doctrines. But, inhabiting

   Greek as well as barbarian cities, according as the lot of each of them

   has determined, and following the customs of the natives in respect to

   clothing, food, and the rest of their ordinary conduct, they display to

   us their wonderful and confessedly striking [281] method of life. They

   dwell in their own countries, but simply as sojourners. As citizens,

   they share in all things with others, and yet endure all things as if

   foreigners. Every foreign land is to them as their native country, and

   every land of their birth as a land of strangers. They marry, as do all

   [others]; they beget children; but they do not destroy their offspring.

   [282] They have a common table, but not a common bed. [283] They are in

   the flesh, but they do not live after the flesh. [284] They pass their

   days on earth, but they are citizens of heaven. [285] They obey the

   prescribed laws, and at the same time surpass the laws by their lives.

   They love all men, and are persecuted by all. They are unknown and

   condemned; they are put to death, and restored to life. [286] They are

   poor, yet make many rich; [287] they are in lack of all things, and yet

   abound in all; they are dishonoured, and yet in their very dishonour

   are glorified. They are evil spoken of, and yet are justified; they are

   reviled, and bless; [288] they are insulted, and repay the insult with

   honour; they do good, yet are punished as evil-doers. When punished,

   they rejoice as if quickened into life; they are assailed by the Jews

   as foreigners, and are persecuted by the Greeks; yet those who hate

   them are unable to assign any reason for their hatred.

     __________________________________________________________________

 

   [281] Literally, "paradoxical."

 

   [282] Literally, "cast away foetuses."

 

   [283] Otto omits "bed," which is an emendation, and gives the second

   "common" the sense of unclean.

 

   [284] Comp. 2 Cor. x. 3.

 

   [285] Comp. Phil. iii. 20.

 

   [286] Comp. 2 Cor. vi. 9.

 

   [287] Comp. 2 Cor. vi. 10.

 

   [288] Comp. 2 Cor. iv. 12.

     __________________________________________________________________

 

  Chapter VI.--The relation of Christians to the world.

 

   To sum up all in one word-- what the soul is in the body, that are

   Christians in the world. The soul is dispersed through all the members

   of the body, and Christians are scattered through all the cities of the

   world. The soul dwells in the body, yet is not of the body; and

   Christians dwell in the world, yet are not of the world. [289] The

   invisible soul is guarded by the visible body, and Christians are known

   indeed to be in the world, but their godliness remains invisible. The

   flesh hates the soul, and wars against it, [290] though itself

   suffering no injury, because it is prevented from enjoying pleasures;

   the world also hates the Christians, though in nowise injured, because

   they abjure pleasures. The soul loves the flesh that hates it, and

   [loves also] the members; Christians likewise love those that hate

   them. The soul is imprisoned in the body, yet preserves [291] that very

   body; and Christians are confined in the world as in a prison, and yet

   they are the preservers [292] of the world. The immortal soul dwells in

   a mortal tabernacle; and Christians dwell as sojourners in corruptible

   [bodies], looking for an incorruptible dwelling [293] in the heavens.

   The soul, when but ill-provided with food and drink, becomes better; in

   like manner, the Christians, though subjected day by day to punishment,

   increase the more in number. [294] God has assigned them this

   illustrious position, which it were unlawful for them to forsake.

     __________________________________________________________________

 

   [289] John xvii. 11, 14, 16.

 

   [290] Comp. 1 Pet. ii. 11.

 

   [291] Literally, "keeps together."

 

   [292] Literally, "keeps together."

 

   [293] Literally, "incorruption."

 

   [294] Or, "though punished, increase in number daily."

     __________________________________________________________________

 

  Chapter VII.--The manifestation of Christ.

 

   For, as I said, this was no mere earthly invention which was delivered

   to them, nor is it a mere human system of opinion, which they judge it

   right to preserve so carefully, nor has a dispensation of mere human

   mysteries been committed to them, but truly God Himself, who is

   almighty, the Creator of all things, and invisible, has sent from

   heaven, and placed among men, [Him who is] the truth, and the holy and

   incomprehensible Word, and has firmly established Him in their hearts.

   He did not, as one might have imagined, send to men any servant, or

   angel, or ruler, or any one of those who bear sway over earthly things,

   or one of those to whom the government of things in the heavens has

   been entrusted, but the very Creator and Fashioner of all things--by

   whom He made the heavens--by whom he enclosed the sea within its proper

   bounds--whose ordinances [295] all the stars [296] faithfully

   observe--from whom the sun [297] has received the measure of his daily

   course to be observed [298] -- whom the moon obeys, being commanded to

   shine in the night, and whom the stars also obey, following the moon in

   her course; by whom all things have been arranged, and placed within

   their proper limits, and to whom all are subject--the heavens and the

   things that are therein, the earth and the things that are therein, the

   sea and the things that are therein--fire, air, and the abyss--the

   things which are in the heights, the things which are in the depths,

   and the things which lie between. This [messenger] He sent to them. Was

   it then, as one [299] might conceive, for the purpose of exercising

   tyranny, or of inspiring fear and terror? By no means, but under the

   influence of clemency and meekness. As a king sends his son, who is

   also a king, so sent He Him; as God [300] He sent Him; as to men He

   sent Him; as a Saviour He sent Him, and as seeking to persuade, not to

   compel us; for violence has no place in the character of God. As

   calling us He sent Him, not as vengefully pursuing us; as loving us He

   sent Him, not as judging us. For He will yet send Him to judge us, and

   who shall endure His appearing? [301] ... Do you not see them exposed

   to wild beasts, that they may be persuaded to deny the Lord, and yet

   not overcome? Do you not see that the more of them are punished, the

   greater becomes the number of the rest? This does not seem to be the

   work of man: this is the power of God; these are the evidences of His

   manifestation.

     __________________________________________________________________

 

   [295] Literally, "mysteries."

 

   [296] Literally, "elements."

 

   [297] The word "sun," though omitted in the mss., should manifestly be

   inserted.

 

   [298] Literally, "has received to observe."

 

   [299] Literally, "one of men."

 

   [300] "God" here refers to the person sent.

 

   [301] [Comp. Mal. iii. 2. The Old Testament is frequently in mind, if

   not expressly quoted by Mathetes.] A considerable gap here occurs in

   the mss.

     __________________________________________________________________

 

  Chapter VIII.--The miserable state of men before the coming of the Word.

 

   For, who of men at all understood before His coming what God is? Do you

   accept of the vain and silly doctrines of those who are deemed

   trustworthy philosophers? of whom some said that fire was God, calling

   that God to which they themselves were by and by to come; and some

   water; and others some other of the elements formed by God. But if any

   one of these theories be worthy of approbation, every one of the rest

   of created things might also be declared to be God. But such

   declarations are simply the startling and erroneous utterances of

   deceivers; [302] and no man has either seen Him, or made Him known,

   [303] but He has revealed Himself. And He has manifested Himself

   through faith, to which alone it is given to behold God. For God, the

   Lord and Fashioner of all things, who made all things, and assigned

   them their several positions, proved Himself not merely a friend of

   mankind, but also long-suffering [in His dealings with them]. Yea, He

   was always of such a character, and still is, and will ever be, kind

   and good, and free from wrath, and true, and the only one who is

   [absolutely] good; [304] and He formed in His mind a great and

   unspeakable conception, which He communicated to His Son alone. As

   long, then, as He held and preserved His own wise counsel in

   concealment, [305] He appeared to neglect us, and to have no care over

   us. But after He revealed and laid open, through His beloved Son, the

   things which had been prepared from the beginning, He conferred every

   blessing [306] all at once upon us, so that we should both share in His

   benefits, and see and be active [307] [in His service]. Who of us would

   ever have expected these things? He was aware, then, of all things in

   His own mind, along with His Son, according to the relation [308]

   subsisting between them.

     __________________________________________________________________

 

   [302] Literally, "these things are the marvels and error."

 

   [303] Or, "known Him."

 

   [304] Comp. Matt. xix. 17.

 

   [305] Literally, "in a mystery."

 

   [306] Literally, "all things."

 

   [307] The sense is here very obscure. We have followed the text of

   Otto, who fills up the lacuna in the ms. as above. Others have, "to

   see, and to handle Him."

 

   [308] Literally, "economically."

     __________________________________________________________________

 

  Chapter IX.--Why the Son was sent so late.

 

   As long then as the former time [309] endured, He permitted us to be

   borne along by unruly impulses, being drawn away by the desire of

   pleasure and various lusts. This was not that He at all delighted in

   our sins, but that He simply endured them; nor that He approved the

   time of working iniquity which then was, but that He sought to form a

   mind conscious of righteousness, [310] so that being convinced in that

   time of our unworthiness of attaining life through our own works, it

   should now, through the kindness of God, be vouchsafed to us; and

   having made it manifest that in ourselves we were unable to enter into

   the kingdom of God, we might through the power of God be made able. But

   when our wickedness had reached its height, and it had been clearly

   shown that its reward, [311] punishment and death, was impending over

   us; and when the time had come which God had before appointed for

   manifesting His own kindness and power, how [312] the one love of God,

   through exceeding regard for men, did not regard us with hatred, nor

   thrust us away, nor remember our iniquity against us, but showed great

   long-suffering, and bore with us, [313] He Himself took on Him the

   burden of our iniquities, He gave His own Son as a ransom for us, the

   holy One for transgressors, the blameless One for the wicked, the

   righteous One for the unrighteous, the incorruptible One for the

   corruptible, the immortal One for them that are mortal. For what other

   thing was capable of covering our sins than His righteousness? By what

   other one was it possible that we, the wicked and ungodly, could be

   justified, than by the only Son of God? O sweet exchange! O

   unsearchable operation! O benefits surpassing all expectation! that the

   wickedness of many should be hid in a single righteous One, and that

   the righteousness of One should justify many transgressors! [314]

   Having therefore convinced us in the former time [315] that our nature

   was unable to attain to life, and having now revealed the Saviour who

   is able to save even those things which it was [formerly] impossible to

   save, by both these facts He desired to lead us to trust in His

   kindness, to esteem Him our Nourisher, Father, Teacher, Counsellor,

   Healer, our Wisdom, Light, Honour, Glory, Power, and Life, so that we

   should not be anxious [316] concerning clothing and food.

     __________________________________________________________________

 

   [309] Otto refers for a like contrast between these two times to Rom.

   iii. 21-26, Rom. v. 20 and Gal. iv. 4. [Comp. Acts xvii. 30.]

 

   [310] The reading and sense are doubtful.

 

   [311] Both the text and rendering are here somewhat doubtful, but the

   sense will in any case be much the same.

 

   [312] Many variations here occur in the way in which the lacuna of the

   mss. is to be supplied. They do not, however, greatly affect the

   meaning.

 

   [313] In the ms. "saying" is here inserted, as if the words had been

   regarded as a quotation from Isa. liii. 11.

 

   [314] [See Bossuet, who quotes it as from Justin Martyr (Tom. iii. p.

   171). Sermon on Circumcision.]

 

   [315] That is, before Christ appeared.

 

   [316] Comp. Matt. vi. 25, etc. [Mathetes, in a single sentence,

   expounds a most practical text with comprehensive views.]

     __________________________________________________________________

 

  Chapter X.--The blessings that will flow from faith.

 

   If you also desire [to possess] this faith, you likewise shall receive

   first of all the knowledge of the Father. [317] For God has loved

   mankind, on whose account He made the world, to whom He rendered

   subject all the things that are in it, [318] to whom He gave reason and

   understanding, to whom alone He imparted the privilege of looking

   upwards to Himself, whom He formed after His own image, to whom He sent

   His only-begotten Son, to whom He has promised a kingdom in heaven, and

   will give it to those who have loved Him. And when you have attained

   this knowledge, with what joy do you think you will be filled? Or, how

   will you love Him who has first so loved you? And if you love Him, you

   will be an imitator of His kindness. And do not wonder that a man may

   become an imitator of God. He can, if he is willing. For it is not by

   ruling over his neighbours, or by seeking to hold the supremacy over

   those that are weaker, or by being rich, and showing violence towards

   those that are inferior, that happiness is found; nor can any one by

   these things become an imitator of God. But these things do not at all

   constitute His majesty. On the contrary he who takes upon himself the

   burden of his neighbour; he who, in whatsoever respect he may be

   superior, is ready to benefit another who is deficient; he who,

   whatsoever things he has received from God, by distributing these to

   the needy, becomes a god to those who receive [his benefits]: he is an

   imitator of God. Then thou shalt see, while still on earth, that God in

   the heavens rules over [the universe]; then thou shall begin to speak

   the mysteries of God; then shalt thou both love and admire those that

   suffer punishment because they will not deny God; then shall thou

   condemn the deceit and error of the world when thou shall know what it

   is to live truly in heaven, when thou shalt despise that which is here

   esteemed to be death, when thou shalt fear what is truly death, which

   is reserved for those who shall be condemned to the eternal fire, which

   shall afflict those even to the end that are committed to it. Then

   shalt thou admire those who for righteousness' sake endure the fire

   that is but for a moment, and shalt count them happy when thou shalt

   know [the nature of] that fire.

     __________________________________________________________________

 

   [317] Thus Otto supplies the lacuna; others conjecture somewhat

   different supplements.

 

   [318] So B�hl. Sylburgius and Otto read, "in the earth."

     __________________________________________________________________

 

  Chapter XI.--These things are worthy to be known and believed.

 

   I do not speak of things strange to me, nor do I aim at anything

   inconsistent with right reason; [319] but having been a disciple of the

   Apostles, I am become a teacher of the Gentiles. I minister the things

   delivered to me to those that are disciples worthy of the truth. For

   who that is rightly taught and begotten by the loving [320] Word, would

   not seek to learn accurately the things which have been clearly shown

   by the Word to His disciples, to whom the Word being manifested has

   revealed them, speaking plainly [to them], not understood indeed by the

   unbelieving, but conversing with the disciples, who, being esteemed

   faithful by Him, acquired a knowledge of the mysteries of the Father?

   For which [321] reason He sent the Word, that He might be manifested to

   the world; and He, being despised by the people [of the Jews], was,

   when preached by the Apostles, believed on by the Gentiles. [322] This

   is He who was from the beginning, who appeared as if new, and was found

   old, and yet who is ever born afresh in the hearts of the saints. This

   is He who, being from everlasting, is to-day called [323] the Son;

   through whom the Church is enriched, and grace, widely spread,

   increases in the saints, furnishing understanding, revealing mysteries,

   announcing times, rejoicing over the faithful, giving [324] to those

   that seek, by whom the limits of faith are not broken through, nor the

   boundaries set by the fathers passed over. Then the fear of the law is

   chanted, and the grace of the prophets is known, and the faith of the

   gospels is established, and the tradition of the Apostles is preserved,

   and the grace of the Church exults; which grace if you grieve not, you

   shall know those things which the Word teaches, by whom He wills, and

   when He pleases. For whatever things we are moved to utter by the will

   of the Word commanding us, we communicate to you with pains, and from a

   love of the things that have been revealed to us.

     __________________________________________________________________

 

   [319] Some render, "nor do I rashly seek to persuade others."

 

   [320] Some propose to read, "and becoming a friend to the Word."

 

   [321] It has been proposed to connect this with the preceding sentence,

   and read, "have known the mysteries of the Father, viz., for what

   purpose He sent the Word."

 

   [322] [Comp. 1 Tim. iii. 16.]

 

   [323] Or, "esteemed."

 

   [324] Or, "given."

     __________________________________________________________________

 

  Chapter XII.--The importance of knowledge to true spiritual life.

 

   When you have read and carefully listened to these things, you shall

   know what God bestows on such as rightly love Him, being made [as ye

   are] a paradise of delight, presenting [325] in yourselves a tree

   bearing all kinds of produce and flourishing well, being adorned with

   various fruits. For in this place [326] the tree of knowledge and the

   tree of life have been planted; but it is not the tree of knowledge

   that destroys-- it is disobedience that proves destructive. Nor truly

   are those words without significance which are written, how God from

   the beginning planted the tree of life in the midst of paradise,

   revealing through knowledge the way to life, [327] and when those who

   were first formed did not use this [knowledge] properly, they were,

   through the fraud of the Serpent, stripped naked. [328] For neither can

   life exist without knowledge, nor is knowledge secure without life.

   Wherefore both were planted close together. The Apostle, perceiving the

   force [of this conjunction], and blaming that knowledge which, without

   true doctrine, is admitted to influence life, [329] declares,

   "Knowledge puffeth up, but love edifieth." For he who thinks he knows

   anything without true knowledge, and such as is witnessed to by life,

   knows nothing, but is deceived by the Serpent, as not [330] loving

   life. But he who combines knowledge with fear, and seeks after life,

   plants in hope, looking for fruit. Let your heart be your wisdom; and

   let your life be true knowledge [331] inwardly received. Bearing this

   tree and displaying its fruit, thou shalt always gather [332] in those

   things which are desired by God, which the Serpent cannot reach, and to

   which deception does not approach; nor is Eve then corrupted, [333] but

   is trusted as a virgin; and salvation is manifested, and the Apostles

   are filled with understanding, and the Passover [334] of the Lord

   advances, and the choirs [335] are gathered together, and are arranged

   in proper order, and the Word rejoices in teaching the saints,--by whom

   the Father is glorified: to whom be glory for ever. Amen. [336]

     __________________________________________________________________

 

   [325] Literally, "bringing forth."

 

   [326] That is, in Paradise.

 

   [327] Literally "revealing life."

 

   [328] Or, "deprived of it."

 

   [329] Literally, "knowledge without the truth of a command exercised to

   life." See 1 Cor. viii. 1.

 

   [330] The ms. is here defective. Some read, "on account of the love of

   life."

 

   [331] Or, "true word," or "reason."

 

   [332] Or, "reap."

 

   [333] The meaning seems to be, that if the tree of true knowledge and

   life be planted within you, you shall continue free from blemishes and

   sins.

 

   [334] [This looks like a reference to the Apocalypse, Rev. v. 9., Rev.

   xix. 7., Rev. xx. 5.]

 

   [335] Here Bishop Wordsworth would read kleroi, cites 1 Pet. v. 3, and

   refers to Suicer (Lexicon) in voce kleros.]

 

   [336] [Note the Clement-like doxology.]

     __________________________________________________________________

     __________________________________________________________________

     __________________________________________________________________

 

                                    Polycarp

     __________________________________________________________________

 

Introductory Note to the Epistle of Polycarp to the Philippians

     __________________________________________________________________

 

   [a.d. 65-100-155.] The Epistle of Polycarp is usually made a sort of

   preface to those of Ignatius, for reasons which will be obvious to the

   reader. Yet he was born later, and lived to a much later period. They

   seem to have been friends from the days of their common pupilage under

   St. John; and there is nothing improbable in the conjecture of Usher,

   that he was the "angel of the church in Smyrna," to whom the Master

   says, "Be thou faithful unto death, and I will give thee a crown of

   life." His pupil Iren�us gives us one of the very few portraits of an

   apostolic man which are to be found in antiquity, in a few sentences

   which are a picture: "I could describe the very place in which the

   blessed Polycarp sat and taught; his going out and coming in; the whole

   tenor of his life; his personal appearance; how he would speak of the

   conversations he had held with John and with others who had seen the

   Lord. How did he make mention of their words and of whatever he had

   heard from them respecting the Lord." Thus he unconsciously tantalizes

   our reverent curiosity. Alas! that such conversations were not written

   for our learning. But there is a wise Providence in what is withheld,

   as well as in the inestimable treasures we have received.

 

   Iren�us will tell us more concerning him, his visit to Rome, his rebuke

   of Marcion, and incidental anecdotes, all which are instructive. The

   expression which he applied to Marcion is found in this Epistle. Other

   facts of interest are found in the Martyrdom, which follows in these

   pages. His death, in extreme old age under the first of the Antonines,

   has been variously dated; but we may accept the date we have given, as

   rendered probable by that of the Paschal question, which he so lovingly

   settled with Anicetus, Bishop of Rome.

 

   The Epistle to the Philippians is the more interesting as denoting the

   state of that beloved church, the firstborn of European churches, and

   so greatly endeared to St. Paul. It abounds in practical wisdom, and is

   rich in Scripture and Scriptural allusions. It reflects the spirit of

   St. John, alike in its lamb-like and its aquiline features: he is as

   loving as the beloved disciple himself when he speaks of Christ and his

   church, but "the son of thunder" is echoed in his rebukes of threatened

   corruptions in faith and morals. Nothing can be more clear than his

   view of the doctrines of grace; but he writes like the disciple of St.

   John, though in perfect harmony with St. Paul's hymn-like eulogy of

   Christian love.

 

   The following is the original Introductory Notice:--

 

   The authenticity of the following Epistle can on no fair grounds be

   questioned. It is abundantly established by external testimony, and is

   also supported by the internal evidence. Iren�us says (Adv. H�r., iii.

   3): "There is extant an Epistle of Polycarp written to the Philippians,

   most satisfactory, from which those that have a mind to do so may learn

   the character of his faith," etc. This passage is embodied by Eusebius

   in his Ecclesiastical History (iv. 14); and in another place the same

   writer refers to the Epistle before us as an undoubted production of

   Polycarp (Hist. Eccl., iii. 36). Other ancient testimonies might easily

   be added, but are superfluous, inasmuch as there is a general consent

   among scholars at the present day that we have in this letter an

   authentic production of the renowned Bishop of Smyrna.

 

   Of Polycarp's life little is known, but that little is highly

   interesting. Iren�us was his disciple, and tells us that "Polycarp was

   instructed by the apostles, and was brought into contact with many who

   had seen Christ" (Adv. H�r., iii. 3; Euseb. Hist. Eccl., iv. 14). There

   is also a very graphic account given of Polycarp by Iren�us in his

   Epistle to Florinus, to which the reader is referred. It has been

   preserved by Eusebius (Hist. Eccl., v. 20).

 

   The Epistle before us is not perfect in any of the Greek mss. which

   contain it. But the chapters wanting in Greek are contained in an

   ancient Latin version. While there is no ground for supposing, as some

   have done, that the whole Epistle is spurious, there seems considerable

   force in the arguments by which many others have sought to prove chap.

   xiii. to be an interpolation.

 

   The date of the Epistle cannot be satisfactorily determined. It depends

   on the conclusion we reach as to some points, very difficult and

   obscure, connected with that account of the martyrdom of Polycarp which

   has come down to us. We shall not, however, probably be far wrong if we

   fix it about the middle of the second century.

     __________________________________________________________________

 

The Epistle of Polycarp to the Philippians [337]

     __________________________________________________________________

 

   Polycarp, and the presbyters [338] with him, to the Church of God

   sojourning at Philippi: Mercy to you, and peace from God Almighty, and

   from the Lord Jesus Christ, our Saviour, be multiplied.

     __________________________________________________________________

 

  Chapter I.--Praise of the Philippians.

 

   I have greatly rejoiced with you in our Lord Jesus Christ, because ye

   have followed the example [339] of true love [as displayed by God], and

   have accompanied, as became you, those who were bound in chains, the

   fitting ornaments of saints, and which are indeed the diadems of the

   true elect of God and our Lord; and because the strong root of your

   faith, spoken of in days [340] long gone by, endureth even until now,

   and bringeth forth fruit to our Lord Jesus Christ, who for our sins

   suffered even unto death, [but] "whom God raised from the dead, having

   loosed the bands of the grave." [341] "In whom, though now ye see Him

   not, ye believe, and believing, rejoice with joy unspeakable and full

   of glory;" [342] into which joy many desire to enter, knowing that "by

   grace ye are saved, not of works," [343] but by the will of God through

   Jesus Christ.

     __________________________________________________________________

 

   [339] Literally, "ye have received the patterns of true love."

 

   [340] Phil. i. 5.

 

   [341] Acts ii. 24. Literally, "having loosed the pains of Hades."

 

   [342] 1 Pet. i. 8.

 

   [343] Eph. ii. 8, 9.

     __________________________________________________________________

 

  Chapter II.--An exhortation to virtue.

 

   "Wherefore, girding up your loins," [344] "serve the Lord in fear"

   [345] and truth, as those who have forsaken the vain, empty talk and

   error of the multitude, and "believed in Him who raised up our Lord

   Jesus Christ from the dead, and gave Him glory," [346] and a throne at

   His right hand. To Him all things [347] in heaven and on earth are

   subject. Him every spirit serves. He comes as the Judge of the living

   and the dead. [348] His blood will God require of those who do not

   believe in Him. [349] But He who raised Him up from the dead will raise

   [350] up us also, if we do His will, and walk in His commandments, and

   love what He loved, keeping ourselves from all unrighteousness,

   covetousness, love of money, evil speaking, false witness; "not

   rendering evil for evil, or railing for railing," [351] or blow for

   blow, or cursing for cursing, but being mindful of what the Lord said

   in His teaching: "Judge not, that ye be not judged; [352] forgive, and

   it shall be forgiven unto you; [353] be merciful, that ye may obtain

   mercy; [354] with what measure ye mete, it shall be measured to you

   again;" [355] and once more, "Blessed are the poor, and those that are

   persecuted for righteousness' sake, for theirs is the kingdom of God."

   [356]

     __________________________________________________________________

 

   [344] Comp. 1 Pet. i. 13; Eph. vi. 14.

 

   [345] Ps. ii. 11.

 

   [346] 1 Pet. i. 21.

 

   [347] Comp. 1 Pet. iii. 22; Phil. ii. 10.

 

   [348] Comp. Acts xvii. 31.

 

   [349] Or, "who do not obey him."

 

   [350] Comp 1 Cor. vi. 14; 2 Cor. iv. 14; Rom. viii. 11.

 

   [351] 1 Pet. iii. 9.

 

   [352] Matt. vii. 1.

 

   [353] Matt. vi. 12, 14; Luke vi. 37.

 

   [354] Luke vi. 36.

 

   [355] Matt. vii. 2; Luke vi. 38.

 

   [356] Matt. v. 3, 10; Luke vi. 20.

     __________________________________________________________________

 

  Chapter III.--Expressions of personal unworthiness.

 

   These things, brethren, I write to you concerning righteousness, not

   because I take anything upon myself, but because ye have invited me to

   do so. For neither I, nor any other such one, can come up to the wisdom

   [357] of the blessed and glorified Paul. He, when among you, accurately

   and stedfastly taught the word of truth in the presence of those who

   were then alive. And when absent from you, he wrote you a letter, [358]

   which, if you carefully study, you will find to be the means of

   building you up in that faith which has been given you, and which,

   being followed by hope, and preceded by love towards God, and Christ,

   and our neighbour, "is the mother of us all." [359] For if any one be

   inwardly possessed of these graces, he hath fulfilled the command of

   righteousness, since he that hath love is far from all sin.

     __________________________________________________________________

 

   [357] Comp. 2 Pet. iii. 15.

 

   [358] The form is plural, but one Epistle is probably meant. [So, even

   in English, "letters" may be classically used for a single letter, as

   we say "by these presents." But even we might speak of St. Paul as

   having written his Epistles to us; so the Epistles to Thessalonica and

   Corinth might more naturally still be referred to here].

 

   [359] Comp. Gal. iv. 26.

     __________________________________________________________________

 

  Chapter IV.--Various exhortations.

 

   "But the love of money is the root of all evils." [360] Knowing,

   therefore, that "as we brought nothing into the world, so we can carry

   nothing out," [361] let us arm ourselves with the armour of

   righteousness; [362] and let us teach, first of all, ourselves to walk

   in the commandments of the Lord. Next, [teach] your wives [to walk] in

   the faith given to them, and in love and purity tenderly loving their

   own husbands in all truth, and loving all [others] equally in all

   chastity; and to train up their children in the knowledge and fear of

   God. Teach the widows to be discreet as respects the faith of the Lord,

   praying continually [363] for all, being far from all slandering,

   evil-speaking, false-witnessing, love of money, and every kind of evil;

   knowing that they are the altar [364] of God, that He clearly perceives

   all things, and that nothing is hid from Him, neither reasonings, nor

   reflections, nor any one of the secret things of the heart.

     __________________________________________________________________

 

   [360] 1 Tim. vi. 10.

 

   [361] 1 Tim. vi. 7.

 

   [362] Comp. Eph. vi. 11.

 

   [363] Comp. 1 Thess. v. 17.

 

   [364] Some here read, "altars."

     __________________________________________________________________

 

  Chapter V.--The duties of deacons, youths, and virgins.

 

   Knowing, then, that "God is not mocked," [365] we ought to walk worthy

   of His commandment and glory. In like manner should the deacons be

   blameless before the face of His righteousness, as being the servants

   of God and Christ, [366] and not of men. They must not be slanderers,

   double-tongued, [367] or lovers of money, but temperate in all things,

   compassionate, industrious, walking according to the truth of the Lord,

   who was the servant [368] of all. If we please Him in this present

   world, we shall receive also the future world, according as He has

   promised to us that He will raise us again from the dead, and that if

   we live [369] worthily of Him, "we shall also reign together with Him,"

   [370] provided only we believe. In like manner, let the young men also

   be blameless in all things, being especially careful to preserve

   purity, and keeping themselves in, as with a bridle, from every kind of

   evil. For it is well that they should be cut off from [371] the lusts

   that are in the world, since "every lust warreth against the spirit;"

   [372] and "neither fornicators, nor effeminate, nor abusers of

   themselves with mankind, shall inherit the kingdom of God," [373] nor

   those who do things inconsistent and unbecoming. Wherefore, it is

   needful to abstain from all these things, being subject to the

   presbyters and deacons, as unto God and Christ. The virgins also must

   walk in a blameless and pure conscience.

     __________________________________________________________________

 

   [365] Gal. vi. 7.

 

   [366] Some read, "God in Christ."

 

   [367] Comp. 1 Tim. iii. 8.

 

   [368] Comp. Matt. xx. 28.

 

   [369] Politeusometha, referring to the whole conduct; comp. Phil. i.

   27.

 

   [370] 2 Tim. ii. 12.

 

   [371] Some read, anakuptesthai, "to emerge from." [So Chevallier, but

   not Wake nor Jacobson. See the note of latter, ad loc.]

 

   [372] 1 Pet. ii. 11.

 

   [373] 1 Cor. vi. 9, 10.

     __________________________________________________________________

 

  Chapter VI.--The duties of presbyters and others.

 

   And let the presbyters be compassionate and merciful to all, bringing

   back those that wander, visiting all the sick, and not neglecting the

   widow, the orphan, or the poor, but always "providing for that which is

   becoming in the sight of God and man;" [374] abstaining from all wrath,

   respect of persons, and unjust judgment; keeping far off from all

   covetousness, not quickly crediting [an evil report] against any one,

   not severe in judgment, as knowing that we are all under a debt of sin.

   If then we entreat the Lord to forgive us, we ought also ourselves to

   forgive; [375] for we are before the eyes of our Lord and God, and "we

   must all appear at the judgment-seat of Christ, and must every one give

   an account of himself." [376] Let us then serve Him in fear, and with

   all reverence, even as He Himself has commanded us, and as the apostles

   who preached the Gospel unto us, and the prophets who proclaimed

   beforehand the coming of the Lord [have alike taught us]. Let us be

   zealous in the pursuit of that which is good, keeping ourselves from

   causes of offence, from false brethren, and from those who in hypocrisy

   bear the name of the Lord, and draw away vain men into error.

     __________________________________________________________________

 

   [374] Rom. xii. 17; 2 Cor. viii. 31.

 

   [375] Matt. vi. 12-14.

 

   [376] Rom. xiv. 10-12; 2 Cor. v. 10.

     __________________________________________________________________

 

  Chapter VII.--Avoid the Docet�, and persevere in fasting and prayer.

 

   "For whosoever does not confess that Jesus Christ has come in the

   flesh, is antichrist;" [377] and whosoever does not confess the

   testimony of the cross, [378] is of the devil; and whosoever perverts

   the oracles of the Lord to his own lusts, and says that there is

   neither a resurrection nor a judgment, he is the first-born of Satan.

   [379] Wherefore, forsaking the vanity of many, and their false

   doctrines, let us return to the word which has been handed down to us

   from [380] the beginning; "watching unto prayer," [381] and persevering

   in fasting; beseeching in our supplications the all-seeing God "not to

   lead us into temptation," [382] as the Lord has said: "The spirit truly

   is willing, but the flesh is weak." [383]

     __________________________________________________________________

 

   [377] 1 John iv. 3.

 

   [378] Literally, "the martyrdom of the cross," which some render, "His

   suffering on the cross."

 

   [379] [The original, perhaps, of Eusebius (Hist. iv. cap. 14). It

   became a common-place expression in the Church.]

 

   [380] Comp. Jude 3.

 

   [381] 1 Pet. iv. 7.

 

   [382] Matt. vi. 13; Matt. xxvi. 41.

 

   [383] Matt. xxvi. 41; Mark xiv. 38.

     __________________________________________________________________

 

  Chapter VIII.--Persevere in hope and patience.

 

   Let us then continually persevere in our hope, and the earnest of our

   righteousness, which is Jesus Christ, "who bore our sins in His own

   body on the tree," [384] "who did no sin, neither was guile found in

   His mouth," [385] but endured all things for us, that we might live in

   Him. [386] Let us then be imitators of His patience; and if we suffer

   [387] for His name's sake, let us glorify Him. [388] For He has set us

   this example [389] in Himself, and we have believed that such is the

   case.

     __________________________________________________________________

 

   [384] 1 Pet. ii. 24.

 

   [385] 1 Pet. ii. 22.

 

   [386] Comp. 1 John iv. 9.

 

   [387] Comp. Acts v. 41; 1 Pet. iv. 16.

 

   [388] Some read, "we glorify Him."

 

   [389] Comp. 1 Pet. ii. 21.

     __________________________________________________________________

 

  Chapter IX.--Patience inculcated.

 

   I exhort you all, therefore, to yield obedience to the word of

   righteousness, and to exercise all patience, such as ye have seen [set]

   before your eyes, not only in the case of the blessed Ignatius, and

   Zosimus, and Rufus, but also in others among yourselves, and in Paul

   himself, and the rest of the apostles. [This do] in the assurance that

   all these have not run [390] in vain, but in faith and righteousness,

   and that they are [now] in their due place in the presence of the Lord,

   with whom also they suffered. For they loved not this present world,

   but Him who died for us, and for our sakes was raised again by God from

   the dead.

     __________________________________________________________________

 

   [390] Comp. Phil. ii. 16; Gal. ii. 2.

     __________________________________________________________________

 

  Chapter X.--Exhortation to the practice of virtue. [391]

 

   Stand fast, therefore, in these things, and follow the example of the

   Lord, being firm and unchangeable in the faith, loving the brotherhood,

   [392] and being attached to one another, joined together in the truth,

   exhibiting the meekness of the Lord in your intercourse with one

   another, and despising no one. When you can do good, defer it not,

   because "alms delivers from death." [393] Be all of you subject one to

   another [394] "having your conduct blameless among the Gentiles," [395]

   that ye may both receive praise for your good works, and the Lord may

   not be blasphemed through you. But woe to him by whom the name of the

   Lord is blasphemed! [396] Teach, therefore, sobriety to all, and

   manifest it also in your own conduct.

     __________________________________________________________________

 

   [391] This and the two following chapters are preserved only in a Latin

   version. [See Jacobson, ad loc.]

 

   [392] Comp. 1 Pet. ii. 17.

 

   [393] Tobit iv. 10, Tobit xii. 9.

 

   [394] Comp. 1 Pet. v. 5.

 

   [395] 1 Pet. ii. 12.

 

   [396] Isa. lii. 5.

     __________________________________________________________________

 

  Chapter XI.--Expression of grief on account of Valens.

 

   I am greatly grieved for Valens, who was once a presbyter among you,

   because he so little understands the place that was given him [in the

   Church]. I exhort you, therefore, that ye abstain from covetousness,

   [397] and that ye be chaste and truthful. "Abstain from every form of

   evil." [398] For if a man cannot govern himself in such matters, how

   shall he enjoin them on others? If a man does not keep himself from

   covetousness, [399] he shall be defiled by idolatry, and shall be

   judged as one of the heathen. But who of us are ignorant of the

   judgment of the Lord? "Do we not know that the saints shall judge the

   world?" [400] as Paul teaches. But I have neither seen nor heard of any

   such thing among you, in the midst of whom the blessed Paul laboured,

   and who are commended [401] in the beginning of his Epistle. For he

   boasts of you in all those Churches which alone then knew the Lord; but

   we [of Smyrna] had not yet known Him. I am deeply grieved, therefore,

   brethren, for him (Valens) and his wife; to whom may the Lord grant

   true repentance! And be ye then moderate in regard to this matter, and

   "do not count such as enemies," [402] but call them back as suffering

   and straying members, that ye may save your whole body. For by so

   acting ye shall edify yourselves. [403]

     __________________________________________________________________

 

   [397] Some think that incontinence on the part of the Valens and his

   wife is referred to. [For many reasons I am glad the translators have

   preferred the reading pleonexias. The next word, chaste, sufficiently

   rebukes the example of Valens. For once I venture not to coincide with

   Jacobson's comment.]

 

   [398] 1 Thess. v. 22.

 

   [399] Some think that incontinence on the part of the Valens and his

   wife is referred to. [For many reasons I am glad the translators have

   preferred the reading pleonexias. The next word, chaste, sufficiently

   rebukes the example of Valens. For once I venture not to coincide with

   Jacobson's comment.]

 

   [400] 1 Cor. vi. 2.

 

   [401] Some read, "named;" comp. Phil. i. 5.

 

   [402] 2 Thess. iii. 15.

 

   [403] Comp. 1 Cor. xii. 26.

     __________________________________________________________________

 

  Chapter XII.--Exhortation to various graces.

 

   For I trust that ye are well versed in the Sacred Scriptures, and that

   nothing is hid from you; but to me this privilege is not yet granted.

   [404] It is declared then in these Scriptures, "Be ye angry, and sin

   not," [405] and, "Let not the sun go down upon your wrath." [406] Happy

   is he who remembers [407] this, which I believe to be the case with

   you. But may the God and Father of our Lord Jesus Christ, and Jesus

   Christ Himself, who is the Son of God, and our everlasting High Priest,

   build you up in faith and truth, and in all meekness, gentleness,

   patience, long-suffering, forbearance, and purity; and may He bestow on

   you a lot and portion among His saints, and on us with you, and on all

   that are under heaven, who shall believe in our Lord Jesus Christ, and

   in His Father, who "raised Him from the dead." [408] Pray for all the

   saints. Pray also for kings, [409] and potentates, and princes, and for

   those that persecute and hate you, [410] and for the enemies of the

   cross, that your fruit may be manifest to all, and that ye may be

   perfect in Him.

     __________________________________________________________________

 

   [404] This passage is very obscure. Some render it as follows: "But at

   present it is not granted unto me to practise that which is written, Be

   ye angry," etc.

 

   [405] Ps. iv. 5.

 

   [406] Eph. iv. 26.

 

   [407] Some read, "believes."

 

   [408] Gal. i. 1.

 

   [409] Comp. 1 Tim. ii. 2.

 

   [410] Matt. v. 44.

     __________________________________________________________________

 

  Chapter XIII.--Concerning the transmission of epistles.

 

   Both you and Ignatius [411] wrote to me, that if any one went [from

   this] into Syria, he should carry your letter [412] with him; which

   request I will attend to if I find a fitting opportunity, either

   personally, or through some other acting for me, that your desire may

   be fulfilled. The Epistles of Ignatius written by him [413] to us, and

   all the rest [of his Epistles] which we have by us, we have sent to

   you, as you requested. They are subjoined to this Epistle, and by them

   ye may be greatly profited; for they treat of faith and patience, and

   all things that tend to edification in our Lord. Any [414] more certain

   information you may have obtained respecting both Ignatius himself, and

   those that were [415] with him, have the goodness to make known [416]

   to us.

     __________________________________________________________________

 

   [411] Comp. Ep. of Ignatius to Polycarp, chap. viii.

 

   [412] Or, "letters."

 

   [413] Reference is here made to the two letters of Ignatius, one to

   Polycarp himself, and the other to the church at Smyrna.

 

   [414] Henceforth, to the end, we have only the Latin version.

 

   [415] The Latin version reads "are," which has been corrected as above.

 

   [416] Polycarp was aware of the death of Ignatius (chap. ix.), but was

   as yet apparently ignorant of the circumstances attending it. [Who can

   fail to be touched by these affectionate yet entirely calm expressions

   as to his martyred friend and brother? Martyrdom was the habitual end

   of Christ's soldiers, and Polycarp expected his own; hence his

   restrained and temperate words of interest.]

     __________________________________________________________________

 

  Chapter XIV.--Conclusion.

 

   These things I have written to you by Crescens, whom up to the present

   [417] time I have recommended unto you, and do now recommend. For he

   has acted blamelessly among us, and I believe also among you. Moreover,

   ye will hold his sister in esteem when she comes to you. Be ye safe in

   the Lord Jesus Christ. Grace be with you all. [418] Amen.

     __________________________________________________________________

 

   [417] Some read, "in this present Epistle."

 

   [418] Others read, "and in favour with all yours."

     __________________________________________________________________

 

   [337] The title of this Epistle in most of the mss. is, "The Epistle of

   St. Polycarp, Bishop of Smyrna, and holy martyr, to the Philippians."

 

   [338] Or, "Polycarp, and those who with him are presbyters."

     __________________________________________________________________

 

Introductory Note to the Epistle Concerning the Martyrdom of Polycarp

     __________________________________________________________________

 

   Internal evidence goes far to establish the credit which Eusebius lends

   to this specimen of the martyrologies, certainly not the earliest if we

   accept that of Ignatius as genuine. As an encyclical of one of "the

   seven churches" to another of the same Seven, and as bearing witness to

   their aggregation with others into the unity of "the Holy and Catholic

   Church," it is a very interesting witness, not only to an article of

   the creed, but to the original meaning and acceptation of the same.

   More than this, it is evidence of the strength of Christ perfected in

   human weakness; and thus it affords us an assurance of grace equal to

   our day in every time of need. When I see in it, however, an example of

   what a noble army of martyrs, women and children included, suffered in

   those days "for the testimony of Jesus," and in order to hand down the

   knowledge of the Gospel to these boastful ages of our own, I confess

   myself edified by what I read, chiefly because I am humbled and abashed

   in comparing what a Christian used to be, with what a Christian is, in

   our times, even at his best estate.

 

   That this Epistle has been interpolated can hardly be doubted, when we

   compare it with the unvarnished specimen, in Eusebius. As for the

   "fragrant smell" that came from the fire, many kinds of wood emit the

   like in burning; and, apart from Oriental warmth of colouring, there

   seems nothing incredible in the narrative if we except "the dove"

   (chap. xvi.), which, however, is probably a corrupt reading, [419] as

   suggested by our translators. The blade was thrust into the martyr's

   left side; and this, opening the heart, caused the outpouring of a

   flood, and not a mere trickling. But, though Greek thus amended is a

   plausible conjecture, there seems to have been nothing of the kind in

   the copy quoted by Eusebius. On the other hand, note the truly catholic

   and scriptural testimony: "We love the martyrs, but the Son of God we

   worship: it is impossible for us to worship any other."

 

   Bishop Jacobson assigns more than fifty pages to this martyrology, with

   a Latin version and abundant notes. To these I must refer the student,

   who may wish to see this attractive history in all the light of

   critical scholarship and, often, of admirable comment.

 

   The following is the original Introductory Notice:--

 

   The following letter purports to have been written by the Church at

   Smyrna to the Church at Philomelium, and through that Church to the

   whole Christian world, in order to give a succinct account of the

   circumstances attending the martyrdom of Polycarp. It is the earliest

   of all the Martyria, and has generally been accounted both the most

   interesting and authentic. Not a few, however, deem it interpolated in

   several passages, and some refer it to a much later date than the

   middle of the second century, to which it has been commonly ascribed.

   We cannot tell how much it may owe to the writers (chap. xxii.) who

   successively transcribed it. Great part of it has been engrossed by

   Eusebius in his Ecclesiastical History (iv. 15); and it is instructive

   to observe, that some of the most startling miraculous phenomena

   recorded in the text as it now stands, have no place in the narrative

   as given by that early historian of the Church. Much discussion has

   arisen respecting several particulars contained in this Martyrium; but

   into these disputes we do not enter, having it for our aim simply to

   present the reader with as faithful a translation as possible of this

   very interesting monument of Christian antiquity.

     __________________________________________________________________

 

   [419] See an ingenious conjecture in Bishop Wordsworth's Hippolytus and

   the Church of Rome, p. 318, C.

     __________________________________________________________________

 

The Encyclical Epistle of the Church at Smyrna Concerning the Martyrdom of the

Holy Polycarp

     __________________________________________________________________

 

   The Church of God which sojourns at Smyrna, to the Church of God

   sojourning in Philomelium, [420] and to all the congregations [421] of

   the Holy and Catholic Church in every place: Mercy, peace, and love

   from God the Father, and our Lord Jesus Christ, be multiplied.

     __________________________________________________________________

 

  Chapter I.--Subject of which we write.

 

   We have written to you, brethren, as to what relates to the martyrs,

   and especially to the blessed Polycarp, who put an end to the

   persecution, having, as it were, set a seal upon it by his martyrdom.

   For almost all the events that happened previously [to this one], took

   place that the Lord might show us from above a martyrdom becoming the

   Gospel. For he waited to be delivered up, even as the Lord had done,

   that we also might become his followers, while we look not merely at

   what concerns ourselves but have regard also to our neighbours. For it

   is the part of a true and well-founded love, not only to wish one's

   self to be saved, but also all the brethren.

     __________________________________________________________________

 

  Chapter II.--The wonderful constancy of the martyrs.

 

   All the martyrdoms, then, were blessed and noble which took place

   according to the will of God. For it becomes us who profess [422]

   greater piety than others, to ascribe the authority over all things to

   God. And truly, [423] who can fail to admire their nobleness of mind,

   and their patience, with that love towards their Lord which they

   displayed?--who, when they were so torn with scourges, that the frame

   of their bodies, even to the very inward veins and arteries, was laid

   open, still patiently endured, while even those that stood by pitied

   and bewailed them. But they reached such a pitch of magnanimity, that

   not one of them let a sigh or a groan escape them; thus proving to us

   all that those holy martyrs of Christ, at the very time when they

   suffered such torments, were absent from the body, or rather, that the

   Lord then stood by them, and communed with them. And, looking to the

   grace of Christ, they despised all the torments of this world,

   redeeming themselves from eternal punishment by [the suffering of] a

   single hour. For this reason the fire of their savage executioners

   appeared cool to them. For they kept before their view escape from that

   fire which is eternal and never shall be quenched, and looked forward

   with the eyes of their heart to those good things which are laid up for

   such as endure; things "which ear hath not heard, nor eye seen, neither

   have entered into the heart of man," [424] but were revealed by the

   Lord to them, inasmuch as they were no longer men, but had already

   become angels. And, in like manner, those who were condemned to the

   wild beasts endured dreadful tortures, being stretched out upon beds

   full of spikes, and subjected to various other kinds of torments, in

   order that, if it were possible, the tyrant might, by their lingering

   tortures, lead them to a denial [of Christ].

     __________________________________________________________________

 

   [422] Literally, "who are more pious."

 

   [423] The account now returns to the illustration of the statement made

   in the first sentence.

 

   [424] 1 Cor. ii. 9.

     __________________________________________________________________

 

  Chapter III.--The constancy of Germanicus. The death of Polycarp is demanded.

 

   For the devil did indeed invent many things against them; but thanks be

   to God, he could not prevail over all. For the most noble Germanicus

   strengthened the timidity of others by his own patience, and fought

   heroically [425] with the wild beasts. For, when the proconsul sought

   to persuade him, and urged him [426] to take pity upon his age, he

   attracted the wild beast towards himself, and provoked it, being

   desirous to escape all the more quickly from an unrighteous and impious

   world. But upon this the whole multitude, marvelling at the nobility of

   mind displayed by the devout and godly race of Christians, [427] cried

   out, "Away with the Atheists; let Polycarp be sought out!"

     __________________________________________________________________

 

   [425] Or, "illustriously."

 

   [426] Or, "said to him."

 

   [427] Literally, "the nobleness of the God-loving and God-fearing race

   of Christians."

     __________________________________________________________________

 

  Chapter IV.--Quintus the apostate.

 

   Now one named Quintus, a Phrygian, who was but lately come from

   Phrygia, when he saw the wild beasts, became afraid. This was the man

   who forced himself and some others to come forward voluntarily [for

   trial]. Him the proconsul, after many entreaties, persuaded to swear

   and to offer sacrifice. Wherefore, brethren, we do not commend those

   who give themselves up [to suffering], seeing the Gospel does not teach

   so to do. [428]

     __________________________________________________________________

 

   [428] Comp. Matt. x. 23.

     __________________________________________________________________

 

  Chapter V.--The departure and vision of Polycarp.

 

   But the most admirable Polycarp, when he first heard [that he was

   sought for], was in no measure disturbed, but resolved to continue in

   the city. However, in deference to the wish of many, he was persuaded

   to leave it. He departed, therefore, to a country house not far distant

   from the city. There he stayed with a few [friends], engaged in nothing

   else night and day than praying for all men, and for the Churches

   throughout the world, according to his usual custom. And while he was

   praying, a vision presented itself to him three days before he was

   taken; and, behold, the pillow under his head seemed to him on fire.

   Upon this, turning to those that were with him, he said to them

   prophetically, "I must be burnt alive."

     __________________________________________________________________

 

  Chapter VI.--Polycarp is betrayed by a servant.

 

   And when those who sought for him were at hand, he departed to another

   dwelling, whither his pursuers immediately came after him. And when

   they found him not, they seized upon two youths [that were there], one

   of whom, being subjected to torture, confessed. It was thus impossible

   that he should continue hid, since those that betrayed him were of his

   own household. The Irenarch [429] then (whose office is the same as

   that of the Cleronomus [430] ), by name Herod, hastened to bring him

   into the stadium. [This all happened] that he might fulfil his special

   lot, being made a partaker of Christ, and that they who betrayed him

   might undergo the punishment of Judas himself.

     __________________________________________________________________

 

   [429] It was the duty of the Irenarch to apprehend all seditious

   troublers of the public peace.

 

   [430] Some think that those magistrates bore this name that were

   elected by lot.

     __________________________________________________________________

 

  Chapter VII.--Polycarp is found by his pursuers.

 

   His pursuers then, along with horsemen, and taking the youth with them,

   went forth at supper-time on the day of the preparation [431] with

   their usual weapons, as if going out against a robber. [432] And being

   come about evening [to the place where he was], they found him lying

   down in the upper room of [433] a certain little house, from which he

   might have escaped into another place; but he refused, saying, "The

   will of God [434] be done." [435] So when he heard that they were come,

   he went down and spake with them. And as those that were present

   marvelled at his age and constancy, some of them said. "Was so much

   effort [436] made to capture such a venerable man?" [437] Immediately

   then, in that very hour, he ordered that something to eat and drink

   should be set before them, as much indeed as they cared for, while he

   besought them to allow him an hour to pray without disturbance. And on

   their giving him leave, he stood and prayed, being full of the grace of

   God, so that he could not cease [438] for two full hours, to the

   astonishment of them that heard him, insomuch that many began to repent

   that they had come forth against so godly and venerable an old man.

     __________________________________________________________________

 

   [431] That is, on Friday.

 

   [432] Comp. Matt. xxvi. 55.

 

   [433] Or, "in."

 

   [434] Some read "the Lord"

 

   [435] Comp. Matt. vi. 10; Acts xxi. 14.

 

   [436] Or, "diligence."

 

   [437] Jacobson reads, "and [marvelling] that they had used so great

   diligence to capture," etc.

 

   [438] Or, "be silent."

     __________________________________________________________________

 

  Chapter VIII.--Polycarp is brought into the city.

 

   Now, as soon as he had ceased praying, having made mention of all that

   had at any time come in contact with him, both small and great,

   illustrious and obscure, as well as the whole Catholic Church

   throughout the world, the time of his departure having arrived, they

   set him upon an ass, and conducted him into the city, the day being

   that of the great Sabbath. And the Irenarch Herod, accompanied by his

   father Nicetes (both riding in a chariot [439] ), met him, and taking

   him up into the chariot, they seated themselves beside him, and

   endeavoured to persuade him, saying, "What harm is there in saying,

   Lord C�sar, [440] and in sacrificing, with the other ceremonies

   observed on such occasions, and so make sure of safety?" But he at

   first gave them no answer; and when they continued to urge him, he

   said, "I shall not do as you advise me." So they, having no hope of

   persuading him, began to speak bitter [441] words unto him, and cast

   him with violence out of the chariot, [442] insomuch that, in getting

   down from the carriage, he dislocated his leg [443] [by the fall]. But

   without being disturbed, [444] and as if suffering nothing, he went

   eagerly forward with all haste, and was conducted to the stadium, where

   the tumult was so great, that there was no possibility of being heard.

     __________________________________________________________________

 

   [439] Jacobson deems these words an interpolation.

 

   [440] Or, "C�sar is Lord," all the mss. having kurios instead of kurie,

   as usually printed.

 

   [441] Or, "terrible."

 

   [442] Or, "cast him down" simply, the following words being, as above,

   an interpolation.

 

   [443] Or, "sprained his ankle."

 

   [444] Or, "not turning back."

     __________________________________________________________________

 

  Chapter IX.--Polycarp refuses to revile Christ.

 

   Now, as Polycarp was entering into the stadium, there came to him a

   voice from heaven, saying, "Be strong, and show thyself a man, O

   Polycarp!" No one saw who it was that spoke to him; but those of our

   brethren who were present heard the voice. And as he was brought

   forward, the tumult became great when they heard that Polycarp was

   taken. And when he came near, the proconsul asked him whether he was

   Polycarp. On his confessing that he was, [the proconsul] sought to

   persuade him to deny [Christ], saying, "Have respect to thy old age,"

   and other similar things, according to their custom, [such as], "Swear

   by the fortune of C�sar; repent, and say, Away with the Atheists." But

   Polycarp, gazing with a stern countenance on all the multitude of the

   wicked heathen then in the stadium, and waving his hand towards them,

   while with groans he looked up to heaven, said, "Away with the

   Atheists." [445] Then, the proconsul urging him, and saying, "Swear,

   and I will set thee at liberty, reproach Christ;" Polycarp declared,

   "Eighty and six years have I served Him, and He never did me any

   injury: how then can I blaspheme my King and my Saviour?"

     __________________________________________________________________

 

   [445] Referring the words to the heathen, and not to the Christians, as

   was desired.

     __________________________________________________________________

 

  Chapter X.--Polycarp confesses himself a Christian.

 

   And when the proconsul yet again pressed him, and said, "Swear by the

   fortune of C�sar," he answered, "Since thou art vainly urgent that, as

   thou sayest, I should swear by the fortune of C�sar, and pretendest not

   to know who and what I am, hear me declare with boldness, I am a

   Christian. And if you wish to learn what the doctrines [446] of

   Christianity are, appoint me a day, and thou shalt hear them." The

   proconsul replied, "Persuade the people." But Polycarp said, "To thee I

   have thought it right to offer an account [of my faith]; for we are

   taught to give all due honour (which entails no injury upon ourselves)

   to the powers and authorities which are ordained of God. [447] But as

   for these, I do not deem them worthy of receiving any account from me."

   [448]

     __________________________________________________________________

 

   [446] Or, "an account of Christianity."

 

   [447] Comp. Rom. xiii. 1-7; Tit. iii. 1.

 

   [448] Or, "of my making any defence to them."

     __________________________________________________________________

 

  Chapter XI.--No threats have any effect on Polycarp.

 

   The proconsul then said to him, "I have wild beasts at hand; to these

   will I cast thee, except thou repent." But he answered, "Call them

   then, for we are not accustomed to repent of what is good in order to

   adopt that which is evil; [449] and it is well for me to be changed

   from what is evil to what is righteous." [450] But again the proconsul

   said to him, "I will cause thee to be consumed by fire, seeing thou

   despisest the wild beasts, if thou wilt not repent." But Polycarp said,

   "Thou threatenest me with fire which burneth for an hour, and after a

   little is extinguished, but art ignorant of the fire of the coming

   judgment and of eternal punishment, reserved for the ungodly. But why

   tarriest thou? Bring forth what thou wilt."

     __________________________________________________________________

 

   [449] Literally, "repentance from things better to things worse is a

   change impossible to us."

 

   [450] That is, to leave this world for a better.

     __________________________________________________________________

 

  Chapter XII.--Polycarp is sentenced to be burned.

 

   While he spoke these and many other like things, he was filled with

   confidence and joy, and his countenance was full of grace, so that not

   merely did it not fall as if troubled by the things said to him, but,

   on the contrary, the proconsul was astonished, and sent his herald to

   proclaim in the midst of the stadium thrice, "Polycarp has confessed

   that he is a Christian." This proclamation having been made by the

   herald, the whole multitude both of the heathen and Jews, who dwelt at

   Smyrna, cried out with uncontrollable fury, and in a loud voice, "This

   is the teacher of Asia, [451] the father of the Christians, and the

   overthrower of our gods, he who has been teaching many not to

   sacrifice, or to worship the gods." Speaking thus, they cried out, and

   besought Philip the Asiarch [452] to let loose a lion upon Polycarp.

   But Philip answered that it was not lawful for him to do so, seeing the

   shows [453] of wild beasts were already finished. Then it seemed good

   to them to cry out with one consent, that Polycarp should be burnt

   alive. For thus it behooved the vision which was revealed to him in

   regard to his pillow to be fulfilled, when, seeing it on fire as he was

   praying, he turned about and said prophetically to the faithful that

   were with him, "I must be burnt alive."

     __________________________________________________________________

 

   [451] Some read, "ungodliness," but the above seems preferable.

 

   [452] The Asiarchs were those who superintended all arrangements

   connected with the games in the several provinces.

 

   [453] Literally, "the baiting of dogs."

     __________________________________________________________________

 

  Chapter XIII.--The funeral pile is erected.

 

   This, then, was carried into effect with greater speed than it was

   spoken, the multitudes immediately gathering together wood and fagots

   out of the shops and baths; the Jews especially, according to custom,

   eagerly assisting them in it. And when the funeral pile was ready,

   Polycarp, laying aside all his garments, and loosing his girdle, sought

   also to take off his sandals,--a thing he was not accustomed to do,

   inasmuch as every one of the faithful was always eager who should first

   touch his skin. For, on account of his holy life, [454] he was, even

   before his martyrdom, adorned [455] with every kind of good.

   Immediately then they surrounded him with those substances which had

   been prepared for the funeral pile. But when they were about also to

   fix him with nails, he said, "Leave me as I am; for He that giveth me

   strength to endure the fire, will also enable me, without your securing

   me by nails, to remain without moving in the pile."

     __________________________________________________________________

 

   [454] Literally, "good behaviour."

 

   [455] Some think this implies that Polycarp's skin was believed to

   possess a miraculous efficacy.

     __________________________________________________________________

 

  Chapter XIV.--The prayer of Polycarp.

 

   They did not nail him then, but simply bound him. And he, placing his

   hands behind him, and being bound like a distinguished ram [taken] out

   of a great flock for sacrifice, and prepared to be an acceptable

   burnt-offering unto God, looked up to heaven, and said, "O Lord God

   Almighty, the Father of thy beloved and blessed Son Jesus Christ, by

   whom we have received the knowledge of Thee, the God of angels and

   powers, and of every creature, and of the whole race of the righteous

   who live before thee, I give Thee thanks that Thou hast counted me,

   worthy of this day and this hour, that I should have a part in the

   number of Thy martyrs, in the cup [456] of thy Christ, to the

   resurrection of eternal life, both of soul and body, through the

   incorruption [imparted] by the Holy Ghost. Among whom may I be accepted

   this day before Thee as a fat [457] and acceptable sacrifice, according

   as Thou, the ever-truthful [458] God, hast foreordained, hast revealed

   beforehand to me, and now hast fulfilled. Wherefore also I praise Thee

   for all things, I bless Thee, I glorify Thee, along with the

   everlasting and heavenly Jesus Christ, Thy beloved Son, with whom, to

   Thee, and the Holy Ghost, be glory both now and to all coming ages.

   Amen." [459]

     __________________________________________________________________

 

   [456] Comp. Matt. xx. 22, Matt. xxvi. 39; Mark x. 38.

 

   [457] Literally, "in a fat," etc., [or, "in a rich"].

 

   [458] Literally, "the not false and true God."

 

   [459] Eusebius (Hist. Eccl., iv. 15) has preserved a great portion of

   this Martyrium, but in a text considerably differing from that we have

   followed. Here, instead of "and," he has "in the Holy Ghost."

     __________________________________________________________________

 

  Chapter XV.--Polycarp is not injured by the fire.

 

   When he had pronounced this amen, and so finished his prayer, those who

   were appointed for the purpose kindled the fire. And as the flame

   blazed forth in great fury, [460] we, to whom it was given to witness

   it, beheld a great miracle, and have been preserved that we might

   report to others what then took place. For the fire, shaping itself

   into the form of an arch, like the sail of a ship when filled with the

   wind, encompassed as by a circle the body of the martyr. And he

   appeared within not like flesh which is burnt, but as bread that is

   baked, or as gold and silver glowing in a furnace. Moreover, we

   perceived such a sweet odour [coming from the pile], as if frankincense

   or some such precious spices had been smoking [461] there.

     __________________________________________________________________

 

   [460] Literally, "a great flame shining forth."

 

   [461] Literally, "breathing."

     __________________________________________________________________

 

  Chapter XVI.--Polycarp is pierced by a dagger.

 

   At length, when those wicked men perceived that his body could not be

   consumed by the fire, they commanded an executioner to go near and

   pierce him through with a dagger. And on his doing this, there came

   forth a dove, [462] and a great quantity of blood, so that the fire was

   extinguished; and all the people wondered that there should be such a

   difference between the unbelievers and the elect, of whom this most

   admirable Polycarp was one, having in our own times been an apostolic

   and prophetic teacher, and bishop of the Catholic Church which is in

   Smyrna. For every word that went out of his mouth either has been or

   shall yet be accomplished.

     __________________________________________________________________

 

   [462] Eusebius omits all mention of the dove, and many have thought the

   text to be here corrupt. It has been proposed to read ep' aristera, "on

   the left hand side," instead of peristera, "a dove."

     __________________________________________________________________

 

  Chapter XVII.--The Christians are refused Polycarp's body.

 

   But when the adversary of the race of the righteous, the envious,

   malicious, and wicked one, perceived the impressive [463] nature of his

   martyrdom, and [considered] the blameless life he had led from the

   beginning, and how he was now crowned with the wreath of immortality,

   having beyond dispute received his reward, he did his utmost that not

   the least memorial of him should be taken away by us, although many

   desired to do this, and to become possessors [464] of his holy flesh.

   For this end he suggested it to Nicetes, the father of Herod and

   brother of Alce, to go and entreat the governor not to give up his body

   to be buried, "lest," said he, "forsaking Him that was crucified, they

   begin to worship this one." This he said at the suggestion and urgent

   persuasion of the Jews, who also watched us, as we sought to take him

   out of the fire, being ignorant of this, that it is neither possible

   for us ever to forsake Christ, who suffered for the salvation of such

   as shall be saved throughout the whole world (the blameless one for

   sinners [465] ), nor to worship any other. For Him indeed, as being the

   Son of God, we adore; but the martyrs, as disciples and followers of

   the Lord, we worthily love on account of their extraordinary [466]

   affection towards their own King and Master, of whom may we also be

   made companions [467] and fellow-disciples!

     __________________________________________________________________

 

   [463] Literally, "greatness."

 

   [464] The Greek, literally translated, is, "and to have fellowship with

   his holy flesh."

 

   [465] This clause is omitted by Eusebius: it was probably interpolated

   by some transcriber, who had in his mind 1 Pet. iii. 18.

 

   [466] Literally, "unsurpassable."

 

   [467] Literally, "fellow-partakers."

     __________________________________________________________________

 

  Chapter XVIII.--The body of Polycarp is burned.

 

   The centurion then, seeing the strife excited by the Jews, placed the

   body [468] in the midst of the fire, and consumed it. Accordingly, we

   afterwards took up his bones, as being more precious than the most

   exquisite jewels, and more purified [469] than gold, and deposited them

   in a fitting place, whither, being gathered together, as opportunity is

   allowed us, with joy and rejoicing, the Lord shall grant us to

   celebrate the anniversary [470] of his martyrdom, both in memory of

   those who have already finished their course, [471] and for the

   exercising and preparation of those yet to walk in their steps.

     __________________________________________________________________

 

   [468] Or, "him."

 

   [469] Or, "more tried."

 

   [470] Literally, "the birth-day."

 

   [471] Literally, "been athletes."

     __________________________________________________________________

 

  Chapter XIX.--Praise of the martyr Polycarp.

 

   This, then, is the account of the blessed Polycarp, who, being the

   twelfth that was martyred in Smyrna (reckoning those also of

   Philadelphia), yet occupies a place of his own [472] in the memory of

   all men, insomuch that he is everywhere spoken of by the heathen

   themselves. He was not merely an illustrious teacher, but also a

   pre-eminent martyr, whose martyrdom all desire to imitate, as having

   been altogether consistent with the Gospel of Christ. For, having

   through patience overcome the unjust governor, and thus acquired the

   crown of immortality, he now, with the apostles and all the righteous

   [in heaven], rejoicingly glorifies God, even the Father, and blesses

   our Lord Jesus Christ, the Saviour of our souls, the Governor of our

   bodies, and the Shepherd of the Catholic Church throughout the world.

   [473]

     __________________________________________________________________

 

   [472] Literally, "is alone remembered."

 

   [473] Several additions are here made. One ms. has, "and the all-holy

   and life-giving Spirit;" while the old Latin version reads, "and the

   Holy Spirit, by whom we know all things."

     __________________________________________________________________

 

  Chapter XX.--This epistle is to be transmitted to the brethren.

 

   Since, then, ye requested that we would at large make you acquainted

   with what really took place, we have for the present sent you this

   summary account through our brother Marcus. When, therefore, ye have

   yourselves read this Epistle, [474] be pleased to send it to the

   brethren at a greater distance, that they also may glorify the Lord,

   who makes such choice of His own servants. To Him who is able to bring

   us all by His grace and goodness [475] into his everlasting kingdom,

   through His only-begotten Son Jesus Christ, to Him be glory, and

   honour, and power, and majesty, for ever. Amen. Salute all the saints.

   They that are with us salute you, and Evarestus, who wrote this

   Epistle, with all his house.

     __________________________________________________________________

 

   [474] Literally, "having learned these things."

 

   [475] Literally, "gift."

     __________________________________________________________________

 

  Chapter XXI.--The date of the martyrdom.

 

   Now, the blessed Polycarp suffered martyrdom on the second day of the

   month Xanthicus just begun, [476] the seventh day before the Kalends of

   May, on the great Sabbath, at the eighth hour. [477] He was taken by

   Herod, Philip the Trallian being high priest, [478] Statius Quadratus

   being proconsul, but Jesus Christ being King for ever, to whom be

   glory, honour, majesty, and an everlasting throne, from generation to

   generation. Amen.

     __________________________________________________________________

 

   [476] The translation is here very doubtful. Wake renders the words

   menos histamenou, "of the present month."

 

   [477] Great obscurity hangs over the chronology here indicated.

   According to Usher, the Smyrn�ans began the month Xanthicus on the 25th

   of March. But the seventh day before the Kalends of May is the 25th of

   April. Some, therefore, read 'Aprillion instead of Maion. The great

   Sabbath is that before the passover. The "eighth hour" may correspond

   either to our 8 a.m. or 2 p.m.

 

   [478] Called before (chap. xii.) Asiarch.

     __________________________________________________________________

 

  Chapter XXII.--Salutation.

 

   We wish you, brethren, all happiness, while you walk according to the

   doctrine of the Gospel of Jesus Christ; with whom be glory to God the

   Father and the Holy Spirit, for the salvation of His holy elect, after

   whose example [479] the blessed Polycarp suffered, following in whose

   steps may we too be found in the kingdom of Jesus Christ!

 

   These things [480] Caius transcribed from the copy of Iren�us (who was

   a disciple of Polycarp), having himself been intimate with Iren�us. And

   I Socrates transcribed them at Corinth from the copy of Caius. Grace be

   with you all.

 

   And I again, Pionius, wrote them from the previously written copy,

   having carefully searched into them, and the blessed Polycarp having

   manifested them to me through a revelation, even as I shall show in

   what follows. I have collected these things, when they had almost faded

   away through the lapse of time, that the Lord Jesus Christ may also

   gather me along with His elect into His heavenly kingdom, to whom, with

   the Father and the Holy Spirit, be glory for ever and ever. Amen.

     __________________________________________________________________

 

   [479] Literally, "according as."

 

   [480] What follows is, of course, no part of the original Epistle.

     __________________________________________________________________

 

   [420] Some read, "Philadelphia," but on inferior authority. Philomelium

   was a city of Phrygia.

 

   [421] The word in the original is poroikiais, from which the English

   "parishes" is derived.

     __________________________________________________________________

     __________________________________________________________________

 

                                    Ignatius

     __________________________________________________________________

 

Introductory Note to the Epistles of Ignatius

     __________________________________________________________________

 

   [a.d. 30-107.] The seductive myth which represents this Father as the

   little child whom the Lord placed in the midst of his apostles (St.

   Matt. xviii. 2) indicates at least the period when he may be supposed

   to have been born. That he and Polycarp were fellow-disciples under St.

   John, is a tradition by no means inconsistent with anything in the

   Epistles of either. His subsequent history is sufficiently indicated in

   the Epistles which follow.

 

   Had not the plan of this series been so exclusively that of a mere

   revised reprint, the writings of Ignatius themselves would have made me

   diffident as to the undertaking. It seems impossible for any one to

   write upon the subject of these precious remains, without provoking

   controversy. This publication is designed as an Eirenicon, and hence

   "few words are best," from one who might be supposed incapable of an

   unbiased opinion on most of the points which have been raised in

   connection with these Epistles. I must content myself therefore, by

   referring the studious reader to the originals as edited by Bishop

   Jacobson, with a Latin version and copious annotations. That revered

   and learned divine honoured me with his friendship; and his precious

   edition has been my frequent study, with theological students, almost

   ever since it appeared in 1840. It is by no means superannuated by the

   vigorous Ignatian literature which has since sprung up, and to which

   reference will he made elsewhere. But I am content to leave the whole

   matter, without comment, to the minds of Christians of whatever school

   and to their independent conclusions. It is a great thing to present

   them in a single volume with the shorter and longer Epistles duly

   compared, and with the Curetonian version besides. One luxury only I

   may claim, to relieve the drudging task-work of a mere reviser. Surely

   I may point out some of the proverbial wisdom of this great disciple,

   which has often stirred my soul, as with the trumpet heard by St. John

   in Patmos. In him, indeed, the lions encountered a lion, one truly

   begotten of "the Lion of the tribe of Judah." Take, then, as a

   specimen, these thrilling injunctions from his letter to Polycarp, to

   whom he bequeathed his own spirit, and in whom he well knew the Church

   would recognize a sort of survival of St. John himself. If the reader

   has any true perception of the rhythm and force of the Greek language,

   let him learn by heart the originals of the following aphorisms:--

    1. Find time to pray without ceasing.

    2. Every wound is not healed with the same remedy.

    3. The times demand thee, as pilots the haven.

    4. The crown is immortality. [481]

    5. Stand like a beaten anvil. [482]

    6. It is the part of a good athlete to be bruised and to prevail.

    7. Consider the times: look for Him who is above time.

    8. Slight not the menservants and the handmaids.

    9. Let your stewardship define your work.

   10. A Christian is not his own master, but waits upon God.

 

   Ignatius so delighted in his name Theophorus (sufficiently expounded in

   his own words to Trajan or his official representative), that it is

   worth noting how deeply the early Christians felt and believed in (2

   Cor. vi. 16) the indwelling Spirit.

 

   Ignatius has been censured for his language to the Romans, in which he

   seems to crave martyrdom. But he was already condemned, in law a dead

   man, and felt himself at liberty to glory in his tribulations. Is it

   more than modern Christians often too lightly sing? --

 

 

   "Let cares like a wild deluge come,

 

   And storms of sorrow fall," etc.

 

   So the holy martyr adds, "Only let me attain unto Jesus Christ."

 

   The Epistle to the Romans is utterly inconsistent with any conception

   on his part, that Rome was the see and residence of a bishop holding

   any other than fraternal relations with himself. It is very noteworthy

   that it is devoid of expressions, elsewhere made emphatic, [483] which

   would have been much insisted upon had they been found herein. Think

   what use would have been made of it, had the words which he addresses

   to the Smyrn�ans (chap. viii.) to strengthen their fidelity to

   Polycarp, been found in this letter to the Romans, especially as in

   this letter we first find the use of the phrase "Catholic Church" in

   patristic writings. He defines it as to be found "where Jesus Christ

   is," words which certainly do not limit it to communion with a

   professed successor of St. Peter.

 

   The following is the original Introductory Notice:--

 

   The epistles ascribed to Ignatius have given rise to more controversy

   than any other documents connected with the primitive Church. As is

   evident to every reader on the very first glance at these writings,

   they contain numerous statements which bear on points of ecclesiastical

   order that have long divided the Christian world; and a strong

   temptation has thus been felt to allow some amount of prepossession to

   enter into the discussion of their authenticity or spuriousness. At the

   same time, this question has furnished a noble field for the display of

   learning and acuteness, and has, in the various forms under which it

   has been debated, given rise to not a few works of the very highest

   ability and scholarship. We shall present such an outline of the

   controversy as may enable the reader to understand its position at the

   present day.

 

   There are, in all, fifteen Epistles which bear the name of Ignatius.

   These are the following: One to the Virgin Mary, two to the Apostle

   John, one to Mary of Cassobel�, one to the Tarsians, one to the

   Antiochians, one to Hero, a deacon of Antioch, one to the Philippians;

   one to the Ephesians, one to the Magnesians, one to the Trallians, one

   to the Romans, one to the Philadelphians, one to the Smyrn�ans, and one

   to Polycarp. The first three exist only in Latin: all the rest are

   extant also in Greek.

 

   It is now the universal opinion of critics, that the first eight of

   these professedly Ignatian letters are spurious. They bear in

   themselves indubitable proofs of being the production of a later age

   than that in which Ignatius lived. Neither Eusebius nor Jerome makes

   the least reference to them; and they are now by common consent set

   aside as forgeries, which were at various dates, and to serve special

   purposes, put forth under the name of the celebrated Bishop of Antioch.

 

   But after the question has been thus simplified, it still remains

   sufficiently complex. Of the seven Epistles which are acknowledged by

   Eusebius (Hist. Eccl., iii. 36), we possess two Greek recensions, a

   shorter and a longer. It is plain that one or other of these exhibits a

   corrupt text, and scholars have for the most part agreed to accept the

   shorter form as representing the genuine letters of Ignatius. This was

   the opinion generally acquiesced in, from the time when critical

   editions of these Epistles began to be issued, down to our own day.

   Criticism, indeed, fluctuated a good deal as to which Epistles should

   be accepted and which rejected. Archp. Usher (1644), Isaac Vossius

   (1646), J. B. Cotelerius (1672), Dr. T. Smith (I709), and others,

   edited the writings ascribed to Ignatius in forms differing very

   considerably as to the order in which they were arranged, and the

   degree of authority assigned them, until at length, from about the

   beginning of the eighteenth century, the seven Greek Epistles, of which

   a translation is here given, came to be generally accepted in their

   shorter form as the genuine writings of Ignatius.

 

   Before this date, however, there had not been wanting some who refused

   to acknowledge the authenticity of these Epistles in either of the

   recensions in which they were then known to exist. By far the most

   learned and elaborate work maintaining this position was that of Daill�

   (or Dall�us), published in 1666. This drew forth in reply the

   celebrated Vindici� of Bishop Pearson, which appeared in 1672. It was

   generally supposed that this latter work had established on an

   immoveable foundation the genuineness of the shorter form of the

   Ignatian Epistles; and, as we have stated above, this was the

   conclusion almost universally accepted down to our own day. The only

   considerable exception to this concurrence was presented by Whiston,

   who laboured to maintain in his Primitive Christianity Revived (1711)

   the superior claims of the longer recension of the Epistles, apparently

   influenced in doing so by the support which he thought they furnished

   to the kind of Arianism which he had adopted.

 

   But although the shorter form of the Ignatian letters had been

   generally accepted in preference to the longer, there was still a

   pretty prevalent opinion among scholars, that even it could not be

   regarded as absolutely free from interpolations, or as of undoubted

   authenticity. Thus said Lardner, in his Credibility of the Gospel

   History (1743): "have carefully compared the two editions, and am very

   well satisfied, upon that comparison, that the larger are an

   interpolation of the smaller, and not the smaller an epitome or

   abridgment of the larger. ... But whether the smaller themselves are

   the genuine writings of Ignatius, Bishop of Antioch, is a question that

   has been much disputed, and has employed the pens of the ablest

   critics. And whatever positiveness some may have shown on either side,

   I must own I have found it a very difficult question."

 

   This expression of uncertainty was repeated in substance by Jortin

   (1751), Mosheim (1755), Griesbach (1768), Rosenm�ller (1795), Neander

   (1826), and many others; some going so far as to deny that we have any

   authentic remains of Ignatius at all, while others, though admitting

   the seven shorter letters as being probably his, yet strongly suspected

   that they were not free from interpolation. Upon the whole, however,

   the shorter recension was, until recently, accepted without much

   opposition, and chiefly in dependence on the work of Bishop Pearson

   above mentioned, as exhibiting the genuine form of the Epistles of

   Ignatius.

 

   But a totally different aspect was given to the question by the

   discovery of a Syriac version of three of these Epistles among the mss.

   procured from the monastery of St. Mary Deipara, in the desert of

   Nitria, in Egypt. In the years 1838, 1839, and again in 1842,

   Archdeacon Tattam visited that monastery, and succeeded in obtaining

   for the English Government a vast number of ancient Syriac manuscripts.

   On these being deposited in the British Museum, the late Dr. Cureton,

   who then had charge of the Syriac department, discovered among them,

   first, the Epistle to Polycarp, and then again, the same Epistle, with

   those to the Ephesians and to the Romans, in two other volumes of

   manuscripts.

 

   As the result of this discovery, Cureton published in 1845 a work,

   entitled, The Ancient Syriac Version of the Epistles of St. Ignatius to

   Polycarp, the Ephesian, and the Romans, etc., in which he argued that

   these Epistles represented more accurately than any formerly published

   what Ignatius had actually written. This, of course, opened up the

   controversy afresh. While some accepted the views of Cureton, others

   very strenuously opposed them. Among the former was the late Chev.

   Bunsen; among the latter, an anonymous writer in the English Review,

   and Dr. Hefele, in his third edition of the Apostolic Fathers. In reply

   to those who had controverted his arguments, Cureton published his

   Vindici� Ignatian� in 1846, and his Corpus Ignatianum in 1849. He

   begins his introduction to the last-named work with the following

   sentences: "Exactly three centuries and a half intervened between the

   time when three Epistles in Latin, attributed to St. Ignatius, first

   issued from the press, and the publication in 1845 of three letters in

   Syriac bearing the name of the same apostolic writer. Very few years

   passed before the former were almost universally regarded as false and

   spurious; and it seems not improbable that scarcely a longer period

   will elapse before the latter be almost as generally acknowledged and

   received as the only true and genuine letters of the venerable Bishop

   of Antioch that have either come down to our times, or were ever known

   in the earliest ages of the Christian Church."

 

   Had the somewhat sanguine hope thus expressed been realized, it would

   have been unnecessary for us to present to the English reader more than

   a translation of these three Syriac Epistles. But the Ignatian

   controversy is not yet settled. There are still those who hold that the

   balance of argument is in favour of the shorter Greek, as against these

   Syriac Epistles. They regard the latter as an epitome of the former,

   and think the harshness which, according to them, exists in the

   sequence of thoughts and sentences, clearly shows that this is the

   case. We have therefore given all the forms of the Ignatian letters

   which have the least claim on our attention. [484] The reader may

   judge, by comparison for himself, which of these is to be accepted as

   genuine, supposing him disposed to admit the claims of any one of them.

   We content ourselves with laying the materials for judgment before him,

   and with referring to the above-named works in which we find the whole

   subject discussed. As to the personal history of Ignatius, almost

   nothing is known. The principal source of information regarding him is

   found in the account of his martyrdom, to which the reader is referred.

   Polycarp alludes to him in his Epistle to the Philippians (chap. ix.),

   and also to his letters (chap. xiii.). Iren�us quotes a passage from

   his Epistle to the Romans (Adv. H�r., v. 28; Epist. ad Rom., chap.

   iv.), without, however, naming him. Origen twice refers to him, first

   in the preface to his Comm. on the Song of Solomon, where he quotes a

   passage from the Epistle of Ignatius to the Romans, and again in his

   sixth homily on St. Luke, where he quotes from the Epistle to the

   Ephesians, both times naming the author. It is unnecessary to give

   later references.

 

   Supposing the letters of Ignatius and the account of his martyrdom to

   be authentic, we learn from them that he voluntarily presented himself

   before Trajan at Antioch, the seat of his bishopric, when that prince

   was on his first expedition against the Parthians and Armenians (a.d.

   107); and on professing himself a Christian, was condemned to the wild

   beasts. After a long and dangerous voyage he came to Smyrna, of which

   Polycarp was bishop, and thence wrote his four Epistles to the

   Ephesians, the Magnesians, the Trallians, and the Romans. From Smyrna

   he came to Troas, and tarrying there a few days, he wrote to the

   Philadelphians, the Smyrn�ans, and Polycarp. He then came on to

   Neapolis, and passed through the whole of Macedonia. Finding a ship at

   Dyrrachium in Epirus about to sail into Italy, he embarked, and

   crossing the Adriatic, was brought to Rome, where he perished on the

   20th of December 107, or, as some think, who deny a twofold expedition

   of Trajan against the Parthians, on the same day of the year a.d. 116.

     __________________________________________________________________

 

   [481] Does not this seem a pointed allusion to Rev. ii. 10?

 

   [482] Stethi hos akmon tuptomenos.

 

   [483] See To the Tralliaus, cap. 13. Much might have been made, had it

   been found here, out of the reference to Christ the High Priest

   (Philadelphians, cap. 9).

 

   [484] The other Epistles, bearing the name of Ignatius, will be found

   in the Appendix; so that the English reader possesses in this volume a

   complete collection of the Ignatian letters.

     __________________________________________________________________

 

The Epistle of Ignatius to the Ephesians

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church which is at

   Ephesus, in Asia, deservedly most happy, being blessed in the greatness

   and fulness of God the Father, and predestinated before the beginning

   [485] of time, that it should be always for an enduring and

   unchangeable glory, being united [486] and elected through the true

   passion by the will of the Father, and Jesus Christ, our God: Abundant

   happiness through Jesus Christ, and His undefiled grace.

 

   Ignatius, who is also called Theophorus, to the Church which is at

   Ephesus, in Asia, deservedly most happy, being blessed in the greatness

   and fulness of God the Father, and predestinated before the beginning

   [487] of time, that it should be always for an enduring and

   unchangeable glory, being united [488] and elected through the true

   passion by the will of God the Father, and of our Lord Jesus Christ our

   Saviour: Abundant happiness through Jesus Christ, and His undefiled

   joy. [489]

     __________________________________________________________________

 

  Chapter I.--Praise of the Ephesians.

 

   I have become acquainted with your name, much-beloved in God, which ye

   have acquired by the habit of righteousness, according to the faith and

   love in Jesus Christ our Saviour. Being the followers [490] of God, and

   stirring up [491] yourselves by the blood of God, ye have perfectly

   accomplished the work which was beseeming to you. For, on hearing that

   I came bound from Syria for the common name and hope, trusting through

   your prayers to be permitted to fight with beasts at Rome, that so by

   martyrdom I may indeed become the disciple of Him "who gave Himself for

   us, an offering and sacrifice to God," [492] [ye hastened to see me

   [493] ]. I received, therefore, [494] your whole multitude in the name

   of God, through Onesimus, a man of inexpressible love, [495] and your

   bishop in the flesh, whom I pray you by Jesus Christ to love, and that

   you would all seek to be like him. And blessed be He who has granted

   unto you, being worthy, to obtain such an excellent bishop.

 

   I have become acquainted with your greatly-desired name in God, which

   ye have acquired by the habit of righteousness, according to the faith

   and love in Christ Jesus our Saviour. Being the followers [496] of the

   love of God towards man, and stirring up [497] yourselves by the blood

   of Christ, you have perfectly accomplished the work which was beseeming

   to you. For, on hearing that I came bound from Syria for the sake of

   Christ, our common hope, trusting through your prayers to be permitted

   to fight with beasts at Rome, that so by martyrdom I may indeed become

   the disciple of Him "who gave Himself for us, an offering and a

   sacrifice to God," [498] [ye hastened to see me [499] ]. I have

   therefore received your whole multitude in the name of God, through

   Onesimus, a man of inexpressible love, [500] and who is your bishop,

   whom I pray you by Jesus Christ to love, and that you would all seek to

   be like him. Blessed be God, who has granted unto you, who are

   yourselves so excellent, to obtain such an excellent bishop.

     __________________________________________________________________

 

   [490] Literally, "imitators;" comp. Eph. v. 1.

 

   [491] Comp. in the Greek, 2 Tim. i. 6.

 

   [492] Eph. v. 2.

 

   [493] This is wanting in the Greek.

 

   [494] Literally, "since therefore," without any apodosis.

 

   [495] Or, "unspeakably beloved."

 

   [496] Literally, "imitators;" comp. Eph. v. 1.

 

   [497] Comp. in the Greek, 2 Tim. i. 6.

 

   [498] Eph. v. 2.

 

   [499] This is wanting in the Greek.

 

   [500] Or, "unspeakably beloved."

     __________________________________________________________________

 

  Chapter II.--Congratulations and entreaties.

 

   As to my fellow-servant Burrhus, your deacon in regard to God and

   blessed in all things, [501] I beg that he may continue longer, both

   for your honour and that of your bishop. And Crocus also, worthy both

   of God and you, whom I have received as the manifestation [502] of your

   love, hath in all things refreshed [503] me, as the Father of our Lord

   Jesus Christ shall also refresh [504] him; together with Onesimus, and

   Burrhus, and Euplus, and Fronto, by means of whom, I have, as to love,

   beheld all of you. May I always have joy of you, if indeed I be worthy

   of it. It is therefore befitting that you should in every way glorify

   Jesus Christ, who hath glorified you, that by a unanimous obedience "ye

   may be perfectly joined together in the same mind, and in the same

   judgment, and may all speak the same thing concerning the same thing,"

   [505] and that, being subject to the bishop and the presbytery, ye may

   in all respects be sanctified.

 

   As to our fellow-servant Burrhus, your deacon in regard to God and

   blessed in all things, I pray that he may continue blameless for the

   honour of the Church, and of your most blessed bishop. Crocus also,

   worthy both of God and you, whom we have received as the manifestation

   [506] of your love to us, hath in all things refreshed [507] me, and

   "hath not been ashamed of my chain," [508] as the Father of our Lord

   Jesus Christ will also refresh [509] him; together with Onesimus, and

   Burrhus, and Euplus, and Fronto, by means of whom I have, as to love,

   beheld all of you. May I always have joy of you, if indeed I be worthy

   of it. It is therefore befitting that you should in every way glorify

   Jesus Christ, who hath glorified you, that by a unanimous obedience "ye

   may be perfectly joined together in the same mind and in the same

   judgment, and may all speak the same thing concerning the same thing,"

   [510] and that, being subject to the bishop and the presbytery, ye may

   in all respects be sanctified.

     __________________________________________________________________

 

   [501] Or, "our most blessed deacon in all things pertaining to God."

 

   [502] Literally, "pattern."

 

   [503] Comp. 1 Cor. xvi. 18, etc.

 

   [504] Comp. 1 Cor. xvi. 18, etc.

 

   [505] 1 Cor. i. 10.

 

   [506] Literally, "pattern."

 

   [507] Comp. 1 Cor. xvi. 18, etc.

 

   [508] Comp. 2 Tim. i. 16.

 

   [509] Comp. 1 Cor. xvi. 18, etc.

 

   [510] 1 Cor. i. 10.

     __________________________________________________________________

 

  Chapter III.--Exhortations to unity.

 

   I do not issue orders to you, as if I were some great person. For

   though I am bound for the name [of Christ], I am not yet perfect in

   Jesus Christ. For now I begin to be a disciple, and I speak to you as

   fellow-disciples with me. For it was needful for me to have been

   stirred up by you in faith, exhortation, patience, and long-suffering.

   But inasmuch as love suffers me not to be silent in regard to you, I

   have therefore taken [511] upon me first to exhort you that ye would

   all run together in accordance with the will of God. For even Jesus

   Christ, our inseparable life, is the [manifested] will of the Father;

   as also bishops, settled everywhere to the utmost bounds [of the

   earth], are so by the will of Jesus Christ.

 

   I do not issue orders to you, as if I were some great person. For

   though I am bound for His name, I am not yet perfect in Jesus Christ.

   For now I begin to be a disciple, and I speak to you as my

   fellow-servants. For it was needful for me to have been admonished by

   you in faith, exhortation, patience, and long-suffering. But inasmuch

   as love suffers me not to be silent in regard to you, I have therefore

   taken [512] upon me first to exhort you that ye would run together in

   accordance with the will of God. For even Jesus Christ does all things

   according to the will of the Father, as He Himself declares in a

   certain place, "I do always those things that please Him." [513]

   Wherefore it behoves us also to live according to the will of God in

   Christ, and to imitate Him as Paul did. For, says he, "Be ye followers

   of me, even as I also am of Christ." [514]

     __________________________________________________________________

 

   [511] Comp. Philem. 8, 9.

 

   [512] Comp. Philem. 8, 9.

 

   [513] John viii. 29.

 

   [514] 1 Cor. xi. 1.

     __________________________________________________________________

 

  Chapter IV.--The same continued.

 

   Wherefore it is fitting that ye should run together in accordance with

   the will of your bishop, which thing also ye do. For your justly

   renowned presbytery, worthy of God, is fitted as exactly to the bishop

   as the strings are to the harp. Therefore in your concord and

   harmonious love, Jesus Christ is sung. And do ye, man by man, become a

   choir, that being harmonious in love, and taking up the song of God in

   unison, ye may with one voice sing to the Father through Jesus Christ,

   so that He may both hear you, and perceive by your works that ye are

   indeed the members of His Son. It is profitable, therefore, that you

   should live in an unblameable unity, that thus ye may always enjoy

   communion with God.

 

   Wherefore it is fitting that ye also should run together in accordance

   with the will of the bishop who by God's appointment [515] rules over

   you. Which thing ye indeed of yourselves do, being instructed by the

   Spirit. For your justly-renowned presbytery, being worthy of God, is

   fitted as exactly to the bishop as the strings are to the harp. Thus,

   being joined together in concord and harmonious love, of which Jesus

   Christ is the Captain and Guardian, do ye, man by man, become but one

   choir; so that, agreeing together in concord, and obtaining [516] a

   perfect unity with God, ye may indeed be one in harmonious feeling with

   God the Father, and His beloved Son Jesus Christ our Lord. For, says

   He, "Grant unto them, Holy Father, that as I and Thou are one, they

   also may be one in us." [517] It is therefore profitable that you,

   being joined together with God in an unblameable unity, should be the

   followers of the example of Christ, of whom also ye are members.

     __________________________________________________________________

 

   [515] Literally, "according to God."

 

   [516] Literally, "receiving a union to God in oneness."

 

   [517] John xvii. 11, 12.

     __________________________________________________________________

 

  Chapter V.--The praise of unity.

 

   For if I in this brief space of time, have enjoyed such fellowship with

   your bishop --I mean not of a mere human, but of a spiritual

   nature--how much more do I reckon you happy who are so joined to him as

   the Church is to Jesus Christ, and as Jesus Christ is to the Father,

   that so all things may agree in unity! Let no man deceive himself: if

   any one be not within the altar, he is deprived of the bread of God.

   For if the prayer of one or two possesses [518] such power, how much

   more that of the bishop and the whole Church! He, therefore, that does

   not assemble with the Church, has even [519] by this manifested his

   pride, and condemned himself. For it is written, "God resisteth the

   proud." [520] Let us be careful, then, not to set ourselves in

   opposition to the bishop, in order that we may be subject to God.

 

   For if I, in this brief space of time, have enjoyed such fellowship

   with your bishop --I mean not of a mere human, but of a spiritual

   nature--how much more do I reckon you happy, who so depend [521] on him

   as the Church does on the Lord Jesus, and the Lord does on God and His

   Father, that so all things may agree in unity! Let no man deceive

   himself: if any one be not within the altar, he is deprived of the

   bread of God. For if the prayer of one or two possesses [522] such

   power that Christ stands in the midst of them, how much more will the

   prayer of the bishop and of the whole Church, ascending up in harmony

   to God, prevail for the granting of all their petitions in Christ! He,

   therefore, that separates himself from such, and does not meet in the

   society where sacrifices [523] are offered, and with "the Church of the

   first-born whose names are written in heaven," is a wolf in sheep's

   clothing, [524] while he presents a mild outward appearance. Do ye,

   beloved, be careful to be subject to the bishop, and the presbyters and

   the deacons. For he that is subject to these is obedient to Christ, who

   has appointed them; but he that is disobedient to these is disobedient

   to Christ Jesus. And "he that obeyeth not [525] the Son shall not see

   life, but the wrath of God abideth on him." For he that yields not

   obedience to his superiors is self-confident, quarrelsome, and proud.

   But "God," says [the Scripture] "resisteth the proud, but giveth grace

   to the humble;" [526] and, "The proud have greatly transgressed." The

   Lord also says to the priests, "He that heareth you, heareth Me; and he

   that heareth Me, heareth the Father that sent Me. He that despiseth

   you, despiseth Me; and he that despiseth Me, despiseth Him that sent

   Me."

     __________________________________________________________________

 

   [518] Matt. xviii. 19.

 

   [519] Or, "already."

 

   [520] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

 

   [521] Some read, "mixed up with."

 

   [522] Matt. xviii. 19.

 

   [523] Literally, "in the assembly of sacrifices."

 

   [524] Matt. vii. 15.

 

   [525] Or, "believeth not" (John iii. 36).

 

   [526] Prov. iii. 34; Jas. iv. 6; 1 Pet. v. 5.

     __________________________________________________________________

 

  Chapter VI.--Have respect to the bishop as to Christ Himself.

 

   Now the more any one sees the bishop keeping silence, [527] the more

   ought he to revere him. For we ought to receive every one whom the

   Master of the house sends to be over His household, [528] as we would

   do Him that sent him. It is manifest, therefore, that we should look

   upon the bishop even as we would upon the Lord Himself. And indeed

   Onesimus himself greatly commends your good order in God, that ye all

   live according to the truth, and that no sect [529] has any

   dwelling-place among you. Nor, indeed, do ye hearken to any one rather

   than to Jesus Christ speaking in truth.

 

   The more, therefore, you see the bishop silent, the more do you

   reverence him. For we ought to receive every one whom the Master of the

   house sends to be over His household, [530] as we would do Him that

   sent him. It is manifest, therefore, that we should look upon the

   bishop even as we would look upon the Lord Himself, standing, as he

   does, before the Lord. For "it behoves the man who looks carefully

   about him, and is active in his business, to stand before kings, and

   not to stand before slothful men." [531] And indeed Onesimus himself

   greatly commends your good order in God, that ye all live according to

   the truth, and that no sect has any dwelling-place among you. Nor

   indeed do ye hearken to any one rather than to Jesus Christ, the true

   Shepherd and Teacher. And ye are, as Paul wrote to you, "one body and

   one spirit, because ye have also been called in one hope of the faith.

   [532] Since also "there is one Lord, one faith, one baptism, one God

   and Father of all, who is over all, and through all, and in all." [533]

   Such, then, are ye, having been taught by such instructors, Paul the

   Christ-bearer, and Timothy the most faithful.

     __________________________________________________________________

 

   [527] That is, "showing forbearance."

 

   [528] Comp. Matt. xxiv. 25.

 

   [529] Or, "heresy."

 

   [530] Comp. Matt. xxiv. 25.

 

   [531] Prov. xxii. 29, after LXX.

 

   [532] Eph. iv. 4.

 

   [533] Eph. iv. 5, 6.

     __________________________________________________________________

 

  Chapter VII.--Beware of false teachers.

 

   For some are in the habit of carrying about the name [of Jesus Christ]

   in wicked guile, while yet they practise things unworthy of God, whom

   ye must flee as ye would wild beasts. For they are ravening dogs, who

   bite secretly, against whom ye must be on your guard, inasmuch as they

   are men who can scarcely be cured. There is one Physician who is

   possessed both of flesh and spirit; both made and not made; God

   existing in flesh; true life in death; both of Mary and of God; first

   passible and then impassible,-- [534] even Jesus Christ our Lord.

 

   But some most worthless persons are in the habit of carrying about the

   name [of Jesus Christ] in wicked guile, while yet they practise things

   unworthy of God, and hold opinions contrary to the doctrine of Christ,

   to their own destruction, and that of those who give credit to them,

   whom you must avoid as ye would wild beasts. For "the righteous man who

   avoids them is saved for ever; but the destruction of the ungodly is

   sudden, and a subject of rejoicing." [535] For "they are dumb dogs,

   that cannot bark," [536] raving mad, and biting secretly, against whom

   ye must be on your guard, since they labour under an incurable disease.

   But our Physician is the only true God, the unbegotten and

   unapproachable, the Lord of all, the Father and Begetter of the

   only-begotten Son. We have also as a Physician the Lord our God, Jesus

   the Christ, the only-begotten Son and Word, before time began, [537]

   but who afterwards became also man, of Mary the virgin. For "the Word

   was made flesh." [538] Being incorporeal, He was in the body; being

   impassible, He was in a passible body; being immortal, He was in a

   mortal body; being life, He became subject to corruption, that He might

   free our souls from death and corruption, and heal them, and might

   restore them to health, when they were diseased with ungodliness and

   wicked lusts.

     __________________________________________________________________

 

   [534] This clause is wanting in the Greek, and has been supplied from

   the ancient Latin version.

 

   [535] Prov. x. 25, Prov. xi. 3.

 

   [536] Isa. lvi. 10

 

   [537] Or, "before the ages."

 

   [538] John i. 14.

     __________________________________________________________________

 

  Chapter VIII.--Renewed praise of the Ephesians.

 

   Let not then any one deceive you, as indeed ye are not deceived,

   inasmuch as ye are wholly devoted to God. For since there is no strife

   raging among you which might distress you, ye are certainly living in

   accordance with God's will. I am far inferior to you, and require to be

   sanctified by your Church of Ephesus, so renowned throughout the world.

   They that are carnal cannot do those things which are spiritual, nor

   they that are spiritual the things which are carnal; even as faith

   cannot do the works of unbelief, nor unbelief the works of faith. But

   even those things which ye do according to the flesh are spiritual; for

   ye do all things in Jesus Christ.

 

   Let not then any one deceive you, as indeed ye are not deceived; for ye

   are wholly devoted to God. For when there is no evil desire within you,

   which might defile and torment you, then do ye live in accordance with

   the will of God, and are [the servants] of Christ. Cast ye out that

   which defiles [539] you, who are of the [540] most holy Church of the

   Ephesians, which is so famous and celebrated throughout the world. They

   that are carnal cannot do those things which are spiritual, nor they

   that are spiritual the things which are carnal; even as faith cannot do

   the works of unbelief, nor unbelief the works of faith. But ye, being

   full of the Holy Spirit, do nothing according to the flesh, but all

   things according to the Spirit. Ye are complete in Christ Jesus, "who

   is the Saviour of all men, specially of them that believe." [541]

     __________________________________________________________________

 

   [539] It is difficult to translate peripsema in this and similar

   passages; comp. 1 Cor. iv. 13.

 

   [540] Literally, "and the."

 

   [541] 1 Tim. iv. 10.

     __________________________________________________________________

 

  Chapter IX.--Ye have given no heed to false teachers.

 

   Nevertheless, I have heard of some who have passed on from this to you,

   having false doctrine, whom ye did not suffer to sow among you, but

   stopped your ears, that ye might not receive those things which were

   sown by them, as being stones [542] of the temple of the Father,

   prepared for the building of God the Father, and drawn up on high by

   the instrument of Jesus Christ, which is the cross, [543] making use of

   the Holy Spirit as a rope, while your faith was the means by which you

   ascended, and your love the way which led up to God. Ye, therefore, as

   well as all your fellow-travellers, are God-bearers, temple-bearers,

   Christ-bearers, bearers of holiness, adorned in all respects with the

   commandments of Jesus Christ, in whom also I exult that I have been

   thought worthy, by means of this Epistle, to converse and rejoice with

   you, because with respect to your Christian life [544] ye love nothing

   but God only.

 

   Nevertheless, I have heard of some who have passed in among you,

   holding the wicked doctrine of the strange and evil spirit; to whom ye

   did not allow entrance to sow their tares, but stopped your ears that

   ye might not receive that error which was proclaimed by them, as being

   persuaded that that spirit which deceives the people does not speak the

   things of Christ, but his own, for he is a lying spirit. But the Holy

   Spirit does not speak His own things, but those of Christ, and that not

   from himself, but from the Lord; even as the Lord also announced to us

   the things that He received from the Father. For, says He, "the word

   which ye hear is not Mine, but the Father's, who sent Me." [545] And

   says He of the Holy Spirit, "He shall not speak of Himself, but

   whatsoever things He shall hear from Me." [546] And He says of Himself

   to the Father, "I have," says He, "glorified Thee upon the earth; I

   have finished the work which, Thou gavest Me; I have manifested Thy

   name to men." [547] And of the Holy Ghost, "He shall glorify Me, for He

   receives of Mine." [548] But the spirit of deceit preaches himself, and

   speaks his own things, for he seeks to please himself. He glorifies

   himself, for he is full of arrogance. He is lying, fraudulent,

   soothing, flattering, treacherous, rhapsodical, trifling, inharmonious,

   verbose, sordid, and timorous. From his power Jesus Christ will deliver

   you, who has founded you upon the rock, as being chosen stones, well

   fitted for the divine edifice of the Father, and who are raised up on

   high by Christ, who was crucified for you, making use of the Holy

   Spirit as a rope, and being borne up by faith, while exalted by love

   from earth to heaven, walking in company with those that are undefiled.

   For, says [the Scripture], "Blessed are the undefiled in the way, who

   walk in the law of the Lord." [549] Now the way is unerring, namely,

   Jesus Christ. For, says He, "I am the way and the life." [550] And this

   way leads to the Father. For "no man," says He, "cometh to the Father

   but by Me." [551] Blessed, then, are ye who are God-bearers,

   spirit-bearers, temple-bearers, bearers of holiness, adorned in all

   respects with the commandments of Jesus Christ, being "a royal

   priesthood, a holy nation, a peculiar people," [552] on whose account I

   rejoice exceedingly, and have had the privilege, by this Epistle, of

   conversing with "the saints which are at Ephesus, the faithful in

   Christ Jesus." [553] I rejoice, therefore, over you, that ye do not

   give heed to vanity, and love nothing according to the flesh, but

   according to God.

     __________________________________________________________________

 

   [542] Comp. 1 Pet. ii. 5.

 

   [543] Comp. John xii. 32.

 

   [544] Literally, "according to the other life."

 

   [545] John xiv. 24.

 

   [546] John xvi. 13.

 

   [547] John xvii. 4, 6.

 

   [548] John xvi. 14.

 

   [549] Ps. cxix. 1.

 

   [550] John xiv. 6.

 

   [551] John xiv. 6.

 

   [552] 1 Pet. ii. 9.

 

   [553] Eph. i. 1.

     __________________________________________________________________

 

  Chapter X.--Exhortations to prayer, humility, etc.

 

   And pray ye without ceasing in behalf of other men. For there is in

   them hope of repentance that they may attain to God. See, [554] then,

   that they be instructed by your works, if in no other way. Be ye meek

   in response to their wrath, humble in opposition to their boasting: to

   their blasphemies return [555] your prayers; in contrast to their

   error, be ye stedfast [556] in the faith; and for their cruelty,

   manifest your gentleness. While we take care not to imitate their

   conduct, let us be found their brethren in all true kindness; and let

   us seek to be followers of the Lord (who ever more unjustly treated,

   more destitute, more condemned?), that so no plant of the devil may be

   found in you, but ye may remain in all holiness and sobriety in Jesus

   Christ, both with respect to the flesh and spirit.

 

   And pray ye without ceasing in behalf of other men; for there is hope

   of the repentance, that they may attain to God. For "cannot he that

   falls arise again, and he that goes astray return?" [557] Permit them,

   then, to be instructed by you. Be ye therefore the ministers of God,

   and the mouth of Christ. For thus saith the Lord, "If ye take forth the

   precious from the vile, ye shall be as my mouth." [558] Be ye humble in

   response to their wrath; oppose to their blasphemies your earnest

   prayers; while they go astray, stand ye stedfast in the faith. Conquer

   ye their harsh temper by gentleness, their passion by meekness. For

   "blessed are the meek;" [559] and Moses was meek above all men; [560]

   and David was exceeding meek. [561] Wherefore Paul exhorts as follows:

   "The servant of the Lord must not strive, but be gentle towards all

   men, apt to teach, patient, in meekness instructing those that oppose

   themselves." [562] Do not seek to avenge yourselves on those that

   injure you, for says [the Scripture], "If I have returned evil to those

   who returned evil to me." [563] Let us make them brethren by our

   kindness. For say ye to those that hate you, Ye are our brethren, that

   the name of the Lord may be glorified. And let us imitate the Lord,

   "who, when He was reviled, reviled not again;" [564] when He was

   crucified, He answered not; "when He suffered, He threatened not;"

   [565] but prayed for His enemies, "Father, forgive them; they know not

   what they do." [566] If any one, the more he is injured, displays the

   more patience, blessed is he. If any one is defrauded, if any one is

   despised, for the name of the Lord, he truly is the servant of Christ.

   Take heed that no plant of the devil be found among you, for such a

   plant is bitter and salt. "Watch ye, and be ye sober," [567] in Christ

   Jesus.

     __________________________________________________________________

 

   [554] Literally, "permit."

 

   [555] The verb is here omitted in the original.

 

   [556] Comp. Col. i. 23.

 

   [557] Jer. viii. 4.

 

   [558] Jer. xv. 19.

 

   [559] Matt. v. 4.

 

   [560] Num. xii. 3.

 

   [561] Ps. cxxxi. 2.

 

   [562] 2 Tim. ii. 24, 25.

 

   [563] Ps. vii. 4.

 

   [564] 1 Pet. ii. 23.

 

   [565] 1 Pet. ii. 23.

 

   [566] Luke xxiii. 34.

 

   [567] 1 Pet. iv. 7.

     __________________________________________________________________

 

  Chapter XI.--An exhortation to fear God, etc.

 

   The last times are come upon us. Let us therefore be of a reverent

   spirit, and fear the long-suffering of God, that it tend not to our

   condemnation. For let us either stand in awe of the wrath to come, or

   show regard for the grace which is at present displayed-- one of two

   things. Only [in one way or another] let us be found in Christ Jesus

   unto the true life. Apart from Him, let nothing attract [568] you, for

   whom I bear about these bonds, these spiritual jewels, by which may I

   arise through your prayers, of which I entreat I may always be a

   partaker, that I may be found in the lot of the Christians of Ephesus,

   who have always been of the same mind with the apostles through the

   power of Jesus Christ.

 

   The last times are come upon us. Let us therefore be of a reverent

   spirit, and fear the long-suffering of God, lest we despise the riches

   of His goodness and forbearance. [569] For let us either fear the wrath

   to come, or let us love the present joy in the life that now is; and

   let our present and true joy be only this, to be found in Christ Jesus,

   that we may truly live. Do not at any time desire so much as even to

   breathe apart from Him. For He is my hope; He is my boast; He is my

   never-failing riches, on whose account I bear about with me these bonds

   from Syria to Rome, these spiritual jewels, in which may I be perfected

   through your prayers, and become a partaker of the sufferings of

   Christ, and have fellowship with Him in His death, His resurrection

   from the dead, and His everlasting life. [570] May I attain to this, so

   that I may be found in the lot of the Christians of Ephesus, who have

   always had intercourse with the apostles by the power of Jesus Christ,

   with Paul, and John, and Timothy the most faithful.

     __________________________________________________________________

 

   [568] Literally, "let nothing become you."

 

   [569] Rom. ii. 4.

 

   [570] Phil. iii. 10.

     __________________________________________________________________

 

  Chapter XII.--Praise of the Ephesians.

 

   I know both who I am, and to whom I write. I am a condemned man, ye

   have been the objects of mercy; I am subject to danger, ye are

   established in safety. Ye are the persons through [571] whom those pass

   that are cut off for the sake of God. Ye are initiated into the

   mysteries of the Gospel with Paul, the holy, the martyred, the

   deservedly most happy, at whose feet [572] may I be found, when I shall

   attain to God; who in all his Epistles makes mention of you in Christ

   Jesus.

 

   I know both who I am, and to whom I write. I am the very insignificant

   Ignatius, who have my lot with [573] those who are exposed to danger

   and condemnation. But ye have been the objects of mercy, and are

   established in Christ. I am one delivered over [to death], but the

   least of all those that have been cut off for the sake of Christ, "from

   the blood of righteous Abel" [574] to the blood of Ignatius. Ye are

   initiated into the mysteries of the Gospel with Paul, the holy, the

   martyred, inasmuch as he was "a chosen vessel;" [575] at whose feet may

   I be found, and at the feet of the rest of the saints, when I shall

   attain to Jesus Christ, who is always mindful of you in His prayers.

     __________________________________________________________________

 

   [571] Literally, "ye are the passage of."

 

   [572] Literally, "footsteps."

 

   [573] Literally, "am like to."

 

   [574] Matt. xxiii. 35.

 

   [575] Acts ix. 15.

     __________________________________________________________________

 

  Chapter XIII.--Exhortation to meet together frequently for the worship of God.

 

   Take heed, then, often to come together to give thanks to God, and show

   forth His praise. For when ye assemble frequently in the same place,

   the powers of Satan are destroyed, and the destruction at which he aims

   [576] is prevented by the unity of your faith. Nothing is more precious

   than peace, by which all war, both in heaven and earth, [577] is

   brought to an end.

 

   Take heed, then, often to come together to give thanks to God, and show

   forth His praise. For when ye come frequently together in the same

   place, the powers of Satan are destroyed, and his "fiery darts" [578]

   urging to sin fall back ineffectual. For your concord and harmonious

   faith prove his destruction, and the torment of his assistants. Nothing

   is better than that peace which is according to Christ, by which all

   war, both of a�rial and terrestrial spirits, is brought to an end. "For

   we wrestle not against blood and flesh, but against principalities and

   powers, and against the rulers of the darkness of this world, against

   spiritual wickedness in heavenly places." [579]

     __________________________________________________________________

 

   [576] Literally, "his destruction."

 

   [577] Literally, "of heavenly and earthly things."

 

   [578] Eph. vi. 16.

 

   [579] Eph. vi. 12.

     __________________________________________________________________

 

  Chapter XIV.--Exhortations to faith and love.

 

   None of these things is hid from you, if ye perfectly possess that

   faith and love towards Christ Jesus [580] which are the beginning and

   the end of life. For the beginning is faith, and the end is love. [581]

   Now these two, being inseparably connected together, [582] are of God,

   while all other things which are requisite for a holy life follow after

   them. No man [truly] making a profession of faith sinneth; [583] nor

   does he that possesses love hate any one. The tree is made manifest by

   its fruit; [584] so those that profess themselves to be Christians

   shall be recognised by their conduct. For there is not now a demand for

   mere profession, [585] but that a man be found continuing in the power

   of faith to the end.

 

   Wherefore none of the devices of the devil shall be hidden from you,

   if, like Paul, ye perfectly possess that faith and love towards Christ

   [586] which are the beginning and the end of life. The beginning of

   life is faith, and the end is love. And these two being inseparably

   connected together, do perfect the man of God; while all other things

   which are requisite to a holy life follow after them. No man making a

   profession of faith ought to sin, nor one possessed of love to hate his

   brother. For He that said, "Thou shalt love the Lord thy God," [587]

   said also, "and thy neighbour as thyself." [588] Those that profess

   themselves to be Christ's are known not only by what they say, but by

   what they practise. "For the tree is known by its fruit." [589]

     __________________________________________________________________

 

   [580] 1 Tim. i. 14.

 

   [581] 1 Tim. i. 5.

 

   [582] Literally, "being in unity."

 

   [583] Comp. 1 John iii. 7.

 

   [584] Matt. xii. 33.

 

   [585] Literally, "there is not now the work of profession."

 

   [586] 1 Tim. i. 14.

 

   [587] Luke x. 27.

 

   [588] Luke x. 27.

 

   [589] Matt. xii. 33.

     __________________________________________________________________

 

  Chapter XV.--Exhortation to confess Christ by silence as well as speech.

 

   It is better for a man to be silent and be [a Christian], than to talk

   and not to be one. It is good to teach, if he who speaks also acts.

   There is then one Teacher, who spake and it was done; while even those

   things which He did in silence are worthy of the Father. He who

   possesses the word of Jesus, is truly able to hear even His very

   silence, that he may be perfect, and may both act as he speaks, and be

   recognised by his silence. There is nothing which is hid from God, but

   our very secrets are near to Him. Let us therefore do all things as

   those who have Him dwelling in us, that we may be His temples, [590]

   and He may be in us as our God, which indeed He is, and will manifest

   Himself before our faces. Wherefore we justly love Him.

 

   It is better for a man to be silent and be [a Christian], than to talk

   and not to be one. "The kingdom of God is not in word, but in power."

   [591] Men "believe with the heart, and confess with the mouth," the one

   "unto righteousness," the other "unto salvation." [592] It is good to

   teach, if he who speaks also acts. For he who shall both "do and teach,

   the same shall be great in the kingdom." [593] Our Lord and God, Jesus

   Christ, the Son of the living God, first did and then taught, as Luke

   testifies, "whose praise is in the Gospel through all the Churches."

   [594] There is nothing which is hid from the Lord, but our very secrets

   are near to Him. Let us therefore do all things as those who have Him

   dwelling in us, that we may be His temples, [595] and He may be in us

   as God. Let Christ speak in us, even as He did in Paul. Let the Holy

   Spirit teach us to speak the things of Christ in like manner as He did.

     __________________________________________________________________

 

   [590] 1 Cor. vi. 19.

 

   [591] 1 Cor. iv. 20.

 

   [592] Rom. x. 10.

 

   [593] Matt. v. 19.

 

   [594] 2 Cor. viii. 18.

 

   [595] 1 Cor. vi. 19.

     __________________________________________________________________

 

  Chapter XVI.--The fate of false teachers.

 

   Do not err, my brethren. [596] Those that corrupt families shall not

   inherit the kingdom of God. [597] If, then, those who do this as

   respects the flesh have suffered death, how much more shall this be the

   case with any one who corrupts by wicked doctrine the faith of God, for

   which Jesus Christ was crucified! Such an one becoming defiled [in this

   way], shall go away into everlasting fire, and so shall every one that

   hearkens unto him.

 

   Do not err, my brethren. [598] Those that corrupt families shall not

   inherit the kingdom of God. [599] And if those that corrupt mere human

   families are condemned to death, how much more shall those suffer

   everlasting punishment who endeavour to corrupt the Church of Christ,

   for which the Lord Jesus, the only-begotten Son of God, endured the

   cross, and submitted to death! Whosoever, "being waxen fat," [600] and

   "become gross," sets at nought His doctrine, shall go into hell. In

   like manner, every one that has received from God the power of

   distinguishing, and yet follows an unskilful shepherd, and receives a

   false opinion for the truth, shall be punished. "What communion hath

   light with darkness? or Christ with Belial? Or what portion hath he

   that believeth with an infidel? or the temple of God with idols?" [601]

   And in like manner say I, what communion hath truth with falsehood? or

   righteousness with unrighteousness? or true doctrine with that which is

   false?

     __________________________________________________________________

 

   [596] Comp. Jas. i. 16.

 

   [597] 1 Cor. vi. 9, 10.

 

   [598] Comp. Jas. i. 16.

 

   [599] 1 Cor. vi. 9, 10.

 

   [600] Deut. xxxii. 15.

 

   [601] 2 Cor. vi. 14-16.

     __________________________________________________________________

 

  Chapter XVII.--Beware of false doctrines.

 

   For this end did the Lord suffer the ointment to be poured upon His

   head, [602] that He might breathe immortality into His Church. Be not

   ye anointed with the bad odour of the doctrine of the prince of this

   world; let him not lead you away captive from the life which is set

   before you. And why are we not all prudent, since we have received the

   knowledge of God, which is Jesus Christ? Why do we foolishly perish,

   not recognising the gift which the Lord has of a truth sent to us?

 

   For this end did the Lord suffer the ointment to be poured upon His

   head, [603] that His Church might breathe forth immortality. For saith

   [the Scripture], "Thy name is as ointment poured forth; therefore have

   the virgins loved Thee; they have drawn Thee; at the odour of Thine

   ointments we will run after Thee." [604] Let no one be anointed with

   the bad odour of the doctrine of [the prince of] this world; let not

   the holy Church of God be led captive by his subtlety, as was the first

   woman. [605] Why do we not, as gifted with reason, act wisely? When we

   had received from Christ, and had grafted in us the faculty of judging

   concerning God, why do we fall headlong into ignorance? and why,

   through a careless neglect of acknowledging the gift which we have

   received, do we foolishly perish?

     __________________________________________________________________

 

   [602] Comp. John xii. 7.

 

   [603] Comp. John xii. 7.

 

   [604] Cant. i. 3, 4.

 

   [605] Literally, "before the ages."

     __________________________________________________________________

 

  Chapter XVIII.--The glory of the cross.

 

   Let my spirit be counted as nothing [606] for the sake of the cross,

   which is a stumbling-block [607] to those that do not believe, but to

   us salvation and life eternal. "Where is the wise man? where the

   disputer?" [608] Where is the boasting of those who are styled prudent?

   For our God, Jesus Christ, was, according to the appointment [609] of

   God, conceived in the womb by Mary, of the seed of David, but by the

   Holy Ghost. He was born and baptized, that by His passion He might

   purify the water.

 

   The cross of Christ is indeed a stumbling-block to those that do not

   believe, but to the believing it is salvation and life eternal. "Where

   is the wise man? where the disputer?" [610] Where is the boasting of

   those who are called mighty? For the Son of God, who was begotten

   before time began, [611] and established all things according to the

   will of the Father, He was conceived in the womb of Mary, according to

   the appointment of God, of the seed of David, and by the Holy Ghost.

   For says [the Scripture], "Behold, a virgin shall be with child, and

   shall bring forth a son, and He shall be called Immanuel." [612] He was

   born and was baptized by John, that He might ratify the institution

   committed to that prophet.

     __________________________________________________________________

 

   [606] Again, peripsema, translated "offscouring," 1 Cor. iv. 13.

 

   [607] Comp. 1 Cor. i. 18.

 

   [608] 1 Cor. i. 20.

 

   [609] Or, "economy," or "dispensation." Comp. Col. i. 25; 1 Tim. i. 4.

 

   [610] 1 Cor. i. 20.

 

   [611] Literally, "before the ages."

 

   [612] Isa. vii. 14; Matt. i. 23.

     __________________________________________________________________

 

  Chapter XIX.--Three celebrated mysteries.

 

   Now the virginity of Mary was hidden from the prince of this world, as

   was also her offspring, and the death of the Lord; three mysteries of

   renown, [613] which were wrought in silence by [614] God. How, then,

   was He manifested to the world? [615] A star shone forth in heaven

   above all the other stars, the light of which was inexpressible, while

   its novelty struck men with astonishment. And all the rest of the

   stars, with the sun and moon, formed a chorus to this star, and its

   light was exceedingly great above them all. And there was agitation

   felt as to whence this new spectacle came, so unlike to everything else

   [in the heavens]. Hence every kind of magic was destroyed, and every

   bond of wickedness disappeared; ignorance was removed, and the old

   kingdom abolished, God Himself being manifested in human form for the

   renewal of eternal life. And now that took a beginning which had been

   prepared by God. Henceforth all things were in a state of tumult,

   because He meditated the abolition of death.

 

   Now the virginity of Mary was hidden from the prince of this world, as

   was also her offspring, and the death of the Lord; three mysteries of

   renown, [616] which were wrought in silence, but have been revealed to

   us. A star shone forth in heaven above all that were before it, and its

   light was inexpressible, while its novelty struck men with

   astonishment. And all the rest of the stars, with the sun and moon,

   formed a chorus to this star. It far exceeded them all in brightness,

   and agitation was felt as to whence this new spectacle [proceeded].

   Hence worldly wisdom became folly; conjuration was seen to be mere

   trifling; and magic became utterly ridiculous. Every law [617] of

   wickedness vanished away; the darkness of ignorance was dispersed; and

   tyrannical authority was destroyed, God being manifested as a man, and

   man displaying power as God. But neither was the former a mere

   imagination, [618] nor did the second imply a bare humanity; [619] but

   the one was absolutely true, [620] and the other an economical

   arrangement. [621] Now that received a beginning which was perfected by

   God. [622] Henceforth all things were in a state of tumult, because He

   meditated the abolition of death.

     __________________________________________________________________

 

   [613] Literally, "of noise."

 

   [614] Or, "in the silence of God"--divine silence.

 

   [615] Literally, "to the ages."

 

   [616] Literally, "of noise."

 

   [617] Some read, "bond."

 

   [618] Literally, "opinion."

 

   [619] Literally, "bareness."

 

   [620] Literally, "truth."

 

   [621] Literally, "an economy."

 

   [622] Or, "that which was perfect received a beginning from God."

     __________________________________________________________________

 

  Chapter XX.--Promise of another letter.

 

   If Jesus Christ shall graciously permit me through your prayers, and if

   it be His will, I shall, in a second little work which I will write to

   you, make further manifest to you [the nature of] the dispensation of

   which I have begun [to treat], with respect to the new man, Jesus

   Christ, in His faith and in His love, in His suffering and in His

   resurrection. Especially [will I do this [623] ] if the Lord make known

   to me that ye come together man by man in common through grace,

   individually, [624] in one faith, and in Jesus Christ, who was of the

   seed of David according to the flesh, being both the Son of man and the

   Son of God, so that ye obey the bishop and the presbytery with an

   undivided mind, breaking one and the same bread, which is the medicine

   of immortality, and the antidote to prevent us from dying, but [which

   causes] that we should live for ever in Jesus Christ.

     __________________________________________________________________

 

   [623] The punctuation and meaning are here doubtful.

 

   [624] Literally, "by name."

     __________________________________________________________________

 

  Chapter XX.--Exhortations to stedfastness and unity.

 

   Stand fast, brethren, in the faith of Jesus Christ, and in His love, in

   His passion, and in His resurrection. Do ye all come together in

   common, and individually, [625] through grace, in one faith of God the

   Father, and of Jesus Christ His only-begotten Son, and "the first-born

   of every creature," [626] but of the seed of David according to the

   flesh, being under the guidance of the Comforter, in obedience to the

   bishop and the presbytery with an undivided mind, breaking one and the

   same bread, which is the medicine of immortality, and the antidote

   which prevents us from dying, but a cleansing remedy driving away evil,

   [which causes] that we should live in God through Jesus Christ.

     __________________________________________________________________

 

   [625] Literally, "by name."

 

   [626] Col. i. 15.

     __________________________________________________________________

 

  Chapter XXI.--Conclusion.

 

   My soul be for yours and theirs [627] whom, for the honour of God, ye

   have sent to Smyrna; whence also I write to you, giving thanks unto the

   Lord, and loving Polycarp even as I do you. Remember me, as Jesus

   Christ also remembered you. Pray ye for the Church which is in Syria,

   whence I am led bound to Rome, being the last of the faithful who are

   there, even as I have been thought worthy to be chosen [628] to show

   forth the honour of God. Farewell in God the Father, and in Jesus

   Christ, our common hope.

 

   My soul be for yours and theirs [629] whom, for the honour of God, ye

   have sent to Smyrna; whence also I write to you, giving thanks to the

   Lord, and loving Polycarp even as I do you. Remember me, as Jesus

   Christ also remembers you, who is blessed for evermore. Pray ye for the

   Church of Antioch which is in Syria, whence I am led bound to Rome,

   being the last of the faithful that are there, who [630] yet have been

   thought worthy to carry these chains to the honour of God. Fare ye well

   in God the Father, and the Lord Jesus Christ, our common hope, and in

   the Holy Ghost. Fare ye well. Amen. Grace [be with you]. [631]

     __________________________________________________________________

 

   [627] Some render, "May I, in my turn, be the means of refreshing you

   and those," etc.

 

   [628] Literally, "to be found for."

 

   [629] Some render, "May I, in my turn, be the means of refreshing you

   and those," etc.

 

   [630] Some read, "even as."

 

   [631] Some omit, "Grace [be with you]."

     __________________________________________________________________

 

   [485] Literally, "before the ages."

 

   [486] These words may agree with "glory," but are better applied to the

   "Church."

 

   [487] Literally, "before the ages."

 

   [488] These words may agree with "glory," but are better applied to the

   "Church."

 

   [489] Some read, as in the shorter recension, "grace."

     __________________________________________________________________

 

The Epistle of Ignatius to the Magnesians

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the [Church] blessed in the

   grace of God the Father, in Jesus Christ our Saviour, in whom I salute

   the Church which is at Magnesia, near the M�ander, and wish it

   abundance of happiness in God the Father, and in Jesus Christ.

 

   Ignatius, who is also called Theophorus, to the [Church] blessed in the

   grace of God the Father, in Jesus Christ our Saviour, in whom I salute

   the Church which is at Magnesia, near the M�ander, and wish it

   abundance of happiness in God the Father, and in Jesus Christ, our

   Lord, in whom may you have abundance of happiness.

     __________________________________________________________________

 

  Chapter I.--Reason of writing the epistle.

 

   Having been informed of your godly [632] love, so well-ordered, I

   rejoiced greatly, and determined to commune with you in the faith of

   Jesus Christ. For as one who has been thought worthy of the most

   honourable of all names, [633] in those bonds which I bear about, I

   commend the Churches, in which I pray for a union both of the flesh and

   spirit of Jesus Christ, the constant source of our life, and of faith

   and love, to which nothing is to be preferred, but especially of Jesus

   and the Father, in whom, if we endure all the assaults of the prince of

   this world, and escape them, we shall enjoy God.

 

   Having been informed of your godly [634] love, so well-ordered, I

   rejoiced greatly, and determined to commune with you in the faith of

   Jesus Christ. For as one who has been thought worthy of a divine and

   desirable name, in those bonds which I bear about, I commend the

   Churches, in which I pray for a union both of the flesh and spirit of

   Jesus Christ, "who is the Saviour of all men, but specially of them

   that believe;" [635] by whose blood ye were redeemed; by whom ye have

   known God, or rather have been known by Him; [636] in whom enduring, ye

   shall escape all the assaults of this world: for "He is faithful, who

   will not suffer you to be tempted above that which ye are able." [637]

     __________________________________________________________________

 

   [632] Literally, "according to God."

 

   [633] Literally, "of the most God-becoming name," referring either to

   the appellation "Theophorus," or to that of "martyr" or "confessor."

 

   [634] Literally, "according to God."

 

   [635] 1 Tim. iv. 10.

 

   [636] Comp. Gal. iv. 9.

 

   [637] 1 Cor. x. 13.

     __________________________________________________________________

 

  Chapter II.--I rejoice in your messengers.

 

   Since, then, I have had the privilege of seeing you, through Damas your

   most worthy bishop, and through your worthy presbyters Bassus and

   Apollonius, and through my fellow-servant the deacon Sotio, whose

   friendship may I ever enjoy, inasmuch as he is subject to the bishop as

   to the grace of God, and to the presbytery as to the law of Jesus

   Christ, [I now write [638] to you].

 

   Since, then, I have had the privilege of seeing you, through Damas your

   most worthy [639] bishop, and through your worthy [640] presbyters

   Bassus and Apollonius, and through my fellow-servant the deacon Sotio,

   whose friendship may I ever enjoy, [641] inasmuch as he, by the grace

   of God, is subject to the bishop and presbytery, in the law of Jesus

   Christ, [I now write [642] to you].

     __________________________________________________________________

 

   [638] The apodosis is here wanting in the original, but must evidently

   be supplied in some such way as above.

 

   [639] Literally, "worthy of God."

 

   [640] Literally, "worthy of God."

 

   [641] Literally, "whom may I enjoy."

 

   [642] The apodosis is here wanting in the original, but must evidently

   be supplied in some such way as above.

     __________________________________________________________________

 

  Chapter III.--Honour your youthful bishop.

 

   Now it becomes you also not to treat your bishop too familiarly on

   account of his youth, [643] but to yield him all reverence, having

   respect to [644] the power of God the Father, as I have known even holy

   presbyters do, not judging rashly, from the manifest youthful

   appearance [645] [of their bishop], but as being themselves prudent in

   God, submitting to him, or rather not to him, but to the Father of

   Jesus Christ, the bishop of us all. It is therefore fitting that you

   should, after no hypocritical fashion, obey [your bishop], in honour of

   Him who has willed us [so to do], since he that does not so deceives

   not [by such conduct] the bishop that is visible, but seeks to mock Him

   that is invisible. And all such conduct has reference not to man, [646]

   but to God, who knows all secrets.

 

   Now it becomes you also not to despise the age of your bishop, but to

   yield him all reverence, according to the will of God the Father, as I

   have known even holy presbyters do, not having regard to the manifest

   youth [of their bishop], but to his knowledge in God; inasmuch as "not

   the ancient are [necessarily] wise, nor do the aged understand

   prudence; but there is a spirit in men." [647] For Daniel the wise, at

   twelve years of age, became possessed of the divine Spirit, and

   convicted the elders, who in vain carried their grey hairs, of being

   false accusers, and of lusting after the beauty of another man's wife.

   [648] Samuel also, when he was but a little child, reproved Eli, who

   was ninety years old, for giving honour to his sons rather than to God.

   [649] In like manner, Jeremiah also received this message from God,

   "Say not, I am a child." [650] Solomon too, and Josiah, [exemplified

   the same thing.] The former, being made king at twelve years of age,

   gave that terrible and difficult judgment in the case of the two women

   concerning their children. [651] The latter, coming to the throne when

   eight years old [652] cast down the altars and temples [of the idols],

   and burned down the groves, for they were dedicated to demons, and not

   to God. And he slew the false priests, as the corrupters and deceivers

   of men, and not the worshippers of the Deity. Wherefore youth is not to

   be despised when it is devoted to God. But he is to be despised who is

   of a wicked mind, although he be old, and full of wicked days. [653]

   Timothy the Christ-bearer was young, but hear what his teacher writes

   to him: "Let no man despise thy youth, but be thou an example of the

   believers in word and in conduct." [654] It is becoming, therefore,

   that ye also should be obedient to your bishop, and contradict him in

   nothing; for it is a fearful thing to contradict any such person. For

   no one does [by such conduct] deceive him that is visible, but does [in

   reality] seek to mock Him that is invisible, who, however, cannot be

   mocked by any one. And every such act has respect not to man, but to

   God. For God says to Samuel, "They have not mocked thee, but Me." [655]

   And Moses declares, "For their murmuring is not against us, but against

   the Lord God." [656] No one of those has, [in fact,] remained

   unpunished, who rose up against their superiors. For Dathan and Abiram

   did not speak against the law, but against Moses, [657] and were cast

   down alive into Hades. Korah also, [658] and the two hundred and fifty

   who conspired with him against Aaron, were destroyed by fire. Absalom,

   again, [659] who had slain his brother, became suspended on a tree, and

   had his evil-designing heart thrust through with darts. In like manner

   was Abeddadan [660] beheaded for the same reason. Uzziah, [661] when he

   presumed to oppose the priests and the priesthood, was smitten with

   leprosy. Saul also was dishonoured, [662] because he did not wait for

   Samuel the high priest. It behoves you, therefore, also to reverence

   your superiors.

     __________________________________________________________________

 

   [643] Literally, "to use the age of your bishop."

 

   [644] Literally, "according to."

 

   [645] Literally, "youthful condition."

 

   [646] Literally, "to flesh."

 

   [647] Job xxxii. 8, 9.

 

   [648] Susanna (Apoc.).

 

   [649] 1 Sam. iii. 1.

 

   [650] Jer. i. 7.

 

   [651] 1 Kings iii. 16.

 

   [652] 2 Kings xxii., xxiii..

 

   [653] Susanna 52 (Apoc.).

 

   [654] 1 Tim. iv. 12.

 

   [655] 1 Sam. viii. 7.

 

   [656] Ex. xvi. 8.

 

   [657] Num. xvi. 1.

 

   [658] Num. xvi. 31.

 

   [659] 2 Sam. xviii. 14.

 

   [660] Sheba is referred to under this name: see 2 Sam. xx. 22.

 

   [661] 2 Chron. xxvi. 20.

 

   [662] 1 Sam. xiii. 11.

     __________________________________________________________________

 

  Chapter IV.--Some wickedly act independently of the bishop.

 

   It is fitting, then, not only to be called Christians, but to be so in

   reality: as some indeed give one the title of bishop, but do all things

   without him. Now such persons seem to me to be not possessed of a good

   conscience, seeing they are not stedfastly gathered together according

   to the commandment.

 

   It is fitting, then, not only to be called Christians, but to be so in

   reality. For it is not the being called so, but the being really so,

   that renders a man blessed. To those who indeed talk of the bishop, but

   do all things without him, will He who is the true and first Bishop,

   and the only High Priest by nature, declare, "Why call ye Me Lord, and

   do not the things which I say?" [663] For such persons seem to me not

   possessed of a good conscience, but to be simply dissemblers and

   hypocrites.

     __________________________________________________________________

 

   [663] Luke vi. 46.

     __________________________________________________________________

 

  Chapter V.--Death is the fate of all such.

 

   Seeing, then, all things have an end, these two things are

   simultaneously set before us--death and life; and every one shall go

   unto his own place. For as there are two kinds of coins, the one of

   God, the other of the world, and each of these has its special

   character stamped upon it, [so is it also here.] [664] The unbelieving

   are of this world; but the believing have, in love, the character of

   God the Father by Jesus Christ, by whom, if we are not in readiness to

   die into His passion, [665] His life is not in us.

 

   Seeing, then, all things have an end, and there is set before us life

   upon our observance [of God's precepts], but death as the result of

   disobedience, and every one, according to the choice he makes, shall go

   to his own place, let us flee from death, and make choice of life. For

   I remark, that two different characters are found among men--the one

   true coin, the other spurious. The truly devout man is the right kind

   of coin, stamped by God Himself. The ungodly man, again, is false coin,

   unlawful, spurious, counterfeit, wrought not by God, but by the devil.

   I do not mean to say that there are two different human natures, but

   that there is one humanity, sometimes belonging to God, and sometimes

   to the devil. If any one is truly religious, he is a man of God; but if

   he is irreligious, he is a man of the devil, made such, not by nature,

   but by his own choice. The unbelieving bear the image of the prince of

   wickedness. The believing possess the image of their Prince, God the

   Father, and Jesus Christ, through whom, if we are not in readiness to

   die for the truth into His passion, [666] His life is not in us.

     __________________________________________________________________

 

   [664] The apodosis is wanting in the original, and some prefer finding

   it in the following sentence.

 

   [665] Or, "after the likeness of His passion."

 

   [666] Or, "after the likeness of His passion."

     __________________________________________________________________

 

  Chapter VI.--Preserve harmony.

 

   Since therefore I have, in the persons before mentioned, beheld the

   whole multitude of you in faith and love, I exhort you to study to do

   all things with a divine harmony, [667] while your bishop presides in

   the place of God, and your presbyters in the place of the assembly of

   the apostles, along with your deacons, who are most dear to me, and are

   entrusted with the ministry of Jesus Christ, who was with the Father

   before the beginning of time, [668] and in the end was revealed. Do ye

   all then, imitating the same divine conduct, [669] pay respect to one

   another, and let no one look upon his neighbour after the flesh, but do

   ye continually love each other in Jesus Christ. Let nothing exist among

   you that may divide you; but be ye united with your bishop, and those

   that preside over you, as a type and evidence of your immortality.

   [670]

 

   Since therefore I have, in the persons before mentioned, beheld the

   whole multitude of you in faith and love, I exhort you to study to do

   all things with a divine harmony, [671] while your bishop presides in

   the place of God, and your presbyters in the place of the assembly of

   the apostles, along with your deacons, who are most dear to me, and are

   entrusted with the ministry of Jesus Christ. He, being begotten by the

   Father before the beginning of time, [672] was God the Word, the

   only-begotten Son, and remains the same for ever; for "of His kingdom

   there shall be no end," [673] says Daniel the prophet. Let us all

   therefore love one another in harmony, and let no one look upon his

   neighbour according to the flesh, but in Christ Jesus. Let nothing

   exist among you which may divide you; but be ye united with your

   bishop, being through him subject to God in Christ.

     __________________________________________________________________

 

   [667] Literally, "in harmony of God."

 

   [668] Literally, "before the ages."

 

   [669] Literally, "receiving the like manners of God."

 

   [670] The meaning is here doubtful.

 

   [671] Literally, "in harmony of God."

 

   [672] Literally, "before the ages."

 

   [673] Dan. ii. 44, Dan. vii. 14, 27.

     __________________________________________________________________

 

  Chapter VII.--Do nothing without the bishop and presbyters.

 

   As therefore the Lord did nothing without the Father, being united to

   Him, neither by Himself nor by the apostles, so neither do ye anything

   without the bishop and presbyters. Neither endeavour that anything

   appear reasonable and proper to yourselves apart; but being come

   together into the same place, let there be one prayer, one

   supplication, one mind, one hope, in love and in joy undefiled. There

   is one Jesus Christ, than whom nothing is more excellent. Do ye

   therefore all run together as into one temple of God, as to one altar,

   as to one Jesus Christ, who came forth from one Father, and is with and

   has gone to one.

 

   As therefore the Lord does nothing without the Father, for says He, "I

   can of mine own self do nothing," [674] so do ye, neither presbyter,

   nor deacon, nor layman, do anything without the bishop. Nor let

   anything appear commendable to you which is destitute of his approval.

   [675] For every such thing is sinful, and opposed [to the will of] God.

   Do ye all come together into the same place for prayer. Let there be

   one common supplication, one mind, one hope, with faith unblameable in

   Christ Jesus, than which nothing is more excellent. Do ye all, as one

   man, run together into the temple of God, as unto one altar, to one

   Jesus Christ, the High Priest of the unbegotten God.

     __________________________________________________________________

 

   [674] John v. 30.

 

   [675] Or, "contrary to his judgment."

     __________________________________________________________________

 

  Chapter VIII.--Caution against false doctrines.

 

   Be not deceived with strange doctrines, nor with old fables, which are

   unprofitable. For if we still live according to the Jewish law, we

   acknowledge that we have not received grace. For the divinest prophets

   lived according to Christ Jesus. On this account also they were

   persecuted, being inspired by His grace to fully convince the

   unbelieving that there is one God, who has manifested Himself by Jesus

   Christ His Son, who is His eternal Word, not proceeding forth from

   silence, [676] and who in all things pleased Him that sent Him.

 

   Be not deceived with strange doctrines, "nor give heed to fables and

   endless genealogies," [677] and things in which the Jews make their

   boast. "Old things are passed away: behold, all things have become

   new." [678] For if we still live according to the Jewish law, and the

   circumcision of the flesh, we deny that we have received grace. For the

   divinest prophets lived according to Jesus Christ. On this account also

   they were persecuted, being inspired by grace to fully convince the

   unbelieving that there is one God, the Almighty, who has manifested

   Himself by Jesus Christ His Son, who is His Word, not spoken, but

   essential. For He is not the voice of an articulate utterance, but a

   substance begotten by divine power, who has in all things pleased Him

   that sent Him. [679]

     __________________________________________________________________

 

   [676] Some have argued that the Gnostic Sige, silence, is here referred

   to, and have consequently inferred that this epistle could not have

   been written by Ignatius.

 

   [677] 1 Tim. i. 4.

 

   [678] 2 Cor. v. 17.

 

   [679] Some read hupostesanti, "that gave Him His hypostasis, or

   substance."

     __________________________________________________________________

 

  Chapter IX.--Let us live with Christ.

 

   If, therefore, those who were brought up in the ancient order of things

   [680] have come to the possession of a new [681] hope, no longer

   observing the Sabbath, but living in the observance [682] of the Lord's

   Day, on which also our life has sprung up again by Him and by His

   death--whom some deny, by which mystery we have obtained faith, [683]

   and therefore endure, that we may be found the disciples of Jesus

   Christ, our only Master--how shall we be able to live apart from Him,

   whose disciples the prophets themselves in the Spirit did wait for Him

   as their Teacher? And therefore He whom they rightly waited for, being

   come, raised them from the dead. [684]

 

   If, then, those who were conversant with the ancient Scriptures came to

   newness of hope, expecting the coming of Christ, as the Lord teaches us

   when He says, "If ye had believed Moses, ye would have believed Me, for

   he wrote of Me;" [685] and again, "Your father Abraham rejoiced to see

   My day, and he saw it, and was glad; for before Abraham was, I am;"

   [686] how shall we be able to live without Him? The prophets were His

   servants, and foresaw Him by the Spirit, and waited for Him as their

   Teacher, and expected Him as their Lord and Saviour, saying, "He will

   come and save us." [687] Let us therefore no longer keep the Sabbath

   after the Jewish manner, and rejoice in days of idleness; for "he that

   does not work, let him not eat." [688] For say the [holy] oracles, "In

   the sweat of thy face shalt thou eat thy bread." [689] But let every

   one of you keep the Sabbath after a spiritual manner, rejoicing in

   meditation on the law, not in relaxation of the body, admiring the

   workmanship of God, and not eating things prepared the day before, nor

   using lukewarm drinks, and walking within a prescribed space, nor

   finding delight in dancing and plaudits which have no sense in them.

   [690] And after the observance of the Sabbath, let every friend of

   Christ keep the Lord's Day as a festival, the resurrection-day, the

   queen and chief of all the days [of the week]. Looking forward to this,

   the prophet declared, "To the end, for the eighth day," [691] on which

   our life both sprang up again, and the victory over death was obtained

   in Christ, whom the children of perdition, the enemies of the Saviour,

   deny, "whose god is their belly, who mind earthly things," [692] who

   are "lovers of pleasure, and not lovers of God, having a form of

   godliness, but denying the power thereof." [693] These make merchandise

   of Christ, corrupting His word, and giving up Jesus to sale: they are

   corrupters of women, and covetous of other men's possessions,

   swallowing up wealth [694] insatiably; from whom may ye be delivered by

   the mercy of God through our Lord Jesus Christ!

     __________________________________________________________________

 

   [680] Literally, "in old things."

 

   [681] Or, "newness of."

 

   [682] Or, "according to."

 

   [683] Literally, "we have received to believe."

 

   [684] Comp. Matt. xxvii. 52.

 

   [685] John v. 46.

 

   [686] John viii. 56, 58.

 

   [687] Isa. xxxv. 4.

 

   [688] 2 Thess. iii. 10.

 

   [689] Gen. iii. 19.

 

   [690] Reference is here made to well-known Jewish opinions and

   practices with respect to the Sabbath. The Talmud fixes 2000 cubits as

   the space lawful to be traversed. Philo (De Therap.) refers to the

   dancing, etc.

 

   [691] Ps. vi., Ps. xii. (inscrip.). [N.B.--The reference is to the

   title of these two psalms, as rendered by the LXX. Eis to telos huper

   tes ogdoes.]

 

   [692] Phil. iii. 18, 19.

 

   [693] 2 Tim. iii. 4.

 

   [694] Literally, "whirlpools of wealth."

     __________________________________________________________________

 

  Chapter X.--Beware of Judaizing.

 

   Let us not, therefore, be insensible to His kindness. For were He to

   reward us according to our works, we should cease to be. Therefore,

   having become His disciples, let us learn to live according to the

   principles of Christianity. [695] For whosoever is called by any other

   name besides this, is not of God. Lay aside, therefore, the evil, the

   old, the sour leaven, and be ye changed into the new leaven, which is

   Jesus Christ. Be ye salted in Him, lest any one among you should be

   corrupted, since by your savour ye shall be convicted. It is absurd to

   profess [696] Christ Jesus, and to Judaize. For Christianity did not

   embrace [697] Judaism, but Judaism Christianity, that so every tongue

   which believeth might be gathered together to God.

 

   Let us not, therefore, be insensible to His kindness. For were He to

   reward us according to our works, we should cease to be. For "if Thou,

   Lord, shalt mark iniquities, O Lord, who shall stand?" [698] Let us

   therefore prove ourselves worthy of that name which we have received.

   For whosoever is called by any other name besides this, he is not of

   God; for he has not received the prophecy which speaks thus concerning

   us: "The people shall be called by a new name, which the Lord shall

   name them, and shall be a holy people." [699] This was first fulfilled

   in Syria; for "the disciples were called Christians at Antioch," [700]

   when Paul and Peter were laying the foundations of the Church. Lay

   aside, therefore, the evil, the old, the corrupt leaven, [701] and be

   ye changed into the new leaven of grace. Abide in Christ, that the

   stranger [702] may not have dominion over you. It is absurd to speak of

   Jesus Christ with the tongue, and to cherish in the mind a Judaism

   which has now come to an end. For where there is Christianity there

   cannot be Judaism. For Christ is one, in whom every nation that

   believes, and every tongue that confesses, is gathered unto God. And

   those that were of a stony heart have become the children of Abraham,

   the friend of God; [703] and in his seed all those have been blessed

   [704] who were ordained to eternal life [705] in Christ.

     __________________________________________________________________

 

   [695] Literally, "according to Christianity."

 

   [696] Some read, "to name."

 

   [697] Literally, "believe into," merge into.

 

   [698] Ps. cxxx. 3.

 

   [699] Isa. lxii. 2, 12.

 

   [700] Acts xi. 26.

 

   [701] 1 Cor. v. 7.

 

   [702] Or, "enemy."

 

   [703] Matt. iii. 9; Isa. xli. 8; Jas. ii. 23. Some read, "children of

   God, friends of Abraham."

 

   [704] Gen. xxviii. 14.

 

   [705] Acts xiii. 48.

     __________________________________________________________________

 

  Chapter XI.--I write these things to warn you.

 

   These things [I address to you], my beloved, not that I know any of you

   to be in such a state; [706] but, as less than any of you, I desire to

   guard you beforehand, that ye fall not upon the hooks of vain doctrine,

   but that ye attain to full assurance in regard to the birth, and

   passion, and resurrection which took place in the time of the

   government of Pontius Pilate, being truly and certainly accomplished by

   Jesus Christ, who is our hope, [707] from which may no one of you ever

   be turned aside.

 

   These things [I address to you], my beloved, not that I know any of you

   to be in such a state; [708] but, as less than any of you, I desire to

   guard you beforehand, that ye fall not upon the hooks of vain doctrine,

   but that you may rather attain to a full assurance in Christ, who was

   begotten by the Father before all ages, but was afterwards born of the

   Virgin Mary without any intercourse with man. He also lived a holy

   life, and healed every kind of sickness and disease among the people,

   and wrought signs and wonders for the benefit of men; and to those who

   had fallen into the error of polytheism He made known the one and only

   true God, His Father, and underwent the passion, and endured the cross

   at the hands of the Christ-killing Jews, under Pontius Pilate the

   governor and Herod the king. He also died, and rose again, and ascended

   into the heavens to Him that sent Him, and is sat down at His right

   hand, and shall come at the end of the world, with His Father's glory,

   to judge the living and the dead, and to render to every one according

   to his works. [709] He who knows these things with a full assurance,

   and believes them, is happy; even as ye are now the lovers of God and

   of Christ, in the full assurance of our hope, from which may no one of

   us [710] ever be turned aside!

     __________________________________________________________________

 

   [706] i.e., addicted to the error of Judaizing.

 

   [707] 1 Tim. i. 1.

 

   [708] i.e., addicted to the error of Judaizing.

 

   [709] 2 Tim. iv. 1; Rom. ii. 6.

 

   [710] Some read, "of you."

     __________________________________________________________________

 

  Chapter XII.--Ye are superior to me.

 

   May I enjoy you in all respects, if indeed I be worthy! For though I am

   bound, I am not worthy to be compared to any of you that are at

   liberty. I know that ye are not puffed up, for ye have Jesus Christ in

   yourselves. And all the more when I commend you, I know that ye cherish

   modesty [711] of spirit; as it is written, "The righteous man is his

   own accuser." [712]

 

   May I enjoy you in all respects, if indeed I be worthy! For though I am

   bound, I am not worthy to be compared to one of you that are at

   liberty. I know that ye are not puffed up, for ye have Jesus in

   yourselves. And all the more when I commend you, I know that ye cherish

   modesty [713] of spirit; as it is written, "The righteous man is his

   own accuser;" [714] and again, "Declare thou first thine iniquities,

   that thou mayest be justified;" [715] and again, "When ye shall have

   done all things that are commanded you, say, We are unprofitable

   servants;" [716] "for that which is highly esteemed among men is

   abomination in the sight of God." [717] For says [the Scripture], "God

   be merciful to me a sinner." [718] Therefore those great ones, Abraham

   and Job, [719] styled themselves "dust and ashes [720] before God. And

   David says, "Who am I before Thee, O Lord, that Thou hast glorified me

   hitherto?" [721] And Moses, who was "the meekest of all men," [722]

   saith to God, "I am of a feeble voice, and of a slow tongue." [723] Be

   ye therefore also of a humble spirit, that ye may be exalted; for "he

   that abaseth himself shall be exalted, and he that exalteth himself

   shall be abased." [724]

     __________________________________________________________________

 

   [711] Literally, "are reverent."

 

   [712] Prov. xviii. 17. (LXX).

 

   [713] Literally, "are reverent."

 

   [714] Prov. xviii. 17. (LXX).

 

   [715] Isa. xliii. 26.

 

   [716] Luke xvii. 10.

 

   [717] Luke xvi. 15.

 

   [718] Luke xviii. 13.

 

   [719] Some read, "Jacob."

 

   [720] Gen. xviii. 27; Job xxx. 19.

 

   [721] 1 Chron. xvii. 16.

 

   [722] Num. xii. 3.

 

   [723] Ex. iv. 10.

 

   [724] Luke xiv. 11.

     __________________________________________________________________

 

  Chapter XIII.--Be established in faith and unity.

 

   Study, therefore, to be established in the doctrines of the Lord and

   the apostles, that so all things, whatsoever ye do, may prosper both in

   the flesh and spirit; in faith and love; in the Son, and in the Father,

   and in the Spirit; in the beginning and in the end; with your most

   admirable bishop, and the well-compacted spiritual crown of your

   presbytery, and the deacons who are according to God. Be ye subject to

   the bishop, and to one another, as Jesus Christ to the Father,

   according to the flesh, and the apostles to Christ, and to the Father,

   and to the Spirit; that so there may be a union both fleshly and

   spiritual.

 

   Study, therefore, to be established in the doctrines of the Lord and

   the apostles, that so all things, whatsoever ye do, may prosper, both

   in the flesh and spirit, in faith and love, with your most admirable

   bishop, and the well-compacted [725] spiritual crown of your

   presbytery, and the deacons who are according to God. Be ye subject to

   the bishop, and to one another, as Christ to the Father, that there may

   be a unity according to God among you.

     __________________________________________________________________

 

   [725] Literally, "well-woven."

     __________________________________________________________________

 

  Chapter XIV.--Your prayers requested.

 

   Knowing as I do that ye are full of God, I have but briefly exhorted

   you. Be mindful of me in your prayers, that I may attain to God; and of

   the Church which is in Syria, whence I am not worthy to derive my name:

   for I stand in need of your united prayer in God, and your love, that

   the Church which is in Syria may be deemed worthy of being refreshed

   [726] by your Church.

 

   Knowing as I do that ye are full of all good, I have but briefly

   exhorted you in the love of Jesus Christ. Be mindful of me in your

   prayers, that I may attain to God; and of the Church which is in Syria,

   of whom I am not worthy to be called bishop. For I stand in need of

   your united prayer in God, and of your love, that the Church which is

   in Syria may be deemed worthy, by your good order, of being edified

   [727] in Christ.

     __________________________________________________________________

 

   [726] Literally, "of being sprinkled with dew."

 

   [727] Literally, "of being fed as by a shepherd."

     __________________________________________________________________

 

  Chapter XV.--Salutations.

 

   The Ephesians from Smyrna (whence I also write to you), who are here

   for the glory of God, as ye also are, who have in all things refreshed

   me, salute you, along with Polycarp, the bishop of the Smyrn�ans. The

   rest of the Churches, in honour of Jesus Christ, also salute you. Fare

   ye well in the harmony of God, ye who have obtained the inseparable

   Spirit, who is Jesus Christ.

 

   The Ephesians from Smyrna (whence I also write to you), who are here

   for the glory of God, as ye also are, who have in all things refreshed

   me, salute you, as does also Polycarp. The rest of the Churches, in

   honour of Jesus Christ, also salute you. Fare ye well in harmony, ye

   who have obtained the inseparable Spirit, in Christ Jesus, by the will

   of God.

     __________________________________________________________________

     __________________________________________________________________

 

The Epistle of Ignatius to the Trallians

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the holy Church which is at

   Tralles, in Asia, beloved of God, the Father of Jesus Christ, elect,

   and worthy of God, possessing peace through the flesh, and blood, and

   passion of Jesus Christ, who is our hope, through our rising again to

   Him, [728] which also I salute in its fulness, [729] and in the

   apostolical character, [730] and wish abundance of happiness.

 

   Ignatius, who is also called Theaphorus, to the holy Church which is at

   Tralles, beloved by God the Father, and Jesus Christ, elect, and worthy

   of God, possessing peace through the flesh and Spirit of Jesus Christ,

   who is our hope, in His passion by the cross and death, and in His

   resurrection, which also I salute in its fulness, [731] and in the

   apostolical character, [732] and wish abundance of happiness.

     __________________________________________________________________

 

  Chapter I.--Acknowledgment of their excellence.

 

   I know that ye possess an unblameable and sincere mind in patience, and

   that not only in present practice, [733] but according to inherent

   nature, as Polybius your bishop has shown me, who has come to Smyrna by

   the will of God and Jesus Christ, and so sympathized in the joy which

   I, who am bound in Christ Jesus, possess, that I beheld your whole

   multitude in him. Having therefore received through him the testimony

   of your good-will, according to God, I gloried to find you, as I knew

   you were, the followers of God.

 

   I know that ye possess an unblameable and sincere mind in patience, and

   that not only for present use, [734] but as a permanent possession, as

   Polybius your bishop has shown me, who has come to Smyrna by the will

   of God the Father, and the Lord Jesus Christ, His Son, with the

   co-operation of the Spirit, and so sympathized in the joy which I, who

   am bound in Christ Jesus, possess, that I beheld your whole multitude

   in Him. Having therefore received through him the testimony of your

   good-will according to God, I gloried to find that you were the

   followers of Jesus Christ the Saviour.

     __________________________________________________________________

 

   [733] Literally, "not according to use, but according to nature."

 

   [734] Literally, "not for use, but for a possession."

     __________________________________________________________________

 

  Chapter II.--Be subject to the bishop, etc.

 

   For, since ye are subject to the bishop as to Jesus Christ, ye appear

   to me to live not after the manner of men, but according to Jesus

   Christ, who died for us, in order, by believing in His death, ye may

   escape from death. It is therefore necessary that, as ye indeed do, so

   without the bishop ye should do nothing, but should also be subject to

   the presbytery, as to the apostle of Jesus Christ, who is our hope, in

   whom, if we live, we shall [at last] be found. It is fitting also that

   the deacons, as being [the ministers] of the mysteries of Jesus Christ,

   should in every respect be pleasing to all. [735] For they are not

   ministers of meat and drink, but servants of the Church of God. They

   are bound, therefore, to avoid all grounds of accusation [against

   them], as they would do fire.

 

   Be ye subject to the bishop as to the Lord, for "he watches for your

   souls, as one that shall give account to God." [736] Wherefore also, ye

   appear to me to live not after the manner of men, but according to

   Jesus Christ, who died for us, in order that, by believing in His

   death, ye may by baptism be made partakers of His resurrection. It is

   therefore necessary, whatsoever things ye do, to do nothing without the

   bishop. And be ye subject also to the presbytery, as to the apostles of

   Jesus Christ, who is our hope, in whom, if we live, we shall be found

   in Him. It behoves you also, in every way, to please the deacons, who

   are [ministers] of the mysteries of Christ Jesus; for they are not

   ministers of meat and drink, but servants of the Church of God. They

   are bound, therefore, to avoid all grounds of accusation [against

   them], as they would a burning fire. Let them, then, prove themselves

   to be such.

     __________________________________________________________________

 

   [735] It is doubtful whether this exhortation is addressed to the

   deacons or people; whether the former are urged in all respects to

   please the latter, or the latter in all points to be pleased with the

   former.

 

   [736] Heb. xiii. 17.

     __________________________________________________________________

 

  Chapter III.--Honour the deacons, etc.

 

   In like manner, let all reverence the deacons as an appointment [737]

   of Jesus Christ, and the bishop as Jesus Christ, who is the Son of the

   Father, and the presbyters as the sanhedrim of God, and assembly of the

   apostles. Apart from these, there is no Church. [738] Concerning all

   this, I am persuaded that ye are of the same opinion. For I have

   received the manifestation [739] of your love, and still have it with

   me, in your bishop, whose very appearance is highly instructive, [740]

   and his meekness of itself a power; whom I imagine even the ungodly

   must reverence, seeing they are [741] also pleased that I do not spare

   myself. But shall I, when permitted to write on this point, reach such

   a height of self-esteem, that though being a condemned [742] man, I

   should issue commands to you as if I were an apostle?

 

   And do ye reverence them as Christ Jesus, of whose place they are the

   keepers, even as the bishop is the representative of the Father of all

   things, and the presbyters are the sanhedrim of God, and assembly [743]

   of the apostles of Christ. Apart from these there is no elect Church,

   no congregation of holy ones, no assembly of saints. I am persuaded

   that ye also are of this opinion. For I have received the manifestation

   [744] of your love, and still have it with me, in your bishop, whose

   very appearance is highly instructive, and his meekness of itself a

   power; whom I imagine even the ungodly must reverence. Loving you as I

   do, I avoid writing in any severer strain to you, that I may not seem

   harsh to any, or wanting [in tenderness]. I am indeed bound for the

   sake of Christ, but I am not yet worthy of Christ. But when I am

   perfected, perhaps I shall then become so. I do not issue orders like

   an apostle.

     __________________________________________________________________

 

   [737] Literally, "commandment." The text, which is faulty in the ms.,

   has been amended as above by Smith.

 

   [738] Literally, "no Church is called."

 

   [739] Or, "pattern."

 

   [740] Literally, "great instruction."

 

   [741] Some here follow a text similar to that of the longer recension.

 

   [742] Both the text and meaning are here very doubtful; some follow the

   reading of the longer recension.

 

   [743] Or, "conjunction."

 

   [744] Or, "pattern."

     __________________________________________________________________

 

  Chapter IV.--I have need of humility.

 

   I have great knowledge in God, [745] but I restrain myself, lest, I

   should perish through boasting. For now it is needful for me to be the

   more fearful; and not give heed to those that puff me up. For they that

   speak to me [in the way of commendation] scourge me. For I do indeed

   desire to suffer, but I know not if I be worthy to do so. For this

   longing, though it is not manifest to many, all the more vehemently

   assails me. [746] I therefore have need of meekness, by which the

   prince of this world is brought to nought.

 

   But I measure myself, that I may not perish through boasting: but it is

   good to glory in the Lord. [747] And even though I were established

   [748] in things pertaining to God, yet then would it befit me to be the

   more fearful, and not give heed to those that vainly puff me up. For

   those that commend me scourge me. [I do indeed desire to suffer [749]

   ], but I know not if I be worthy to do so. For the envy of the wicked

   one is not visible to many, but it wars against me. I therefore have

   need of meekness, by which the devil, the prince of this world, is

   brought to nought.

     __________________________________________________________________

 

   [745] Literally, "I know many things in God."

 

   [746] A different turn altogether is given to this passage in the

   longer recension.

 

   [747] 1 Cor. i. 31.

 

   [748] Or, "confirmed."

 

   [749] Omitted in the ms.

     __________________________________________________________________

 

  Chapter V.--I will not teach you profound doctrines.

 

   Am I not able to write to you of heavenly things? But I fear to do so,

   lest I should inflict injury on you who are but babes [in Christ].

   Pardon me in this respect, lest, as not being able to receive [such

   doctrines], ye should be strangled by them. For even I, though I am

   bound [for Christ], yet am not on that account able to understand

   heavenly things, and the places [750] of the angels, and their

   gatherings under their respective princes, things visible and

   invisible. Without reference to such abstruse subjects, I am still but

   a learner [in other respects [751] ]; for many things are wanting to

   us, that we come not short of God.

 

   For might [752] not I write to you things more full of mystery? But I

   fear to do so, lest I should inflict injury on you who are but babes

   [in Christ]. Pardon me in this respect, lest, as not being able to

   receive their weighty import, [753] ye should be strangled by them. For

   even I, though I am bound [for Christ], and am able to understand

   heavenly things, the angelic orders, and the different sorts [754] of

   angels and hosts, the distinctions between powers and dominions, and

   the diversities between thrones and authorities, the mightiness of the

   �ons, and the pre-eminence of the cherubim and seraphim, the sublimity

   of the spirit, the kingdom of the Lord, and above all, the incomparable

   majesty of Almighty God--though I am acquainted with these things, yet

   am I not therefore by any means perfect; nor am I such a disciple as

   Paul or Peter. For many things are yet wanting to me, that I may not

   fall short of God.

     __________________________________________________________________

 

   [750] Or, "stations."

 

   [751] Literally, "passing by this;" but both text and meaning are very

   doubtful.

 

   [752] eboulomen apparently by mistake for edunamen.

 

   [753] Literally, "their force."

 

   [754] Or, "varieties of."

     __________________________________________________________________

 

  Chapter VI.--Abstain from the poison of heretics.

 

   I therefore, yet not I, but the love of Jesus Christ, entreat you that

   ye use Christian nourishment only, and abstain from herbage of a

   different kind; I mean heresy. For those [755] [that are given to this]

   mix [756] up Jesus Christ with their own poison, speaking things which

   are unworthy of credit, like those who administer a deadly drug in

   sweet wine, which he who is ignorant of does greedily [757] take, with

   a fatal pleasure [758] leading to his own death.

 

   I therefore, yet not I, out the love of Jesus Christ, "entreat you that

   ye all speak the same thing, and that there be no divisions among you;

   but that ye be perfectly joined together in the same mind, and in the

   same judgment." [759] For there are some vain talkers [760] and

   deceivers, not Christians, but Christ-betrayers, [761] bearing about

   the name of Christ in deceit, and "corrupting the word" [762] of the

   Gospel; while they intermix the poison of their deceit with their

   persuasive talk, [763] as if they mingled aconite with sweet wine, that

   so he who drinks, being deceived in his taste by the very great

   sweetness of the draught, may incautiously meet with his death. One of

   the ancients gives us this advice, "Let no man be called good who mixes

   good with evil." [764] For they speak of Christ, not that they may

   preach Christ, but that they may reject Christ; and they speak [765] of

   the law, not that they may establish the law, but that they may

   proclaim things contrary to it. For they alienate Christ from the

   Father, and the law from Christ. They also calumniate His being born of

   the Virgin; they are ashamed of His cross; they deny His passion; and

   they do not believe His resurrection. They introduce God as a Being

   unknown; they suppose Christ to be unbegotten; and as to the Spirit,

   they do not admit that He exists. Some of them say that the Son is a

   mere man, and that the Father, Son, and Holy Spirit are but the same

   person, and that the creation is the work of God, not by Christ, but by

   some other strange power.

     __________________________________________________________________

 

   [755] The ellipsis in the original is here very variously supplied.

 

   [756] Literally, "interweave."

 

   [757] Or, "sweetly."

 

   [758] The construction is here difficult and doubtful.

 

   [759] 1 Cor. i. 10.

 

   [760] Tit. i. 10.

 

   [761] Literally, "Christ-sellers."

 

   [762] 2 Cor. ii. 17.

 

   [763] Literally, "sweet address."

 

   [764] Apost. Constitutions, vi. 13.

 

   [765] Supplied from the old Latin version.

     __________________________________________________________________

 

  Chapter VII.--The same continued.

 

   Be on your guard, therefore, against such persons. And this will be the

   case with you if you are not puffed up, and continue in intimate union

   with [766] Jesus Christ our God, and the bishop, and the enactments of

   the apostles. He that is within the altar is pure, but [767] he that is

   without is not pure; that is, he who does anything apart from the

   bishop, and presbytery, and deacons, [768] such a man is not pure in

   his conscience.

 

   Be on your guard, therefore, against such persons, that ye admit not of

   a snare for your own souls. And act so that your life shall be without

   offence to all men, lest ye become as "a snare upon a watch-tower, and

   as a net which is spread out." [769] For "he that does not heal himself

   in his own works, is the brother of him that destroys himself." [770]

   If, therefore, ye also put away conceit, arrogance, disdain, and

   haughtiness, it will be your privilege to be inseparably united to God,

   for "He is nigh unto those that fear Him." [771] And says He, "Upon

   whom will I look, but upon him that is humble and quiet, and that

   trembles at my words?" [772] And do ye also reverence your bishop as

   Christ Himself, according as the blessed apostles have enjoined you. He

   that is within the altar is pure, wherefore also he is obedient to the

   bishop and presbyters: but he that is without is one that does anything

   apart from the bishop, the presbyters, and the deacons. Such a person

   is defiled in his conscience, and is worse than an infidel. For what is

   the bishop but one who beyond all others possesses all power and

   authority, so far as it is possible for a man to possess it, who

   according to his ability has been made an imitator of the Christ of

   God? [773] And what is the presbytery but a sacred assembly, the

   counsellors and assessors of the bishop? And what are the deacons but

   imitators of the angelic powers, [774] fulfilling a pure and blameless

   ministry unto him, as the holy Stephen did to the blessed James,

   Timothy and Linus to Paul, Anencletus and Clement to Peter? He,

   therefore, that will not yield obedience to such, must needs be one

   utterly without God, an impious man who despises Christ, and

   depreciates His appointments.

     __________________________________________________________________

 

   [766] Literally, "unseparated from."

 

   [767] This clause is inserted from the ancient Latin version.

 

   [768] The text has "deacon."

 

   [769] Hos. v. 1.

 

   [770] Prov. xviii. 9 (LXX).

 

   [771] Ps. lxxxv. 9.

 

   [772] Isa. lxvi. 2.

 

   [773] Some render, "being a resemblance according to the power of

   Christ."

 

   [774] Some read, "imitators of Christ, ministering to the bishop, as

   Christ to the Father."

     __________________________________________________________________

 

  Chapter VIII.--Be on your guard against the snares of the devil.

 

   Not that I know there is anything of this kind among you; but I put you

   on your guard, inasmuch as I love you greatly, and foresee the snares

   of the devil. Wherefore, clothing [775] yourselves with meekness, be ye

   renewed [776] in faith, that is the flesh of the Lord, and in love,

   that is the blood of Jesus Christ. Let no one of you cherish any grudge

   against his neighbour. Give no occasion to the Gentiles, lest by means

   of a few foolish men the whole multitude [of those that believe] in God

   be evil spoken of. For, "Woe to him by whose vanity my name is

   blasphemed among any." [777]

 

   Now I write these things unto you, not that I know there are any such

   persons among you; nay, indeed I hope that God will never permit any

   such report to reach my ears, He "who spared not His Son for the sake

   of His holy Church." [778] But foreseeing the snares of the wicked one,

   I arm you beforehand by my admonitions, as my beloved and faithful

   children in Christ, furnishing you with the means of protection [779]

   against the deadly disease of unruly men, by which do ye flee from the

   disease [780] [referred to] by the good-will of Christ our Lord. Do ye

   therefore, clothing [781] yourselves with meekness, become the

   imitators of His sufferings, and of His love, wherewith [782] He loved

   us when He gave Himself a ransom [783] for us, that He might cleanse us

   by His blood from our old ungodliness, and bestow life on us when we

   were almost on the point of perishing through the depravity that was in

   us. Let no one of you, therefore, cherish any grudge against his

   neighbour. For says our Lord, "Forgive, and it shall be forgiven unto

   you." [784] Give no occasion to the Gentiles, lest "by means of a few

   foolish men the word and doctrine [of Christ] be blasphemed." [785] For

   says the prophet, as in the person of God, "Woe to him by whom my name

   is blasphemed among the Gentiles." [786]

     __________________________________________________________________

 

   [775] Literally, "taking up."

 

   [776] Or, "renew yourselves."

 

   [777] Isa. lii. 5.

 

   [778] Rom. viii. 32.

 

   [779] Literally, "making you drink beforehand what will preserve you."

 

   [780] Or, "from which disease."

 

   [781] Literally, "taking up."

 

   [782] Comp. Eph. ii. 4.

 

   [783] Comp. 1 Tim. ii. 6.

 

   [784] Matt. vi. 14.

 

   [785] 1 Tim. vi. 1; Tit. ii. 5.

 

   [786] Isa. lii. 5.

     __________________________________________________________________

 

  Chapter IX.--Reference to the history of Christ.

 

   Stop your ears, therefore, when any one speaks to you at variance with

   [787] Jesus Christ, who was descended from David, and was also of Mary;

   who was truly born, and did eat and drink. He was truly persecuted

   under Pontius Pilate; He was truly crucified, and [truly] died, in the

   sight of beings in heaven, and on earth, and under the earth. He was

   also truly raised from the dead, His Father quickening Him, even as

   after the same manner His Father will so raise up us who believe in Him

   by Christ Jesus, apart from whom we do not possess the true life.

 

   Stop your ears, therefore, when any one speaks to you at variance with

   [788] Jesus Christ, the Son of God, who was descended from David, and

   was also of Mary; who was truly begotten of God and of the Virgin, but

   not after the same manner. For indeed God and man are not the same. He

   truly assumed a body; for "the Word was made flesh," [789] and lived

   upon earth without sin. For says He, "Which of you convicteth me of

   sin?" [790] He did in reality both eat and drink. He was crucified and

   died under Pontius Pilate. He really, and not merely in appearance, was

   crucified, and died, in the sight of beings in heaven, and on earth,

   and under the earth. By those in heaven I mean such as are possessed of

   incorporeal natures; by those on earth, the Jews and Romans, and such

   persons as were present at that time when the Lord was crucified; and

   by those under the earth, the multitude that arose along with the Lord.

   For says the Scripture, "Many bodies of the saints that slept arose,"

   [791] their graves being opened. He descended, indeed, into Hades

   alone, but He arose accompanied by a multitude; and rent asunder that

   means [792] of separation which had existed from the beginning of the

   world, and cast down its partition-wall. He also rose again in three

   days, the Father raising Him up; and after spending forty days with the

   apostles, He was received up to the Father, and "sat down at His right

   hand, expecting till His enemies are placed under His feet." [793] On

   the day of the preparation, then, at the third hour, He received the

   sentence from Pilate, the Father permitting that to happen; at the

   sixth hour He was crucified; at the ninth hour He gave up the ghost;

   and before sunset He was buried. [794] During the Sabbath He continued

   under the earth in the tomb in which Joseph of Arimath�a had laid Him.

   At the dawning of the Lord's day He arose from the dead, according to

   what was spoken by Himself, "As Jonah was three days and three nights

   in the whale's belly, so shall the Son of man also be three days and

   three nights in the heart of the earth." [795] The day of the

   preparation, then, comprises the passion; the Sabbath embraces the

   burial; the Lord's Day contains the resurrection.

     __________________________________________________________________

 

   [787] Literally, "apart from."

 

   [788] Literally, "apart from."

 

   [789] John i. 14.

 

   [790] John viii. 46.

 

   [791] Matt. xxvii. 52.

 

   [792] Literally, "hedge," or "fence."

 

   [793] Heb. x. 12, 13.

 

   [794] Some read, "He was taken down from the cross, and laid in a new

   tomb."

 

   [795] Matt. xii. 40.

     __________________________________________________________________

 

  Chapter X.--The reality of Christ's passion.

 

   But if, as some that are without God, that is, the unbelieving, say,

   that He only seemed to suffer (they themselves only seeming to exist),

   then why am I in bonds? Why do I long to be exposed to [796] the wild

   beasts? Do I therefore die in vain? [797] Am I not then guilty of

   falsehood [798] against [the cross of] the Lord?

 

   But if, as some that are without God, that is, the unbelieving, say, He

   became man in appearance [only], that He did not in reality take unto

   Him a body, that He died in appearance [merely], and did not in very

   deed suffer, then for what reason am I now in bonds, and long to be

   exposed to [799] the wild beasts? In such a case, I die in vain, and am

   guilty of falsehood [800] against the cross of the Lord. Then also does

   the prophet in vain declare, "They shall look on Him whom they have

   pierced, and mourn over themselves as over one beloved." [801] These

   men, therefore, are not less unbelievers than were those that crucified

   Him. But as for me, I do not place my hopes in one who died for me in

   appearance, but in reality. For that which is false is quite abhorrent

   to the truth. Mary then did truly conceive a body which had God

   inhabiting it. And God the Word was truly born of the Virgin, having

   clothed Himself with a body of like passions with our own. He who forms

   all men in the womb, was Himself really in the womb, and made for

   Himself a body of the seed of the Virgin, but without any intercourse

   of man. He was carried in the womb, even as we are, for the usual

   period of time; and was really born, as we also are; and was in reality

   nourished with milk, and partook of common meat and drink, even as we

   do. And when He had lived among men for thirty years, He was baptized

   by John, really and not in appearance; and when He had preached the

   Gospel three years, and done signs and wonders, He who was Himself the

   Judge was judged by the Jews, falsely so called, and by Pilate the

   governor; was scourged, was smitten on the cheek, was spit upon; He

   wore a crown of thorns and a purple robe; He was condemned: He was

   crucified in reality, and not in appearance, not in imagination, not in

   deceit. He really died, and was buried, and rose from the dead, even as

   He prayed in a certain place, saying, "But do Thou, O Lord, raise me up

   again, and I shall recompense them." [802] And the Father, who always

   hears Him, [803] answered and said, "Arise, O God, and judge the earth;

   for Thou shall receive all the heathen for Thine inheritance." [804]

   The Father, therefore, who raised Him up, will also raise us up through

   Him, apart from whom no one will attain to true life. For says He, "I

   am the life; he that believeth in me, even though he die, shall live:

   and every one that liveth and believeth in me, even though he die,

   shall live for ever." [805] Do ye therefore flee from these ungodly

   heresies; for they are the inventions of the devil, that serpent who

   was the author of evil, and who by means of the woman deceived Adam,

   the father of our race.

     __________________________________________________________________

 

   [796] Literally, "to fight with."

 

   [797] Some read this and the following clause affirmatively, instead of

   interrogatively.

 

   [798] The meaning is, that is they spoke the truth concerning the

   phantasmal character of Christ's death, then Ignatius was guilty of a

   practical falsehood in suffering for what was false.

 

   [799] Literally, "to fight with."

 

   [800] The meaning is, that if they spoke the truth concerning the

   phantasmal character of Christ's death, then Ignatius was guilty of a

   practical falsehood in suffering for what was false.

 

   [801] Zech. xii. 10.

 

   [802] Ps. xli. 10.

 

   [803] Comp. John xi. 42.

 

   [804] Ps. lxxxii. 8.

 

   [805] John xi. 25, 26.

     __________________________________________________________________

 

  Chapter XI.--Avoid the deadly errors of the Docet�.

 

   Flee, therefore, those evil offshoots [of Satan], which produce

   death-bearing fruit, whereof if any one tastes, he instantly dies. For

   these men are not the planting of the Father. For if they were, they

   would appear as branches of the cross, and their fruit would be

   incorruptible. By it [806] He calls you through His passion, as being

   His members. The head, therefore, cannot be born by itself, without its

   members; God, who is [the Saviour] Himself, having promised their

   union. [807]

 

   Do ye also avoid those wicked offshoots of his, [808] Simon his

   firstborn son, and Menander, and Basilides, and all his wicked mob of

   followers, [809] the worshippers of a man, whom also the prophet

   Jeremiah pronounces accursed. [810] Flee also the impure Nicolaitanes,

   falsely so called, [811] who are lovers of pleasure, and given to

   calumnious speeches. Avoid also the children of the evil one, Theodotus

   and Cleobulus, who produce death-bearing fruit, whereof if any one

   tastes, he instantly dies, and that not a mere temporary death, but one

   that shall endure for ever. These men are not the planting of the

   Father, but are an accursed brood. And says the Lord, "Let every plant

   which my heavenly Father has not planted be rooted up." [812] For if

   they had been branches of the Father, they would not have been "enemies

   of the cross of Christ," [813] but rather of those who "killed the Lord

   of glory." [814] But now, by denying the cross, and being ashamed of

   the passion, they cover the transgression of the Jews, those fighters

   against God, those murderers of the Lord; for it were too little to

   style them merely murderers of the prophets. But Christ invites you to

   [share in] His immortality, by His passion and resurrection, inasmuch

   as ye are His members.

     __________________________________________________________________

 

   [806] i.e., the cross.

 

   [807] Both text and meaning here are doubtful.

 

   [808] i.e., Satan's.

 

   [809] Literally, "loud, confused noise."

 

   [810] The Ebionites, who denied the divine nature of our Lord, are here

   referred to.

 

   [811] It seems to be here denied that Nicolas was the founder of this

   school of heretics.

 

   [812] Matt. xv. 13.

 

   [813] Phil. iii. 18.

 

   [814] 1 Cor. ii. 8.

     __________________________________________________________________

 

  Chapter XII.--Continue in unity and love.

 

   I salute you from Smyrna, together with the Churches of God which are

   with me, who have refreshed me in all things, both in the flesh and in

   the spirit. My bonds, which I carry about with me for the sake of Jesus

   Christ (praying that I may attain to God), exhort you. Continue in

   harmony among yourselves, and in prayer with one another; for it

   becomes every one of you, and especially the presbyters, to refresh the

   bishop, to the honour of the Father, of Jesus Christ, and of the

   apostles. I entreat you in love to hear me, that I may not, by having

   written, be a testimony against you. And do ye also pray for me, who

   have need of your love, along with the mercy of God, that I may be

   worthy of the lot for which I am destined, and that I may not be found

   reprobate.

 

   I salute you from Smyrna, together with the Churches of God which are

   with me, whose rulers have refreshed me in every respect, both in the

   flesh and in the spirit. My bonds, which I carry about with me for the

   sake of Jesus Christ (praying that I may attain to God), exhort you.

   Continue in harmony among yourselves, and in supplication; for it

   becomes every one of you, and especially the presbyters, to refresh the

   bishop, to the honour of the Father, and to the honour of Jesus Christ

   and of the apostles. I entreat you in love to hear me, that I may not,

   by having thus written, be a testimony against you. And do ye also pray

   for me, who have need of your love, along with the mercy of God, that I

   may be thought worthy to attain the lot for which I am now designed,

   and that I may not be found reprobate.

     __________________________________________________________________

 

  Chapter XIII.--Conclusion.

 

   The love of the Smyrn�ans and Ephesians salutes you. Remember in your

   prayers the Church which is in Syria, from which also I am not worthy

   to receive my appellation, being the last [815] of them. Fare ye well

   in Jesus Christ, while ye continue subject to the bishop, as to the

   command [of God], and in like manner to the presbytery. And do ye,

   every man, love one another with an undivided heart. Let my spirit be

   sanctified [816] by yours, not only now, but also when I shall attain

   to God. For I am as yet exposed to danger. But the Father is faithful

   in Jesus Christ to fulfil both mine and your petitions: in whom may ye

   be found unblameable.

 

   The love of the Smyrn�ans and Ephesians salutes you. Remember our

   Church which is in Syria, from which I am not worthy to receive my

   appellation, being the last [817] of those of that place. Fare ye well

   in the Lord Jesus Christ, while ye continue subject to the bishop, and

   in like manner to the presbyters and to the deacons. And do ye, every

   man, love one another with an undivided heart. My spirit salutes you,

   [818] not only now, but also when I shall have attained to God; for I

   am as yet exposed to danger. But the Father of Jesus Christ is faithful

   to fulfil both mine and your petitions: in whom may we be found without

   spot. May I have joy of you in the Lord.

     __________________________________________________________________

 

   [815] i.e., the least.

 

   [816] The shorter recension reads hagnizete, and the longer also

   hesitates between this and aspazetai. With the former reading the

   meaning is very obscure: it has been corrected as above to hagnizetai.

 

   [817] i.e., the least.

 

   [818] The shorter recension reads hagnizete, and the longer also

   hesitates between this and aspazetai. With the former reading the

   meaning is very obscure: it has been corrected as above to hagnizetai.

     __________________________________________________________________

 

   [728] Some render, "in the resurrection which is by Him."

 

   [729] Either, "the whole members of the Church," or, "in the fulness of

   blessing."

 

   [730] Either, "as an apostle," or, "in the apostolic form."

 

   [731] Either, "the whole members of the Church," or, "in the fulness of

   blessing."

 

   [732] Either, "as an apostle," or, "in the apostolic form."

     __________________________________________________________________

 

The Epistle of Ignatius to the Romans

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church which has

   obtained mercy, through the majesty of the Most High Father, and Jesus

   Christ, His only-begotten Son; the Church which is beloved and

   enlightened by the will of Him that willeth all things which are

   according to the love of Jesus Christ our God, which also presides in

   the place of the region of the Romans, worthy of God, worthy of honour,

   worthy of the highest happiness, worthy of praise, worthy of obtaining

   her every desire, worthy of being deemed holy, [819] and which presides

   over love, is named from Christ, and from the Father, which I also

   salute in the name of Jesus Christ, the Son of the Father: to those who

   are united, both according to the flesh and spirit, to every one of His

   commandments; who are filled inseparably with the grace of God, and are

   purified from every strange taint, [I wish] abundance of happiness

   unblameably, in Jesus Christ our God.

 

   Ignatius, who is also called Theophorus, to the Church which has

   obtained mercy, through the majesty of the Most High God the Father,

   and of Jesus Christ, His only-begotten Son; the Church which is

   sanctified and enlightened by the will of God, who formed all things

   that are according to the faith and love of Jesus Christ, our God and

   Saviour; the Church which presides in the place of the region of the

   Romans, and which is worthy of God, worthy of honour, worthy of the

   highest happiness, worthy of praise, worthy of credit, [820] worthy of

   being deemed holy, [821] and which presides over love, is named from

   Christ, and from the Father, and is possessed of the Spirit, which I

   also salute in the name of Almighty God, and of Jesus Christ His Son:

   to those who are united, both according to the flesh and spirit, to

   every one of His commandments, who are filled inseparably with all the

   grace of God, and are purified from every strange taint, [I wish]

   abundance of happiness unblameably, in God, even the Father, and our

   Lord Jesus Christ.

     __________________________________________________________________

 

  Chapter I.--As a prisoner, I hope to see you.

 

   Through prayer [822] to God I have obtained the privilege of seeing

   your most worthy faces, [823] and have even [824] been granted more

   than I requested; for I hope as a prisoner in Christ Jesus to salute

   you, if indeed it be the will of God that I be thought worthy of

   attaining unto the end. For the beginning has been well ordered, if I

   may obtain grace to cling to [825] my lot without hindrance unto the

   end. For I am afraid of your love, [826] lest it should do me an

   injury. For it is easy for you to accomplish what you please; but it is

   difficult for me to attain to God, if ye spare me.

 

   Through prayer to God I have obtained the privilege of seeing your most

   worthy faces, [827] even as I earnestly begged might be granted me; for

   as a prisoner in Christ Jesus I hope to salute you, if indeed it be the

   will [of God] that I be thought worthy of attaining unto the end. For

   the beginning has been well ordered, if I may obtain grace to cling to

   [828] my lot without hindrance unto the end. For I am afraid of your

   love, [829] lest it should do me an injury. For it is easy for you to

   accomplish what you please; but it is difficult for me to attain to

   God, if ye do not spare me, [830] under the pretence of carnal

   affection.

     __________________________________________________________________

 

   [822] Some read, "since I have," leaving out the following "for," and

   finding the apodosis in "I hope to salute you."

 

   [823] Literally, "worthy of God."

 

   [824] Some read, "which I much desired to do."

 

   [825] Literally, "to receive."

 

   [826] He probably refers here, and in what follows, to the influence

   which their earnest prayers in his behalf might have with God.

 

   [827] Literally, "worthy of God."

 

   [828] Literally, "to receive."

 

   [829] He probably refers here, and in what follows, to the influence

   which their earnest prayers in his behalf might have with God.

 

   [830] Some read ge instead of me, and translate as in shorter

   recension.

     __________________________________________________________________

 

  Chapter II.--Do not save me from martyrdom.

 

   For it is not my desire to act towards you as a man-pleaser, [831] but

   as pleasing God, even as also ye please Him. For neither shall I ever

   have such [another] opportunity of attaining to God; nor will ye, if ye

   shall now be silent, ever be entitled to [832] the honour of a better

   work. For if ye are silent concerning me, I shall become God's; but if

   you show your love to my flesh, I shall again have to run my race.

   Pray, then, do not seek to confer any greater favour upon me than that

   I be sacrificed to God while the altar is still prepared; that, being

   gathered together in love, ye may sing praise to the Father, through

   Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be

   sent for [833] from the east unto the west. It is good to set from the

   world unto God, that I may rise again to Him.

 

   For it is not my desire that ye should please men, but God, even as

   also ye do please Him. For neither shall I ever hereafter have such an

   opportunity of attaining to God; nor will ye, if ye shall now be

   silent, ever be entitled to [834] the honour of a better work. For if

   ye are silent concerning me, I shall become God's; but if ye show your

   love to my flesh, I shall again have to run my race. Pray, then, do not

   seek to confer any greater favour upon me than that I be sacrificed to

   God, while the altar is still prepared; that, being gathered together

   in love, ye may sing praise to the Father, through Christ Jesus, that

   God has deemed me, the bishop of Syria, worthy to be sent for [835]

   from the east unto the west, and to become a martyr [836] in behalf of

   His own precious [837] sufferings, so as to pass from the world to God,

   that I may rise again unto Him.

     __________________________________________________________________

 

   [831] Some translate as in longer recension, but there is in the one

   case humin, and in the other humas.

 

   [832] Literally, "have to be inscribed to."

 

   [833] Literally, "to be found and sent for."

 

   [834] Literally, "have to be inscribed to."

 

   [835] Literally, "to be found and sent for."

 

   [836] The text is here in great confusion.

 

   [837] Literally, "beautiful." Some read, "it is good," etc.

     __________________________________________________________________

 

  Chapter III.--Pray rather that I may attain to martyrdom.

 

   Ye have never envied any one; ye have taught others. Now I desire that

   those things may be confirmed [by your conduct], which in your

   instructions ye enjoin [on others]. Only request in my behalf both

   inward and outward strength, that I may not only speak, but [truly]

   will; and that I may not merely be called a Christian, but really be

   found to be one. For if I be truly found [a Christian], I may also be

   called one, and be then deemed faithful, when I shall no longer appear

   to the world. Nothing visible is eternal. [838] "For the things which

   are seen are temporal, but the things which are not seen are eternal."

   [839] For our God, Jesus Christ, now that He is with [840] the Father,

   is all the more revealed [in His glory]. Christianity is not a thing

   [841] of silence only, but also of [manifest] greatness.

 

   Ye have never envied any one; ye have taught others. Now I desire that

   those things may be confirmed [by your conduct], which in your

   instructions ye enjoin [on others]. Only request in my behalf both

   inward and outward strength, that I may not only speak, but [truly]

   will, so that I may not merely be called a Christian, but really found

   to be one. For if I be truly found [a Christian], I may also be called

   one, and be then deemed faithful, when I shall no longer appear to the

   world. Nothing visible is eternal. "For the things which are seen are

   temporal, but the things which are not seen are eternal." [842] The

   Christian is not the result [843] of persuasion, but of power. [844]

   When he is hated by the world, he is beloved of God. For says [the

   Scripture], "If ye were of this world, the world would love its own;

   but now ye are not of the world, but I have chosen you out of it:

   continue in fellowship with me." [845]

     __________________________________________________________________

 

   [838] Some read, "good."

 

   [839] 2 Cor. iv. 18. This quotation is not found in the old Latin

   version of the shorter recension.

 

   [840] Or, "in."

 

   [841] Literally, "work."

 

   [842] 2 Cor. iv. 18. This quotation is not found in the old Latin

   version of the shorter recension.

 

   [843] Literally, "work."

 

   [844] The meaning is here doubtful.

 

   [845] John xv. 19.

     __________________________________________________________________

 

  Chapter IV.--Allow me to fall a prey to the wild beasts.

 

   I write to the Churches, and impress on them all, that I shall

   willingly die for God, unless ye hinder me. I beseech of you not to

   show an unseasonable good-will towards me. Suffer me to become food for

   the wild beasts, through whose instrumentality it will be granted me to

   attain to God. I am the wheat of God, and let me be ground by the teeth

   of the wild beasts, that I may be found the pure bread of Christ.

   Rather entice the wild beasts, that they may become my tomb, and may

   leave nothing of my body; so that when I have fallen asleep [in death],

   I may be no trouble to any one. Then shall I truly be a disciple of

   Christ, when the world shall not see so much as my body. Entreat Christ

   for me, that by these instruments [846] I may be found a sacrifice [to

   God]. I do not, as Peter and Paul, issue commandments unto you. They

   were apostles; I am but a condemned man: they were free, [847] while I

   am, even until now, a servant. But when I suffer, I shall be the

   freed-man of Jesus, and shall rise again emancipated in Him. And now,

   being a prisoner, I learn not to desire anything worldly or vain.

 

   I write to all the Churches, and impress on them all, that I shall

   willingly die for God, unless ye hinder me. I beseech of you not to

   show an unseasonable good-will towards me. Suffer me to become food for

   the wild beasts, through whose instrumentality it will be granted me to

   attain to God. I am the wheat of God, and am ground by the teeth of the

   wild beasts, that I may be found the pure bread of God. Rather entice

   the wild beasts, that they may become my tomb, and may leave nothing of

   my body; so that when I have fallen asleep [in death], I may not be

   found troublesome to any one. Then shall I be a true disciple of Jesus

   Christ, when the world shall not see so much as my body. Entreat the

   Lord for me, that by these instruments [848] I may be found a sacrifice

   to God. I do not, as Peter and Paul, issue commandments unto you. They

   were apostles of Jesus Christ, but I am the very least [of believers]:

   they were free, [849] as the servants of God; while I am, even until

   now, a servant. But when I suffer, I shall be the freed-man of Jesus

   Christ, and shall rise again emancipated in Him. And now, being in

   bonds for Him, I learn not to desire anything worldly or vain.

     __________________________________________________________________

 

   [846] i.e., by the teeth of the wild beasts.

 

   [847] "Free," probably from human infirmity.

 

   [848] i.e., by the teeth of the wild beasts.

 

   [849] "Free," probably from human infirmity.

     __________________________________________________________________

 

  Chapter V.--I desire to die.

 

   From Syria even unto Rome I fight with beasts, [850] both by land and

   sea, both by night and day, being bound to ten leopards, I mean a band

   of soldiers, who, even when they receive benefits, [851] show

   themselves all the worse. But I am the more instructed by their

   injuries [to act as a disciple of Christ]; "yet am I not thereby

   justified." [852] May I enjoy the wild beasts that are prepared for me;

   and I pray they may be found eager to rush upon me, which also I will

   entice to devour me speedily, and not deal with me as with some, whom,

   out of fear, they have not touched. But if they be unwilling to assail

   me, I will compel them to do so. Pardon me [in this]: I know what is

   for my benefit. Now I begin to be a disciple. And let no one, of things

   visible or invisible, envy [853] me that I should attain to Jesus

   Christ. Let fire and the cross; let the crowds of wild beasts; let

   tearings, [854] breakings, and dislocations of bones; let cutting off

   of members; let shatterings of the whole body; and let all the dreadful

   [855] torments of the devil come upon me: only let me attain to Jesus

   Christ.

 

   From Syria even unto Rome I fight with beasts, [856] both by land and

   sea, both by night and day, being bound to ten leopards, I mean a band

   of soldiers, who, even when they receive benefits, [857] show

   themselves all the worse. But I am the more instructed by their

   injuries [to act as a disciple of Christ]; "yet am I not thereby

   justified." [858] May I enjoy the wild beasts that are prepared for me;

   and I pray that they may be found eager to rush upon me, which also I

   will entice to devour me speedily, and not deal with me as with some,

   whom, out of fear, they have not touched. But if they be unwilling to

   assail me, I will compel them to do so. Pardon me [in this] I know what

   is for my benefit. Now I begin to be a disciple, and have [859] no

   desire after anything visible or invisible, that I may attain to Jesus

   Christ. Let fire and the cross; let the crowds of wild beasts; let

   breakings, tearings, and separations of bones; let cutting off of

   members; let bruising to pieces of the whole body; and let the very

   torment of the devil come upon me: only let me attain to Jesus Christ.

     __________________________________________________________________

 

   [850] Comp. 1 Cor. xv. 32, where the word is also used figuratively.

 

   [851] Probably the soldiers received gifts from the Christians, to

   treat Ignatius with kindness.

 

   [852] 1 Cor. iv. 4.

 

   [853] In the shorter recension there is zelose, and in the longer

   zelosai; hence the variety of rendering, but the translation is by no

   means certain.

 

   [854] Some deem this and the following word spurious.

 

   [855] Literally, "evil."

 

   [856] Comp. 1 Cor. xv. 32, where the word is also used figuratively.

 

   [857] Probably the soldiers received gifts from the Christians, to

   treat Ignatius with kindness.

 

   [858] 1 Cor. iv. 4.

 

   [859] In the shorter recension there is zelose, and in the longer

   zelosai; hence the variety of rendering, but the translation is by no

   means certain.

     __________________________________________________________________

 

  Chapter VI.--By death I shall attain true life.

 

   All the pleasures of the world, and all the kingdoms of this earth,

   [860] shall profit me nothing. It is better for me to die in behalf of

   [861] Jesus Christ, than to reign over all the ends of the earth. "For

   what shall a man be profited, if he gain the whole world, but lose his

   own soul?" [862] Him I seek, who died for us: Him I desire, who rose

   again for our sake. This is the gain which is laid up for me. Pardon

   me, brethren: do not hinder me from living, do not wish to keep me in a

   state of death; [863] and while I desire to belong to God, do not ye

   give me over to the world. Suffer me to obtain pure light: when I have

   gone thither, I shall indeed be a man of God. Permit me to be an

   imitator of the passion of my God. If any one has Him within himself,

   let him consider what I desire, and let him have sympathy with me, as

   knowing how I am straitened.

 

   All the ends of the world, and all the kingdoms of this earth, [864]

   shall profit me nothing. It is better for me to die for the sake of

   Jesus Christ, than to reign over all the ends of the earth. "For what

   is a man profited, if he gain the whole world, but lose his own soul?"

   I long after the Lord, the Son of the true God and Father, even Jesus

   Christ. Him I seek, who died for us and rose again. Pardon me,

   brethren: do not hinder me in attaining to life; for Jesus is the life

   of believers. Do not wish to keep me in a state of death, [865] for

   life without Christ is death. While I desire to belong to God, do not

   ye give me over to the world. Suffer me to obtain pure light: when I

   have gone thither, I shall indeed be a man of God. Permit me to be an

   imitator of the passion of Christ, my God. If any one has Him within

   himself, let him consider what I desire, and let him have sympathy with

   me, as knowing how I am straitened.

     __________________________________________________________________

 

   [860] Literally, "this age."

 

   [861] Literally, "into."

 

   [862] Matt. xvi. 26. Some omit this quotation.

 

   [863] Literally, "to die."

 

   [864] Literally, "this age."

 

   [865] Literally, "to die."

     __________________________________________________________________

 

  Chapter VII.--Reason of desiring to die.

 

   The prince of this world would fain carry me away, and corrupt my

   disposition towards God. Let none of you, therefore, who are [in Rome]

   help him; rather be ye on my side, that is, on the side of God. Do not

   speak of Jesus Christ, and yet set your desires on the world. Let not

   envy find a dwelling-place among you; nor even should I, when present

   with you, exhort you to it, be ye persuaded to listen to me, but rather

   give credit to those things which I now write to you. For though I am

   alive while I write to you, yet I am eager to die. My love [866] has

   been crucified, and there is no fire in me desiring to be fed; [867]

   but there is within me a water that liveth and speaketh, [868] saying

   to me inwardly, Come to the Father. I have no delight in corruptible

   food, nor in the pleasures of this life. I desire the bread of God, the

   heavenly bread, the bread of life, which is the flesh of Jesus Christ,

   the Son of God, who became afterwards of the seed of David and Abraham;

   and I desire the drink of God, namely His blood, which is incorruptible

   love and eternal life.

 

   The prince of this world would fain carry me away, and corrupt my

   disposition towards God. Let none of you, therefore, who are [in Rome]

   help him; rather be ye on my side, that is, on the side of God. Do not

   speak of Jesus Christ, and yet prefer this world to Him. Let not envy

   find a dwelling-place among you; nor even should I, when present with

   you, exhort you to it, be ye persuaded, but rather give credit to those

   things which I now write to you. For though I am alive while I write to

   you, yet I am eager to die for the sake of Christ. My love [869] has

   been crucified, and there is no fire in me that loves anything; but

   there is living water springing up in me, [870] and which says to me

   inwardly, Come to the Father. I have no delight in corruptible food,

   nor in the pleasures of this life. I desire the bread of God, the

   heavenly bread, the bread of life, which is the flesh of Jesus Christ,

   the Son of God, who became afterwards of the seed of David and Abraham;

   and I desire the drink, namely His blood, which is incorruptible love

   and eternal life.

     __________________________________________________________________

 

   [866] Some understand by love in this passage, Christ Himself; others

   regard it as referring to the natural desires of the heart.

 

   [867] Literally, "desiring material."

 

   [868] The text and meaning are here doubtful. We have followed Hefele,

   who understands by the water the Holy Spirit, and refers to John vii.

   38.

 

   [869] Some understand by love in this passage, Christ Himself; others

   regard it as referring to the natural desires of the heart.

 

   [870] Comp. John iv. 14.

     __________________________________________________________________

 

  Chapter VIII.--Be ye favourable to me.

 

   I no longer wish to live after the manner of men, and my desire shall

   be fulfilled if ye consent. Be ye willing, then, that ye also may have

   your desires fulfilled. I entreat you in this brief letter; do ye give

   credit to me. Jesus Christ will reveal these things to you, [so that ye

   shall know] that I speak truly. He [871] is the mouth altogether free

   from falsehood, by which the Father has truly spoken. Pray ye for me,

   that I may attain [the object of my desire]. I have not written to you

   according to the flesh, but according to the will of God. If I shall

   suffer, ye have wished [well] to me; but if I am rejected, ye have

   hated me.

 

   I no longer wish to live after the manner of men, and my desire shall

   be fulfilled if ye consent. "I am crucified with Christ: nevertheless I

   live; yet no longer I, since Christ liveth in me." [872] I entreat you

   in this brief letter: do not refuse me; believe me that I love Jesus,

   who was delivered [to death] for my sake. "What shall I render to the

   Lord for all His benefits towards me?" [873] Now God, even the Father,

   and the Lord Jesus Christ, shall reveal these things to you, [so that

   ye shall know] that I speak truly. And do ye pray along with me, that I

   may attain my aim in the Holy Spirit. I have not written to you

   according to the flesh, but according to the will of God. If I shall

   suffer, ye have loved me; but if I am rejected, ye have hated me.

     __________________________________________________________________

 

   [871] Some refer this to Ignatius himself.

 

   [872] Gal. ii. 20.

 

   [873] Ps. cxvi. 12.

     __________________________________________________________________

 

  Chapter IX.--Pray for the church in Syria.

 

   Remember in your prayers the Church in Syria, which now has God for its

   shepherd, instead of me. Jesus Christ alone will oversee it, and your

   love [will also regard it]. But as for me, I am ashamed to be counted

   one of them; for indeed I am not worthy, as being the very last of

   them, and one born out of due time. [874] But I have obtained mercy to

   be somebody, if I shall attain to God. My spirit salutes you, and the

   love of the Churches that have received me in the name of Jesus Christ,

   and not as a mere passer-by. For even those Churches which were not

   [875] near to me in the way, I mean according to the flesh, [876] have

   gone before me, [877] city by city, [to meet me.]

 

   Remember in your prayers the Church which is in Syria, which, instead

   of me, has now for its shepherd the Lord, who says, "I am the good

   Shepherd." And He alone will oversee it, as well as your love towards

   Him. But as for me, I am ashamed to be counted one of them; for I am

   not worthy, as being the very last of them, and one born out of due

   time. But I have obtained mercy to be somebody, if I shall attain to

   God. My spirit salutes you, and the love of the Churches which have

   received me in the name of Jesus Christ, and not as a mere passer-by.

   For even those Churches which were not near to me in the way, have

   brought me forward, city by city.

     __________________________________________________________________

 

   [874] Comp. 1 Cor. xv. 8, 9.

 

   [875] Some refer this to the jurisdiction of Ignatius.

 

   [876] i.e., the outward road he had to travel.

 

   [877] Or, "have sent me forward;" comp. Tit. iii. 13.

     __________________________________________________________________

 

  Chapter X.--Conclusion.

 

   Now I write these things to you from Smyrna by the Ephesians, who are

   deservedly most happy. There is also with me, along with many others,

   Crocus, one dearly beloved by me. [878] As to those who have gone

   before me from Syria to Rome for the glory of God, I believe that you

   are acquainted with them; to whom, [then,] do ye make known that I am

   at hand. For they are all worthy, both of God and of you; and it is

   becoming that you should refresh them in all things. I have written

   these things unto you, on the day before the ninth of the Kalends of

   September (that [879] is, on the twenty-third day of August). Fare ye

   well to the end, in the patience of Jesus Christ. Amen.

     __________________________________________________________________

 

   [878] Literally, "the name desired to me."

 

   [879] This clause is evidently an explanatory gloss which has crept

   into the text.

     __________________________________________________________________

 

   [819] Or, "most holy."

 

   [820] Or as in the shorter recension.

 

   [821] Or, "most holy."

     __________________________________________________________________

 

The Epistle of Ignatius to the Philadelphians

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church of God the

   Father, and our Lord Jesus Christ, which is at Philadelphia, in Asia,

   which has obtained mercy, and is established in the harmony of God, and

   rejoiceth unceasingly [881] in the passion of our Lord, and is filled

   with all mercy through his resurrection; which I salute in the blood of

   Jesus Christ, who is our eternal and enduring joy, especially if [men]

   are in unity with the bishop, the presbyters, and the deacons, who have

   been appointed according to the mind of Jesus Christ, whom He has

   established in security, after His own will, and by His Holy Spirit.

 

   Ignatius, who is also called Theophorus, to the Church of God the

   Father, and of the Lord Jesus Christ, which is at Philadelphia, which

   has obtained mercy through love, and is established in the harmony of

   God, and rejoiceth unceasingly, [882] in the passion of our Lord Jesus,

   and is filled with all mercy through His resurrection; which I salute

   in the blood of Jesus Christ, who is our eternal and enduring joy,

   especially to those who are in unity with the bishop, and the

   presbyters, and the deacons, who have been appointed by the will of God

   the Father, through the Lord Jesus Christ, who, according to His own

   will, has firmly established His Church upon a rock, by a spiritual

   building, not made with hands, against which the winds and the floods

   have beaten, yet have not been able to overthrow it: [883] yea, and may

   spiritual wickedness never be able to do so, but be thoroughly weakened

   by the power of Jesus Christ our Lord.

     __________________________________________________________________

 

  Chapter I.--Praise of the bishop.

 

   Which bishop, [884] I know, obtained the ministry which pertains to the

   common [weal], not of himself, neither by men, [885] nor through

   vainglory, but by the love of God the Father, and the Lord Jesus

   Christ; at whose meekness I am struck with admiration, and who by his

   silence is able to accomplish more than those who vainly talk. For he

   is in harmony with the commandments [of God], even as the harp is with

   its strings. Wherefore my soul declares his mind towards God a happy

   one, knowing it to be virtuous and perfect, and that his stability as

   well as freedom from all anger is after the example of the infinite

   [886] meekness of the living God.

 

   Having beheld your bishop, I know that he was not selected to undertake

   the ministry which pertains to the common [weal], either by himself or

   by men, [887] or out of vainglory, but by the love of Jesus Christ, and

   of God the Father, who raised Him from the dead; at whose meekness I am

   struck with admiration, and who by His silence is able to accomplish

   more than they who talk a great deal. For he is in harmony with the

   commandments and ordinances of the Lord, even as the strings are with

   the harp, and is no less blameless than was Zacharias the priest. [888]

   Wherefore my soul declares his mind towards God a happy one, knowing it

   to be virtuous and perfect, and that his stability as well as freedom

   from all anger is after the example of the infinite meekness of the

   living God.

     __________________________________________________________________

 

   [884] The bishop previously referred to.

 

   [885] Comp. Gal. i. 1.

 

   [886] Literally, "all."

 

   [887] Comp. Gal. i. 1.

 

   [888] Luke i. 6.

     __________________________________________________________________

 

  Chapter II.--Maintain union with the bishop.

 

   Wherefore, as children of light and truth, flee from division and

   wicked doctrines; but where the shepherd is, there do ye as sheep

   follow. For there are many wolves that appear worthy of credit, who, by

   means of a pernicious pleasure, carry captive [889] those that are

   running towards God; but in your unity they shall have no place.

 

   Wherefore, as children of light and truth, avoid the dividing of your

   unity, and the wicked doctrine of the heretics, from whom "a defiling

   influence has gone forth into all the earth." [890] But where the

   shepherd is, there do ye as sheep follow. For there are many wolves in

   sheep's clothing, [891] who, by means of a pernicious pleasure, carry

   captive [892] those that are running towards God; but in your unity

   they shall have no place.

     __________________________________________________________________

 

   [889] Comp. 2 Tim. iii. 6.

 

   [890] Jer. xxiii. 15.

 

   [891] Comp. Matt. vii. 15.

 

   [892] Comp. 2 Tim. iii. 6.

     __________________________________________________________________

 

  Chapter III.--Avoid schismatics.

 

   Keep yourselves from those evil plants which Jesus Christ does not

   tend, because they are not the planting of the Father. Not that I have

   found any division among you, but exceeding purity. For as many as are

   of God and of Jesus Christ are also with the bishop. And as many as

   shall, in the exercise of repentance, return into the unity of the

   Church, these, too, shall belong to God, that they may live according

   to Jesus Christ. Do not err, my brethren. If any man follows him that

   makes a schism in the Church, he shall not inherit the kingdom of God.

   If any one walks according to a strange [893] opinion, he agrees not

   with the passion [of Christ.].

 

   Keep yourselves, then, from those evil plants which Jesus Christ does

   not tend, but that wild beast, the destroyer of men, because they are

   not the planting of the Father, but the seed of the wicked one. Not

   that I have found any division among you do I write these things; but I

   arm you beforehand, as the children of God. For as many as are of

   Christ are also with the bishop; but as many as fall away from him, and

   embrace communion with the accursed, these shall be cut off along with

   them. For they are not Christ's husbandry, but the seed of the enemy,

   from whom may you ever be delivered by the prayers of the shepherd,

   that most faithful and gentle shepherd who presides over you. I

   therefore exhort you in the Lord to receive with all tenderness those

   that repent and return to the unity of the Church, that through your

   kindness and forbearance they may recover [894] themselves out of the

   snare of the devil, and becoming worthy of Jesus Christ, may obtain

   eternal salvation in the kingdom of Christ. Brethren, be not deceived.

   If any man follows him that separates from the truth, he shall not

   inherit the kingdom of God; and if any man does not stand aloof from

   the preacher of falsehood, he shall be condemned to hell. For it is

   obligatory neither to separate from the godly, nor to associate with

   the ungodly. If any one walks according to a strange [895] opinion, he

   is not of Christ, nor a partaker of His passion; but is a fox, [896] a

   destroyer of the vineyard of Christ. Have no fellowship [897] with such

   a man, lest ye perish along with him, even should he be thy father, thy

   son, thy brother, or a member of thy family. For says [the Scripture],

   "Thine eye shall not spare him." [898] You ought therefore to "hate

   those that hate God, and to waste away [with grief] on account of His

   enemies." [899] I do not mean that you should beat them or persecute

   them, as do the Gentiles "that know not the Lord and God;" [900] but

   that you should regard them as your enemies, and separate yourselves

   from them, while yet you admonish them, and exhort them to repentance,

   if it may be they will hear, if it may be they will submit themselves.

   For our God is a lover of mankind, and "will have all men to be saved,

   and to come to the knowledge of the truth." [901] Wherefore "He makes

   His sun to rise upon the evil and on the good, and sendeth rain on the

   just and on the unjust;" [902] of whose kindness the Lord, wishing us

   also to be imitators, says, "Be ye perfect, even as also your Father

   that is in heaven is perfect." [903]

     __________________________________________________________________

 

   [893] i.e., heretical.

 

   [894] 2 Tim. ii. 26.

 

   [895] i.e., heretical.

 

   [896] Comp. Cant. ii. 15.

 

   [897] Comp. 1 Cor. v. 11.

 

   [898] Deut. xiii. 6, 18.

 

   [899] Ps. cxix. 21.

 

   [900] 1 Thess. iv. 5.

 

   [901] 1 Tim. ii. 4.

 

   [902] Matt. v. 45.

 

   [903] Matt. v. 48.

     __________________________________________________________________

 

  Chapter IV.--Have but one Eucharist, etc.

 

   Take ye heed, then, to have but one Eucharist. For there is one flesh

   of our Lord Jesus Christ, and one cup to [show forth [904] ] the unity

   of His blood; one altar; as there is one bishop, along with the

   presbytery and deacons, my fellow-servants: that so, whatsoever ye do,

   ye may do it according to [the will of] God.

 

   I have confidence of you in the Lord, that ye will be of no other mind.

   Wherefore I write boldly to your love, which is worthy of God, and

   exhort you to have but one faith, and one [kind of] preaching, and one

   Eucharist. For there is one flesh of the Lord Jesus Christ; and His

   blood which was shed for us is one; one loaf also is broken to all [the

   communicants], and one cup is distributed among them all: there is but

   one altar for the whole Church, and one bishop, with the presbytery and

   deacons, my fellow-servants. Since, also, there is but one unbegotten

   Being, God, even the Father; and one only-begotten Son, God, the Word

   and man; and one Comforter, the Spirit of truth; and also one

   preaching, and one faith, and one baptism; [905] and one Church which

   the holy apostles established from one end of the earth to the other by

   the blood of Christ, and by their own sweat and toil; it behoves you

   also, therefore, as "a peculiar people, and a holy nation," [906] to

   perform all things with harmony in Christ. Wives, be ye subject to your

   husbands in the fear of God; [907] and ye virgins, to Christ in purity,

   not counting marriage an abomination, but desiring that which is

   better, not for the reproach of wedlock, but for the sake of meditating

   on the law. Children, obey your parents, and have an affection for

   them, as workers together with God for your birth [into the world].

   Servants, be subject to your masters in God, that ye may be the

   freed-men of Christ. [908] Husbands, love your wives, as

   fellow-servants of God, as your own body, as the partners of your life,

   and your co-adjutors in the procreation of children. Virgins, have

   Christ alone before your eyes, and His Father in your prayers, being

   enlightened by the Spirit. May I have pleasure in your purity, as that

   of Elijah, or as of Joshua the son of Nun, as of Melchizedek, or as of

   Elisha, as of Jeremiah, or as of John the Baptist, as of the beloved

   disciple, as of Timothy, as of Titus, as of Evodius, as of Clement, who

   departed this life in [perfect] chastity, [909] Not, however, that I

   blame the other blessed [saints] because they entered into the married

   state, of which I have just spoken. [910] For I pray that, being found

   worthy of God, I may be found at their feet in the kingdom, as at the

   feet of Abraham, and Isaac, and Jacob; as of Joseph, and Isaiah, and

   the rest of the prophets; as of Peter, and Paul, and the rest of the

   apostles, that were married men. For they entered into these marriages

   not for the sake of appetite, but out of regard for the propagation of

   mankind. Fathers, "bring up your children in the nurture and admonition

   of the Lord;" [911] and teach them the holy Scriptures, and also

   trades, that they may not indulge in idleness. Now [the Scripture]

   says, "A righteous father educates [his children] well; his heart shall

   rejoice in a wise son." [912] Masters, be gentle towards your servants,

   as holy Job has taught you; [913] for there is one nature, and one

   family of mankind. For "in Christ there is neither bond nor free."

   [914] Let governors be obedient to C�sar; soldiers to those that

   command them; deacons to the presbyters, as to high-priests; the

   presbyters, and deacons, and the rest of the clergy, together with all

   the people, and the soldiers, and the governors, and C�sar [himself],

   to the bishop; the bishop to Christ, even as Christ to the Father. And

   thus unity is preserved throughout. Let not the widows be wanderers

   about, nor fond of dainties, nor gadders from house to house; but let

   them be like Judith, noted for her seriousness; and like Anna, eminent

   for her sobriety. I do not ordain these things as an apostle: for "who

   am I, or what is my father's house," [915] that I should pretend to be

   equal in honour to them? But as your "fellow-soldier," [916] I hold the

   position of one who [simply] admonishes you.

     __________________________________________________________________

 

   [904] Literally, "into."

 

   [905] Eph. iv. 5.

 

   [906] Tit. ii. 14; 1 Pet. ii. 9

 

   [907] Eph. v. 22.

 

   [908] 1 Cor. vii. 22.

 

   [909] There was a prevalent opinion among the ancient Christian

   writers, that all these holy men lived a life of [chaste] celibacy.

 

   [910] Or, "it is not because, etc., that I have mentioned these."

 

   [911] Eph. vi. 4.

 

   [912] Prov. xxiii. 24.

 

   [913] Job xxxi. 13, 15.

 

   [914] Gal. iii. 28.

 

   [915] 1 Sam. xviii. 18; 2 Sam. vii. 18.

 

   [916] Phil. ii. 25.

     __________________________________________________________________

 

  Chapter V.--Pray for me.

 

   My brethren, I am greatly enlarged in loving you; and rejoicing

   exceedingly [over you], I seek to secure your safety. Yet it is not I,

   but Jesus Christ, for whose sake being bound I fear the more, inasmuch

   as I am not yet perfect. But your prayer to God shall make me perfect,

   that I may attain to that portion which through mercy has been allotted

   me, while I flee to the Gospel as to the flesh of Jesus, and to the

   apostles as to the presbytery of the Church. And let us also love the

   prophets, because they too have proclaimed the Gospel, [917] and placed

   their hope in Him, [918] and waited for Him; in whom also believing,

   they were saved, through union to Jesus Christ, being holy men, worthy

   of love and admiration, having had witness borne to them by Jesus

   Christ, and being reckoned along with [us] in the Gospel of the common

   hope.

 

   My brethren, I am greatly enlarged in loving you; and rejoicing

   exceedingly [over you], I seek to secure your safety. Yet it is not I,

   but the Lord Jesus through me; for whose sake being bound, I fear the

   more, for I am not yet perfect. But your prayer to God shall make me

   perfect, that I may attain that to which I have been called, while I

   flee to the Gospel as to the flesh of Jesus Christ, and to the apostles

   as the presbytery of the Church. I do also love the prophets as those

   who announced Christ, and as being partakers of the same Spirit with

   the apostles. For as the false prophets and the false apostles drew [to

   themselves] one and the same wicked, deceitful, and seducing [919]

   spirit; so also did the prophets and the apostles receive from God,

   through Jesus Christ, one and the same Holy Spirit, who is good, and

   sovereign, [920] and true, and the Author of [saving] knowledge. [921]

   For there is one God of the Old and New Testament, "one Mediator

   between God and men," for the creation of both intelligent and

   sensitive beings, and in order to exercise a beneficial and suitable

   providence [over them]. There is also one Comforter, who displayed

   [922] His power in Moses, and the prophets, and apostles. All the

   saints, therefore, were saved by Christ, hoping in Him, and waiting for

   Him; and they obtained through Him salvation, being holy ones, worthy

   of love and admiration, having testimony borne to them by Jesus Christ,

   in the Gospel of our common hope.

     __________________________________________________________________

 

   [917] Literally, "have proclaimed in reference to the Gospel."

 

   [918] In Christ.

 

   [919] Literally, "people-deceiving."

 

   [920] Comp. Ps. li. 12 (LXX.).

 

   [921] Literally, "teaching."

 

   [922] Or, "wrought."

     __________________________________________________________________

 

  Chapter VI.--Do not accept Judaism.

 

   But if any one preach the Jewish law [923] unto you, listen not to him.

   For it is better to hearken to Christian doctrine from a man who has

   been circumcised, than to Judaism from one uncircumcised. But if either

   of such persons do not speak concerning Jesus Christ, they are in my

   judgment but as monuments and sepulchres of the dead, upon which are

   written only the names of men. Flee therefore the wicked devices and

   snares of the prince of this world, lest at any time being conquered

   [924] by his artifices, [925] ye grow weak in your love. But be ye all

   joined together [926] with an undivided heart. And I thank my God that

   I have a good conscience in respect to you, and that no one has it in

   his power to boast, either privately or publicly, that I have burdened

   [927] any one either in much or in little. And I wish for all among

   whom I have spoken, that they may not possess that for a testimony

   against them.

 

   If any one preaches the one God of the law and the prophets, but denies

   Christ to be the Son of God, he is a liar, even as also is his father

   the devil, [928] and is a Jew falsely so called, being possessed of

   [929] mere carnal circumcision. If any one confesses Christ Jesus the

   Lord, but denies the God of the law and of the prophets, saying that

   the Father of Christ is not the Maker of heaven and earth, he has not

   continued in the truth any more than his father the devil, [930] and is

   a disciple of Simon Magus, not of the Holy Spirit. If any one says

   there is one God, and also confesses Christ Jesus, but thinks the Lord

   to be a mere man, and not the only-begotten [931] God, and Wisdom, and

   the Word of God, and deems Him to consist merely of a soul and body,

   such an one is a serpent, that preaches deceit and error for the

   destruction of men. And such a man is poor in understanding, even as by

   name he is an Ebionite. [932] If any one confesses the truths

   mentioned, [933] but calls lawful wedlock, and the procreation of

   children, destruction and pollution, or deems certain kinds of food

   abominable, such an one has the apostate dragon dwelling within him. If

   any one confesses the Father, and the Son, and the Holy Ghost, and

   praises the creation, but calls the incarnation merely an appearance,

   and is ashamed of the passion, such an one has denied the faith, not

   less than the Jews who killed Christ. If any one confesses these

   things, and that God the Word did dwell in a human body, being within

   it as the Word, even as the soul also is in the body, because it was

   God that inhabited it, and not a human soul, but affirms that unlawful

   unions are a good thing, and places the highest happiness [934] in

   pleasure, as does the man who is falsely called a Nicolaitan, this

   person can neither be a lover of God, nor a lover of Christ, but is a

   corrupter of his own flesh, and therefore void of the Holy Spirit, and

   a stranger to Christ. All such persons are but monuments and sepulchres

   of the dead, upon which are written only the names of dead men. Flee,

   therefore, the wicked devices and snares of the spirit which now

   worketh in the children of this world, [935] lest at any time being

   overcome, [936] ye grow weak in your love. But be ye all joined

   together [937] with an undivided heart and a willing mind, "being of

   one accord and of one judgment," [938] being always of the same opinion

   about the same things, both when you are at ease and in danger, both in

   sorrow and in joy. I thank God, through Jesus Christ, that I have a

   good conscience in respect to you, and that no one has it in his power

   to boast, either privately or publicly, that I have burdened any one

   either in much or in little. And I wish for all among whom I have

   spoken, that they may not possess that for a testimony against them.

     __________________________________________________________________

 

   [923] Literally, "Judaism."

 

   [924] Literally, "oppressed."

 

   [925] Or, "will."

 

   [926] Some render, "come together into the same place."

 

   [927] Apparently by attempting to impose the yoke of Judaism.

 

   [928] Comp. John viii 44.

 

   [929] Literally, "beneath."

 

   [930] Comp. John viii 44.

 

   [931] Comp. the reading sanctioned by the ancient authorities, John i.

   18.

 

   [932] From a Hebrew word meaning "poor."

 

   [933] Or, "these things."

 

   [934] Literally, "the end of happiness."

 

   [935] Comp. Eph. ii. 2.

 

   [936] Literally, "oppressed."

 

   [937] Some render, "come together into the same place."

 

   [938] Phil. ii. 2.

     __________________________________________________________________

 

  Chapter VII.--I have exhorted you to unity.

 

   For though some would have deceived me according to the flesh, yet the

   Spirit, as being from God, is not deceived. For it knows both whence it

   comes and whither it goes, [939] and detects the secrets [of the

   heart]. For, when I was among you, I cried, I spoke with a loud voice:

   Give heed to the bishop, and to the presbytery and deacons. Now, some

   suspected me of having spoken thus, as knowing beforehand the division

   caused by some among you. [940] But He is my witness, for whose sake I

   am in bonds, that I got no intelligence from any man. [941] But the

   Spirit proclaimed these words: Do nothing without the bishop; keep your

   bodies [942] as the temples of God; [943] love unity; avoid divisions;

   be the followers of Jesus Christ, even as He is of His Father.

 

   For though some would have deceived me according to the flesh, yet my

   spirit is not deceived; for I have received it from God. For it knows

   both whence it comes and whither it goes, and detects the secrets [of

   the heart]. For when I was among you, I cried, I spoke with a loud

   voice--the word is not mine, but God's--Give heed to the bishop, and to

   the presbytery and deacons. But if ye suspect that I spake thus, as

   having learned beforehand the division caused by some among you, He is

   my witness, for whose sake I am in bonds, that I learned nothing of it

   from the mouth of any man. But the Spirit made an announcement to me,

   saying as follows: Do nothing without the bishop; keep your bodies

   [944] as the temples of God; love unity; avoid divisions; be ye

   followers of Paul, and of the rest of the apostles, even as they also

   were of Christ.

     __________________________________________________________________

 

   [939] John iii. 8.

 

   [940] Some translate, "as foreseeing the division to arise among you."

 

   [941] Literally, "did not know from human flesh."

 

   [942] Literally, "your flesh."

 

   [943] Comp. 1 Cor. iii. 16, 1 Cor. vi. 19.

 

   [944] Literally, "your flesh."

     __________________________________________________________________

 

  Chapter VIII.--The same continued.

 

   I therefore did what belonged to me, as a man devoted to [945] unity.

   For where there is division and wrath, God doth not dwell. To all them

   that repent, the Lord grants forgiveness, if they turn in penitence to

   the unity of God, and to communion with the bishop. [946] I trust [as

   to you] in the grace of Jesus Christ, who shall free you from every

   bond. And I exhort you to do nothing out of strife, but according to

   the doctrine of Christ. When I heard some saying, If I do not find it

   in the ancient [947] Scriptures, I will not believe the Gospel; on my

   saying to them, It is written, they answered me, That remains to be

   proved. But to me Jesus Christ is in the place of all that is ancient:

   His cross, and death, and resurrection, and the faith [948] which is by

   Him, are undefiled monuments of antiquity; by which I desire, through

   your prayers, to be justified.

 

   I therefore did what belonged to me, as a man devoted to unity; adding

   this also, that where there is diversity of judgment, and wrath, and

   hatred, God does not dwell. To all them that repent, God grants

   forgiveness, if they with one consent return to the unity of Christ,

   and communion with the bishop. [949] I trust to the grace of Jesus

   Christ, that He will free you from every bond of wickedness. [950] I

   therefore exhort you that ye do nothing out of strife, [951] but

   according to the doctrine of Christ. For I have heard some saying, If I

   do not find the Gospel in the archives, I will not believe it. To such

   persons I say that my archives are Jesus Christ, to disobey whom is

   manifest destruction. My authentic archives are His cross, and death,

   and resurrection, and the faith which bears on these things, by which I

   desire, through your prayers, to be justified. He who disbelieves the

   Gospel disbelieves everything along with it. For the archives ought not

   to be preferred to the Spirit. [952] "It is hard to kick against the

   pricks;" [953] it is hard to disbelieve Christ; it is hard to reject

   the preaching of the apostles.

     __________________________________________________________________

 

   [945] Literally, "prepared for."

 

   [946] Literally, "to the assembly of the bishop."

 

   [947] The meaning here is very doubtful. Some read en tois archaiois,

   as translated above; others prefer en tois archeiois, as in the longer

   recension.

 

   [948] i.e., the system of Christian doctrine.

 

   [949] Literally, "to the assembly of the bishop."

 

   [950] Comp. Isa. lviii. 6.

 

   [951] Phil. ii. 3.

 

   [952] Or, "the archives of the Spirit are not exposed to all."

 

   [953] Acts xxvi. 14.

     __________________________________________________________________

 

  Chapter IX.--The Old Testament is good: the New Testament is better.

 

   The priests [954] indeed are good, but the High Priest is better; to

   whom the holy of holies has been committed, and who alone has been

   trusted with the secrets of God. He is the door of the Father, by which

   enter in Abraham, and Isaac, and Jacob, and the prophets, and the

   apostles, and the Church. All these have for their object the attaining

   to the unity of God. But the Gospel possesses something transcendent

   [above the former dispensation], viz., the appearance of our Lord Jesus

   Christ, His passion and resurrection. For the beloved prophets

   announced Him, [955] but the Gospel is the perfection of immortality.

   [956] All these things are good together, if ye believe in love.

 

   The priests [957] indeed, and the ministers of the word, are good; but

   the High Priest is better, to whom the holy of holies has been

   committed, and who alone has been entrusted with the secrets of God.

   The ministering powers of God are good. The Comforter is holy, and the

   Word is holy, the Son of the Father, by whom He made all things, and

   exercises a providence over them all. This is the Way [958] which leads

   to the Father, the Rock, [959] the Defence, [960] the Key, the

   Shepherd, [961] the Sacrifice, the Door [962] of knowledge, through

   which have entered Abraham, and Isaac, and Jacob, Moses and all the

   company of the prophets, and these pillars of the world, the apostles,

   and the spouse of Christ, on whose account He poured out His own blood,

   as her marriage portion, that He might redeem her. All these things

   tend towards the unity of the one and only true God. But the Gospel

   possesses something transcendent [above the former dispensation], viz.

   the appearing of our Saviour Jesus Christ, His passion, and the

   resurrection itself. For those things which the prophets announced,

   saying, "Until He come for whom it is reserved, and He shall be the

   expectation of the Gentiles," [963] have been fulfilled in the Gospel,

   [our Lord saying,] "Go ye and teach all nations, baptizing them in the

   name of the Father, and of the Son, and of the Holy Ghost." [964] All

   then are good together, the law, the prophets, the apostles, the whole

   company [of others] that have believed through them: only if we love

   one another.

     __________________________________________________________________

 

   [954] i.e., the Jewish priests.

 

   [955] Literally, "proclaimed as to him."

 

   [956] The meaning is doubtful. Comp. 2 Tim. i. 10.

 

   [957] i.e., the Jewish priests.

 

   [958] John xiv. 6.

 

   [959] 1 Cor. x. 4.

 

   [960] Literally, "the hedge."

 

   [961] John x. 11.

 

   [962] John x. 9.

 

   [963] Gen. xlix. 10.

 

   [964] Matt. xxviii. 19.

     __________________________________________________________________

 

  Chapter X.--Congratulate the inhabitants of Antioch on the close of the

  persecution.

 

   Since, according to your prayers, and the compassion which ye feel in

   Christ Jesus, it is reported to me that the Church which is at Antioch

   in Syria possesses peace, it will become you, as a Church of God, to

   elect a deacon to act as the ambassador of God [for you] to [the

   brethren there], that he may rejoice along with them when they are met

   together, and glorify the name [of God]. Blessed is he in Jesus Christ,

   who shall be deemed worthy of such a ministry; and ye too shall be

   glorified. And if ye are willing, it is not beyond your power to do

   this, for the sake [965] of God; as also the nearest Churches have

   sent, in some cases bishops, and in others presbyters and deacons.

 

   Since, according to your prayers, and the compassion which ye feel in

   Christ Jesus, it is reported to me that the Church which is at Antioch

   in Syria possesses peace, it will become you, as a Church of God, to

   elect a bishop to act as the ambassador of God [for you] to [the

   brethren] there, that it may be granted them to meet together, and to

   glorify the name of God. Blessed is he in Christ Jesus, who shall be

   deemed worthy of such a ministry; and if ye be zealous [in this

   matter], ye shall receive glory in Christ. And if ye are willing, it is

   not altogether beyond your power to do this, for the sake of [966] God;

   as also the nearest Churches have sent, in some cases bishops, and in

   others presbyters and deacons.

     __________________________________________________________________

 

   [965] Literally, "for the name of."

 

   [966] Literally, "for the name of."

     __________________________________________________________________

 

  Chapter XI.--Thanks and salutation.

 

   Now, as to Philo the deacon, of Cilicia, a man of reputation, who still

   ministers to me in the word of God, along with Rheus Agathopus, an

   elect man, who has followed me from Syria, not regarding [967] his

   life,--these bear witness in your behalf; and I myself give thanks to

   God for you, that ye have received them, even as the Lord you. But may

   those that dishonoured them be forgiven through the grace of Jesus

   Christ! The love of the brethren at Troas salutes you; whence also I

   write to you by Burrhus, who was sent along with me by the Ephesians

   and Smyrn�ans, to show their respect. [968] May the Lord Jesus Christ

   honour them, in whom they hope, in flesh, and soul, and faith, and

   love, and concord! Fare ye well in Christ Jesus, our common hope.

 

   Now, as to Philo the deacon, a man of Cilicia, of high reputation, who

   still ministers to me in the word of God, along with Gaius and

   Agathopus, an elect man, who has followed me from Syria, not regarding

   [969] his life,--these also bear testimony in your behalf. And I myself

   give thanks to God for you, because ye have received them: and the Lord

   will also receive you. But may those that dishonoured them be forgiven

   through the grace of Jesus Christ, "who wisheth not the death of the

   sinner, but his repentance." [970] The love of the brethren at Troas

   salutes you; whence also I write to you by Burrhus, [971] who was sent

   along with me by the Ephesians and Smyrn�ans, to show their respect:

   [972] whom the Lord Jesus Christ will requite, in whom they hope, in

   flesh, and soul, and spirit, and faith, and love, and concord. Fare ye

   well in the Lord Jesus Christ, our common hope, in the Holy Ghost.

     __________________________________________________________________

 

   [967] Literally, "bidding farewell to."

 

   [968] Or, "for the sake of honour."

 

   [969] Literally, "bidding farewell to."

 

   [970] Comp. Ezek. xviii. 23, 32, Ezek. xxxiii. 11; 2 Pet. iii. 9.

 

   [971] The ms. has "Burgus."

 

   [972] Or, "for the sake of honour."

     __________________________________________________________________

 

   [881] Or, "inseparably."

 

   [882] Or, "inseparably."

 

   [883] Comp. Matt. vii. 25.

     __________________________________________________________________

 

The Epistle of Ignatius to the Smyrn�ans

Shorter and Longer Versions.

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church of God the

   Father, and of the beloved Jesus Christ, which has through mercy

   obtained every kind of gift, which is filled with faith and love, and

   is deficient in no gift, most worthy of God, and adorned with holiness:

   [973] the Church which is at Smyrna, in Asia, wishes abundance of

   happiness, through the immaculate Spirit and word of God.

 

   Ignatius, who is also called Theophorus, to the Church of God the most

   high Father, and His beloved Son Jesus Christ, which has through mercy

   obtained every kind of gift, which is filled with faith and love, and

   is deficient in no gift, most worthy of God, and adorned with holiness:

   [974] the Church which is at Smyrna, in Asia, wishes abundance of

   happiness, through the immaculate Spirit and word of God.

     __________________________________________________________________

 

  Chapter I.--Thanks to God for your faith.

 

   I Glorify God, even Jesus Christ, who has given you such wisdom. For I

   have observed that ye are perfected in an immoveable faith, as if ye

   were nailed to the cross of our Lord Jesus Christ, both in the flesh

   and in the spirit, and are established in love through the blood of

   Christ, being fully persuaded with respect to our Lord, that He was

   truly of the seed of David according to the flesh, [975] and the Son of

   God according to the will and power [976] of God; that He was truly

   born of a virgin, was baptized by John, in order that all righteousness

   might be fulfilled [977] by Him; and was truly, under Pontius Pilate

   and Herod the tetrarch, nailed [to the cross] for us in His flesh. Of

   this fruit [978] we are by His divinely-blessed passion, that He might

   set up a standard [979] for all ages, through His resurrection, to all

   His holy and faithful [followers], whether among Jews or Gentiles, in

   the one body of His Church.

 

   I Glorify the God and Father of our Lord Jesus Christ, who by Him has

   given you such wisdom. For I have observed that ye are perfected in an

   immoveable faith, as if ye were nailed to the cross of our Lord Jesus

   Christ, both in the flesh and in the spirit, and are established in

   love through the blood of Christ, being fully persuaded, in very truth,

   with respect to our Lord Jesus Christ, that He was the Son of God, "the

   first-born of every creature," [980] God the Word, the only-begotten

   Son, and was of the seed of David according to the flesh, [981] by the

   Virgin Mary; was baptized by John, that all righteousness might be

   fulfilled [982] by Him; that He lived a life of holiness without sin,

   and was truly, under Pontius Pilate and Herod the tetrarch, nailed [to

   the cross] for us in His flesh. From whom we also derive our being,

   [983] from His divinely-blessed passion, that He might set up a

   standard for the ages, through His resurrection, to all His holy and

   faithful [followers], whether among Jews or Gentiles, in the one body

   of His Church.

     __________________________________________________________________

 

   [975] Rom. i. 3.

 

   [976] Theodoret, in quoting this passage, reads, "the Godhead and

   power."

 

   [977] Matt. iii. 15.

 

   [978] i.e., the cross, "fruit" being put for Christ on the tree.

 

   [979] Isa. v. 26, Isa. xlix. 22.

 

   [980] Col. i. 15.

 

   [981] Rom. i. 3.

 

   [982] Matt. iii. 15.

 

   [983] Literally, "we are."

     __________________________________________________________________

 

  Chapter II.--Christ's true passion.

 

   Now, He suffered all these things for our sakes, that we might be

   saved. And He suffered truly, even as also He truly raised up Himself,

   not, as certain unbelievers maintain, that He only seemed to suffer, as

   they themselves only seem to be [Christians]. And as they believe, so

   shall it happen unto them, when they shall be divested of their bodies,

   and be mere evil spirits. [984]

 

   Now, He suffered all these things for us; and He suffered them really,

   and not in appearance only, even as also He truly rose again. But not,

   as some of the unbelievers, who are ashamed of the formation of man,

   and the cross, and death itself, affirm, that in appearance only, and

   not in truth, He took a body of the Virgin, and suffered only in

   appearance, forgetting, as they do, Him who said, "The Word was made

   flesh;" [985] and again, "Destroy this temple, and in three days I will

   raise it up;" [986] and once more, "If I be lifted up from the earth, I

   will draw all men unto Me." [987] The Word therefore did dwell in

   flesh, for "Wisdom built herself an house." [988] The Word raised up

   again His own temple on the third day, when it had been destroyed by

   the Jews fighting against Christ. The Word, when His flesh was lifted

   up, after the manner of the brazen serpent in the wilderness, drew all

   men to Himself for their eternal salvation. [989]

     __________________________________________________________________

 

   [984] Or, "seeing that they are phantasmal and diabolical," as some

   render, but the above is preferable.

 

   [985] John i. 14.

 

   [986] John ii. 19.

 

   [987] John xii. 32.

 

   [988] Prov. ix. 1.

 

   [989] Num. xxi. 9; John iii. 14.

     __________________________________________________________________

 

  Chapter III.--Christ was possessed of a body after His resurrection.

 

   For I know that after His resurrection also He was still possessed of

   flesh, [990] and I believe that He is so now. When, for instance, He

   came to those who were with Peter, He said to them, "Lay hold, handle

   Me, and see that I am not an incorporeal spirit." [991] And immediately

   they touched Him, and believed, being convinced both by His flesh and

   spirit. For this cause also they despised death, and were found its

   conquerors. [992] And after his resurrection He did eat and drink with

   them, as being possessed of flesh, although spiritually He was united

   to the Father.

 

   And I know that He was possessed of a body not only in His being born

   and crucified, but I also know that He was so after His resurrection,

   and believe that He is so now. When, for instance, He came to those who

   were with Peter, He said to them, "Lay hold, handle Me, and see that I

   am not an incorporeal spirit." [993] "For a spirit hath not flesh and

   bones, as ye see Me have." [994] And He says to Thomas, "Reach hither

   thy finger into the print of the nails, and reach hither thy hand, and

   thrust it into My side;" [995] and immediately they believed that He

   was Christ. Wherefore Thomas also says to Him, "My Lord, and my God."

   [996] And on this account also did they despise death, for it were too

   little to say, indignities and stripes. Nor was this all; but also

   after He had shown Himself to them, that He had risen indeed, and not

   in appearance only, He both ate and drank with them during forty entire

   days. And thus was He, with the flesh, received up in their sight unto

   Him that sent Him, being with that same flesh to come again,

   accompanied by glory and power. For, say the [holy] oracles, "This same

   Jesus, who is taken up from you into heaven, shall so come, in like

   manner as ye have seen Him go unto heaven." [997] But if they say that

   He will come at the end of the world without a body, how shall those

   "see Him that pierced Him," [998] and when they recognise Him, "mourn

   for themselves?" [999] For incorporeal beings have neither form nor

   figure, nor the aspect [1000] of an animal possessed of shape, because

   their nature is in itself simple.

     __________________________________________________________________

 

   [990] Literally, "in the flesh."

 

   [991] Literally, "demon." According to Jerome, this quotation is from

   the Gospel of the Nazarenes. Comp. Luke xxiv. 39.

 

   [992] Literally, "above death."

 

   [993] Literally, "demon." According to Jerome, this quotation is from

   the Gospel of the Nazarenes. Comp. Luke xxiv. 39.

 

   [994] Luke xxiv. 39.

 

   [995] John xx. 27.

 

   [996] John xx. 28.

 

   [997] Acts i. 11.

 

   [998] Rev. i. 7.

 

   [999] Zech. xii. 10.

 

   [1000] Or, "mark."

     __________________________________________________________________

 

  Chapter IV.--Beware of these heretics.

 

   I give you these instructions, beloved, assured that ye also hold the

   same opinions [as I do]. But I guard you beforehand from those beasts

   in the shape of men, whom you must not only not receive, but, if it be

   possible, not even meet with; only you must pray to God for them, if by

   any means they may be brought to repentance, which, however, will be

   very difficult. Yet Jesus Christ, who is our true life, has the power

   of [effecting] this. But if these things were done by our Lord only in

   appearance, then am I also only in appearance bound. And why have I

   also surrendered myself to death, to fire, to the sword, to the wild

   beasts? But, [in fact,] he who is near to the sword is near to God; he

   that is among the wild beasts is in company with God; provided only he

   be so in the name of Jesus Christ. I undergo all these things that I

   may suffer together with Him, [1001] He who became a perfect man

   inwardly strengthening me. [1002]

 

   I give you these instructions, beloved, assured that ye also hold the

   same opinions [as I do]. But I guard you beforehand from these beasts

   in the shape of men, from whom you must not only turn away, but even

   flee from them. Only you must pray for them, if by any means they may

   be brought to repentance. For if the Lord were in the body in

   appearance only, and were crucified in appearance only, then am I also

   bound in appearance only. And why have I also surrendered myself to

   death, to fire, to the sword, to the wild beasts? But, [in fact,] I

   endure all things for Christ, not in appearance only, but in reality,

   that I may suffer together with Him, while He Himself inwardly

   strengthens me; for of myself I have no such ability.

     __________________________________________________________________

 

   [1001] Comp. Rom. viii. 17.

 

   [1002] Comp. Phil. iv. 13.

     __________________________________________________________________

 

  Chapter V.--Their dangerous errors.

 

   Some ignorantly [1003] deny Him, or rather have been denied by Him,

   being the advocates of death rather than of the truth. These persons

   neither have the prophets persuaded, nor the law of Moses, nor the

   Gospel even to this day, nor the sufferings we have individually

   endured. For they think also the same thing regarding us. [1004] For

   what does any one profit me, if he commends me, but blasphemes my Lord,

   not confessing that He was [truly] possessed of a body? [1005] But he

   who does not acknowledge this, has in fact altogether denied Him, being

   enveloped in death. [1006] I have not, however, thought good to write

   the names of such persons, inasmuch as they are unbelievers. Yea, far

   be it from me to make any mention of them, until they repent and return

   to [a true belief in] Christ's passion, which is our resurrection.

 

   Some have ignorantly denied Him, and advocate falsehood rather than the

   truth. These persons neither have the prophecies persuaded, nor the law

   of Moses, nor the Gospel even to this day, nor the sufferings we have

   individually endured. For they think also the same thing regarding us.

   For what does it profit, if any one commends me, but blasphemes my

   Lord, not owning Him to be God incarnate? [1007] He that does not

   confess this, has in fact altogether denied Him, being enveloped in

   death. I have not, however, thought good to write the names of such

   persons, inasmuch as they are unbelievers; and far be it from me to

   make any mention of them, until they repent.

     __________________________________________________________________

 

   [1003] Or, "foolishly."

 

   [1004] i.e., As they imagine Christ to have suffered only in

   appearance, so they believe that we suffer in vain.

 

   [1005] Literally, "a flesh-bearer."

 

   [1006] Literally, "a death-bearer."

 

   [1007] Literally, "a flesh-bearer."

     __________________________________________________________________

 

  Chapter VI--Unbelievers in the blood of Christ shall be condemned.

 

   Let no man deceive himself. Both the things which are in heaven, and

   the glorious angels, [1008] and rulers, both visible and invisible, if

   they believe not in the blood of Christ, shall, in consequence, incur

   condemnation. [1009] "He that is able to receive it, let him receive

   it." [1010] Let not [high] place puff any one up: for that which is

   worth all is [1011] faith and love, to which nothing is to be

   preferred. But consider those who are of a different opinion with

   respect to the grace of Christ which has come unto us, how opposed they

   are to the will of God. They have no regard for love; no care for the

   widow, or the orphan, or the oppressed; of the bond, or of the free; of

   the hungry, or of the thirsty.

 

   Let no man deceive himself. Unless he believes that Christ Jesus has

   lived in the flesh, and shall confess His cross and passion, and the

   blood which He shed for the salvation of the world, he shall not obtain

   eternal life, whether he be a king, or a priest, or a ruler, or a

   private person, a master or a servant, a man or a woman. "He that is

   able to receive it, let him receive it." [1012] Let no man's place, or

   dignity, or riches, puff him up; and let no man's low condition or

   poverty abase him. For the chief points are faith towards God, hope

   towards Christ, the enjoyment of those good things for which we look,

   and love towards God and our neighbour. For, "Thou shall love the Lord

   thy God with all thy heart, and thy neighbour as thyself." [1013] And

   the Lord says, "This is life eternal, to know the only true God, and

   Jesus Christ whom He has sent." [1014] And again, "A new commandment

   give I unto you, that ye love one another. On these two commandments

   hang all the law and the prophets." [1015] Do ye, therefore, notice

   those who preach other doctrines, how they affirm that the Father of

   Christ cannot be known, and how they exhibit enmity and deceit in their

   dealings with one another. They have no regard for love; they despise

   the good things we expect hereafter; they regard present things as if

   they were durable; they ridicule him that is in affliction; they laugh

   at him that is in bonds.

     __________________________________________________________________

 

   [1008] Literally, "the glory of the angels."

 

   [1009] Literally, "judgment is to them."

 

   [1010] Matt. xix. 12.

 

   [1011] Literally, "the whole is."

 

   [1012] Matt. xix. 12.

 

   [1013] Deut. vi. 5.

 

   [1014] John xvii. 31.

 

   [1015] John xiii. 34; Matt. xxii. 40.

     __________________________________________________________________

 

  Chapter VII.--Let us stand aloof from such heretics.

 

   They abstain from the Eucharist and from prayer, [1016] because they

   confess not the Eucharist to be the flesh of our Saviour Jesus Christ,

   which suffered for our sins, and which the Father, of His goodness,

   raised up again. Those, therefore, who speak against this gift of God,

   incur death [1017] in the midst of their disputes. But it were better

   for them to treat it with respect, [1018] that they also might rise

   again. It is fitting, therefore, that ye should keep aloof from such

   persons, and not to speak of [1019] them either in private or in

   public, but to give heed to the prophets, and above all, to the Gospel,

   in which the passion [of Christ] has been revealed to us, and the

   resurrection has been fully proved. [1020] But avoid all divisions, as

   the beginning of evils.

 

   They are ashamed of the cross; they mock at the passion; they make a

   jest of the resurrection. They are the offspring of that spirit who is

   the author of all evil, who led Adam, [1021] by means of his wife, to

   transgress the commandment, who slew Abel by the hands of Cain, who

   fought against Job, who was the accuser of Joshua [1022] the son of

   Josedech, who sought to "sift the faith" [1023] of the apostles, who

   stirred up the multitude of the Jews against the Lord, who also now

   "worketh in the children of disobedience; [1024] from whom the Lord

   Jesus Christ will deliver us, who prayed that the faith of the apostles

   might not fail, [1025] not because He was not able of Himself to

   preserve it, but because He rejoiced in the pre-eminence of the Father.

   It is fitting, therefore, that ye should keep aloof from such persons,

   and neither in private nor in public to talk with [1026] them; but to

   give heed to the law, and the prophets, and to those who have preached

   to you the word of salvation. But flee from all abominable heresies,

   and those that cause schisms, as the beginning of evils.

     __________________________________________________________________

 

   [1016] Theodoret, in quoting this passage, reads prosphoras,

   "offering."

 

   [1017] Literally, "die disputing."

 

   [1018] Literally, "to love." Some think there is a reference to the

   agap�, or love-feasts.

 

   [1019] The reading is peri in the one case, and meta in the other,

   though the latter meaning seems preferable. Most of the mss. of the

   longer recension read peri, as in the shorter.

 

   [1020] Literally, "perfected."

 

   [1021] Literally, "drove Adam out of."

 

   [1022] Zech. iii. 1.

 

   [1023] Luke xxii. 31.

 

   [1024] Eph. ii. 2.

 

   [1025] Luke xxii. 32.

 

   [1026] The reading is peri in the one case, and meta in the other,

   though the latter meaning seems preferable. Most of the mss. of the

   longer recension read peri, as in the shorter.

     __________________________________________________________________

 

  Chapter VIII.--Let nothing be done without the bishop.

 

   See that ye all follow the bishop, even as Jesus Christ does the

   Father, and the presbytery as ye would the apostles; and reverence the

   deacons, as being the institution [1027] of God. Let no man do anything

   connected with the Church without the bishop. Let that be deemed a

   proper [1028] Eucharist, which is [administered] either by the bishop,

   or by one to whom he has entrusted it. Wherever the bishop shall

   appear, there let the multitude [of the people] also be; even as,

   wherever Jesus Christ is, there is the Catholic Church. It is not

   lawful without the bishop either to baptize or to celebrate a

   love-feast; but whatsoever he shall approve of, that is also pleasing

   to God, so that everything that is done may be secure and valid. [1029]

 

   See that ye all follow the bishop, even as Christ Jesus does the

   Father, and the presbytery as ye would the apostles. Do ye also

   reverence the deacons, as those that carry out [through their office]

   the appointment of God. Let no man do anything connected with the

   Church without the bishop. Let that be deemed a proper [1030]

   Eucharist, which is [administered] either by the bishop, or by one to

   whom he has entrusted it. Wherever the bishop shall appear, there let

   the multitude [of the people] also be; even as where Christ is, there

   does all the heavenly host stand by, waiting upon Him as the Chief

   Captain of the Lord's might, and the Governor of every intelligent

   nature. It is not lawful without the bishop either to baptize, or to

   offer, or to present sacrifice, or to celebrate a love-feast. [1031]

   But that which seems good to him, is also well-pleasing to God, that

   everything ye do may be secure and valid.

     __________________________________________________________________

 

   [1027] Or, "command."

 

   [1028] Or, "firm."

 

   [1029] Or, "firm."

 

   [1030] Or, "firm."

 

   [1031] Some refer the words to the Lord's Supper.

     __________________________________________________________________

 

  Chapter IX.--Honour the bishop.

 

   Moreover, [1032] it is in accordance with reason that we should return

   to soberness [of conduct], and, while yet we have opportunity, exercise

   repentance towards God. It is well to reverence [1033] both God and the

   bishop. He who honours the bishop has been honoured by God; he who does

   anything without the knowledge of the bishop, does [in reality] serve

   the devil. Let all things, then, abound to you through grace, for ye

   are worthy. Ye have refreshed me in all things, and Jesus Christ [shall

   refresh] you. Ye have loved me when absent as well as when present. May

   God recompense you, for whose sake, while ye endure all things, ye

   shall attain unto Him.

 

   Moreover, it is in accordance with reason that we should return to

   soberness [of conduct], and, while yet we have opportunity, exercise

   repentance towards God. For "in Hades there is no one who can confess

   his sins." [1034] For "behold the man, and his work is before him."

   [1035] And [the Scripture saith], "My son, honour thou God and the

   king." [1036] And say I, Honour thou God indeed, as the Author and Lord

   of all things, but the bishop as the high-priest, who bears the image

   of God--of God, inasmuch as he is a ruler, and of Christ, in his

   capacity of a priest. After Him, we must also honour the king. For

   there is no one superior to God, or even like to Him, among all the

   beings that exist. Nor is there any one in the Church greater than the

   bishop, who ministers as a priest to God for the salvation of the whole

   world. Nor, again, is there any one among rulers to be compared with

   the king, who secures peace and good order to those over whom he rules.

   He who honours the bishop shall be honoured by God, even as he that

   dishonours him shall be punished by God. For if he that rises up

   against kings is justly held worthy of punishment, inasmuch as he

   dissolves public order, of how much sorer punishment, suppose ye, shall

   he be thought worthy, [1037] who presumes to do anything without the

   bishop, thus both destroying the [Church's] unity, and throwing its

   order into confusion? For the priesthood is the very highest point of

   all good things among men, against which whosoever is mad enough to

   strive, dishonours not man, but God, and Christ Jesus, the First-born,

   and the only High Priest, by nature, of the Father. Let all things

   therefore be done by you with good order in Christ. Let the laity be

   subject to the deacons; the deacons to the presbyters; the presbyters

   to the bishop; the bishop to Christ, even as He is to the Father. As

   ye, brethren, have refreshed me, so will Jesus Christ refresh you. Ye

   have loved me when absent, as well as when present. God will recompense

   you, for whose sake ye have shown such kindness towards His prisoner.

   For even if I am not worthy of it, yet your zeal [to help me] is an

   admirable [1038] thing. For "he who honours a prophet in the name of a

   prophet, shall receive a prophet's reward." [1039] It is manifest also,

   that he who honours a prisoner of Jesus Christ shall receive the reward

   of the martyrs.

     __________________________________________________________________

 

   [1032] Or, "finally."

 

   [1033] Literally, "to know."

 

   [1034] Ps. vi. 5.

 

   [1035] Isa. lxii. 11.

 

   [1036] Prov. xxiv. 21.

 

   [1037] Comp. Heb. x. 29.

 

   [1038] Or, "great."

 

   [1039] Matt. x. 41.

     __________________________________________________________________

 

  Chapter X.--Acknowledgment of their kindness.

 

   Ye have done well in receiving Philo and Rheus Agathopus as servants

   [1040] of Christ our God, who have followed me for the sake of God, and

   who give thanks to the Lord in your behalf, because ye have in every

   way refreshed them. None of these things shall be lost to you. May my

   spirit be for you, [1041] and my bonds, which ye have not despised or

   been ashamed of; nor shall Jesus Christ, our perfect hope, be ashamed

   of you.

 

   Ye have done well in receiving Philo, and Gaius, and Agathopus, who,

   being the servants [1042] of Christ, have followed me for the sake of

   God, and who greatly bless the Lord in your behalf, because ye have in

   every way refreshed them. None of those things which ye have done to

   them shall be passed by without being reckoned unto you. "The Lord

   grant" to you "that ye may find mercy of the Lord in that day!" [1043]

   May my spirit be for you, [1044] and my bonds, which ye have not

   despised or been ashamed of. Wherefore, neither shall Jesus Christ, our

   perfect hope, be ashamed of you.

     __________________________________________________________________

 

   [1040] Or, "deacons."

 

   [1041] Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp,

   chap. ii. vi.

 

   [1042] Or, "deacons."

 

   [1043] 2 Tim. i. 18.

 

   [1044] Comp. Epistle of Ignatius to Ephesians, chap. xxi.; to Polycarp,

   chap. ii. vi.

     __________________________________________________________________

 

  Chapter XI.--Request to them to send a messenger to Antioch.

 

   Your prayer has reached to the Church which is at Antioch in Syria.

   Coming from that place bound with chains, most acceptable to God,

   [1045] I salute all; I who am not worthy to be styled from thence,

   inasmuch as I am the least of them. Nevertheless, according to the will

   of God, I have been thought worthy [of this honour], not that I have

   any sense [1046] [of having deserved it], but by the grace of God,

   which I wish may be perfectly given to me, that through your prayers I

   may attain to God. In order, therefore, that your work may be complete

   both on earth and in heaven, it is fitting that, for the honour of God,

   your Church should elect some worthy delegate; [1047] so that he,

   journeying into Syria, may congratulate them that they are [now] at

   peace, and are restored to [1048] their proper greatness, and that

   their proper constitution [1049] has been re-established among them. It

   seems then to me a becoming thing, that you should send some one of

   your number with an epistle, so that, in company with them, he may

   rejoice [1050] over the tranquility which, according to the will of

   God, they have obtained, and because that, through your prayers, they

   have now reached the harbour. As persons who are perfect, ye should

   also aim at [1051] those things which are perfect. For when ye are

   desirous to do well, God is also ready to assist you.

 

   Your prayers have reached to the Church of Antioch, and it is at peace.

   Coming from that place bound, I salute all; I who am not worthy to be

   styled from thence, inasmuch as I am the least of them. Nevertheless,

   according to the will of God, I have been thought worthy [of this

   honour], not that I have any sense [1052] [of having deserved it], but

   by the grace of God, which I wish may be perfectly given to me, that

   through your prayers I may attain to God. In order, therefore, that

   your work may be complete both on earth and in heaven, it is fitting

   that, for the honour of God, your Church should elect some worthy

   delegate; [1053] so that he, journeying into Syria, may congratulate

   them that they are [now] at peace, and are restored to their proper

   greatness, and that their proper constitution [1054] has been

   re-established among them. What appears to me proper to be done is

   this, that you should send some one of your number with an epistle, so

   that, in company with them, he may rejoice over the tranquillity which,

   according to the will of God, they have obtained, and because that,

   through your prayers, I have secured Christ as a safe harbour. As

   persons who are perfect, ye should also aim at [1055] those things

   which are perfect. For when ye are desirous to do well, God is also

   ready to assist you.

     __________________________________________________________________

 

   [1045] Literally, "most becoming of God."

 

   [1046] Or, "from any conscience."

 

   [1047] Literally, "God-ambassador."

 

   [1048] Or, "having received."

 

   [1049] Literally, "body."

 

   [1050] Literally, "may glorify with him."

 

   [1051] Or, "think of."

 

   [1052] Or, "from any conscience."

 

   [1053] Literally, "God-ambassador."

 

   [1054] Literally, "body."

 

   [1055] Or, "think of."

     __________________________________________________________________

 

  Chapter XII.--Salutations.

 

   The love of the brethren at Troas salutes you; whence also I write to

   you by Burrhus, whom ye sent with me, together with the Ephesians, your

   brethren, and who has in all things refreshed me. And I would that all

   may imitate him, as being a pattern of a minister [1056] of God. Grace

   will reward him in all things. I salute your most worthy [1057] bishop,

   and your very venerable [1058] presbytery, and your deacons, my

   fellow-servants, and all of you individually, as well as generally, in

   the name of Jesus Christ, and in His flesh and blood, in His passion

   and resurrection, both corporeal and spiritual, in union with God and

   you. [1059] Grace, mercy, peace, and patience, be with you for

   evermore!

 

   The love of your brethren at Troas salutes you; whence also I write to

   you by Burgus, whom ye sent with me, together with the Ephesians, your

   brethren, and who has in all things refreshed me. And I would that all

   may imitate him, as being a pattern of a minister of God. The grace of

   the Lord will reward him in all things. I salute your most worthy

   bishop Polycarp, and your venerable presbytery, and your Christ-bearing

   deacons, my fellow-servants, and all of you individually, as well as

   generally, in the name of Christ Jesus, and in His flesh and blood, in

   His passion and resurrection, both corporeal and spiritual, in union

   with God and you. Grace, mercy, peace, and patience, be with you in

   Christ for evermore!

     __________________________________________________________________

 

   [1056] Or, "the ministry."

 

   [1057] Literally, "worthy of God."

 

   [1058] Literally, "most becoming of God."

 

   [1059] Literally, "in the union of God and of you."

     __________________________________________________________________

 

  Chapter XIII.--Conclusion.

 

   I salute the families of my brethren, with their wives and children,

   and the virgins who are called widows. [1060] Be ye strong, I pray, in

   the power of the Holy Ghost. Philo, who is with me, greets you. I

   salute the house of Tavias, and pray that it may be confirmed in faith

   and love, both corporeal and spiritual. I salute Alce, my well-beloved,

   [1061] and the incomparable Daphnus, and Eutecnus, and all by name.

   Fare ye well in the grace of God.

 

   I salute the families of my brethren, with their wives and children,

   and those that are ever virgins, and the widows. Be ye strong, I pray,

   in the power of the Holy Ghost. Philo, my fellow-servant, who is with

   me, greets you. I salute the house of Tavias, and pray that it may be

   confirmed in faith and love, both corporeal and spiritual. I salute

   Alce; my well-beloved, [1062] and the incomparable Daphnus, and

   Eutecnus, and all by name. Fare ye well in the grace of God, and of our

   Lord Jesus Christ, being filled with the Holy Spirit, and divine and

   sacred wisdom.

     __________________________________________________________________

 

   [1060] The deaconesses seem to have been called widows.

 

   [1061] Literally, "the name desired of me."

 

   [1062] Literally, "the name desired of me."

     __________________________________________________________________

 

   [973] Literally, "holy-bearing."

 

   [974] Literally, "holy-bearing."

     __________________________________________________________________

 

The Epistle of Ignatius to Polycarp

Shorter and Longer Versions

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to Polycarp, Bishop of the

   Church of the Smyrn�ans, or rather, who has, as his own bishop, God the

   Father, and the Lord Jesus Christ: [wishes] abundance of happiness.

 

   Ignatius, bishop of Antioch, and a witness for Jesus Christ, to

   Polycarp, Bishop of the Church of the Smyrn�ans, or rather, who has, as

   his own bishop, God the Father, and Jesus Christ: [wishes] abundance of

   happiness.

     __________________________________________________________________

 

  Chapter I.--Commendation and exhortation.

 

   Having obtained good proof that thy mind is fixed in God as upon an

   immoveable rock, I loudly glorify [His name] that I have been thought

   worthy [to behold] thy blameless face, [1063] which may I ever enjoy in

   God! I entreat thee, by the grace with which thou art clothed, to press

   forward in thy course, and to exhort all that they may be saved.

   Maintain thy position with all care, both in the flesh and spirit. Have

   a regard to preserve unity, than which nothing is better. Bear with

   all, even as the Lord does with thee. Support [1064] all in love, as

   also thou doest. Give thyself to prayer without ceasing. [1065] Implore

   additional understanding to what thou already hast. Be watchful,

   possessing a sleepless spirit. Speak to every man separately, as God

   enables thee. [1066] Bear the infirmities of all, as being a perfect

   athlete [in the Christian life]: where the labour is great, the gain is

   all the more.

 

   Having obtained good proof that thy mind is fixed in God as upon an

   immoveable rock, I loudly glorify [His name] that I have been thought

   worthy to behold thy blameless face, [1067] which may I ever enjoy in

   God! I entreat thee, by the grace with which thou art clothed, to press

   forward in thy course, and to exhort all that they may be saved.

   Maintain thy position with all care, both in the flesh and spirit. Have

   a regard to preserve unity, than which nothing is better. Bear with all

   even as the Lord does with thee. Support [1068] all in love, as also

   thou doest. Give thyself to prayer without ceasing. [1069] Implore

   additional understanding to what thou already hast. Be watchful,

   possessing a sleepless spirit. Speak to every man separately, as God

   enables thee. [1070] Bear the infirmities of all, as being a perfect

   athlete [in the Christian life], even as does the Lord of all. For says

   [the Scripture], "He Himself took our infirmities, and bare our

   sicknesses." [1071] Where the labour is great, the gain is all the

   more.

     __________________________________________________________________

 

   [1063] i.e., to make personal acquaintance with one esteemed so highly.

 

   [1064] Or, "tolerate."

 

   [1065] Comp. 1 Thess. v. 17.

 

   [1066] Some read, "according to thy practice."

 

   [1067] i.e., to make personal acquaintance with one esteemed so highly.

 

   [1068] Or, "tolerate."

 

   [1069] Comp. 1 Thess. v. 17.

 

   [1070] Some read, "according to thy practice."

 

   [1071] Matt. viii. 17.

     __________________________________________________________________

 

  Chapter II.--Exhortations.

 

   If thou lovest the good disciples, no thanks are due to thee on that

   account; but rather seek by meekness to subdue the more troublesome.

   Every kind of wound is not healed with the same plaster. Mitigate

   violent attacks [of disease] by gentle applications. [1072] Be in all

   things "wise as a serpent, and harmless as a dove." [1073] For this

   purpose thou art composed of both flesh and spirit, that thou mayest

   deal tenderly [1074] with those [evils] that present themselves visibly

   before thee. And as respects those that are not seen, [1075] pray that

   [God] would reveal them unto thee, in order that thou mayest be wanting

   in nothing, but mayest abound in every gift. The times call for thee,

   as pilots do for the winds, and as one tossed with tempest seeks for

   the haven, so that both thou [and those under thy care] may attain to

   God. Be sober as an athlete of God: the prize set before thee is

   immortality and eternal life, of which thou art also persuaded. In all

   things may my soul be for thine, [1076] and my bonds also, which thou

   hast loved.

 

   If thou lovest the good disciples, no thanks are due to thee on that

   account; but rather seek by meekness to subdue the more troublesome.

   Every kind of wound is not healed with the same plaster. Mitigate

   violent attacks [of disease] by gentle applications. [1077] Be in all

   things "wise as a serpent, and harmless always as a dove." [1078] For

   this purpose thou art composed of both soul and body, art both fleshly

   and spiritual, that thou mayest correct those [evils] that present

   themselves visibly before thee; and as respects those that are not

   seen, mayest pray that these should be revealed to thee, so that thou

   mayest be wanting in nothing, but mayest abound in every gift. The

   times call upon thee to pray. For as the wind aids the pilot of a ship,

   and as havens are advantageous for safety to a tempest-tossed vessel,

   so is also prayer to thee, in order that thou mayest attain to God. Be

   sober as an athlete of God, whose will is immortality and eternal life;

   of which thou art also persuaded. In all things may my soul be for

   thine, [1079] and my bonds also, which thou hast loved.

     __________________________________________________________________

 

   [1072] Literally, "paroxysms by embrocations."

 

   [1073] Matt. x. 16.

 

   [1074] Literally, "flatter."

 

   [1075] Some refer this to the mysteries of God and others to things yet

   future.

 

   [1076] Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.

 

   [1077] Literally, "paroxysms by embrocations."

 

   [1078] Matt. x. 16.

 

   [1079] Comp. Epistle of Ignatius to the Ephesians, chap. xxi., etc.

     __________________________________________________________________

 

  Chapter III.--Exhortations.

 

   Let not those who seem worthy of credit, but teach strange doctrines,

   [1080] fill thee with apprehension. Stand firm, as does an anvil which

   is beaten. It is the part of a noble [1081] athlete to be wounded, and

   yet to conquer. And especially, we ought to bear all things for the

   sake of God, that He also may bear with us. Be ever becoming more

   zealous than what thou art. Weigh carefully the times. Look for Him who

   is above all time, eternal and invisible, yet who became visible for

   our sakes; impalpable and impassible, yet who became passible on our

   account; and who in every kind of way suffered for our sakes.

 

   Let not those who seem worthy of credit, but teach strange doctrines,

   [1082] fill thee with apprehension. Stand firm, as does an anvil which

   is beaten. It is the part of a noble [1083] athlete to be wounded, and

   yet to conquer. And especially we ought to bear all things for the sake

   of God, that He also may bear with us, and bring us into His kingdom.

   Add more and more to thy diligence; run thy race with increasing

   energy; weigh carefully the times. Whilst thou art here, be a

   conqueror; for here is the course, and there are the crowns. Look for

   Christ, the Son of God; who was before time, yet appeared in time; who

   was invisible by nature, yet visible in the flesh; who was impalpable,

   and could not be touched, as being without a body, but for our sakes

   became such, might be touched and handled in the body; who was

   impassible as God, but became passible for our sakes as man; and who in

   every kind of way suffered for our sakes.

     __________________________________________________________________

 

   [1080] Comp. 1 Tim. i. 3, 1 Tim. vi. 3.

 

   [1081] Literally, "great."

 

   [1082] Comp. 1 Tim. i. 3, 1 Tim. vi. 3.

 

   [1083] Literally, "great."

     __________________________________________________________________

 

  Chapter IV.--Exhortations.

 

   Let not widows be neglected. Be thou, after the Lord, their protector

   [1084] and friend. Let nothing be done without thy consent; neither do

   thou anything without the approval of God, which indeed thou dost not,

   inasmuch as thou art stedfast. Let your assembling together be of

   frequent [1085] occurrence: seek after all by name. [1086] Do not

   despise either male or female slaves, yet neither let them be puffed up

   with conceit, but rather let them submit themselves [1087] the more,

   for the glory of God, that they may obtain from God a better liberty.

   Let them not long to be set free [from slavery] at the public expense,

   that they be not found slaves to their own desires.

 

   Let not the widows be neglected. Be thou, after the Lord, their

   protector and friend. Let nothing be done without thy consent; neither

   do thou anything without the approval of God, which indeed thou doest

   not. Be thou stedfast. Let your assembling together be of frequent

   [1088] occurrence: seek after all by name. [1089] Do not despise either

   male or female slaves, yet neither let them be puffed up with conceit,

   but rather let them submit themselves [1090] the more, for the glory of

   God, that they may obtain from God a better liberty. Let them not wish

   to be set free [from slavery] at the public expense, that they be not

   found slaves to their own desires.

     __________________________________________________________________

 

   [1084] The word in the original (phrontistes) denotes one who thinks or

   cares for another.

 

   [1085] Some refer the words to more frequent meetings, and others to

   these meetings being more numerous; no comparison is necessarily

   implied.

 

   [1086] i.e., so as to bring them out to the public assembly.

 

   [1087] Or, "act the part of slaves."

 

   [1088] Some refer the words to more frequent meetings, and others to

   these meetings being more numerous; no comparison is necessarily

   implied.

 

   [1089] i.e., so as to bring them out to the public assembly.

 

   [1090] Or, "act the part of slaves."

     __________________________________________________________________

 

  Chapter V.--The duties of husbands and wives.

 

   Flee evil arts; but all the more discourse in public regarding them.

   [1091] Speak to my sisters, that they love the Lord, and be satisfied

   with their husbands both in the flesh and spirit. In like manner also,

   exhort my brethren, in the name of Jesus Christ, that they love their

   wives, even as the Lord the Church. [1092] If any one can continue in a

   state of purity, [1093] to the honour of Him who is Lord of the flesh,

   [1094] let him so remain without boasting. If he begins to boast, he is

   undone; and if he reckon himself greater than the bishop, he is ruined.

   But it becomes both men and women who marry, to form their union with

   the approval of the bishop, that their marriage may be according to

   God, and not after their own lust. Let all things be done to the honour

   of God. [1095]

 

   Flee evil arts; but all the more discourse in public regarding them.

   Speak to my sisters, that they love the Lord, and be satisfied with

   their husbands both in the flesh and spirit. In like manner also,

   exhort my brethren, in the name of Jesus Christ, that they love their

   wives, even as the Lord the Church. If any one can continue in a state

   of purity, [1096] to the honour of the flesh of the Lord, let him so

   remain without boasting. If he shall boast, he is undone; and if he

   seeks to be more prominent [1097] than the bishop, he is ruined. But it

   becomes both men and women who marry, to form their union with the

   approval of the bishop, that their marriage may be according to the

   Lord, and not after their own lust. Let all things be done to the

   honour of God. [1098]

     __________________________________________________________________

 

   [1091] Some insert me, and render, "rather do not even speak of them."

 

   [1092] Eph. v. 25.

 

   [1093] i.e., in celibacy.

 

   [1094] Some render, "to the honour of the flesh of the Lord," as in the

   longer recension.

 

   [1095] Comp. 1 Cor. x. 31.

 

   [1096] i.e., in celibacy.

 

   [1097] Literally, "if he be known beyond the bishop."

 

   [1098] Comp. 1 Cor. x. 31.

     __________________________________________________________________

 

  Chapter VI.--The duties of the Christian flock.

 

   Give ye [1099] heed to the bishop, that God also may give heed to you.

   My soul be for theirs [1100] that are submissive to the bishop, to the

   presbyters, and to the deacons, and may my portion be along with them

   in God! Labour together with one another; strive in company together;

   run together; suffer together; sleep together; and awake together, as

   the stewards, and associates, [1101] and servants of God. Please ye Him

   under whom ye fight, and from whom ye receive your wages. Let none of

   you be found a deserter. Let your baptism endure as your arms; your

   faith as your helmet; your love as your spear; your patience as a

   complete panoply. Let your works be the charge [1102] assigned to you,

   that ye may receive a worthy recompense. Be long-suffering, therefore,

   with one another, in meekness, as God is towards you. May I have joy of

   you for ever! [1103]

 

   Give ye [1104] heed to the bishop, that God also may give heed to you.

   My soul be for theirs [1105] that are submissive to the bishop, to the

   presbytery, and to the deacons: may I have my portion with them from

   God! Labour together with one another; strive in company together; run

   together; suffer together; sleep together; and awake together, as the

   stewards, and associates, [1106] and servants of God. Please ye Him

   under whom ye fight, and from whom ye shall receive your wages. Let

   none of you be found a deserter. Let your baptism endure as your arms;

   your faith as your helmet; your love as your spear; your patience as a

   complete panoply. Let your works be the charge assigned to you, that

   you may obtain for them a most worthy [1107] recompense. Be

   long-suffering, therefore, with one another, in meekness, and God shall

   be so with you. May I have joy of you for ever! [1108]

     __________________________________________________________________

 

   [1099] As this Epistle, though sent to the bishop, was meant to be read

   to the people, Ignatius here directly addresses them.

 

   [1100] Comp. chap. ii. etc.

 

   [1101] Or, "assessors."

 

   [1102] A military reference, simply implying the idea of faithful

   effort leading to future reward.

 

   [1103] Comp. Ignatius' Epistle to the Ephesians, chap. ii.

 

   [1104] As this Epistle, though sent to the bishop, was meant to be read

   to the people, Ignatius here directly addresses them.

 

   [1105] Comp. chap. ii. etc.

 

   [1106] Or, "assessors."

 

   [1107] Literally, "worthy of God."

 

   [1108] Comp. Ignatius' Epistle to the Ephesians, chap. ii.

     __________________________________________________________________

 

  Chapter VII.--Request that Polycarp would send a messenger to Antioch.

 

   Seeing that the Church which is at Antioch in Syria is, as report has

   informed me, at peace, through your prayers, I also am the more

   encouraged, resting without anxiety in God, [1109] if indeed by means

   of suffering I may attain to God, so that, through your prayers, I may

   be found a disciple [of Christ]. [1110] It is fitting, O Polycarp, most

   blessed in God, to assemble a very solemn [1111] council, and to elect

   one whom you greatly love, and know to be a man of activity, who may be

   designated the messenger of God; [1112] and to bestow on him this

   honour that he may go into Syria, and glorify your ever active love to

   the praise of Christ. A Christian has not power over himself, but must

   always be ready for [1113] the service of God. Now, this work is both

   God's and yours, when ye shall have completed it to His glory. [1114]

   For I trust that, through grace, ye are prepared for every good work

   pertaining to God. Knowing, therefore, your energetic love of the

   truth, I have exhorted you by this brief Epistle.

 

   Seeing that the Church which is at Antioch in Syria is, as report has

   informed me, at peace, through your prayers, I also am the more

   encouraged, resting without anxiety in God, [1115] if indeed by means

   of suffering I may attain to God, so that, through your prayers, I may

   be found a disciple [of Christ]. It is fitting, O Polycarp, most

   blessed in God, to assemble a very solemn [1116] council, and to elect

   one whom you greatly love, and know to be a man of activity, who may be

   designated the messenger of God; [1117] and to bestow on him the honour

   of going into Syria, so that, going into Syria, he may glorify your

   ever active love to the praise of God. A Christian has not power over

   himself, but must always be ready for [1118] the service of God. Now,

   this work is both God's and yours, when ye shall have completed it. For

   I trust that, through grace, ye are prepared for every good work

   pertaining to God. Knowing your energetic love of the truth, I have

   exhorted you by this brief Epistle.

     __________________________________________________________________

 

   [1109] Literally, "in freedom from care of God."

 

   [1110] Some read, "in the resurrection."

 

   [1111] Literally, "most befitting God."

 

   [1112] Literally, "God-runner."

 

   [1113] Literally, "at leisure for."

 

   [1114] Literally, "to Him."

 

   [1115] Literally, "in freedom from care of God."

 

   [1116] Literally, "most befitting God."

 

   [1117] Literally, "God-runner."

 

   [1118] Literally, "at leisure for."

     __________________________________________________________________

 

  Chapter VIII.--Let other churches also send to Antioch.

 

   Inasmuch as I have not been able to write to all the Churches, because

   I must suddenly sail from Troas to Neapolis, as the will [1119] [of the

   emperor] enjoins, [I beg that] thou, as being acquainted with the

   purpose [1120] of God, wilt write to the adjacent Churches, that they

   also may act in like manner, such as are able to do so sending

   messengers, [1121] and the others transmitting letters through those

   persons who are sent by thee, that thou [1122] mayest be glorified by a

   work [1123] which shall be remembered for ever, as indeed thou art

   worthy to be. I salute all by name, and in particular the wife of

   Epitropus, with all her house and children. I salute Attalus, my

   beloved. I salute him who shall be deemed worthy to go [from you] into

   Syria. Grace shall be with him for ever, and with Polycarp that sends

   him. I pray for your happiness for ever in our God, Jesus Christ, by

   whom continue ye in the unity and under the protection of God, [1124] I

   salute Alce, my dearly beloved. [1125] Fare ye well in the Lord.

 

   Inasmuch, therefore, as I have not been able to write to all Churches,

   because I must suddenly sail from Troas to Neapolis, as the will [1126]

   [of the emperor] enjoins, [I beg that] thou, as being acquainted with

   the purpose [1127] of God, wilt write to the adjacent Churches, that

   they also may act in like manner, such as are able to do so sending

   messenger, and the others transmitting letters through those persons

   who are sent by thee, that thou mayest be glorified by a work [1128]

   which shall be remembered for ever, as indeed thou art worthy to be. I

   salute all by name, and in particular the wife of Epitropus, with all

   her house and children. I salute Attalus, my beloved. I salute him who

   shall be deemed worthy to go [from you] into Syria. Grace shall be with

   him for ever, and with Polycarp that sends him. I pray for your

   happiness for ever in our God, Jesus Christ, by whom continue ye in the

   unity and under the protection of God. I salute Alce, my dearly

   beloved. [1129] Amen. Grace [be with you]. Fare ye well in the Lord.

     __________________________________________________________________

 

   [1119] Some suppose the reference to be to the soldiers, or perhaps to

   God Himself.

 

   [1120] Or, "as possessed of the judgment."

 

   [1121] Literally, "men on foot."

 

   [1122] Some have the plural "ye" here.

 

   [1123] Literally, "an eternal work."

 

   [1124] Some propose to read, "and of the bishop."

 

   [1125] Literally, "name desired by me."

 

   [1126] Some suppose the reference to be to the soldiers, or perhaps to

   God Himself.

 

   [1127] Or, "as possessed of the judgment."

 

   [1128] Literally, "an eternal work."

 

   [1129] Literally, "name desired by me."

     __________________________________________________________________

     __________________________________________________________________

 

Introductory Note to the Syriac Version of the Ignatian Epistles

     __________________________________________________________________

 

   When the Syriac version of the Ignatian Epistles was introduced to the

   English world in 1845, by Mr. Cureton, the greatest satisfaction was

   expressed by many, who thought the inveterate controversy about to be

   settled. Lord Russell made the learned divine a canon of Westminster

   Abbey, and the critical Chevalier Bunsen [1130] committed himself as

   its patron. To the credit of the learned, in general, the work was

   gratefully received, and studied with scientific conscientiousness by

   Lightfoot and others. The literature of this period is valuable; and

   the result is decisive as to the Curetonian versions at least, which

   are fragmentary and abridged, and yet they are a valuable contribution

   to the study of the whole case.

 

   The following is the original Introductory Notice:--

 

   Some account of the discovery of the Syriac version of the Ignatian

   Epistles has been already given. We have simply to add here a brief

   description of the mss. from which the Syriac text has been printed.

   That which is named a by Cureton, contains only the Epistle to

   Polycarp, and exhibits the text of that Epistle which, after him, we

   have followed. He fixes its age somewhere in the first half of the

   sixth century, or before the year 550. The second ms., which Cureton

   refers to as b, is assigned by him to the seventh or eighth century. It

   contains the three Epistles of Ignatius, and furnishes the text here

   followed in the Epistles to the Ephesians and Romans. The third ms.,

   which Cureton quotes as g, has no date, but, as he tells us, "belonged

   to the collection acquired by Moses of Nisibis in a.d. 931, and was

   written apparently about three or four centuries earlier." It contains

   the three Epistles to Polycarp, the Ephesians, and the Romans. The text

   of all these mss. is in several passages manifestly corrupt, and the

   translators appear at times to have mistaken the meaning of the Greek

   original.

 

   [N.B.--Bunsen is forced to allow the fact that the discovery of the

   lost work of Hippolytus "throws new light on an obscure point of the

   Ignatian controversy," i.e., the Sige in the Epistle to the Magnesians

   (cap. viii.); but his treatment of the matter is unworthy of a candid

   scholar.]

     __________________________________________________________________

 

   [1130] See the extraordinary passage and note in his Hippolytus, vol.

   i. p. 58, etc.

     __________________________________________________________________

 

The Epistle of Ignatius to Polycarp [1131]

     __________________________________________________________________

 

   Ignatius, who is [also called] Theophorus, to Polycarp, bishop of

   Smyrna, or rather, who has as his own bishop God the Father, and our

   Lord Jesus Christ: [wishes] abundance of happiness.

     __________________________________________________________________

 

  Chapter I.

 

   Because thy mind is acceptable to me, inasmuch as it is established in

   God, as on a rock which is immoveable, I glorify God the more

   exceedingly that I have been counted worthy of [seeing] thy face, which

   I longed after in God. Now I beseech thee, by the grace with which thou

   art clothed, to add [speed] to thy course, and that thou ever pray for

   all men that they may be saved, and that thou demand [1132] things

   which are befitting, with all assiduity both of the flesh and spirit.

   Be studious of unity, than which nothing is more precious. Bear with

   all men, even as our Lord beareth with thee. Show patience [1133] with

   all men in love, as [indeed] thou doest. Be stedfast in prayer. Ask for

   more understanding than that which thou [already] hast. Be watchful, as

   possessing a spirit which sleepeth not. Speak with every man according

   to the will of God. Bear the infirmities of all men as a perfect

   athlete; for where the labour is great, the gain is also great.

     __________________________________________________________________

 

   [1132] For "vindicate thy place" in the Greek.

 

   [1133] Literally, "draw out thy spirit."

     __________________________________________________________________

 

  Chapter II.

 

   If thou lovest the good disciples only, thou hast no grace; [but]

   rather subdue those that are evil by gentleness. All [sorts of] wounds

   are not healed by the same medicine. Mitigate [the pain of] cutting

   [1134] by tenderness. Be wise as the serpent in everything, and

   innocent, with respect to those things which are requisite, even as the

   dove. For this reason thou art [composed] of both flesh and spirit,

   that thou mayest entice [1135] those things which are visible before

   thy face, and mayest ask, as to those which are concealed from thee,

   that they [too] may be revealed to thee, in order that thou be

   deficient in nothing, and mayest abound in all gifts. The time demands,

   even as a pilot does a ship, and as one who stands exposed to the

   tempest does a haven, that thou shouldst be worthy of God. Be thou

   watchful as an athlete of God. That which is promised to us is life

   eternal, which cannot be corrupted, of which things thou art also

   persuaded. In everything I will be instead [1136] of thy soul, and my

   bonds which thou hast loved.

     __________________________________________________________________

 

   [1134] Cureton observes, as one alternative here, that "the Syrian

   translator seems to have read paraxusma for paroxusmous."

 

   [1135] Or, "flatter," probably meaning to "deal gently with."

 

   [1136] Thus the Syriac renders antipsuchon in the Greek.

     __________________________________________________________________

 

  Chapter III.

 

   Let not those who seem to be somewhat, and teach strange doctrines,

   strike thee with apprehension; but stand thou in the truth, as an

   athlete [1137] who is smitten, for it is [the part] of a great athlete

   to be smitten, and [yet] conquer. More especially is it fitting that we

   should bear everything for the sake of God, that He also may bear us.

   Be [still] more diligent than thou yet art. Be discerning of the times.

   Look for Him that is above the times, Him who has no times, Him who is

   invisible, Him who for our sakes became visible, Him who is impalpable,

   Him who is impassible, Him who for our sakes suffered, Him who endured

   everything in every form for our sakes.

     __________________________________________________________________

 

   [1137] The Greek has akmon, "an anvil."

     __________________________________________________________________

 

  Chapter IV.

 

   Let not the widows be overlooked; on account of [1138] our Lord be thou

   their guardian, and let nothing be done without thy will; also do thou

   nothing without the will of God, as indeed thou doest not. Stand

   rightly. Let there be frequent [1139] assemblies: ask every man [to

   them] by his name. Despise not slaves, either male or female; but

   neither let them be contemptuous, but let them labour the more as for

   the glory of God, that they may be counted worthy of a more precious

   freedom, which is of God. Let them not desire to be set free out of the

   common [fund], lest they be found the slaves of lust.

     __________________________________________________________________

 

   [1138] The Greek has meta, "after."

 

   [1139] Or, "constant," "regular."

     __________________________________________________________________

 

  Chapter V.

 

   Flee wicked arts; but all the more discourse regarding them. Speak to

   my sisters, that they love in our Lord, and that their husbands be

   sufficient for them in the flesh and spirit. Then, again, charge my

   brethren in the name of our Lord Jesus Christ, that they love their

   wives, as our Lord His Church. If any man is able in power to continue

   in purity, [1140] to the honour of the flesh of our Lord, let him

   continue so without boasting; if he boasts, he is undone; if he become

   known apart from the bishop, he has destroyed himself. [1141] It is

   becoming, therefore, to men and women who marry, that they marry with

   the counsel of the bishop, that the marriage may be in our Lord, and

   not in lust. Let everything, therefore, be [done] for the honour of

   God.

     __________________________________________________________________

 

   [1140] i.e., "in celibacy."

 

   [1141] Or, "corrupted himself."

     __________________________________________________________________

 

  Chapter VI.

 

   Look ye to the bishop, that God also may look upon you. I will be

   instead of the souls of those who are subject to the bishop, and the

   presbyters, and the deacons; with them may I have a portion in the

   presence of God! Labour together with one another, act as athletes

   [1142] together, run together, suffer together, sleep together, rise

   together. As stewards of God, and of His household, [1143] and His

   servants, please Him and serve Him, that ye may receive from Him the

   wages [promised]. Let none of you be rebellious. Let your baptism be to

   you as armour, and faith as a spear, and love as a helmet, and patience

   as a panoply. Let your treasures be your good works, that ye may

   receive the gift of God, as is just. Let your spirit be long-suffering

   towards each other with meekness, even as God [is] toward you. As for

   me, I rejoice in you at all times.

     __________________________________________________________________

 

   [1142] Literally, "make the contest."

 

   [1143] Literally, "sons of His house."

     __________________________________________________________________

 

  Chapter VII.

 

   The Christian has not power over himself, but is [ever] ready to be

   subject to God. [1144]

     __________________________________________________________________

 

   [1144] These are the only parts of chaps. vii. and viii. in the Greek

   that are represented in the Syriac.

     __________________________________________________________________

 

  Chapter VIII.

 

   I salute him who is reckoned worthy to go to Antioch in my stead, as I

   commanded thee. [1145]

     __________________________________________________________________

 

   [1145] These are the only parts of chaps. vii. and viii. in the Greek

   that are represented in the Syriac.

     __________________________________________________________________

 

   [1131] The inscription varies in each of the three Syriac mss., being

   in the first, "The Epistle of my lord Ignatius, the bishop;" in the

   second, "The Epistle of Ignatius;" and in the third, "The Epistle of

   Ignatius, bishop of Antioch."

     __________________________________________________________________

 

The Second Epistle of Ignatius to the Ephesians [1146]

     __________________________________________________________________

 

   Ignatius, who is [also called] Theophorus, to the Church which is

   blessed in the greatness of God the Father, and perfected; to her who

   was selected [1147] from eternity, that she might be at all times for

   glory, which abideth, and is unchangeable, and is perfected and chosen

   in the purpose of truth by the will of the Father of Jesus Christ our

   God; to her who is worthy of happiness; to her who is at Ephesus, in

   Jesus Christ, in joy which is unblameable: [wishes] abundance of

   happiness.

     __________________________________________________________________

 

  Chapter I.

 

   Inasmuch as your name, which is greatly beloved, is acceptable to me in

   God, [your name] which ye have acquired by nature, through a right and

   just will, and also by the faith and love of Jesus Christ our Saviour,

   and ye are imitators of God, and are fervent in the blood of God, and

   have speedily completed a work congenial to you; [for] when ye heard

   that I was bound, [1148] so as to be able to do nothing for the sake of

   the common name and hope (and I hope, through your prayers, that I may

   be devoured by beasts at Rome, so that by means of this of which I have

   been accounted worthy, I may be endowed with strength to be a disciple

   of God), ye were diligent to come and see me. Seeing, then, that we

   have become acquainted with your multitude [1149] in the name of God,

   by Onesimus, who is your bishop, in love which is unutterable, whom I

   pray that ye love in Jesus Christ our Lord, and that all of you imitate

   his example, [1150] for blessed is He who has given you such a bishop,

   even as ye deserve [to have]. [1151]

     __________________________________________________________________

 

   [1148] Literally, "bound for actions."

 

   [1149] Cureton renders, "have received your abundance," probably

   referring the words to gifts sent by the Ephesians to Ignatius.

 

   [1150] Literally, "be in his image."

 

   [1151] There is no Apodosis, unless it be found in what follows.

     __________________________________________________________________

 

  Chapter III. [1152]

 

   But inasmuch as love does not permit me to be silent in regard to you,

   on this account I have been forward to entreat of you that ye would be

   diligent in the will of God.

     __________________________________________________________________

 

   [1152] The following clause is the whole of chap. iii. in the Greek,

   which is represented in the Syriac.

     __________________________________________________________________

 

  Chapter VIII. [1153]

 

   For, so long as there is not implanted in you any one lust which is

   able to torment you, behold, ye live in God. I rejoice in you, and

   offer supplication [1154] on account of you, Ephesians, a Church which

   is renowned in all ages. For those who are carnal are not able to do

   spiritual things, nor those that are spiritual carnal things; in like

   manner as neither can faith [do] those things which are foreign to

   faith, nor want of faith [do] what belongs to faith. For those things

   which ye have done in the flesh, even these are spiritual, because ye

   have done everything in Jesus Christ.

     __________________________________________________________________

 

   [1153] Chaps. iv. v. vi. vii. of the Greek are totally omitted in the

   Syriac.

 

   [1154] Thus Cureton renders the words, referring in confirmation to the

   Peshito version of Phil. i. 4, but the meaning is doubtful.

     __________________________________________________________________

 

  Chapter IX.

 

   And ye are prepared for the building of God the Father, and ye are

   raised up on high by the instrument of Jesus Christ, which is the

   cross; and ye are drawn by the rope, which is the Holy Spirit; and your

   pulley is your faith, and your love is the way which leadeth up on high

   to God.

     __________________________________________________________________

 

  Chapter X.

 

   Pray for all men; for there is hope of repentance for them, that they

   may be counted worthy of God. By your works especially let them be

   instructed. Against their harsh words be ye conciliatory, by meekness

   of mind and gentleness. Against their blasphemies do ye give yourselves

   to prayer; and against their error be ye armed with faith. Against

   their fierceness be ye peaceful and quiet, and be ye not astounded by

   them. Let us, then, be imitators of our Lord in meekness, and strive

   who shall more especially be injured, and oppressed, and defrauded.

     __________________________________________________________________

 

  Chapter XIV. [1155]

 

   The work is not of promise, [1156] unless a man be found in the power

   of faith, even to the end.

     __________________________________________________________________

 

   [1155] Chaps. xi. xii. xiii. of the Greek are totally wanting in the

   Syriac, and only these few words of chaps. xiv. and xv. are

   represented.

 

   [1156] The meaning seems to be that mere profession, without continuous

   practice, is nothing.

     __________________________________________________________________

 

  Chapter XV.

 

   It is better that a man should be silent while he is something, than

   that he should be talking when he is not; that by those things which be

   speaks he should act, and by those things of which he is silent he

   should be known.

     __________________________________________________________________

 

  Chapter XVIII. [1157]

 

   My spirit bows in adoration to the cross, which is a stumbling-block to

   those who do not believe, but is to you for salvation and eternal life.

     __________________________________________________________________

 

   [1157] Chaps. xvi. and xvii. of the Greek are totally wanting in the

   Syriac.

     __________________________________________________________________

 

  Chapter XIX.

 

   There was concealed from the ruler of this world the virginity of Mary

   and the birth of our Lord, and the three renowned mysteries [1158]

   which were done in the tranquillity of God from the star. And here, at

   the manifestation of the Son, magic began to be destroyed, and all

   bonds were loosed; and the ancient kingdom and the error of evil was

   destroyed. Henceforward all things were moved together, and the

   destruction of death was devised, and there was the commencement of

   that which was perfected in God. [1159]

     __________________________________________________________________

 

   [1158] Literally, "the mysteries of the shout." The meaning is here

   confused and obscure. See the Greek.

 

   [1159] Chaps. xx. and xxi. of the Greek are altogether wanting in the

   Syriac. [N.B.--See spurious Epistle to Philippians, cap. 4, infra. This

   concealment from Satan of the mystery of the incarnation is the

   explanation, according to the Fathers, of his tempting the Messiah, and

   prompting His crucifixion. Also, Christ the more profoundly humbled

   himself, "ne subtilis ille diaboli oculus magnum hoc pietatis

   deprehenderet sacramentum" (St. Bernard, opp. ii. 1944). Bernard also

   uses this opinion very strikingly (opp. ii. 1953) in one of his

   sermons, supposing that Satan discovered the secret too late for his

   own purpose, and then prompted the outcry, Come down from the cross, to

   defeat the triumph of the second Adam. (Comp. St. Mark i. 24 and St.

   Luke iv. 34, where, after the first defeat of the tempter, this demon

   suspects the second Adam, and tries to extort the secret).]

     __________________________________________________________________

 

   [1146] Another inscription is, "Epistle the Second, which is to the

   Ephesians."

 

   [1147] Literally, "separated."

     __________________________________________________________________

 

The Third Epistle of the Same St. Ignatius [1160]

     __________________________________________________________________

 

   Ignatius, who is [also called] Theophorus, to the Church which has

   received grace through the greatness of the Father Most High; to her

   who presideth in the place of the region of the Romans, who is worthy

   of God, and worthy of life, and happiness, and praise, and remembrance,

   and is worthy of prosperity, and presideth in love, and is perfected in

   the law of Christ unblameable: [wishes] abundance of peace.

     __________________________________________________________________

 

  Chapter I.

 

   From of old have I prayed to God, that I might be counted worthy to

   behold your faces which are worthy of God: now, therefore, being bound

   in Jesus Christ, I hope to meet you and salute you, if it be the will

   [of God] that I should be accounted worthy to the end. For the

   beginning is well arranged, if I be counted worthy to attain to the

   end, that I may receive my portion, without hindrance, through

   suffering. For I am in fear of your love, lest it should injure me. As

   to you, indeed, it is easy for you to do whatsoever ye wish; but as to

   me, it is difficult for me to be accounted worthy of God, if indeed ye

   spare me not.

     __________________________________________________________________

 

  Chapter II.

 

   For there is no other time such as this, that I should be accounted

   worthy of God; neither will ye, if ye be silent, [ever] be found in a

   better work than this. If ye let me alone, I shall be the word of God;

   but if ye love my flesh, again am I [only] to myself a voice. Ye cannot

   give me anything more precious than this, that I should be sacrificed

   to God, while the altar is ready; that ye may be in one concord in

   love, and may praise God the Father through Jesus Christ our Lord,

   because He has deemed a bishop worthy to be God's, having called him

   from the east to the west. It is good that I should set from the world

   in God, that I may rise in Him to life. [1161]

     __________________________________________________________________

 

   [1161] Literally, "in life."

     __________________________________________________________________

 

  Chapter III.

 

   Ye have never envied any man. Ye have taught others. Only pray ye for

   strength to be given to me from within and from without, that I may not

   only speak, but also may be willing, and that I may not merely be

   called a Christian, but also may be found to be [one]; for if I am

   found to be [so], I may then also be called [so]. Then [indeed] shall I

   be faithful, when I am no longer seen in the world. For there is

   nothing visible that is good. The work is not [a matter [1162] ] of

   persuasion; but Christianity is great when the world hateth it.

     __________________________________________________________________

 

   [1162] The meaning is probably similar to that expressed in chap. xiv.

   of the Epistle in Ephesians.

     __________________________________________________________________

 

  Chapter IV.

 

   I write to all the Churches, and declare to all men, that I willingly

   die for the sake of God, if so be that ye hinder me not. I entreat of

   you not to be [affected] towards me with a love which is unseasonable.

   Leave me to become [the prey of] the beasts, that by their means I may

   be accounted worthy of God. I am the wheat of God, and by the teeth of

   the beasts I shall be ground, [1163] that I may be found the pure bread

   of God. Provoke ye greatly [1164] the wild beasts, that they may be for

   me a grave, and may leave nothing of my body, in order that, when I

   have fallen asleep, I may not be a burden upon any one. Then shall I be

   in truth a disciple of Jesus Christ, when the world seeth not even my

   body. Entreat of our Lord in my behalf, that through these instruments

   I may be found a sacrifice to God. I do not, like Peter and Paul, issue

   orders unto you. They are [1165] apostles, but I am one condemned; they

   indeed are free, but I am a slave, even until now. But if I suffer, I

   shall be the freed-man of Jesus Christ, and I shall rise in Him from

   the dead, free. And now being in bonds, I learn to desire nothing.

     __________________________________________________________________

 

   [1163] Literally, "I am ground."

 

   [1164] Literally, "with provoking, provoke."

 

   [1165] Literally, "they are who are."

     __________________________________________________________________

 

  Chapter V.

 

   From Syria, and even unto Rome, I am cast among wild beasts, by sea and

   by land, by night and by day, being bound between ten leopards, which

   are the band of soldiers, who, even when I do good to them, all the

   more do evil unto me. I, however, am the rather instructed by their

   injurious treatment; [1166] but not on this account am I justified to

   myself. I rejoice in the beasts which are prepared for me, and I pray

   that they may in haste be found for me; and I will provoke them

   speedily to devour me, and not be as those which are afraid of some

   other men, [1167] and will not approach them: even should they not be

   willing to approach me, I will go with violence against them. Know me

   from myself what is expedient for me. [1168] Let no one [1169] envy me

   of those things which are seen and which are not seen, that I should be

   accounted worthy of Jesus Christ. Fire, and the cross, and the beasts

   that are prepared, cutting off of the limbs, and scattering of the

   bones, and crushing of the whole body, harsh torments of the devil--let

   these come upon me, but [1170] only let me be accounted worthy of Jesus

   Christ.

     __________________________________________________________________

 

   [1166] Literally, "by their injury."

 

   [1167] Literally, "and not as that which is afraid of some other men."

   So Cureton translates, but remarks that the passage is evidently

   corrupt. The reference plainly is to the fact that the beasts sometimes

   refused to attack their intended victims. See the case of Blandina, as

   reported by Eusebius (Hist. Eccl., v. 1.).

 

   [1168] Cureton renders interrogatively, "What is expedient for me?" and

   remarks that "the meaning of the Syriac appears to be, I crave your

   indulgence to leave the knowledge of what is expedient for me to my own

   conscience.' "

 

   [1169] Literally, "nothing."

 

   [1170] Literally, "and."

     __________________________________________________________________

 

  Chapter VI.

 

   The pains of the birth stand over against me. [1171]

     __________________________________________________________________

 

   [1171] The Latin version translates the Greek here, "He adds gain to

   me."

     __________________________________________________________________

 

  Chapter VII.

 

   And my love is crucified, and there is no fire in me for another love.

   I do not desire the food of corruption, neither the lusts of this

   world. I seek the bread of God, which is the flesh of Jesus Christ; and

   I seek His blood, a drink which is love incorruptible.

     __________________________________________________________________

 

  Chapter IX. [1172]

 

   My spirit saluteth you, and the love of the Churches which received me

   as the name of Jesus Christ; for those also who were near to [my] way

   in the flesh, preceded me in every city.

 

   [1173] [Now therefore, being about to arrive shortly in Rome, I know

   many things in God; but I keep myself within measure, that I may not

   perish through boasting: for now it is needful for me to fear the more,

   and not pay regard to those who puff me up. For they who say such

   things to me scourge me; for I desire to suffer, but I do not know if I

   am worthy. For zeal is not visible to many, but with me it has war. I

   have need, therefore, of meekness, by which the prince of this world is

   destroyed. I am able to write to you of heavenly things, but I fear

   lest I should do you an injury. Know me from myself. For I am cautious

   lest ye should not be able to receive [such knowledge], and should be

   perplexed. For even I, not because I am in bonds, and am able to know

   heavenly things, and the places of angels, and the stations of the

   powers that are seen and that are not seen, am on this account a

   disciple; for I am far short of the perfection which is worthy of God.]

   Be ye perfectly strong [1174] in the patience of Jesus Christ our God.

 

   Here end the three Epistles of Ignatius, bishop and martyr. [1175]

     __________________________________________________________________

 

   [1172] Chap. viii. of the Greek is entirely omitted in the Syriac.

 

   [1173] The following passage is not found in this Epistle in the Greek

   recensions, but forms, in substance, chaps. iv. and v. of the Epistle

   to the Trallians. Diverse views are held by critics as to its proper

   place, according to the degree of authority they ascribe to the Syriac

   version. Cureton maintains that this passage has been transferred by

   fabrication by introducing a part of the genuine writing of Ignatius;

   while Hefele asserts that it is bound by the "closest connection" to

   the preceding chapter in the Epistle to the Trallians.

 

   [1174] Or, as in the Greek, "Fare ye well, to the end."

 

   [1175] [N.B.--The aphoristic genius of Ignatius seems to be felt by his

   Syrian abbreviator, who reduces whole chapters to mere maxims.]

     __________________________________________________________________

 

   [1160] Another inscription is, "The Third Epistle."

     __________________________________________________________________

 

Introductory Note to the Spurious Epistles of Ignatius

     __________________________________________________________________

 

   To the following introductory note of the translators nothing need be

   prefixed, except a grateful acknowledgment of the value of their

   labours and of their good judgment in giving us even these spurious

   writings for purposes of comparison. They have thus placed the

   materials for a complete understanding of the whole subject, before

   students who have a mind to subject it to a thorough and candid

   examination.

 

   The following is the original Introductory Notice:--

 

   We formerly stated that eight out of the fifteen Epistles bearing the

   name of Ignatius are now universally admitted to be spurious. None of

   them are quoted or referred to by any ancient writer previous to the

   sixth century. The style, moreover, in which they are written, so

   different from that of the other Ignatian letters, and allusions which

   they contain to heresies and ecclesiastical arrangements of a much

   later date than that of their professed author, render it perfectly

   certain that they are not the authentic production of the illustrious

   bishop of Antioch.

 

   We cannot tell when or by whom these Epistles were fabricated. They

   have been thought to betray the same hand as the longer and

   interpolated form of the seven Epistles which are generally regarded as

   genuine. And some have conceived that the writer who gave forth to the

   world the Apostolic Constitutions under the name of Clement, was

   probably the author of these letters falsely ascribed to Ignatius, as

   well as of the longer recension of the seven Epistles which are

   mentioned by Eusebius.

 

   It was a considerable time before editors in modern times began to

   discriminate between the true and the false in the writings attributed

   to Ignatius. The letters first published under his name were those

   three which exist only in Latin. These came forth in 1495 at Paris,

   being appended to a life of Becket, Archbishop of Canterbury. Some

   three years later, eleven Epistles, comprising those mentioned by

   Eusebius, and four others, were published in Latin, and passed through

   four or five editions. In 1536, the whole of the professedly Ignatian

   letters were published at Cologne in a Latin version; and this

   collection also passed through several editions. It was not till 1557

   that the Ignatian Epistles appeared for the first time in Greek at

   Dillingen. After this date many editions came forth, in which the

   probably genuine were still mixed up with the certainly spurious, the

   three Latin letters, only being rejected as destitute of authority.

   Vedelius of Geneva first made the distinction which is now universally

   accepted, in an edition of these Epistles which he published in 1623;

   and he was followed by Archbishop Usher and others, who entered more

   fully into that critical examination of these writings which has been

   continued down even to our own day.

 

   The reader will have no difficulty in detecting the internal grounds on

   which these eight letters are set aside as spurious. The difference of

   style from the other Ignatian writings will strike him even in perusing

   the English version which we have given, while it is of course much

   more marked in the original. And other decisive proofs present

   themselves in every one of the Epistles. In that to the Tarsians there

   is found a plain allusion to the Sabellian heresy, which did not arise

   till after the middle of the third century. In the Epistle to the

   Antiochians there is an enumeration of various Church officers, who

   were certainly unknown at the period when Ignatius lived. The Epistle

   to Hero plainly alludes to Manich�an errors, and could not therefore

   have been written before the third century. There are equally decisive

   proofs of spuriousness to be found in the Epistle to the Philippians,

   such as the references it contains to the Patripassian heresy

   originated by Praxeas in the latter part of the second century, and the

   ecclesiastical feasts, etc., of which it makes mention. The letter to

   Maria Cassobolita is of a very peculiar style, utterly alien from that

   of the other Epistles ascribed to Ignatius. And it is sufficient simply

   to glance at the short Epistles to St. John and the Virgin Mary, in

   order to see that they carry the stamp of imposture on their front;

   and, indeed, no sooner were they published than by almost universal

   consent they were rejected.

 

   But though the additional Ignatian letters here given are confessedly

   spurious, we have thought it not improper to present them to the

   English reader in an appendix to our first volume. [1176] We have done

   so, because they have been so closely connected with the name of the

   bishop of Antioch, and also because they are in themselves not

   destitute of interest. We have, moreover, the satisfaction of thus

   placing for the first time within the reach of one acquainted only with

   our language, all the materials that have entered into the protracted

   agitation of the famous Ignatian controversy.

     __________________________________________________________________

 

   [1176] [Spurious writings, if they can be traced to antiquity, are

   always useful. Sometimes they are evidence of facts, always of

   opinions, ideas and fancies of their date; and often they enable us to

   identify the origin of corruptions. Even interpolations prove what

   later partisans would be glad to find, if they could, in early writers.

   They bear unwilling testimony to the absence of genuine evidence in

   favour of their assumptions.]

     __________________________________________________________________

 

The Epistle of Ignatius to the Tarsians

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church which is at

   Tarsus, saved in Christ, worthy of praise, worthy of remembrance, and

   worthy of love: Mercy and peace from God the Father, and the Lord Jesus

   Christ, be ever multiplied.

     __________________________________________________________________

 

  Chapter I.--His own sufferings: exhortation to stedfastness.

 

   From Syria even unto Rome I fight with beasts: not that I am devoured

   by brute beasts, for these, as ye know, by the will of God, spared

   Daniel, but by beasts in the shape of men, in whom the merciless wild

   beast himself lies hid, and pricks and wounds me day by day. But none

   of these hardships "move me, neither count I my life dear unto myself,"

   [1177] in such a way as to love it better than the Lord. Wherefore I am

   prepared for [encountering] fire, wild beasts, the sword or the cross,

   so that only I may see Christ my Saviour and God, who died for me. I

   therefore, the prisoner of Christ, who am driven along by land and sea,

   exhort you: "stand fast in the faith," [1178] and be ye steadfast, "for

   the just shall live by faith;" [1179] be ye unwavering, for "the Lord

   causes those to dwell in a house who are of one and the same

   character." [1180]

     __________________________________________________________________

 

   [1177] Acts xx. 24.

 

   [1178] 1 Cor. xvi. 13.

 

   [1179] Hab. ii. 4; Gal. iii. 11.

 

   [1180] Ps. lxviii. 7 (after the LXX).

     __________________________________________________________________

 

  Chapter II.--Cautions against false doctrine.

 

   I have learned that certain of the ministers of Satan have wished to

   disturb you, some of them asserting that Jesus was born [only [1181] ]

   in appearance, was crucified in appearance, and died in appearance;

   others that He is not the Son the Creator, and others that He is

   Himself God over all. [1182] Others, again, hold that He is a mere man,

   and others that this flesh is not to rise again, so that our proper

   course is to live and partake of a life of pleasure, for that this is

   the chief good to beings who are in a little while to perish. A swarm

   of such evils has burst in upon us. [1183] But ye have not "given place

   by subjection to them, no, not for one hour." [1184] For ye are the

   fellow-citizens as well as the disciples of Paul, who "fully preached

   the Gospel from Jerusalem, and round about unto Illyricum," [1185] and

   bare about "the marks of Christ" in his flesh. [1186]

     __________________________________________________________________

 

   [1181] Some omit this.

 

   [1182] That is, as appears afterwards from chap. v., so as to have no

   personality distinct from the Father.

 

   [1183] The translation is here somewhat doubtful.

 

   [1184] Gal. ii. 5.

 

   [1185] Rom. xv. 19.

 

   [1186] Gal. vi. 17.

     __________________________________________________________________

 

  Chapter III.--The true doctrine respecting Christ.

 

   Mindful of him, do ye by all means know that Jesus the Lord was truly

   born of Mary, being made of a woman; and was as truly crucified. For,

   says he, "God forbid that I should glory, save in the cross of the Lord

   Jesus." [1187] And He really suffered, and died, and rose again. For

   says [Paul], "If Christ should become passible, and should be the first

   to rise again from the dead." [1188] And again, "In that He died, He

   died unto sin once: but in that He liveth, He liveth unto God." [1189]

   Otherwise, what advantage would there be in [becoming subject to]

   bonds, if Christ has not died? what advantage in patience? what

   advantage in [enduring] stripes? And why such facts as the following:

   Peter was crucified; Paul and James were slain with the sword; John was

   banished to Patmos; Stephen was stoned to death by the Jews who killed

   the Lord? But, [in truth,] none of these sufferings were in vain; for

   the Lord was really crucified by the ungodly.

     __________________________________________________________________

 

   [1187] Gal. vi. 14.

 

   [1188] Acts xxvi. 23 (somewhat inaccurately rendered in English

   version).

 

   [1189] Rom. vi. 10.

     __________________________________________________________________

 

  Chapter IV.--Continuation.

 

   And [know ye, moreover], that He who was born of a woman was the Son of

   God, and He that was crucified was "the first-born of every creature,"

   [1190] and God the Word, who also created all things. For says the

   apostle, "There is one God, the Father, of whom are all things; and one

   Lord Jesus Christ, by whom are all things." [1191] And again, "For

   there is one God, and one Mediator between God and man, the man Christ

   Jesus;" [1192] and, "By Him were all things created that are in heaven,

   and on earth, visible and invisible; and He is before all things, and

   by Him all things consist." [1193]

     __________________________________________________________________

 

   [1190] Col. i. 15.

 

   [1191] 1 Cor. viii. 6.

 

   [1192] 1 Tim. ii. 5.

 

   [1193] Col. i. 16, 17.

     __________________________________________________________________

 

  Chapter V.--Refutation of the previously mentioned errors.

 

   And that He Himself is not God over all, and the Father, but His Son,

   He [shows when He] says, "I ascend unto my Father and your Father, and

   to my God and your God." [1194] And again, "When all things shall be

   subdued unto Him, then shall He also Himself be subject unto Him that

   put all things under Him, that God may be all in all." [1195] Wherefore

   it is one [Person] who put all things under, and who is all in all, and

   another [Person] to whom they were subdued, who also Himself, along

   with all other things, becomes subject [to the former].

     __________________________________________________________________

 

   [1194] John xx. 17.

 

   [1195] 1 Cor. xv. 28.

     __________________________________________________________________

 

  Chapter VI.--Continuation.

 

   Nor is He a mere man, by whom and in whom all things were made; for

   "all things were made by Him." [1196] "When He made the heaven, I was

   present with Him; and I was there with Him, forming [the world along

   with Him], and He rejoiced in me daily." [1197] And how could a mere

   man be addressed in such words as these: "Sit Thou at My right hand?"

   [1198] And how, again, could such an one declare: "Before Abraham was,

   I am?" [1199] And, "Glorify Me with Thy glory which I had before the

   world was?" [1200] What man could ever say, "I came down from heaven,

   not to do Mine own will, but the will of Him that sent Me?" [1201] And

   of what man could it be said, "He was the true Light, which lighteth

   every man that cometh into the world: He was in the world, and the

   world was made by Him, and the world knew Him not. He came unto His

   own, and His own received Him not?" [1202] How could such a one be a

   mere man, receiving the beginning of His existence from Mary, and not

   rather God the Word, and the only-begotten Son? For "in the beginning

   was the Word, and the Word was with God, [1203] and the Word was God."

   [1204] And in another place, "The Lord created Me, the beginning of His

   ways, for His ways, for His works. Before the world did He found Me,

   and before all the hills did He beget Me." [1205]

     __________________________________________________________________

 

   [1196] John i. 3.

 

   [1197] Prov. viii. 27, 30.

 

   [1198] Ps. cx. 1.

 

   [1199] John viii. 58.

 

   [1200] John xvii. 5.

 

   [1201] John vi. 38.

 

   [1202] John i. 9, 10, 11.

 

   [1203] John i. 1.

 

   [1204] Some insert here John i. 3.

 

   [1205] Prov. viii. 22, 23, 25.

     __________________________________________________________________

 

  Chapter VII.--Continuation.

 

   And that our bodies are to rise again, He shows when He says, "Verily I

   say unto you, that the hour cometh, in the which all that are in the

   graves shall hear the voice of the Son of God; and they that hear shall

   live." [1206] And [says] the apostle, "For this corruptible must put on

   incorruption, and this mortal must put on immortality." [1207] And that

   we must live soberly and righteously, he [shows when he] says again,

   "Be not deceived: neither adulterers, nor effeminate persons, nor

   abusers of themselves with mankind, nor fornicators, nor revilers, nor

   drunkards, nor thieves, can inherit the kingdom of God." [1208] And

   again, "If the dead rise not, then is not Christ raised; our preaching

   therefore is vain, and your faith is also vain: ye are yet in your

   sins. Then they also that are fallen asleep in Christ have perished. If

   in this life only we have hope in Christ, we are of all men most

   miserable. If the dead rise not, let us eat and drink, for to-morrow we

   die." [1209] But if such be our condition and feelings, wherein shall

   we differ from asses and dogs, who have no care about the future, but

   think only of eating, and of indulging [1210] such appetites as follow

   after eating? For they are unacquainted with any intelligence moving

   within them.

     __________________________________________________________________

 

   [1206] John v. 25, 28.

 

   [1207] 1 Cor. xv. 53.

 

   [1208] 1 Cor. vi. 9.

 

   [1209] 1 Cor. xv. 13, 14, 17, 18, 19, 32.

 

   [1210] Literally, "coming also to the appetite of those things after

   eating." The text is doubtful.

     __________________________________________________________________

 

  Chapter VIII.--Exhortations to holiness and good order.

 

   May I have joy of you in the Lord! Be ye sober. Lay aside, every one of

   you, all malice and beast-like fury, evil-speaking, calumny, filthy

   speaking, ribaldry, whispering, arrogance, drunkenness, lust, avarice,

   vainglory, envy, and everything akin to these. "But put ye on the Lord

   Jesus Christ, and make no provision for the flesh, to fulfil the lusts

   thereof." [1211] Ye presbyters, be subject to the bishop; ye deacons,

   to the presbyters; and ye, the people, to the presbyters and the

   deacons. Let my soul be for theirs who preserve this good order; and

   may the Lord be with them continually!

     __________________________________________________________________

 

   [1211] Rom. xiii. 14.

     __________________________________________________________________

 

  Chapter IX.--Exhortations to the discharge of relative duties.

 

   Ye husbands, love your wives; and ye wives, your husbands. Ye children,

   reverence your parents. Ye parents, "bring up your children in the

   nurture and admonition of the Lord." [1212] Honour those [who continue]

   in virginity, as the priestesses of Christ; and the widows [that

   persevere] in gravity of behaviour, as the altar of God. Ye servants,

   wait upon your masters with [respectful] fear. Ye masters, issue orders

   to your servants with tenderness. Let no one among you be idle; for

   idleness is the mother of want. I do not enjoin these things as being a

   person of any consequence, although I am in bonds [for Christ]; but as

   a brother, I put you in mind of them. The Lord be with you!

     __________________________________________________________________

 

   [1212] Eph. vi. 4.

     __________________________________________________________________

 

  Chapter X.--Salutations.

 

   May I enjoy your prayers! Pray ye that may attain to Jesus. I commend

   unto you the Church which is at Antioch. The Churches of Philippi,

   [1213] whence also I write to you, salute you. Philo, your deacon, to

   whom also I give thanks as one who has zealously ministered to me in

   all things, salutes you. Agathopus, the deacon from Syria, who follows

   me in Christ, salutes you. "Salute ye one another with a holy kiss."

   [1214] I salute you all, both male and female, who are in Christ. Fare

   ye well in body, and soul, and in one Spirit; and do not ye forget me.

   The Lord be with you!

     __________________________________________________________________

 

   [1213] Literally, "of the Philippians."

 

   [1214] 1 Pet. v. 14.

     __________________________________________________________________

     __________________________________________________________________

 

The Epistle of Ignatius to the Antiochians

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church sojourning in

   Syria, which has obtained mercy from God, and been elected by Christ,

   and which first [1215] received the name Christ, [wishes] happiness in

   God the Father, and the Lord Jesus Christ.

     __________________________________________________________________

 

  Chapter I.--Cautions against error.

 

   The Lord has rendered my bonds light and easy since I learnt that you

   are in peace, that you live in all harmony both of the flesh and

   spirit. "I therefore, the prisoner of the Lord, [1216] beseech you,

   that ye walk worthy of the vocation wherewith ye are called," [1217]

   guarding against those heresies of the wicked one which have broken in

   upon us, to the deceiving and destruction of those that accept of them;

   but that ye give heed to the doctrine of the apostles, and believe both

   the law and the prophets: that ye reject every Jewish and Gentile

   error, and neither introduce a multiplicity of gods, nor yet deny

   Christ under the pretence of [maintaining] the unity of God.

     __________________________________________________________________

 

   [1216] Literally, "in the Lord."

 

   [1217] Eph. iv. 1.

     __________________________________________________________________

 

  Chapter II.--The true doctrine respecting God and Christ.

 

   For Moses, the faithful servant of God, when he said, "The Lord thy God

   is one Lord," [1218] and thus proclaimed that there was only one God,

   did yet forthwith confess also our Lord when he said, "The Lord rained

   upon Sodom and Gomorrah fire and brimstone from the Lord." [1219] And

   again, "And God [1220] said, Let Us make man after our image: and so

   God made man, after the image of God made He him." [1221] And further

   "In the image of God made He man." [1222] And that [the Son of God] was

   to be made man [Moses shows when] he says, "A prophet shall the Lord

   raise up unto you of your brethren, like unto me." [1223]

     __________________________________________________________________

 

   [1218] Deut. vi. 4; Mark xii. 29.

 

   [1219] Gen. xix. 24.

 

   [1220] The ms. has "Lord."

 

   [1221] Gen. i. 26, 27.

 

   [1222] Gen. v. 1, Gen. ix. 6.

 

   [1223] Deut. xviii. 15; Acts iii. 22, Acts vii. 37.

     __________________________________________________________________

 

  Chapter III.--The same continued.

 

   The prophets also, when they speak as in the person of God, [saying,]

   "I am God, the first [of beings], and I am also the last, [1224] and

   besides Me there is no God," [1225] concerning the Father of the

   universe, do also speak of our Lord Jesus Christ. "A Son," they say,

   has been given to us, on whose shoulder the government is from above;

   and His name is called the Angel of great counsel, Wonderful,

   Counsellor, the strong and mighty God." [1226] And concerning His

   incarnation, "Behold, a virgin shall be with Child, and shall bring

   forth a Son; and they shall call his name Immanuel." [1227] And

   concerning the passion, "He was led as a sheep to the slaughter; and as

   a lamb before her shearers is dumb, I also was an innocent lamb led to

   be sacrificed." [1228]

     __________________________________________________________________

 

   [1224] Literally, "after these things."

 

   [1225] Isa. xliv. 6.

 

   [1226] Isa. ix. 6.

 

   [1227] Isa. vii. 14; Matt. i. 23.

 

   [1228] Isa. liii. 7; Jer. xi. 19.

     __________________________________________________________________

 

  Chapter IV.--Continuation.

 

   The Evangelists, too, when they declared that the one Father was "the

   only true God," [1229] did not omit what concerned our Lord, but wrote:

   "In the beginning was the Word, and the Word was with God, and the Word

   was God. The same was in the beginning with God. All things were made

   by Him, and without Him was not anything made that was made." [1230]

   And concerning the incarnation: "The Word," says [the Scripture],

   "became flesh, and dwelt among us." [1231] And again: "The book of the

   generation of Jesus Christ, the son of David, the son of Abraham."

   [1232] And those very apostles, who said "that there is one God,"

   [1233] said also that "there is one Mediator between God and men."

   [1234] Nor were they ashamed of the incarnation and the passion. For

   what says [one]? "The man Christ Jesus, who gave Himself" [1235] for

   the life and salvation of the world.

     __________________________________________________________________

 

   [1229] John xvii. 3.

 

   [1230] John i. 1.

 

   [1231] John i. 14.

 

   [1232] Matt. i. 1.

 

   [1233] 1 Cor. viii. 4, 6; Gal. iii. 20.

 

   [1234] Eph. iv. 5, 6; 1 Tim. ii. 5.

 

   [1235] 1 Tim. ii. 5.

     __________________________________________________________________

 

  Chapter V.--Denunciation of false teachers.

 

   Whosoever, therefore, declares that there is but one God, only so as to

   take away the divinity of Christ, is a devil, [1236] and an enemy of

   all righteousness. He also that confesseth Christ, yet not as the Son

   of the Maker of the world, but of some other unknown [1237] being,

   different from Him whom the law and the prophets have proclaimed, this

   man is an instrument of the devil. And he that rejects the incarnation,

   and is ashamed of the cross for which I am in bonds, this man is

   antichrist. [1238] Moreover, he who affirms Christ to be a mere man is

   accursed, according to the [declaration of the] prophet, [1239] since

   he puts not his trust in God, but in man. Wherefore also he is

   unfruitful, like the wild myrtle-tree.

     __________________________________________________________________

 

   [1236] Comp. John vi. 70. Some read, "the son of the devil."

 

   [1237] Or, "that cannot be known."

 

   [1238] Comp. 1 John ii. 22, 1 John iv. 3; 2 John 7.

 

   [1239] Jer. xvii. 5.

     __________________________________________________________________

 

  Chapter VI.--Renewed cautions.

 

   These things I write to you, thou new olive-tree of Christ, not that I

   am aware you hold any such opinions, but that I may put you on your

   guard, as a father does his children. Beware, therefore, of those that

   hasten to work mischief, those "enemies of the cross of Christ, whose

   end is destruction, whose glory is in their shame." [1240] Beware of

   those "dumb dogs," those trailing serpents, those scaly [1241] dragons,

   those asps, and basilisks, and scorpions. For these are subtle wolves,

   [1242] and apes that mimic the appearance of men.

     __________________________________________________________________

 

   [1240] Phil. iii. 18, 19.

 

   [1241] The text is here doubtful.

 

   [1242] Literally, "fox-like thoes," lynxes being perhaps intended.

     __________________________________________________________________

 

  Chapter VII.--Exhortation to consistency of conduct.

 

   Ye have been the disciples of Paul and Peter; do not lose what was

   committed to your trust. Keep in remembrance Euodias, [1243] your

   deservedly-blessed pastor, into whose hands the government over you was

   first entrusted by the apostles. Let us not bring disgrace upon our

   Father. Let us prove ourselves His true-born children, and not

   bastards. Ye know after what manner I have acted among you. The things

   which, when present, I spoke to you, these same, when absent, I now

   write to you. "If any man love not the Lord Jesus Christ, let him be

   Anathema." [1244] Be ye followers of me. [1245] My soul be for yours,

   when I attain to Jesus. Remember my bonds. [1246]

     __________________________________________________________________

 

   [1243] Some think that this is the same person as the Euodias referred

   to by St. Paul, Phil. iv. 2; but, as appears from the Greek (ver. 3,

   haitines), the two persons there mentioned were women.

 

   [1244] 1 Cor. xvi. 22.

 

   [1245] Comp. 1 Cor. iv. 16.

 

   [1246] Comp. Col. iv. 18.

     __________________________________________________________________

 

  Chapter VIII.--Exhortations to the presbyters and others.

 

   Ye presbyters, "feed the flock which is among you," [1247] till God

   shall show who is to hold the rule over you. For "I am now ready to be

   offered," [1248] that I "may win Christ." [1249] Let the deacons know

   of what dignity they are, and let them study to be blameless, that they

   may be the followers of Christ. Let the people be subject to the

   presbyters and the deacons. Let the virgins know to whom they have

   consecrated themselves.

     __________________________________________________________________

 

   [1247] 1 Pet. v. 2.

 

   [1248] 2 Tim. iv. 6.

 

   [1249] Phil. iii. 8.

     __________________________________________________________________

 

  Chapter IX.--Duties of husbands, wives, parents, and children.

 

   Let the husbands love their wives, remembering that, at the creation,

   one woman, and not many, was given to one man. Let the wives honour

   their husbands, as their own flesh; and let them not presume to address

   them by their names. [1250] Let them also be chaste, reckoning their

   husbands as their only partners, to whom indeed they have been united

   according to the will of God. Ye parents, impart a holy training to

   your children. Ye children, "honour your parents, that it may be well

   with you." [1251]

     __________________________________________________________________

 

   [1250] Comp. 1 Pet. iii. 6.

 

   [1251] Eph. vi. 1, 3.

     __________________________________________________________________

 

  Chapter X.--Duties of masters and servants.

 

   Ye masters, do not treat your servants with haughtiness, but imitate

   patient Job, who declares, "I did not despise [1252] the cause [1253]

   of my man-servant, or of my maid-servant, when they contended with me.

   For what in that case shall I do when the Lord makes an inquisition

   regarding me?" [1254] And you know what follows. Ye servants, do not

   provoke your masters to anger in anything, lest ye become the authors

   of incurable mischiefs to yourselves.

     __________________________________________________________________

 

   [1252] Literally, "If I did despise."

 

   [1253] Or, "judgment."

 

   [1254] Job xxxi. 13, 14.

     __________________________________________________________________

 

  Chapter XI.--Inculcation of various moral duties.

 

   Let no one addicted to idleness eat, [1255] lest he become a wanderer

   about, and a whoremonger. Let drunkenness, anger, envy, reviling,

   clamour, and blasphemy "be not so much as named among you." [1256] Let

   not the widows live a life of pleasure, lest they wax wanton against

   the word. [1257] Be subject to C�sar in everything in which subjection

   implies no [spiritual] danger. Provoke not those that rule over you to

   wrath, that you may give no occasion against yourselves to those that

   seek for it. But as to the practice of magic, or the impure love of

   boys, or murder, it is superfluous to write to you, since such vices

   are forbidden to be committed even by the Gentiles. I do not issue

   commands on these points as if I were an apostle; but, as your

   fellow-servant, I put you in mind of them.

     __________________________________________________________________

 

   [1255] Comp. 2 Thess. iii. 10.

 

   [1256] Eph. v. 3.

 

   [1257] 1 Tim. v. 6, 11.

     __________________________________________________________________

 

  Chapter XII.--Salutations.

 

   I salute the holy presbytery. I salute the sacred deacons, and that

   person most dear to me, [1258] whom may I behold, through the Holy

   Spirit, occupying my place when I shall attain to Christ. My soul be in

   place of his. I salute the sub-deacons, the readers, the singers, the

   doorkeepers, the labourers, [1259] the exorcists, the confessors.

   [1260] I salute the keepers of the holy gates, the deaconesses in

   Christ. I salute the virgins betrothed to Christ, of whom may I have

   joy in the Lord Jesus. [1261] I salute the people of the Lord, from the

   smallest to the greatest, and all my sisters in the Lord.

     __________________________________________________________________

 

   [1258] Literally, "the name desirable to me," referring to Hero the

   deacon.

 

   [1259] A class of persons connected with the Church, whose duty it was

   to bury the bodies of the martyrs and others.

 

   [1260] Such as voluntarily confessed Christ before Gentile rulers.

 

   [1261] Some insert here a clause referring to widows.

     __________________________________________________________________

 

  Chapter XIII.--Salutations continued.

 

   I salute Cassian and his partner in life, and their very dear children.

   Polycarp, that most worthy bishop, who is also deeply interested in

   you, salutes you; and to him I have commended you in the Lord. The

   whole Church of the Smyrn�ans, indeed, is mindful of you in their

   prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes

   you. Damas, [1262] the bishop of Magnesia, salutes you. Polybius,

   bishop of the Trallians, salutes you. Philo and Agathopus, the deacons,

   my companions, salute you, "Salute one another with a holy kiss."

   [1263]

     __________________________________________________________________

 

   [1262] Or, as some read, "Demas."

 

   [1263] 2 Cor. xiii. 12.

     __________________________________________________________________

 

  Chapter XIV.--Conclusion.

 

   I write this letter to you from Philippi. May He who is alone

   unbegotten, keep you stedfast both in the spirit and in the flesh,

   through Him who was begotten before time [1264] began! And may I behold

   you in the kingdom of Christ! I salute him who is to bear rule over you

   in my stead: may I have joy of him in the Lord! Fare ye well in God,

   and in Christ, being enlightened by the Holy Spirit.

     __________________________________________________________________

 

   [1264] Literally, "before ages."

     __________________________________________________________________

 

   [1215] Comp. Acts xi. 26.

     __________________________________________________________________

 

The Epistle of Ignatius to Hero, a Deacon of Antioch

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to Hero, the deacon of Christ,

   and the servant of God, a man honoured by God, and most dearly loved as

   well as esteemed, who carries Christ and the Spirit within him, and who

   is mine own son in faith and love: Grace, mercy, and peace from

   Almighty God, and from Christ Jesus our Lord, His only-begotten Son,

   "who gave Himself for our sins, that He might deliver us from the

   present evil world," [1265] and preserve us unto His heavenly kingdom.

     __________________________________________________________________

 

  Chapter I.--Exhortations to earnestness and moderation.

 

   I Exhort thee in God, that thou add [speed] to thy course, and that

   thou vindicate thy dignity. Have a care to preserve concord with the

   saints. Bear [the burdens of] the weak, that "thou mayest fulfil the

   law of Christ." [1266] Devote [1267] thyself to fasting and prayer, but

   not beyond measure, lest thou destroy thyself [1268] thereby. Do not

   altogether abstain from wine and flesh, for these things are not to be

   viewed with abhorrence, since [the Scripture] saith, "Ye shall eat the

   good things of the earth." [1269] And again, "Ye shall eat flesh even

   as herbs." [1270] And again, "Wine maketh glad the heart of man, and

   oil exhilarates, and bread strengthens him." [1271] But all are to be

   used with moderation, as being the gifts of God. "For who shall eat or

   who shall drink without Him? For if anything be beautiful, it is His;

   and if anything be good, it is His." [1272] Give attention to reading,

   [1273] that thou mayest not only thyself know the laws, but mayest also

   explain them to others, as the earnest servant [1274] of God. "No man

   that warreth entangleth himself with the affairs of this life, that he

   may please him who hath chosen him to be a soldier; and if a man also

   strive for masteries, yet is he not crowned except he strive lawfully."

   [1275] I that am in bonds pray that my soul may be in place of yours.

     __________________________________________________________________

 

   [1266] Gal. vi. 2.

 

   [1267] Literally, "having leisure for."

 

   [1268] Literally, "cast thyself down."

 

   [1269] Isa. i. 19.

 

   [1270] Gen. ix. 3.

 

   [1271] Ps. civ. 15.

 

   [1272] Eccl. ii. 25 (after LXX.); Zech. ix. 17.

 

   [1273] Comp. 1 Tim. iv. 13.

 

   [1274] Literally, "athlete."

 

   [1275] 2 Tim. ii. 4.

     __________________________________________________________________

 

  Chapter II.--Cautions against false teachers.

 

   Every one that teaches anything beyond what is commanded, though he be

   [deemed] worthy of credit, though he be in the habit of fasting, though

   he live in continence, though he work miracles, though he have the gift

   of prophecy, let him be in thy sight as a wolf in sheep's clothing,

   [1276] labouring for the destruction of the sheep. If any one denies

   the cross, and is ashamed of the passion, let him be to thee as the

   adversary himself. "Though he gives all his goods to feed the poor,

   though he remove mountains, though he give his body to be burned,"

   [1277] let him be regarded by thee as abominable. If any one makes

   light of the law or the prophets, which Christ fulfilled at His coming,

   let him be to thee as antichrist. If any one says that the Lord is a

   mere man, he is a Jew, a murderer of Christ.

     __________________________________________________________________

 

   [1276] Comp. Matt. vii. 15.

 

   [1277] 1 Cor. xiii. 2.

     __________________________________________________________________

 

  Chapter III.--Exhortations as to ecclesiastical duties.

 

   "Honour widows that are widows indeed." [1278] Be the friend of

   orphans; for God is "the Father of the fatherless, and the Judge of the

   widows." [1279] Do nothing without the bishops; for they are priests,

   and thou a servant of the priests. They baptize, offer sacrifice,

   [1280] ordain, and lay on hands; but thou ministerest to them, as the

   holy Stephen did at Jerusalem to James and the presbyters. Do not

   neglect the sacred meetings [1281] [of the saints]; inquire after every

   one by name. "Let no man despise thy youth, but be thou an example to

   the believers, both in word and conduct." [1282]

     __________________________________________________________________

 

   [1278] 1 Tim. v. 3.

 

   [1279] Ps. lxviii. 5.

 

   [1280] The term hierourgeo, which we have translated as above, is one

   whose signification is disputed. It occurs once in the New Testament

   (Rom. xv. 16) where it is translated in our English version simply

   "ministering." Etymologically, it means "to act as a priest," and we

   have in our translation followed Hesychius (Cent. iv.), who explains it

   as meaning "to offer sacrifice." [The whole passage in the Epistle to

   the Romans, where this word occurs may be compared (original Greek)

   with Mal. i. 11, Heb. v. 1, etc.]

 

   [1281] Specifically, assemblies for the celebration of the Lord's

   Supper.

 

   [1282] 1 Tim. iv. 12.

     __________________________________________________________________

 

  Chapter IV.--Servants and women are not to be despised.

 

   Be not ashamed of servants, for we possess the same nature in common

   with them. Do not hold women in abomination, for they have given thee

   birth, and brought thee up. It is fitting, therefore, to love those

   that were the authors of our birth (but only in the Lord), inasmuch as

   a man can produce no children without a woman. It is right, therefore,

   that we should honour those who have had a part in giving us birth.

   "Neither is the man without the woman, nor the woman without the man,"

   [1283] except in the case of those who were first formed. For the body

   of Adam was made out of the four elements, and that of Eve out of the

   side of Adam. And, indeed, the altogether peculiar birth of the Lord

   was of a virgin alone. [This took place] not as if the lawful union [of

   man and wife] were abominable, but such a kind of birth was fitting to

   God. For it became the Creator not to make use of the ordinary method

   of generation, but of one that was singular and strange, as being the

   Creator.

     __________________________________________________________________

 

   [1283] 1 Cor. xi. 11.

     __________________________________________________________________

 

  Chapter V.--Various relative duties.

 

   Flee from haughtiness, "for the Lord resisteth the proud." [1284] Abhor

   falsehood, for says [the Scripture], "Thou shalt destroy all them that

   speak lies." [1285] Guard against envy, for its author is the devil,

   and his successor Cain, who envied his brother, and out of envy

   committed murder. Exhort my sisters to love God, and be content with

   their own husbands only. In like manner, exhort my brethren also to be

   content with their own wives. Watch over the virgins, as the precious

   treasures of Christ. Be long-suffering, [1286] that thou mayest be

   great in wisdom. Do not neglect the poor, in so far as thou art

   prosperous. For "by alms and fidelity sins are purged away." [1287]

     __________________________________________________________________

 

   [1284] Jas. iv. 6; 1 Pet. v. 5.

 

   [1285] Ps. v. 6.

 

   [1286] Prov. xiv. 29.

 

   [1287] Prov. xv. 27 (after LXX.: Prov. xvi. 6 in English version)

     __________________________________________________________________

 

  Chapter VI--Exhortations to purity and caution.

 

   Keep thyself pure as the habitation of God. Thou art the temple of

   Christ. Thou art the instrument of the Spirit. Thou knowest in what way

   I have brought thee up. Though I am the least of men, do thou seek to

   follow me, be thou an imitator of my conduct. I do not glory in the

   world, but in the Lord. I exhort Hero, my son; "but let him that

   glorieth, glory in the Lord." [1288] May I have joy of thee, my dear

   son, whose guardian may He be who is the only unbegotten God, and the

   Lord Jesus Christ! Do not believe all persons, do not place confidence

   in all; nor let any man get the better of thee by flattery. For many

   are the ministers of Satan; and "he that is hasty to believe is light

   of heart." [1289]

     __________________________________________________________________

 

   [1288] 1 Cor. i. 31; 2 Cor. x. 17.

 

   [1289] Sirach xix. 4.

     __________________________________________________________________

 

  Chapter VII.--Solemn charge to Hero, as future bishop of Antioch.

 

   Keep God in remembrance, and thou shalt never sin. Be not double-minded

   [1290] in thy prayers; for blessed is he who doubteth not. For I

   believe in the Father of the Lord Jesus Christ, and in His

   only-begotten Son, that God will show me, Hero, upon my throne. Add

   speed, therefore, [1291] to thy course. I charge thee before the God of

   the universe, and before Christ, and in the presence of the Holy

   Spirit, and of the ministering ranks [of angels], keep in safety that

   deposit which I and Christ have committed to thee, and do not judge

   thyself unworthy of those things which have been shown by God [to me]

   concerning thee. I hand over to thee the Church of Antioch. I have

   commended you to Polycarp in the Lord Jesus Christ.

     __________________________________________________________________

 

   [1290] Comp. Jas. i. 6, 8.

 

   [1291] Comp. Epistle to the Antiochians, chap. xii.

     __________________________________________________________________

 

  Chapter VIII.--Salutations.

 

   The bishops, Onesimus, Bitus, Damas, Polybius, and all they of Philippi

   (whence also I have written to thee), salute thee in Christ. Salute the

   presbytery worthy of God: salute my holy fellow-deacons, of whom may I

   have joy in Christ, both in the flesh and in the spirit. Salute the

   people of the Lord, from the smallest to the greatest, every one by

   name; whom I commit to thee as Moses did [the Israelites] to Joshua,

   who was their leader after him. And do not reckon this which I have

   said presumptuous on my part; for although we are not such as they

   were, yet we at least pray that we may be so, since indeed we are the

   children of Abraham. Be strong, therefore, O Hero, like a hero, and

   like a man. For from henceforth thou shalt lead [1292] in and out the

   people of the Lord that are in Antioch, and so "the congregation of the

   Lord shall not be as sheep which have no shepherd." [1293]

     __________________________________________________________________

 

   [1292] Comp. Deut. xxxi. 7, 23.

 

   [1293] Num. xxvii. 17.

     __________________________________________________________________

 

  Chapter IX.--Concluding salutations and instructions.

 

   Salute Cassian, my host, and his most serious-minded partner in life,

   and their very dear children, to whom may "God grant that they find

   mercy of the Lord in that day," [1294] on account of their

   ministrations to us, whom also I commend to thee in Christ. Salute by

   name all the faithful in Christ that are at Laodicea. Do not neglect

   those at Tarsus, but look after them steadily, confirming them in the

   Gospel. I salute in the Lord, Maris the bishop of Neapolis, near

   Anazarbus. Salute thou also Mary my daughter, distinguished both for

   gravity and erudition, as also "the Church which is in her house."

   [1295] May my soul be in place of hers: she is the very pattern of

   pious women. May the Father of Christ, by His only-begotten Son,

   preserve thee in good health, and of high repute in all things, to a

   very old age, for the benefit of the Church of God! Farewell in the

   Lord, and pray thou that I may be perfected.

     __________________________________________________________________

 

   [1294] 2 Tim. i. 18.

 

   [1295] Col. iv. 15.

     __________________________________________________________________

 

   [1265] Gal. i. 4.

     __________________________________________________________________

 

The Epistle of Ignatius to the Philippians

     __________________________________________________________________

 

   Ignatius, who is also called Theophorus, to the Church of God which is

   at Philippi, which has obtained mercy in faith, and patience, and love

   unfeigned: Mercy and peace from God the Father, and the Lord Jesus

   Christ, "who is the Saviour of all men, specially of them that

   believe." [1296]

     __________________________________________________________________

 

  Chapter I.--Reason for writing the epistle.

 

   Being mindful of your love and of your zeal in Christ, which ye have

   manifested towards us, we thought it fitting to write to you, who

   display such a godly and spiritual love to the brethren, [1297] to put

   you in remembrance of your Christian course, [1298] "that ye all speak

   the same thing, being of one mind, thinking the same thing, and walking

   by the same rule of faith," [1299] as Paul admonished you. For if there

   is one God of the universe, the Father of Christ, "of whom are all

   things;" [1300] and one Lord Jesus Christ, our [Lord], "by whom are all

   things;" [1301] and also one Holy Spirit, who wrought [1302] in Moses,

   and in the prophets and apostles; and also one baptism, which is

   administered that we should have fellowship with the death of the Lord;

   [1303] and also one elect Church; there ought likewise to be but one

   faith in respect to Christ. For "there is one Lord, one faith, one

   baptism; one God and Father of all, who is through all, and in all."

   [1304]

     __________________________________________________________________

 

   [1297] Literally, "to your brother-loving spiritual love according to

   God."

 

   [1298] Literally, "course in Christ."

 

   [1299] 1 Cor. i. 10; Phil. ii. 2, Phil. iii. 16.

 

   [1300] 1 Cor. viii. 6.

 

   [1301] 1 Cor. viii. 6.

 

   [1302] 1 Cor. xii. 11.

 

   [1303] Literally, "which is given unto the death of the Lord."

 

   [1304] Eph. iv. 5.

     __________________________________________________________________

 

  Chapter II.--Unity of the three divine persons.

 

   There is then one God and Father, and not two or three; One who is; and

   there is no other besides Him, the only true [God]. For "the Lord thy

   God," saith [the Scripture], "is one Lord." [1305] And again, "Hath not

   one God created us? Have we not all one Father? [1306] And there is

   also one Son, God the Word. For "the only-begotten Son," saith [the

   Scripture], "who is in the bosom of the Father." [1307] And again, "One

   Lord Jesus Christ." [1308] And in another place, "What is His name, or

   what His Son's name, that we may know?" [1309] And there is also one

   Paraclete. [1310] For "there is also," saith [the Scripture], "one

   Spirit," [1311] since "we have been called in one hope of our calling."

   [1312] And again, "We have drunk of one Spirit," [1313] with what

   follows. And it is manifest that all these gifts [possessed by

   believers] "worketh one and the self-same Spirit." [1314] There are not

   then either three Fathers, [1315] or three Sons, or three Paracletes,

   but one Father, and one Son, and one Paraclete. Wherefore also the

   Lord, when He sent forth the apostles to make disciples of all nations,

   commanded them to "baptize in the name of the Father, and of the Son,

   and of the Holy Ghost," [1316] not unto one [person] having three

   names, nor into three [persons] who became incarnate, but into three

   possessed of equal honour.

     __________________________________________________________________

 

   [1305] Deut. vi. 4; Mark xii. 29.

 

   [1306] Mal. ii. 10.

 

   [1307] John i. 18.

 

   [1308] 1 Cor. viii. 6.

 

   [1309] Prov. xxx. 4.

 

   [1310] i.e., "Advocate" or "Comforter;" comp. John xiv. 16.

 

   [1311] Eph. iv. 4.

 

   [1312] 1 Cor. xii. 13.

 

   [1313] Eph. iv. 4.

 

   [1314] 1 Cor. xii. 11.

 

   [1315] Comp. Athanasian Creed.

 

   [1316] Matt. xxviii. 19.

     __________________________________________________________________

 

  Chapter III.--Christ was truly born, and died.

 

   For there is but One that became incarnate, and that neither the Father

   nor the Paraclete, but the Son only, [who became so] not in appearance

   or imagination, but in reality. For "the Word became flesh." [1317] For

   "Wisdom builded for herself a house." [1318] And God the Word was born

   as man, with a body, of the Virgin, without any intercourse of man. For

   [it is written], "A virgin shall conceive in her womb, and bring forth

   a son." [1319] He was then truly born, truly grew up, truly ate and

   drank, was truly crucified, and died, and rose again. He who believes

   these things, as they really were, and as they really took place, is

   blessed. He who believeth them not is no less accursed than those who

   crucified the Lord. For the prince of this world rejoiceth when any one

   denies the cross, since he knows that the confession of the cross is

   his own destruction. For that is the trophy which has been raised up

   against his power, which when he sees, he shudders, and when he hears

   of, is afraid.

     __________________________________________________________________

 

   [1317] John i. 14.

 

   [1318] Prov. ix. 1.

 

   [1319] Isa. vii. 14.

     __________________________________________________________________

 

  Chapter IV.--The malignity and folly of Satan.

 

   And indeed, before the cross was erected, he (Satan) was eager that it

   should be so; and he "wrought" [for this end] "in the children of

   disobedience." [1320] He wrought in Judas, in the Pharisees, in the

   Sadducees, in the old, in the young, and in the priests. But when it

   was just about to be erected, he was troubled, and infused repentance

   into the traitor, and pointed him to a rope to hang himself with, and

   taught him [to die by] strangulation. He terrified also the silly

   woman, disturbing her by dreams; and he, who had tried every means to

   have the cross prepared, now endeavoured to put a stop to its erection;

   [1321] not that he was influenced by repentance on account of the

   greatness of his crime (for in that case he would not be utterly

   depraved), but because he perceived his own destruction [to be at

   hand]. For the cross of Christ was the beginning of his condemnation,

   the beginning of his death, the beginning of his destruction.

   Wherefore, also, he works in some that they should deny the cross, be

   ashamed of the passion, call the death an appearance, mutilate and

   explain away the birth of the Virgin, and calumniate the [human] nature

   [1322] itself as being abominable. He fights along with the Jews to a

   denial of the cross, and with the Gentiles to the calumniating of Mary,

   [1323] who are heretical in holding that Christ possessed a mere

   phantasmal body. [1324] For the leader of all wickedness assumes

   manifold [1325] forms, beguiler of men as he is, inconsistent, and even

   contradicting himself, projecting one course and then following

   another. For he is wise to do evil, but as to what good may be he is

   totally ignorant. And indeed he is full of ignorance, on account of his

   voluntary want of reason: for how can he be deemed anything else who

   does not perceive reason when it lies at his very feet?

     __________________________________________________________________

 

   [1320] Eph. ii. 2.

 

   [1321] [This is the idea worked out by St. Bernard. See my note (supra)

   suffixed to the Syriac Epistle to Ephesians.]

 

   [1322] The various Gnostic sects are here referred to, who held that

   matter was essentially evil, and therefore denied the reality of our

   Lord's incarnation.

 

   [1323] The ms. has mageias, "of magic;" we have followed the emendation

   proposed by Faber.

 

   [1324] Literally, "heretical in respect to phantasy."

 

   [1325] Literally, is "various," or "manifold."

     __________________________________________________________________

 

  Chapter V.--Apostrophe to Satan.

 

   For if the Lord were a mere man, possessed of a soul and body only, why

   dost thou mutilate and explain away His being born with the common

   nature of humanity? Why dost thou call the passion a mere appearance,

   as if it were any strange thing happening to a [mere] man? And why dost

   thou reckon the death of a mortal to be simply an imaginary death? But

   if, [on the other hand,] He is both God and man, then why dost thou

   call it unlawful to style Him "the Lord of glory," [1326] who is by

   nature unchangeable? Why dost thou say that it is unlawful to declare

   of the Lawgiver who possesses a human soul, "The Word was made flesh,"

   [1327] and was a perfect man, and not merely one dwelling in a man? But

   how came this magician into existence, who of old formed all nature

   that can be apprehended either by the senses or intellect, according to

   the will of the Father; and, when He became incarnate, healed every

   kind of disease and infirmity? [1328]

     __________________________________________________________________

 

   [1326] 1 Cor. ii. 8.

 

   [1327] John i. 14.

 

   [1328] Matt. iv. 23, Matt. ix. 35.

     __________________________________________________________________

 

  Chapter VI.--Continuation.

 

   And how can He be but God, who raises up the dead, sends away the lame

   sound of limb, cleanses the lepers, restores sight to the blind, and

   either increases or transmutes existing substances, as the five loaves

   and the two fishes, and the water which became wine, and who puts to

   flight thy whole host by a mere word? And why dost thou abuse the

   nature of the Virgin, and style her members disgraceful, since thou

   didst of old display such in public processions, [1329] and didst order

   them to be exhibited naked, males in the sight of females, and females

   to stir up the unbridled lust of males? But now these are reckoned by

   thee disgraceful, and thou pretendest to be full of modesty, thou

   spirit of fornication, not knowing that then only anything becomes

   disgraceful when it is polluted by wickedness. But when sin is not

   present, none of the things that have been created are shameful, none

   of them evil, but all very good. But inasmuch as thou art blind, thou

   revilest these things.

     __________________________________________________________________

 

   [1329] Reference seems to be made to obscene heathen practices.

     __________________________________________________________________

 

  Chapter VII.--Continuation: inconsistency of Satan.

 

   And how, again, does Christ not at all appear to thee to be of the

   Virgin, but to be God over all, [1330] and the Almighty? Say, then, who

   sent Him? Who was Lord over Him? And whose will did He obey? And what

   laws did He fulfil, since He was subject neither to the will nor power

   of any one? And while you deny that Christ was born, [1331] you affirm

   that the unbegotten was begotten, and that He who had no beginning was

   nailed to the cross, by whose permission I am unable to say. But thy

   changeable tactics do not escape me, nor am I ignorant that thou art

   wont to walk with slanting and uncertain [1332] steps. And thou art

   ignorant who really was born, thou who pretendest to know everything.

     __________________________________________________________________

 

   [1330] i.e., so as to have no separate personality from the Father.

   Comp. Epistle to the Tarsians, chap. ii.

 

   [1331] Literally, "and taking away Christ from being born."

 

   [1332] Literally, "double."

     __________________________________________________________________

 

  Chapter VIII.--Continuation: ignorance of Satan.

 

   For many things are unknown [1333] to thee; [such as the following]:

   the virginity of Mary; the wonderful birth; Who it was that became

   incarnate; the star which guided those who were in the east; the Magi

   who presented gifts; the salutation of the archangel to the Virgin; the

   marvellous conception of her that was betrothed; the announcement of

   the boy-forerunner respecting the son of the Virgin, and his leaping in

   the womb on account of what was foreseen; the songs of the angels over

   Him that was born; the glad tidings announced to the shepherds; the

   fear of Herod lest his kingdom should be taken from him; the command to

   slay the infants; the removal into Egypt, and the return from that

   country to the same region; the infant swaddling-bands; the human

   registration; the nourishing by means of milk; the name of father given

   to Him who did not beget; the manger because there was not room

   [elsewhere]; no human preparation [for the Child]; the gradual growth,

   human speech, hunger, thirst, journeyings, weariness; the offering of

   sacrifices and then also circumcision, baptism; the voice of God over

   Him that was baptized, as to who He was and whence [He had come]; the

   testimony of the Spirit and the Father from above; the voice of John

   the prophet when it signified the passion by the appellation of "the

   Lamb;" the performance of divers miracles, manifold healings; the

   rebuke of the Lord ruling both the sea and the winds; evil spirits

   expelled; thou thyself subjected to torture, and, when afflicted by the

   power of Him who had been manifested, not having it in thy power to do

   anything.

     __________________________________________________________________

 

   [1333] According to many of the Fathers, Satan was in great ignorance

   as to a multitude of points connected with Christ. [See my note at end

   of the Syriac Epistle to Ephesians, supra.]

     __________________________________________________________________

 

  Chapter IX.--Continuation: ignorance of Satan.

 

   Seeing these things, thou wast in utter perplexity. [1334] And thou

   wast ignorant that it was a virgin that should bring forth; but the

   angels' song of praise struck thee with astonishment, as well as the

   adoration of the Magi, and the appearance of the star. Thou didst

   revert to thy state of [wilful] ignorance, because all the

   circumstances seemed to thee trifling; [1335] for thou didst deem the

   swaddling-bands, the circumcision, and the nourishment by means of milk

   contemptible: [1336] these things appeared to thee unworthy of God.

   Again, thou didst behold a man who remained forty days and nights

   without tasting human food, along with ministering angels at whose

   presence thou didst shudder, when first of all thou hadst seen Him

   baptized as a common man, and knewest not the reason thereof. But after

   His [lengthened] fast thou didst again assume thy wonted audacity, and

   didst tempt Him when hungry, as if He had been an ordinary man, not

   knowing who He was. For thou saidst, "If thou be the Son of God,

   command that these stones be made bread." [1337] Now, this expression,

   "If thou be the Son," is an indication of ignorance. For if thou hadst

   possessed real knowledge, thou wouldst have understood that the Creator

   can with equal ease both create what does not exist, and change that

   which already has a being. And thou temptedst by means of hunger [1338]

   Him who nourisheth all that require food. And thou temptedst the very

   "Lord of glory," [1339] forgetting in thy malevolence that "man shall

   not live by bread alone, but by every word that proceedeth out of the

   mouth of God." For if thou hadst known that He was the Son of God, thou

   wouldst also have understood that He who had kept his [1340] body from

   feeling any want for forty days and as many nights, could have also

   done the same for ever. Why, then, does He suffer hunger? In order to

   prove that He had assumed a body subject to the same feelings as those

   of ordinary men. By the first fact He showed that He was God, and by

   the second that He was also man.

     __________________________________________________________________

 

   [1334] Literally, "thou wast dizzy in the head."

 

   [1335] Literally, "on account of the paltry things."

 

   [1336] Literally, "small."

 

   [1337] Matt. iv. 3.

 

   [1338] Or, "the belly."

 

   [1339] 1 Cor. ii. 8.

 

   [1340] Some insert, "corruptible."

     __________________________________________________________________

 

  Chapter X.--Continuation: audacity of Satan.

 

   Darest thou, then, who didst fall "as lightning" [1341] from the very

   highest glory, to say to the Lord, "Cast thyself down from hence [1342]

   [to Him] to whom the things that are not are reckoned as if they were,

   [1343] and to provoke to a display of vainglory Him that was free from

   all ostentation? And didst thou pretend to read in Scripture concerning

   Him: "For He hath given His angels charge concerning Thee, and in their

   hands they shall bear Thee up, lest thou shouldest dash Thy foot

   against a stone?" [1344] At the same time thou didst pretend to be

   ignorant of the rest, furtively concealing what [the Scripture]

   predicted concerning thee and thy servants: "Thou shalt tread upon the

   adder and the basilisk; the lion and the dragon shall thou trample

   under foot." [1345]

     __________________________________________________________________

 

   [1341] Luke x. 18.

 

   [1342] Matt. iv. 6.

 

   [1343] Comp. Rom. iv. 17.

 

   [1344] Matt. iv. 6.

 

   [1345] Ps. xci. 13.

     __________________________________________________________________

 

  Chapter XI.--Continuation: audacity of Satan.

 

   If, therefore, thou art trodden down under the feet of the Lord, how

   dost thou tempt Him that cannot be tempted, forgetting that precept of

   the lawgiver, "Thou shall not tempt the Lord thy God?" [1346] Yea, thou

   even darest, most accursed one, to appropriate the works of God to

   thyself, and to declare that the dominion over these was delivered to

   thee. [1347] And thou dost set forth thine own fall as an example to

   the Lord, and dost promise to give Him what is really His own, if He

   would fall down and worship thee. [1348] And how didst thou not

   shudder, O thou spirit more wicked through thy malevolence than all

   other wicked spirits, to utter such words against the Lord? Through

   thine appetite [1349] wast thou overcome, and through thy vainglory

   wast thou brought to dishonour: through avarice and ambition dost thou

   [now] draw on [others] to ungodliness. Thou, O Belial, dragon,

   apostate, crooked serpent, rebel against God, outcast from Christ,

   alien from the Holy Spirit, exile from the ranks of the angels, reviler

   of the laws of God, enemy of all that is lawful, who didst rise up

   against the first-formed of men, and didst drive forth [from obedience

   to] the commandment [of God] those who had in no respect injured thee;

   thou who didst raise up against Abel the murderous Cain; thou who didst

   take arms against Job: dost thou say to the Lord, "If Thou wilt fall

   down and worship me?" Oh what audacity! Oh what madness! Thou runaway

   slave, thou incorrigible [1350] slave, dost thou rebel against the good

   Lord? Dost thou say to so great a Lord, the God of all that either the

   mind or the senses can perceive, "If Thou wilt fall down and worship

   me?"

     __________________________________________________________________

 

   [1346] Deut. vi. 16.

 

   [1347] Luke iv. 6.

 

   [1348] Matt. iv. 9.

 

   [1349] Or, "belly."

 

   [1350] Or, "that always needs whipping."

     __________________________________________________________________

 

  Chapter XII.--The meek reply of Christ.

 

   But the Lord is long-suffering, and does not reduce to nothing him who

   in his ignorance dares [to utter] such words, but meekly replies, "Get

   thee hence, Satan." [1351] He does not say, "Get thee behind Me," for

   it is not possible that he should be converted; but, "Begone, Satan,"

   to the course which thou hast chosen. "Begone" to those things to

   which, through thy malevolence, thou hast been called. For I know Who I

   am, and by Whom I have been sent, and Whom it behoves Me to worship.

   For "thou shall worship the Lord thy God, and Him only shalt thou

   serve." [1352] I know the one [God]; I am acquainted with the only

   [Lord] from whom thou hast become an apostate. I am not an enemy of

   God; I acknowledge His pre-eminence; I know the Father, who is the

   author of my generation.

     __________________________________________________________________

 

   [1351] Matt. iv. 10.

 

   [1352] Matt. iv. 10; Deut. vi. 13.

     __________________________________________________________________

 

  Chapter XIII.--Various exhortations and directions.

 

   These things, brethren, out of the affection which I entertain for you,

   I have felt compelled to write, exhorting you with a view to the glory

   of God, not as if I were a person of any consequence, but simply as a

   brother. Be ye subject to the bishop, to the presbyters, and to the

   deacons. Love one another in the Lord, as being the images of God. Take

   heed, ye husbands, that ye love your wives as your own members. Ye

   wives also, love your husbands, as being one with them in virtue of

   your union. If any one lives in chastity or continence, let him not be

   lifted up, lest he lose his reward. Do not lightly esteem the

   festivals. Despise not the period of forty days, for it comprises an

   imitation of the conduct of the Lord. After the week of the passion, do

   not neglect to fast on the fourth and sixth days, distributing at the

   same time of thine abundance to the poor. If any one fasts on the

   Lord's Day or on the Sabbath, except on the paschal Sabbath only, he is

   a murderer of Christ.

     __________________________________________________________________

 

  Chapter XIV.--Farewells and cautions.

 

   Let your prayers be extended to the Church of Antioch, whence also I as

   a prisoner am being led to Rome. I salute the holy bishop Polycarp; I

   salute the holy bishop Vitalius, and the sacred presbytery, and my

   fellow-servants the deacons; in whose stead may my soul be found. Once

   more I bid farewell to the bishop, and to the presbyters in the Lord.

   If any one celebrates the passover along with the Jews, or receives the

   emblems of their feast, he is a partaker with those that killed the

   Lord and His apostles.

     __________________________________________________________________

 

  Chapter XV.--Salutations. Conclusion.

 

   Philo and Agathopus the deacons salute you. I salute the company of

   virgins, and the order of widows; of whom may I have joy! I salute the

   people of the Lord, from the least unto the greatest. I have sent you

   this letter through Euphanius the reader, a man honoured of God, and

   very faithful, happening to meet with him at Rhegium, just as he was

   going on board ship. Remember my bonds [1353] that I may be made

   perfect in Christ. Fare ye well in the flesh, the soul, and the spirit,

   while ye think of things perfect, and turn yourselves away from the

   workers of iniquity, who corrupt the word of truth, and are

   strengthened inwardly by the grace of our Lord Jesus Christ.

     __________________________________________________________________

 

   [1353] Comp. Col. iv. 18.

     __________________________________________________________________

 

   [1296] 1 Tim. iv. 10.

     __________________________________________________________________

 

The Epistle of Maria the Proselyte to Ignatius

     __________________________________________________________________

     __________________________________________________________________

 

  Mary of Cassobel� to Ignatius [1354]

 

   Maria, a proselyte of Jesus Christ, to Ignatius Theophorus, most

   blessed bishop of the apostolic Church which is at Antioch, beloved in

   God the Father, and Jesus: Happiness and safety. We all [1355] beg for

   thee joy and health in Him.

     __________________________________________________________________

 

   [1354] Nothing can be said with certainty as to the place here referred

   to. Some have conceived that the ordinary reading, Maria Cassobolita,

   is incorrect, and that it should be changed to Maria Castabalitis,

   supposing the reference to be to Castabala, a well-known city of

   Cilicia. But this and other proposed emendations rest upon mere

   conjecture.

 

   [1355] Some propose to read, "always."

     __________________________________________________________________

 

  Chapter I.--Occasion of the epistle.

 

   Since Christ has, to our wonder, [1356] been made known among us to be

   the Son of the living God, and to have become man in these last times

   by means of the Virgin Mary, [1357] of the seed of David and Abraham,

   according to the announcements previously made regarding Him and

   through Him by the company of the prophets, we therefore beseech and

   entreat that, by thy wisdom, Maris our friend, bishop of our native

   Neapolis, [1358] which is near Zarbus, [1359] and Eulogius, and Sobelus

   the presbyter, be sent to us, that we be not destitute of such as

   preside over the divine word as Moses also says, "Let the Lord God look

   out a man who shall guide this people, and the congregation of the Lord

   shall not be as sheep which have no shepherd." [1360]

     __________________________________________________________________

 

   [1356] Or, "wonderfully."

 

   [1357] The ms. has, "and."

 

   [1358] The ms. has 'Emelapes, which Vossius and others deem a mistake

   for hemedapes, as translated above.

 

   [1359] The same as Azarbus (comp. Epist. to Hero, chap. ix.).

 

   [1360] Num. xxvii. 16, 17.

     __________________________________________________________________

 

  Chapter II.--Youth may be allied with piety and discretion.

 

   But as to those whom we have named being young men, do not, thou

   blessed one, have any apprehension. For I would have you know that they

   are wise about the flesh, and are insensible to its passions, they

   themselves glowing with all the glory of a hoary head through their own

   [1361] intrinsic merits, and though but recently called as young men to

   the priesthood. [1362] Now, call thou into exercise [1363] thy thoughts

   through the Spirit that God has given to thee by Christ, and thou wilt

   remember [1364] that Samuel, while yet a little child, was called a

   seer, and was reckoned in the company of the prophets, that he reproved

   the aged Eli for transgression, since he had honoured his infatuated

   sons above God the author of all things, and had allowed them to go

   unpunished, when they turned the office of the priesthood into

   ridicule, and acted violently towards thy people.

     __________________________________________________________________

 

   [1361] Literally, "in themselves."

 

   [1362] Literally, "in recent newness of priesthood."

 

   [1363] Literally, "call up."

 

   [1364] Literally, "know."

     __________________________________________________________________

 

  Chapter III.--Examples of youthful devotedness.

 

   Moreover, the wise Daniel, while he was a young man, passed judgment on

   certain vigorous old man, [1365] showing them that they were abandoned

   wretches, and not [worthy to be reckoned] elders, and that, though Jews

   by extraction, they were Canaanites in practice. And Jeremiah, when on

   account of his youth he declined the office of a prophet entrusted to

   him by God, was addressed in these words: "Say not, I am a youth; for

   thou shalt go to all those to whom I send thee, and thou shalt speak

   according to all that I command thee; because I am with thee." [1366]

   And the wise Solomon, when only in the twelfth year of his age, [1367]

   had wisdom to decide the important question concerning the children of

   the two women, [1368] when it was unknown to whom these respectively

   belonged; so that the whole people were astonished at such wisdom in a

   child, and venerated him as being not a mere youth, but a full-grown

   man. And he solved the hard questions of the queen of the Ethiopians,

   which had profit in them as the streams of the Nile [have fertility],

   in such a manner that that woman, though herself so wise, was beyond

   measure astonished. [1369]

     __________________________________________________________________

 

   [1365] The ancient Latin version translates omogerontas "cruel old

   men," which perhaps suits the reference better.

 

   [1366] Jer. i. 7.

 

   [1367] Comp. for similar statements to those here made, Epistle to the

   Magnesians (longer), chap. iii.

 

   [1368] Literally, "understood the great question of the ignorance of

   the women respecting their children."

 

   [1369] Literally, "out of herself."

     __________________________________________________________________

 

  Chapter IV.--The same subject continued.

 

   Josiah also, beloved of God, when as yet he could scarcely speak

   articulately, convicts those who were possessed of a wicked spirit as

   being false in their speech, and deceivers of the people. He also

   reveals the deceit of the demons, and openly exposes those that are no

   gods; yea, while yet an infant he slays their priests, and overturns

   their altars, and defiles the place where sacrifices were offered with

   dead bodies, and throws down the temples, and cuts down the groves, and

   breaks in pieces the pillars, and breaks open the tombs of the ungodly,

   that not a relic of the wicked might any longer exist. [1370] To such

   an extent did he display zeal in the cause of godliness, and prove

   himself a punisher of the ungodly, while he as yet faltered in speech

   like a child. David, too, who was at once a prophet and a king, and the

   root of our Saviour according to the flesh, while yet a youth is

   anointed by Samuel to be king. [1371] For he himself says in a certain

   place, "I was small among my brethren, and the youngest in the house of

   my father." [1372]

     __________________________________________________________________

 

   [1370] 2 Kings xxii., xxiii.

 

   [1371] 1 Sam. xvi.

 

   [1372] Ps. cl. 1 (in the Septuagint; not found at all in Hebrew).

     __________________________________________________________________

 

  Chapter V.--Expressions of respect for Ignatius.

 

   But time would fail me if I should endeavour to enumerate [1373] all

   those that pleased God in their youth, having been entrusted by God

   with either the prophetical, the priestly, or the kingly office. And

   those which have been mentioned may suffice, by way of bringing the

   subject to thy remembrance. But I entreat thee not to reckon me

   presumptuous or ostentatious [in writing as I have done]. For I have

   set forth these statements, not as instructing thee, but simply as

   suggesting the matter to the remembrance of my father in God. For I

   know my own place, [1374] and do not compare myself with such as you. I

   salute thy holy clergy, and thy Christ-loving people who are ruled

   under thy care as their pastor. All the faithful with us salute thee.

   Pray, blessed shepherd, that I may be in health as respects God.

     __________________________________________________________________

 

   [1373] Literally, "to trace up."

 

   [1374] Literally, "measure" or "limits."

     __________________________________________________________________

     __________________________________________________________________

 

The Epistle of Ignatius to Mary at Neapolis, Near Zarbus.

     __________________________________________________________________

 

   Ignatius, who is also called Theaphorus, to her who has obtained mercy

   through the grace of the most high God the Father, and Jesus Christ the

   Lord, who died for us, to Mary, my daughter, most faithful, worthy of

   God, and bearing Christ [in her heart], wishes abundance of happiness

   in God.

     __________________________________________________________________

 

  Chapter I.--Acknowledgment of her excellence and wisdom.

 

   Sight indeed is better than writing, inasmuch as, being one [1375] of

   the company of the senses, it not only, by communicating proofs of

   friendship, honours him who receives them, but also, by those which it

   in turn receives, enriches the desire for better things. But the second

   harbour of refuge, as the phrase runs, is the practice of writing,

   which we have received, as a convenient haven, by thy faith, from so

   great a distance, seeing that by means of a letter we have learned the

   excellence that is in thee. For the souls of the good, O thou wisest

   [1376] of women! resemble fountains of the purest water; for they

   allure by their beauty passers-by to drink of them, even though these

   should not be thirsty. And thy intelligence invites us, as by a word of

   command, to participate in those divine draughts which gush forth so

   abundantly in thy soul.

     __________________________________________________________________

 

   [1375] Literally, "a part."

 

   [1376] Literally, "all-wise."

     __________________________________________________________________

 

  Chapter II.--His own condition.

 

   But I, O thou blessed woman, not being now so much my own master as in

   the power of others, am driven along by the varying wills of many

   adversaries, [1377] being in one sense in exile, in another in prison,

   and in a third in bonds. But I pay no regard to these things. Yea, by

   the injuries inflicted on me through them, I acquire all the more the

   character of a disciple, that I may attain to Jesus Christ. May I enjoy

   the torments which are prepared for me, seeing that "the sufferings of

   this present time are not worthy [to be compared] with the glory which

   shall be revealed in us." [1378]

     __________________________________________________________________

 

   [1377] Literally, "by the many wills of the adversaries."

 

   [1378] Rom. viii. 18.

     __________________________________________________________________

 

  Chapter III.--He had complied with her request.

 

   I have gladly acted as requested in thy letter, [1379] having no doubt

   respecting those persons whom thou didst prove to be men of worth. For

   I am sure that thou barest testimony to them in the exercise of a godly

   judgment, [1380] and not through the influence of carnal favour. And

   thy numerous quotations of Scripture passages exceedingly delighted me,

   which, when I had read, I had no longer a single doubtful thought

   respecting the matter. For I did not hold that those things were simply

   to be glanced over by my eyes, of which I had received from thee such

   an incontrovertible demonstration. May I be in place of thy soul,

   because thou lovest Jesus, the Son of the living God. Wherefore also He

   Himself says to thee, "I love them that love Me; and those that seek Me

   shall find peace." [1381]

     __________________________________________________________________

 

   [1379] Literally, "I have gladly fulfilled the things commanded by thee

   in the letter."

 

   [1380] Literally, "by a judgment of God."

 

   [1381] Prov. viii. 17 (loosely quoted from LXX.).

     __________________________________________________________________

 

  Chapter IV.--Commendation and exhortation.

 

   Now it occurs to me to mention, that the report is true which I heard

   of thee whilst thou wast at Rome with the blessed father [1382] Linus,

   whom the deservedly-blessed Clement, a hearer of Peter and Paul, has

   now succeeded. And by this time thou hast added a hundred-fold to thy

   reputation; and may thou, O woman! still further increase it. I greatly

   desired to come unto you, that I might have rest with you; but "the way

   of man is not in himself." [1383] For the military guard [under which I

   am kept] hinders my purpose, and does not permit me to go further. Nor

   indeed, in the state I am now in, can I either do or suffer anything.

   Wherefore deeming the practice of writing the second resource of

   friends for their mutual encouragement, I salute thy sacred soul,

   beseeching of thee to add still further to thy vigour. For our present

   labour is but little, while the reward which is expected is great.

     __________________________________________________________________

 

   [1382] The original is papa, [common to primitive bishops.]

 

   [1383] Jer. x. 23.

     __________________________________________________________________

 

  Chapter V.--Salutations and good wishes.

 

   Avoid those that deny the passion of Christ, and His birth according to

   the flesh: and there are many at present who suffer under this disease.

   But it would be absurd to admonish thee on other points, seeing that

   thou art perfect in every good work and word, and able also to exhort

   others in Christ. Salute all that are like-minded with thyself, and who

   hold fast to their salvation in Christ. The presbyters and deacons, and

   above all the holy Hero, salute thee. Cassian my host salutes thee, as

   well as my sister, his wife, and their very dear children. May the Lord

   sanctify thee for evermore in the enjoyment both of bodily and

   spiritual health, and may I see thee in Christ obtaining the crown!

     __________________________________________________________________

     __________________________________________________________________

 

The Epistle of Ignatius to St. John the Apostle

     __________________________________________________________________

     __________________________________________________________________

 

  Ignatius, and the brethren who are with him, to John the holy presbyter.

 

   We are deeply grieved at thy delay in strengthening us by thy addresses

   and consolations. If thy absence be prolonged, it will disappoint many

   of us. Hasten then to come, for we believe that it is expedient. There

   are also many of our women here, who are desirous to see Mary [the

   mother] of Jesus, and wish day by day to run off from us to you, that

   they may meet with her, and touch those breasts of hers which nourished

   the Lord Jesus, and may inquire of her respecting some rather secret

   matters. But Salome also, [the daughter of Anna,] whom thou lovest, who

   stayed with her five months at Jerusalem, and some other well-known

   persons, relate that she is full of all graces and all virtues, after

   the manner of a virgin, fruitful in virtue and grace. And, as they

   report, she is cheerful in persecutions and afflictions, free from

   murmuring in the midst of penury and want, grateful to those that

   injure her, and rejoices when exposed to troubles: she sympathizes with

   the wretched and the afflicted as sharing in their afflictions, and is

   not slow to come to their assistance. Moreover, she shines forth

   gloriously as contending in the fight of faith against the pernicious

   conflicts of vicious [1384] principles or conduct. She is the lady of

   our new religion and repentance, [1385] and the handmaid among the

   faithful of all works of piety. She is indeed devoted to the humble,

   and she humbles herself more devotedly than the devoted, and is

   wonderfully magnified by all, while at the same time she suffers

   detraction from the Scribes and Pharisees. Besides these points, many

   relate to us numerous other things regarding her. We do not, however,

   go so far as to believe all in every particular; nor do we mention such

   to thee. But, as we are informed by those who are worthy of credit,

   there is in Mary the mother of Jesus an angelic purity of nature allied

   with the nature of humanity. [1386] And such reports as these have

   greatly excited our emotions, and urge us eagerly to desire a sight of

   this (if it be lawful so to speak) heavenly prodigy and most sacred

   marvel. But do thou in haste comply with this our desire; and fare thou

   well. Amen.

     __________________________________________________________________

 

   [1384] Literally, "of vices."

 

   [1385] Some mss. and editions seem with propriety to omit this word.

 

   [1386] Literally, "a nature of angelic purity is allied to human

   nature."

     __________________________________________________________________

     __________________________________________________________________

 

A Second Epistle of Ignatius to St. John.

     __________________________________________________________________

     __________________________________________________________________

 

  His friend [1387] Ignatius to John the holy presbyter.

 

   If thou wilt give me leave, I desire to go up to Jerusalem, and see the

   faithful [1388] saints who are there, especially Mary the mother, whom

   they report to be an object of admiration and of affection to all. For

   who would not rejoice to behold and to address her who bore the true

   God from her [1389] own womb, provided he is a friend of our faith and

   religion? And in like manner [I desire to see] the venerable James, who

   is surnamed Just, whom they relate to be very like Christ Jesus in

   appearance, [1390] in life, and in method of conduct, as if he were a

   twin-brother of the same womb. They say that, if I see him, I see also

   Jesus Himself, as to all the features and aspect of His body. Moreover,

   [I desire to see] the other saints, both male and female. Alas! why do

   I delay? Why am I kept back? Kind [1391] teacher, bid me hasten [to

   fulfil my wish], and fare thou well. Amen.

     __________________________________________________________________

 

   [1387] Literally, "his own."

 

   [1388] Some omit this word.

 

   [1389] Literally, "of herself." Some read, instead of "de se,"

   "deorum," when the translation will be, "the true God of gods."

 

   [1390] Or, "face." Some omit the word.

 

   [1391] Or, "good."

     __________________________________________________________________

     __________________________________________________________________

 

The Epistle of Ignatius to the Virgin Mary

     __________________________________________________________________

     __________________________________________________________________

 

  Her friend [1392] Ignatius to the Christ-bearing Mary.

 

   Thou oughtest to have comforted and consoled me who am a neophyte, and

   a disciple of thy [beloved] John. For I have heard things wonderful to

   tell respecting thy [son] Jesus, and I am astonished by such a report.

   But I desire with my whole heart to obtain information concerning the

   things which I have heard from thee, who wast always intimate and

   allied with Him, and who wast acquainted with [all] His secrets. I have

   also written to thee at another time, and have asked thee concerning

   the same things. Fare thou well; and let the neophytes who are with me

   be comforted of thee, and by thee, and in thee. Amen.

     __________________________________________________________________

 

   [1392] Literally, "his own." [Mary is here called christotokos, and not

   theotokos, which suggests a Nestorian forgery.]

     __________________________________________________________________

     __________________________________________________________________

 

Reply of the Blessed Virgin to this Letter.

     __________________________________________________________________

     __________________________________________________________________

 

  The lowly handmaid of Christ Jesus to Ignatius, her beloved fellow-disciple.

 

   The things which thou hast heard and learned from John concerning Jesus

   are true. Believe them, cling to them, and hold fast the profession of

   that Christianity which thou hast embraced, and conform thy habits and

   life to thy profession. Now I will come in company with John to visit

   thee, and those that are with thee. Stand fast in the faith, [1393] and

   show thyself a man; nor let the fierceness of persecution move thee,

   but let thy spirit be strong and rejoice in God thy Saviour. [1394]

   Amen.

     __________________________________________________________________

 

   [1393] 1 Cor. xvi. 13.

 

   [1394] Luke i. 47.

     __________________________________________________________________

     __________________________________________________________________

 

Introductory Note to the Martyrdom of Ignatius

     __________________________________________________________________

 

   The learned dissertation of Pearson, on the difficulties of reconciling

   the supposed year of the martyrdom with the history of Trajan, etc., is

   given entire in Jacobson (vol. ii. p. 524), against the decision of

   Usher for a.d. 107. Pearson accepts a.d. 116. Consult also the preface

   of Dr. Thomas Smith, [1395] in the same work (p. 518), on the text of

   the original and of the Latin versions, and on the credibility of the

   narrative. Our learned translators seem to think the text they have

   used, to be without interpolation. If the simple-minded faithful of

   those days, so near the age of miracles, appear to us, in some degree,

   enthusiasts, let us remember the vision of Col. Gardiner, accredited by

   Doddridge, Lord Lyttleton's vision (see Boswell, anno 1784, chap. xi.),

   accepted by Johnson and his contemporaries, and the interesting

   narrative of the pious Mr. Tennent of New Jersey, attested by so many

   excellent and intelligent persons, almost of our own times.

 

   The following is the Introductory Notice of the translators:--

 

   The following account of the martyrdom of Ignatius professes, in

   several passages, to have been written by those who accompanied him on

   his voyage to Rome, and were present on the occasion of his death

   (chaps. v. vi. vii.). And if the genuineness of this narrative, as well

   as of the Ignatian Epistles, be admitted, there can be little doubt

   that the persons in question were Philo and Agathopus, with Crocus

   perhaps, all of whom are mentioned by Ignatius (Epist. to Smyr., chap.

   x.; to Philad., chap. xi.; to Rom., chap. x.) as having attended him on

   that journey to Rome which resulted in his martyrdom. But doubts have

   been started, by Daill� and others, as to the date and authorship of

   this account. Some of these rest upon internal considerations, but the

   weightiest objection is found in the fact that no reference to this

   narrative is to be traced during the first six centuries of our era.

   [1396] This is certainly a very suspicious circumstance, and may well

   give rise to some hesitation in ascribing the authorship to the

   immediate companions and friends of Ignatius. On the other hand,

   however, this account of the death of Ignatius is in perfect harmony

   with the particulars recounted by Eusebius and Chrysostom regarding

   him. Its comparative simplicity, too, is greatly in its favour. It

   makes no reference to the legends which by and by connected themselves

   with the name of Ignatius. As is well known, he came in course of time

   to be identified with the child whom Christ (Matt. xviii. 2) set before

   His disciples as a pattern of humility. It was said that the Saviour

   took him up in His arms, and that hence Ignatius derived his name of

   Theophorus; [1397] that is, according to the explanation which this

   legend gives of the word, one carried by God. But in chap. ii. of the

   following narrative we find the term explained to mean, "one who has

   Christ in his breast;" and this simple explanation, with the entire

   silence preserved as to the marvels afterwards connected with the name

   of Ignatius, is certainly a strong argument in favour of the early date

   and probable genuineness of the account. Some critics, such as Usher

   and Grabe, have reckoned the latter part of the narrative spurious,

   while accepting the former; but there appears to be a unity about it

   which requires us either to accept it in toto, or to reject it

   altogether. [1398]

     __________________________________________________________________

 

   [1395] He published an edition of Ignatius, Oxford, 1709.

 

   [1396] [A most remarkable statement. "References" may surely be traced,

   at least in Eusebius (iii. 36) and Iren�us (Adv. H�res. v. 28), if not

   in Jerome, etc. But the sermon of St. Chrysostom (Opp. ii. 593) seems

   almost, in parts, a paraphrase.]

 

   [1397] [See on this matter Jacobson's note (vol ii. p. 262), and

   reference to Pearson (Vind. Ignat., part ii. cap. 12). The false

   accentuation (Theophoros) occurs in some copies to support the myth of

   the child Ignatius as the God-borne instead of the God-bearing; i.e.,

   carried by Christ, instead of carrying the Spirit of Christ within.]

 

   [1398] [But see the note in Jacobson, vol. ii. p.557.]

     __________________________________________________________________

 

The Martyrdom of Ignatius

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Desire of Ignatius for martyrdom.

 

   When Trajan, not long since, [1399] succeeded to the empire of the

   Romans, Ignatius, the disciple of John the apostle, a man in all

   respects of an apostolic character, governed the Church of the

   Antiochians with great care, having with difficulty escaped the former

   storms of the many persecutions under Domitian, inasmuch as, like a

   good pilot, by the helm of prayer and fasting, by the earnestness of

   his teaching, and by his [constant [1400] ] spiritual labour, he

   resisted the flood that rolled against him, fearing [only] lest he

   should lose any of those who were deficient in courage, or apt to

   suffer from their simplicity. [1401] Wherefore he rejoiced over the

   tranquil state of the Church, when the persecution ceased for a little

   time, but was grieved as to himself, that he had not yet attained to a

   true love to Christ, nor reached the perfect rank of a disciple. For he

   inwardly reflected, that the confession which is made by martyrdom,

   would bring him into a yet more intimate relation to the Lord.

   Wherefore, continuing a few years longer with the Church, and, like a

   divine lamp, enlightening every one's understanding by his expositions

   of the [Holy [1402] ] Scriptures, he [at length] attained the object of

   his desire.

     __________________________________________________________________

 

   [1399] The date of Trajan's accession was a.d. 98.

 

   [1400] The text here is somewhat doubtful.

 

   [1401] Literally, "any of the faint-hearted and more guileless."

 

   [1402] This word is of doubtful authority.

     __________________________________________________________________

 

  Chapter II.--Ignatius is condemned by Trajan.

 

   For Trajan, in the ninth [1403] year of his reign, being lifted up

   [with pride], after the victory he had gained over the Scythians and

   Dacians, and many other nations, and thinking that the religious body

   of the Christians were yet wanting to complete the subjugation of all

   things to himself, and [thereupon] threatening them with persecution

   unless they should agree to [1404] worship d�mons, as did all other

   nations, thus compelled [1405] all who were living godly lives either

   to sacrifice [to idols] or die. Wherefore the noble soldier of Christ

   [Ignatius], being in fear for the Church of the Antiochians, was, in

   accordance with his own desire, brought before Trajan, who was at that

   time staying at Antioch, but was in haste [to set forth] against

   Armenia and the Parthians. And when he was set before the emperor

   Trajan, [that prince] said unto him, "Who art thou, wicked wretch,

   [1406] who settest [1407] thyself to transgress our commands, and

   persuadest others to do the same, so that they should miserably

   perish?" Ignatius replied, "No one ought to call Theophorus [1408]

   wicked; for all evil spirits [1409] have departed from the servants of

   God. But if, because I am an enemy to these [spirits], you call me

   wicked in respect to them, I quite agree with you; for inasmuch as I

   have Christ the King of heaven [within me], I destroy all the devices

   of these [evil spirits]." Trajan answered, "And who is Theophorus?"

   Ignatius replied, "He who has Christ within his breast." Trajan said,

   "Do we not then seem to you to have the gods in our mind, whose

   assistance we enjoy in fighting against our enemies?" Ignatius

   answered, "Thou art in error when thou callest the d�mons of the

   nations gods. For there is but one God, who made heaven, and earth, and

   the sea, and all that are in them; and one Jesus Christ, the

   only-begotten Son of God, whose kingdom may I enjoy." Trajan said, "Do

   you mean Him who was crucified under Pontius Pilate?" Ignatius replied,

   "I mean Him who crucified my sin, with him who was the inventor of it,

   [1410] and who has condemned [and cast down] all the deceit and malice

   of the devil under the feet of those who carry Him in their heart."

   Trajan said, "Dost thou then carry within thee Him that was crucified?"

   Ignatius replied, "Truly so; for it is written, I will dwell in them,

   and walk in them.' " [1411] Then Trajan pronounced sentence as follows:

   "We command that Ignatius, who affirms that he carries about within him

   Him that was crucified, be bound by soldiers, and carried to the great

   [city] Rome, there to be devoured by the beasts, for the gratification

   of the people." When the holy martyr heard this sentence, he cried out

   with joy, "I thank thee, O Lord, that Thou hast vouchsafed to honour me

   with a perfect love towards Thee, and hast made me to be bound with

   iron chains, like [1412] Thy Apostle Paul." Having spoken thus, he

   then, with delight, clasped the chains about him; and when he had first

   prayed for the Church, and commended it with tears to the Lord, he was

   hurried away by the savage cruelty [1413] of the soldiers, like a

   distinguished ram [1414] the leader of a goodly flock, that he might be

   carried to Rome, there to furnish food to the bloodthirsty beasts.

     __________________________________________________________________

 

   [1403] The numeral is uncertain. In the old Latin version we find "the

   fourth," which Grabe has corrected into the nineteenth. The choice lies

   between "ninth" and "nineteenth," i.e., a.d. 107 or a.d. 116.

 

   [1404] Literally, "would choose to submit to."

 

   [1405] Some read, "fear compelled."

 

   [1406] Literally, "evil-d�mon."

 

   [1407] Literally, "art zealous."

 

   [1408] Or, "one who carries God."

 

   [1409] Literally, "the d�mons."

 

   [1410] The Latin version reads, "Him who bore my sin, with its

   inventor, upon the cross."

 

   [1411] 2 Cor. vi. 16.

 

   [1412] Literally, "with."

 

   [1413] Or, "beast-like."

 

   [1414] [Better, "like the noble leader," etc.; remitting krios to the

   margin, as an ignoble word to English ears.]

     __________________________________________________________________

 

  Chapter III.--Ignatius sails to Smyrna.

 

   Wherefore, with great alacrity and joy, through his desire to suffer,

   he came down from Antioch to Seleucia, from which place he set sail.

   And after a great deal of suffering he came to Smyrna, where he

   disembarked with great joy, and hastened to see the holy Polycarp,

   [formerly] his fellow-disciple, and [now] bishop of Smyrna. For they

   had both, in old times, been disciples of St. John the Apostle. Being

   then brought to him, and having communicated to him some spiritual

   gifts, and glorying in his bonds, he entreated of him to labour [1415]

   along with him for the fulfilment of his desire; earnestly indeed

   asking this of the whole Church (for the cities and Churches of Asia

   had welcomed [1416] the holy man through their bishops, and presbyters,

   and deacons, all hastening to meet him, if by any means they might

   receive from him some [1417] spiritual gift), but above all, the holy

   Polycarp, that, by means of the wild beasts, he soon disappearing from

   this world, might be manifested before the face of Christ.

     __________________________________________________________________

 

   [1415] It is doubtful if this clause should be referred to Polycarp.

 

   [1416] Or, "received."

 

   [1417] Literally, "a portion of."

     __________________________________________________________________

 

  Chapter IV.--Ignatius writes to the churches.

 

   And these things he thus spake, and thus testified, extending his love

   to Christ so far as one who was about to [1418] secure heaven through

   his good confession, and the earnestness of those who joined their

   prayers to his in regard to his [approaching] conflict; and to give a

   recompense to the Churches, who came to meet him through their rulers,

   sending [1419] letters of thanksgiving to them, which dropped spiritual

   grace, along with prayer and exhortation. Wherefore, seeing all men so

   kindly affected towards him, and fearing lest the love of the

   brotherhood should hinder his zeal towards the Lord, [1420] while a

   fair door of suffering martyrdom was opened to him, he wrote to the

   Church of the Romans the Epistle which is here subjoined.

 

   (See the Epistle as formerly given.)

     __________________________________________________________________

 

   [1418] The Latin version has, "that he was to." [But compare the

   martyr's Epistle to the Romans (cap. 5); "yet am I not thereby

   justified," --a double reference to St. Paul's doctrine, 1 Cor. iv. 4

   and 1 Cor. xiii. 3. See also his quotation (Sept., Prov. xviii. 17).

   Epistle to Magnesians, cap 12.]

 

   [1419] The punctuation and construction are here doubtful.

 

   [1420] Or, "should prevent him from hastening to the Lord."

     __________________________________________________________________

 

  Chapter V.--Ignatius is brought to Rome.

 

   Having therefore, by means of this Epistle, settled, [1421] as he

   wished, those of the brethren at Rome who were unwilling [for his

   martyrdom]; and setting sail from Smyrna (for Christophorus was pressed

   by the soldiers to hasten to the public spectacles in the mighty [city]

   Rome, that, being given up to the wild beasts in the sight of the Roman

   people, he might attain to the crown for which he strove), he [next]

   landed at Troas. Then, going on from that place to Neapolis, he went

   [on foot] by Philippi through Macedonia, and on to that part of Epirus

   which is near Epidamnus; and finding a ship in one of the seaports, he

   sailed over the Adriatic Sea, and entering from it on the Tyrrhene, he

   passed by the various islands and cities, until, when Puteoli came in

   sight, he was eager there to disembark, having a desire to tread in the

   footsteps of the Apostle Paul. [1422] But a violent wind arising did

   not suffer him to do so, the ship being driven rapidly forwards; [1423]

   and, simply expressing his delight [1424] over the love of the brethren

   in that place, he sailed by. Wherefore, continuing to enjoy fair winds,

   we were reluctantly hurried on in one day and a night, mourning [as we

   did] over the coming departure from us of this righteous man. But to

   him this happened just as he wished, since he was in haste as soon as

   possible to leave this world, that he might attain to the Lord whom he

   loved. Sailing then into the Roman harbour, and the unhallowed sports

   being just about to close, the soldiers began to be annoyed at our

   slowness, but the bishop rejoicingly yielded to their urgency.

     __________________________________________________________________

 

   [1421] Or, "corrected."

 

   [1422] Comp. Acts xxviii. 13, 14.

 

   [1423] Literally, "the ship being driven onwards from the stern."

 

   [1424] Literally, "declaring happy."

     __________________________________________________________________

 

  Chapter VI.--Ignatius is devoured by the beasts at Rome.

 

   They pushed forth therefore from the place which is called Portus;

   [1425] and (the [1426] fame of all relating to the holy martyr being

   already spread abroad) we met the brethren full of fear and joy;

   rejoicing indeed because they were thought worthy to meet with

   Theophorus, but struck with fear because so eminent a man was being led

   to death. Now he enjoined some to keep silence who, in their fervent

   zeal, were saying [1427] that they would appease the people, so that

   they should not demand the destruction of this just one. He being

   immediately aware of this through the Spirit, [1428] and having saluted

   them all, and begged of them to show a true affection towards him, and

   having dwelt [on this point] at greater length than in his Epistle,

   [1429] and having persuaded them not to envy him hastening to the Lord,

   he then, after he had, with all the brethren kneeling [beside him],

   entreated the Son of God in behalf of the Churches, that a stop might

   be put to the persecution, and that mutual love might continue among

   the brethren, was led with all haste into the amphitheatre. Then, being

   immediately thrown in, according to the command of C�sar given some

   time ago, the public spectacles being just about to close (for it was

   then a solemn day, as they deemed it, being that which is called the

   thirteenth [1430] in the Roman tongue, on which the people were wont to

   assemble in more than ordinary numbers [1431] ), he was thus cast to

   the wild beasts close beside the temple, [1432] that so by them the

   desire of the holy martyr Ignatius should be fulfilled, according to

   that which is written, "The desire of the righteous is acceptable

   [1433] [to God]," to the effect that he might not be troublesome to any

   of the brethren by the gathering of his remains, even as he had in his

   Epistle expressed a wish beforehand that so his end might be. For only

   the harder portions of his holy remains were left, which were conveyed

   to Antioch and wrapped [1434] in linen, as an inestimable treasure left

   to the holy Church by the grace which was in the martyr.

     __________________________________________________________________

 

   [1425] [Of which we shall learn more when we come to Hippolytus. Trajan

   had just improved the work of Claudius at this haven, near Ostia.]

 

   [1426] Literally, "for the."

 

   [1427] Literally, "boiling and saying."

 

   [1428] Or, "in spirit."

 

   [1429] i.e., in his Epistle to the Romans.

 

   [1430] The Saturnalia were then celebrated.

 

   [1431] Literally, "they came together zealously."

 

   [1432] The amphitheatre itself was sacred to several of the gods. [But

   (para to nao) the original indicates the cella or shrine, in the centre

   of the amphitheatre where the image of Pluto was exhibited. A plain

   cross, until the late excavations, marked the very spot.]

 

   [1433] Prov. x. 24.

 

   [1434] Or, "deposited."

     __________________________________________________________________

 

  Chapter VII.--Ignatius appears in a vision after his death.

 

   Now these things took place on the thirteenth day before the Kalends of

   January, that is, on the twentieth of December, [1435] Sura and Senecio

   being then the consuls of the Romans for the second time. Having

   ourselves been eye-witnesses of these things, and having spent the

   whole night in tears within the house, and having entreated the Lord,

   with bended knees and much prayer, that He would give us weak men full

   assurance respecting the things which were done, [1436] it came to

   pass, on our falling into a brief slumber, that some of us saw the

   blessed Ignatius suddenly standing by us and embracing us, while others

   beheld him again praying for us, and others still saw him dropping with

   sweat, as if he had just come from his great labour, and standing by

   the Lord. When, therefore, we had with great joy witnessed these

   things, and had compared our several visions [1437] together, we sang

   praise to God, the giver of all good things, and expressed our sense of

   the happiness of the holy [martyr]; and now we have made known to you

   both the day and the time [when these things happened], that,

   assembling ourselves together according to the time of his martyrdom,

   we may have fellowship with the champion and noble martyr of Christ,

   who trod under foot the devil, and perfected the course which, out of

   love to Christ, he had desired, in Christ Jesus our Lord; by whom, and

   with whom, be glory and power to the Father, with the Holy Spirit, for

   evermore! Amen.

     __________________________________________________________________

 

   [1435] [The Greeks celebrate this martyrdom, to this day, on the

   twentieth of December.]

 

   [1436] To the effect, viz., that the martyrdom of Ignatius had been

   acceptable to God.

 

   [1437] Literally, "the visions of the dreams."

     __________________________________________________________________

     __________________________________________________________________

     __________________________________________________________________

 

                                    Barnabas

     __________________________________________________________________

 

Introductory Note to the Epistle of Barnabas

     __________________________________________________________________

 

   [a.d. 100.] The writer of this Epistle is supposed to have been an

   Alexandrian Jew of the times of Trajan and Hadrian. He was a layman;

   but possibly he bore the name of "Barnabas," and so has been confounded

   with his holy and apostolic name-sire. It is more probable that the

   Epistle, being anonymous, was attributed to St. Barnabas, by those who

   supposed that apostle to be the author of the Epistle to the Hebrews,

   and who discovered similarities in the plan and purpose of the two

   works. It is with great reluctance that I yield to modern scholars, in

   dismissing the ingenious and temperate argument of Archbishop Wake

   [1438] for the apostolic origin of this treatise. The learned Lardner

   [1439] shares his convictions; and the very interesting and ingenious

   views of Jones [1440] never appeared to me satisfactory, weighed with

   preponderating arguments, on the other side. [1441]

 

   The Maccab�an spirit of the Jews never burned more furiously than after

   the destruction of Jerusalem, and while it was kindling the

   conflagration that broke out under Barchochebas, and blazed so terribly

   in the insurrection against Hadrian. [1442] It is not credible that the

   Jewish Christians at Alexandria and elsewhere were able to emancipate

   themselves from their national spirit; and accordingly the old

   Judaizing, which St. Paul had anathematized and confuted, would assert

   itself again. If such was the occasion of this Epistle, as I venture to

   suppose, a higher character must be ascribed to it than could otherwise

   be claimed. This accounts, also, for the degree of favour with which it

   was accepted by the primitive faithful.

 

   It is interesting as a specimen of their conflicts with a persistent

   Judaism which St. Paul had defeated and anathematized, but which was

   ever cropping out among believers originally of the Hebrews. [1443]

   Their own habits of allegorizing, and their Oriental tastes, must be

   borne in mind, if we are readily disgusted with our author's fancies

   and refinements. St. Paul himself pays a practical tribute to their

   modes of thought, in his Epistle to the Galatians iv. 24. This is the

   ad hominem form of rhetoric, familiar to all speakers, which laid even

   the apostle open to the slander of enemies (2 Cor. xii. 16),--that he

   was "crafty," and caught men with guile. It is interesting to note the

   more Occidental spirit of Cyprian, as compared with our author, when he

   also contends with Judaism. Doubtless we have in the pseudo-Barnabas

   something of that oeconomy which is always capable of abuse, and which

   was destined too soon to overleap the bounds of its moral limitations.

 

   It is to be observed that this writer sometimes speaks as a Gentile, a

   fact which some have found it difficult to account for, on the

   supposition that he was a Hebrew, if not a Levite as well. But so,

   also, St. Paul sometimes speaks as a Roman, and sometimes as a Jew;

   and, owing to the mixed character of the early Church, he writes to the

   Romans iv. 1 as if they were all Israelites, and again to the same

   Church (Rom. xi. 13) as if they were all Gentiles. So this writer

   sometimes identifies himself with Jewish thought as a son of Abraham,

   and again speaks from the Christian position as if he were a Gentile,

   thus identifying himself with the catholicity of the Church.

 

   But the subject thus opened is vast; and "the Epistle of Barnabas," so

   called, still awaits a critical editor, who at the same time shall be a

   competent expositor. Nobody can answer these requisitions, who is

   unable, for this purpose, to be a Christian of the days of Trajan.

 

   But it will be observed that this version has great advantages over any

   of its predecessor, and is a valuable acquisition to the student. The

   learned translators have had before them the entire Greek text of the

   fourth century, disfigured it is true by corruptions, but still very

   precious, the rather as they have been able to compare it with the text

   of Hilgenfeld. Their editorial notes are sufficient for our own plan;

   and little has been left for me to do, according to the scheme of this

   publication, save to revise the "copy" for printing. I am glad to

   presume no further into such a labyrinth, concerning which the learned

   and careful Wake modestly professes, "I have endeavoured to attain to

   the sense of my author, and to make him as plain and easy as I was

   able. If in anything I have chanced to mistake him, I have only this to

   say for myself: that he must be better acquainted with the road than I

   pretend to be, who will undertake to travel so long a journey in the

   dark and never to miss his way."

 

   The following is the original Introductory Notice:--

 

   Nothing certain is known as to the author of the following Epistle. The

   writer's name is Barnabas, but scarcely any scholars now ascribe it to

   the illustrious friend and companion of St. Paul. External and internal

   evidence here come into direct collision. The ancient writers who refer

   to this Epistle unanimously attribute it to Barnabas the Levite, of

   Cyprus, who held such an honourable place in the infant Church. Clement

   of Alexandria does so again and again (Strom., ii. 6, ii. 7, etc.).

   Origen describes it as "a Catholic Epistle" (Cont. Cels., i. 63), and

   seems to rank it among the Sacred Scriptures (Comm. in Rom., i. 24).

   Other statements have been quoted from the fathers, to show that they

   held this to be an authentic production of the apostolic Barnabas; and

   certainly no other name is ever hinted at in Christian antiquity as

   that of the writer. But notwithstanding this, the internal evidence is

   now generally regarded as conclusive against this opinion. On perusing

   the Epistle, the reader will be in circumstances to judge of this

   matter for himself. He will be led to consider whether the spirit and

   tone of the writing, as so decidedly opposed to all respect for

   Judaism--the numerous inaccuracies which it contains with respect to

   Mosaic enactments and observances --the absurd and trifling

   interpretations of Scripture which it suggests--and the many silly

   vaunts of superior knowledge in which its writer indulges--can possibly

   comport with its ascription to the fellow--labourer of St. Paul. When

   it is remembered that no one ascribes the Epistle to the apostolic

   Barnabas till the times of Clement of Alexandria, and that it is ranked

   by Eusebius among the "spurious" writings, which, however much known

   and read in the Church, were never regarded as authoritative, little

   doubt can remain that the external evidence is of itself weak, and

   should not make us hesitate for a moment in refusing to ascribe this

   writing to Barnabas the Apostle.

 

   The date, object, and intended reader of the Epistle can only be

   doubtfully inferred from some statements which it contains. It was

   clearly written after the destruction of Jerusalem, since reference is

   made to that event (chap. xvi.), but how long after is matter of much

   dispute. The general opinion is, that its date is not later than the

   middle of the second century, and that it cannot be placed earlier than

   some twenty or thirty years before. In point of style, both as respects

   thought and expression, a very low place must be assigned it. We know

   nothing certain of the region in which the author lived, or where the

   first readers were to be found. The intention of the writer, as he

   himself states (chap. i), was "to perfect the knowledge" of those to

   whom he wrote. Hilgenfeld, who has devoted much attention to this

   Epistle, holds that "it was written at the close of the first century

   by a Gentile Christian of the school of Alexandria, with the view of

   winning back, or guarding from a Judaic form of Christianity, those

   Christians belonging to the same class as himself."

 

   Until the recent discovery of the Codex Sinaiticus by Tischendorf, the

   first four and a half chapters were known only in an ancient Latin

   version. The whole Greek text is now happily recovered, though it is in

   many places very corrupt. We have compared its readings throughout, and

   noted the principal variations from the text represented in our

   version. We have also made frequent reference to the text adopted by

   Hilgenfeld in his recent edition of the Epistle (Lipsi�, T. O. Weigel,

   1886).

     __________________________________________________________________

 

   [1438] Discourse (p. 148) to his Genuine Epistles of the Apostolical

   Fathers. Philadelphia, 1846.

 

   [1439] Works, ii. 250, note; and iv. 128.

 

   [1440] On the Canon, vol. ii. p. 431.

 

   [1441] To those who may adhere to the older opinion, let me commend the

   eloquent and instructive chapter (xxiii.) in Farrar's Life of St. Paul.

 

   [1442] Hadrian's purpose to rebuild their city seems to be pointed out

   in chap. xvi.

 

   [1443] M. Renan may be read with pain, and yet with profit, in much

   that his Gallio-spirit suggests on this subject. Chap. v., St. Paul,

   Paris, 1884.

     __________________________________________________________________

 

The Epistle of Barnabas [1444]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--After the salutation, the writer declares that he would

  communicate to his brethren something of that which he had himself received.

 

   All hail, ye sons and daughters, in the name of our Lord [1445] Jesus

   Christ, who loved us in peace.

 

   Seeing that the divine fruits [1446] of righteousness abound among you,

   I rejoice exceedingly and above measure in your happy and honoured

   spirits, because ye have with such effect received the engrafted [1447]

   spiritual gift. Wherefore also I inwardly rejoice the more, hoping to

   be saved, because I truly perceive in you the Spirit poured forth from

   the rich Lord [1448] of love. Your greatly desired appearance has thus

   filled me with astonishment over you. [1449] I am therefore persuaded

   of this, and fully convinced in my own mind, that since I began to

   speak among you I understand many things, because the Lord hath

   accompanied me in the way of righteousness. I am also on this account

   bound [1450] by the strictest obligation to love you above my own soul,

   because great are the faith and love dwelling in you, while you hope

   for the life which He has promised. [1451] Considering this, therefore,

   that if I should take the trouble to communicate to you some portion of

   what I have myself received, it will prove to me a sufficient reward

   that I minister to such spirits, I have hastened briefly to write unto

   you, in order that, along with your faith, ye might have perfect

   knowledge. The doctrines of the Lord, then, are three: [1452] the hope

   of life, the beginning and the completion of it. For the Lord hath made

   known to us by the prophets both the things which are past and present,

   giving us also the first-fruits of the knowledge [1453] of things to

   come, which things as we see accomplished, one by one, we ought with

   the greater richness of faith [1454] and elevation of spirit to draw

   near to Him with reverence. [1455] I then, not as your teacher, but as

   one of yourselves, will set forth a few things by which in present

   circumstances ye may be rendered the more joyful.

     __________________________________________________________________

 

   [1445] The Cod. Sin. has simply, "the Lord."

 

   [1446] Literally, "the judgments of God being great and rich towards

   you;" but, as Hefele remarks, dikaioma seems here to have the meaning

   of righteousness, as in Rom. v. 18.

 

   [1447] This appears to be the meaning of the Greek, and is confirmed by

   the ancient Latin version. Hilgenfeld, however, following Cod. Sin.,

   reads "thus," instead of "because," and separates the clauses.

 

   [1448] The Latin reads, "spirit infused into you from the honourable

   fountain of God."

 

   [1449] This sentence is entirely omitted in the Latin.

 

   [1450] The Latin text is here quite different, and seems evidently

   corrupt. We have followed the Cod. Sin., as does Hilgenfeld.

 

   [1451] Literally, "in the hope of His life."

 

   [1452] The Greek is here totally unintelligible: it seems impossible

   either to punctuate or construe it. We may attempt to represent it as

   follows: "The doctrines of the Lord, then, are three: Life, Faith, and

   Hope, our beginning and end; and Righteousness, the beginning and the

   end of judgment; Love and Joy and the Testimony of gladness for works

   of righteousness." We have followed the ancient Latin text, which

   Hilgenfeld also adopts, though Weitz�cker and others prefer the Greek.

 

   [1453] Instead of "knowledge" (gnoseos), Cod. Sin. has "taste"

   (geuseos).

 

   [1454] Literally, "we ought more richly and loftily to approach His

   fear."

 

   [1455] Instead of, "to Him with fear," the reading of Cod. Sin., the

   Latin has, "to His altar," which Hilgenfeld adopts.

     __________________________________________________________________

 

  Chapter II.--The Jewish sacrifices are now abolished.

 

   Since, therefore, the days are evil, and Satan [1456] possesses the

   power of this world, we ought to give heed to ourselves, and diligently

   inquire into the ordinances of the Lord. Fear and patience, then, are

   helpers of our faith; and long-suffering and continence are things

   which fight on our side. While these remain pure in what respects the

   Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with

   them. [1457] For He hath revealed to us by all the prophets that He

   needs neither sacrifices, nor burnt-offerings, nor oblations, saying

   thus, "What is the multitude of your sacrifices unto Me, saith the

   Lord? I am full of burnt-offerings, and desire not the fat of lambs,

   and the blood of bulls and goats, not when ye come to appear before Me:

   for who hath required these things at your hands? Tread no more My

   courts, not though ye bring with you fine flour. Incense is a vain

   abomination unto Me, and your new moons and sabbaths I cannot endure."

   [1458] He has therefore abolished these things, that the new law of our

   Lord Jesus Christ, which is without the yoke of necessity, might have a

   human oblation. [1459] And again He says to them, "Did I command your

   fathers, when they went out from the land of Egypt, to offer unto Me

   burnt-offerings and sacrifices? But this rather I commanded them, Let

   no one of you cherish any evil in his heart against his neighbour, and

   love not an oath of falsehood." [1460] We ought therefore, being

   possessed of understanding, to perceive the gracious intention of our

   Father; for He speaks to us, desirous that we, not [1461] going astray

   like them, should ask how we may approach Him. To us, then, He

   declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of

   sweet savour to the Lord is a heart that glorifieth Him that made it."

   [1462] We ought therefore, brethren, carefully to inquire concerning

   our salvation, lest the wicked one, having made his entrance by deceit,

   should hurl [1463] us forth from our [true] life.

     __________________________________________________________________

 

   [1456] The Latin text is literally, "the adversary;" the Greek has,

   "and he that worketh possesseth power;" Hilgenfeld reads, "he that

   worketh against," the idea expressed above being intended.

 

   [1457] Or, "while these things continue, those which respect the Lord

   rejoice in purity along with them--Wisdom," etc.

 

   [1458] Isa. i. 11-14, from the Sept., as is the case throughout. We

   have given the quotation as it stands in Cod. Sin.

 

   [1459] Thus in the Latin. The Greek reads, "might not have a man-made

   oblation." The Latin text seems preferable, implying that, instead of

   the outward sacrifices of the law, there is now required a dedication

   of man himself. Hilgenfeld follows the Greek.

 

   [1460] Jer. vii. 22; Zech. viii. 17.

 

   [1461] So the Greek. Hilgenfeld, with the Latin, omits "not."

 

   [1462] Ps. li. 19. There is nothing in Scripture corresponding to the

   last clause.

 

   [1463] Literally, "sling us out."

     __________________________________________________________________

 

  Chapter III.--The fasts of the Jews are not true fasts, nor acceptable to God.

 

   He says then to them again concerning these things, "Why do ye fast to

   Me as on this day, saith the Lord, that your voice should be heard with

   a cry? I have not chosen this fast, saith the Lord, that a man should

   humble his soul. Nor, though ye bend your neck like a ring, and put

   upon you sackcloth and ashes, will ye call it an acceptable fast."

   [1464] To us He saith, "Behold, this is the fast that I have chosen,

   saith the Lord, not that a man should humble his soul, but that he

   should loose every band of iniquity, untie the fastenings of harsh

   agreements, restore to liberty them that are bruised, tear in pieces

   every unjust engagement, feed the hungry with thy bread, clothe the

   naked when thou seest him, bring the homeless into thy house, not

   despise the humble if thou behold him, and not [turn away] from the

   members of thine own family. Then shall thy dawn break forth, and thy

   healing shall quickly spring up, and righteousness shall go forth

   before thee, and the glory of God shall encompass thee; and then thou

   shalt call, and God shall hear thee; whilst thou art yet speaking, He

   shall say, Behold, I am with thee; if thou take away from thee the

   chain [binding others], and the stretching forth of the hands [1465]

   [to swear falsely], and words of murmuring, and give cheerfully thy

   bread to the hungry, and show compassion to the soul that has been

   humbled." [1466] To this end, therefore, brethren, He is

   long-suffering, foreseeing how the people whom He has prepared shall

   with guilelessness believe in His Beloved. For He revealed all these

   things to us beforehand, that we should not rush forward as rash

   acceptors of their laws. [1467]

     __________________________________________________________________

 

   [1464] Isa. lviii. 4, 5.

 

   [1465] The original here is cheirotonian, from the LXX. Hefele remarks,

   that it may refer to the stretching forth of the hands, either to swear

   falsely, or to mock and insult one's neighbour.

 

   [1466] Isa. lviii. 6-10.

 

   [1467] The Greek is here unintelligible: the Latin has, "that we should

   not rush on, as if proselytes to their law."

     __________________________________________________________________

 

  Chapter IV.--Antichrist is at hand: let us therefore avoid Jewish errors.

 

   It therefore behoves us, who inquire much concerning events at hand,

   [1468] to search diligently into those things which are able to save

   us. Let us then utterly flee from all the works of iniquity, lest these

   should take hold of us; and let us hate the error of the present time,

   that we may set our love on the world to come: let us not give loose

   reins to our soul, that it should have power to run with sinners and

   the wicked, lest we become like them. The final stumbling-block (or

   source of danger) approaches, concerning which it is written, as Enoch

   [1469] says, "For for this end the Lord has cut short the times and the

   days, that His Beloved may hasten; and He will come to the

   inheritance." And the prophet also speaks thus: "Ten kingdoms shall

   reign upon the earth, and a little king shall rise up after them, who

   shall subdue under one three of the kings." [1470] In like manner

   Daniel says concerning the same, "And I beheld the fourth beast, wicked

   and powerful, and more savage than all the beasts of the earth, and how

   from it sprang up ten horns, and out of them a little budding horn, and

   how it subdued under one three of the great horns." [1471] Ye ought

   therefore to understand. And this also I further beg of you, as being

   one of you, and loving you both individually and collectively more than

   my own soul, to take heed now to yourselves, and not to be like some,

   adding largely to your sins, and saying, "The covenant is both theirs

   and ours." [1472] But they thus finally lost it, after Moses had

   already received it. For the Scripture saith, "And Moses was fasting in

   the mount forty days and forty nights, and received the covenant from

   the Lord, tables of stone written with the finger of the hand of the

   Lord;" [1473] but turning away to idols, they lost it. For the Lord

   speaks thus to Moses: "Moses go down quickly; for the people whom thou

   hast brought out of the land of Egypt have transgressed." [1474] And

   Moses understood [the meaning of God], and cast the two tables out of

   his hands; and their covenant was broken, in order that the covenant of

   the beloved Jesus might be sealed upon our heart, in the hope which

   flows from believing in Him. [1475] Now, being desirous to write many

   things to you, not as your teacher, but as becometh one who loves you,

   I have taken care not to fail to write to you from what I myself

   possess, with a view to your purification. [1476] We take earnest

   [1477] heed in these last days; for the whole [past] time of your faith

   will profit you nothing, unless now in this wicked time we also

   withstand coming sources of danger, as becometh the sons of God. That

   the Black One [1478] may find no means of entrance, let us flee from

   every vanity, let us utterly hate the works of the way of wickedness.

   Do not, by retiring apart, live a solitary life, as if you were already

   [fully] justified; but coming together in one place, make common

   inquiry concerning what tends to your general welfare. For the

   Scripture saith, "Woe to them who are wise to themselves, and prudent

   in their own sight!" [1479] Let us be spiritually-minded: let us be a

   perfect temple to God. As much as in us lies, let us meditate upon the

   fear of God, and let us keep His commandments, that we may rejoice in

   His ordinances. The Lord will judge the world without respect of

   persons. Each will receive as he has done: if he is righteous, his

   righteousness will precede him; if he is wicked, the reward of

   wickedness is before him. Take heed, lest resting at our ease, as those

   who are the called [of God], we should fall asleep in our sins, and the

   wicked prince, acquiring power over us, should thrust us away from the

   kingdom of the Lord. And all the more attend to this, my brethren, when

   ye reflect and behold, that after so great signs and wonders were

   wrought in Israel, they were thus [at length] abandoned. Let us beware

   lest we be found [fulfilling that saying], as it is written, "Many are

   called, but few are chosen." [1480]

     __________________________________________________________________

 

   [1468] Or it might be rendered, "things present." Cotelerius reads, "de

   his instantibus."

 

   [1469] The Latin reads, "Daniel" instead of "Enoch;" comp. Dan. ix.

   24-27.

 

   [1470] Dan. vii. 24, very loosely quoted.

 

   [1471] Dan. vii. 7, 8, also very inaccurately cited.

 

   [1472] We here follow the Latin text in preference to the Greek, which

   reads merely, "the covenant is ours." What follows seems to show the

   correctness of the Latin, as the author proceeds to deny that the Jews

   had any further interest in the promises.

 

   [1473] Ex. xxxi. 18, Ex. xxxiv. 28.

 

   [1474] Ex. xxxii. 7; Deut. ix. 12.

 

   [1475] Literally, "in hope of His faith."

 

   [1476] The Greek is here incorrect and unintelligible; and as the Latin

   omits the clause, our translation is merely conjectural. Hilgenfeld's

   text, if we give a somewhat peculiar meaning to ellipein, may be

   translated: "but as it is becoming in one who loves you not to fail in

   giving you what we have, I, though the very offscouring of you, have

   been eager to write to you."

 

   [1477] So the Cod. Sin. Hilgenfeld reads, with the Latin, "let us

   take."

 

   [1478] The Latin here departs entirely from the Greek text, and quotes

   as a saying of "the Son of God" the following precept, nowhere to be

   found in the New Testament: "Let us resist all iniquity, and hold it in

   hatred." Hilgenfeld joins this clause to the former sentence.

 

   [1479] Isa. v. 21.

 

   [1480] An exact quotation from Matt. xx. 16or Matt. xxii. 14. It is

   worthy of notice that this is the first example in the writings of the

   Fathers of a citation from any book of the New Testament, preceded by

   the authoritative formula, "it is written."

     __________________________________________________________________

 

  Chapter V.--The new covenant, founded on the sufferings of Christ, tends to

  our salvation, but to the Jews' destruction.

 

   For to this end the Lord endured to deliver up His flesh to corruption,

   that we might be sanctified through the remission of sins, which is

   effected by His blood of sprinkling. For it is written concerning Him,

   partly with reference to Israel, and partly to us; and [the Scripture]

   saith thus: "He was wounded for our transgressions, and bruised for our

   iniquities: with His stripes we are healed. He was brought as a sheep

   to the slaughter, and as a lamb which is dumb before its shearer."

   [1481] Therefore we ought to be deeply grateful to the Lord, because He

   has both made known to us things that are past, and hath given us

   wisdom concerning things present, and hath not left us without

   understanding in regard to things which are to come. Now, the Scripture

   saith, "Not unjustly are nets spread out for birds." [1482] This means

   that the man perishes justly, who, having a knowledge of the way of

   righteousness, rushes off into the way of darkness. And further, my

   brethren: if the Lord endured to suffer for our soul, He being Lord of

   all the world, to whom God said at the foundation of the world, "Let us

   make man after our image, and after our likeness," [1483] understand

   how it was that He endured to suffer at the hand of men. The prophets,

   having obtained grace from Him, prophesied concerning Him. And He

   (since it behoved Him to appear in flesh), that He might abolish death,

   and reveal the resurrection from the dead, endured [what and as He

   did], in order that He might fulfil the promise made unto the fathers,

   and by preparing a new people for Himself, might show, while He dwelt

   on earth, that He, when He has raised mankind, will also judge them.

   Moreover, teaching Israel, and doing so great miracles and signs, He

   preached [the truth] to him, and greatly loved him. But when He chose

   His own apostles who were to preach His Gospel, [He did so from among

   those] who were sinners above all sin, that He might show He came "not

   to call the righteous, but sinners to repentance." [1484] Then He

   manifested Himself to be the Son of God. For if He had not come in the

   flesh, how could men have been saved by beholding Him? [1485] Since

   looking upon the sun which is to cease to exist, and is the work of His

   hands, their eyes are not able to bear his rays. The Son of God

   therefore came in the flesh with this view, that He might bring to a

   head the sum of their sins who had persecuted His prophets [1486] to

   the death. For this purpose, then, He endured. For God saith, "The

   stroke of his flesh is from them;" [1487] and [1488] "when I shall

   smite the Shepherd, then the sheep of the flock shall be scattered."

   [1489] He himself willed thus to suffer, for it was necessary that He

   should suffer on the tree. For says he who prophesies regarding Him,

   "Spare my soul from the sword, [1490] fasten my flesh with nails; for

   the assemblies of the wicked have risen up against me." [1491] And

   again he says, "Behold, I have given my back to scourges, and my cheeks

   to strokes, and I have set my countenance as a firm rock." [1492]

     __________________________________________________________________

 

   [1481] Isa. liii. 5, 7.

 

   [1482] Prov. i. 17, from the LXX, which has mistaken the meaning.

 

   [1483] Gen. i. 26.

 

   [1484] Matt. ix. 13; Mark ii. 17; Luke v. 32.

 

   [1485] The Cod. Sin. reads, "neither would men have been saved by

   seeing Him."

 

   [1486] Cod. Sin. has, "their prophets," but the corrector has changed

   it as above.

 

   [1487] A very loose reference to Isa. liii. 8.

 

   [1488] Cod. Sin. omits "and," and reads, "when they smite their own

   shepherd, then the sheep of the pasture shall be scattered and fail."

 

   [1489] Zech. xiii. 7.

 

   [1490] Cod. Sin. inserts "and."

 

   [1491] These are inaccurate and confused quotations from Ps. xxii. 16,

   20, and Ps. cxix. 120.

 

   [1492] Isa. l. 6, 7.

     __________________________________________________________________

 

  Chapter VI.--The sufferings of Christ, and the new covenant, were announced by

  the prophets.

 

   When, therefore, He has fulfilled the commandment, what saith He? "Who

   is he that will contend with Me? let him oppose Me: or who is he that

   will enter into judgment with Me? let him draw near to the servant of

   the Lord." [1493] "Woe unto you, for ye shall all wax old, like a

   garment, and the moth shall eat you up." [1494] And again the prophet

   says, "Since [1495] as a mighty stone He is laid for crushing, behold I

   cast down for the foundations of Zion a stone, precious, elect, a

   corner-stone, honourable." Next, what says He? "And he who shall trust

   [1496] in it shall live for ever." Is our hope, then, upon a stone? Far

   from it. But [the language is used] inasmuch as He laid his flesh [as a

   foundation] with power; for He says, "And He placed me as a firm rock."

   [1497] And the prophet says again, "The stone which the builders

   rejected, the same has become the head of the corner." [1498] And again

   he says, "This is the great and wonderful day which the Lord hath

   made." [1499] I write the more simply unto you, that ye may understand.

   I am the off-scouring of your love. [1500] What, then, again says the

   prophet? "The assembly of the wicked surrounded me; they encompassed me

   as bees do a honeycomb," [1501] and "upon my garment they cast lots."

   [1502] Since, therefore, He was about to be manifested and to suffer in

   the flesh, His suffering was foreshown. For the prophet speaks against

   Israel, "Woe to their soul, because they have counselled an evil

   counsel against themselves, [1503] saying, Let us bind the just one,

   because he is displeasing to us." [1504] And Moses also says to them,

   [1505] "Behold these things, saith the Lord God: Enter into the good

   land which the Lord swore [to give] to Abraham, and Isaac, and Jacob,

   and inherit ye it, a land flowing with milk and honey." [1506] What,

   then, says Knowledge? [1507] Learn: "Trust," she says, "in Him who is

   to be manifested to you in the flesh--that is, Jesus." For man is earth

   in a suffering state, for the formation of Adam was from the face of

   the earth. What, then, meaneth this: "into the good land, a land

   flowing with milk and honey?" Blessed be our Lord, who has placed in us

   wisdom and understanding of secret things. For the prophet says, "Who

   shall understand the parable of the Lord, except him who is wise and

   prudent, and who loves his Lord?" [1508] Since, therefore, having

   renewed us by the remission of our sins, He hath made us after another

   pattern, [it is His purpose] that we should possess the soul of

   children, inasmuch as He has created us anew by His Spirit. [1509] For

   the Scripture says concerning us, while He speaks to the Son, "Let Us

   make man after Our image, and after Our likeness; and let them have

   dominion over the beasts of the earth, and the fowls of heaven, and the

   fishes of the sea." [1510] And the Lord said, on beholding the fair

   creature [1511] man, "Increase, and multiply, and replenish the earth."

   [1512] These things [were spoken] to the Son. Again, I will show thee

   how, in respect to us, [1513] He has accomplished a second fashioning

   in these last days. The Lord says, "Behold, I will make [1514] the last

   like the first." [1515] In reference to this, then, the prophet

   proclaimed, "Enter ye into the land flowing with milk and honey, and

   have dominion over it." [1516] Behold, therefore, we have been

   refashioned, as again He says in another prophet, "Behold, saith the

   Lord, I will take away from these, that is, from those whom the Spirit

   of the Lord foresaw, their stony hearts, and I will put hearts of flesh

   within them," [1517] because He [1518] was to be manifested in flesh,

   and to sojourn among us. For, my brethren, the habitation of our heart

   is a holy temple to the Lord. [1519] For again saith the Lord, "And

   wherewith shall I appear before the Lord my God, and be glorified?"

   [1520] He says, [1521] "I will confess to thee in the Church in the

   midst [1522] of my brethren; and I will praise thee in the midst of the

   assembly of the saints." [1523] We, then, are they whom He has led into

   the good land. What, then, mean milk and honey? This, that as the

   infant is kept alive first by honey, and then by milk, so also we,

   being quickened and kept alive by the faith of the promise and by the

   word, shall live ruling over the earth. But He said above, [1524] "Let

   them increase, and rule over the fishes." [1525] Who then is able to

   govern the beasts, or the fishes, or the fowls of heaven? For we ought

   to perceive that to govern implies authority, so that one should

   command and rule. If, therefore, this does not exist at present, yet

   still He has promised it to us. When? When we ourselves also have been

   made perfect [so as] to become heirs of the covenant of the Lord.

   [1526]

     __________________________________________________________________

 

   [1493] Isa. l. 8.

 

   [1494] Isa. l. 9.

 

   [1495] The Latin omits "since," but it is found in all the Greek mss.

 

   [1496] Cod. Sin. has "believe." Isa. viii. 14, Isa. xxviii. 16.

 

   [1497] Isa. l. 7.

 

   [1498] Ps. cxviii. 22.

 

   [1499] Ps. cxviii. 24.

 

   [1500] Comp. 1 Cor. iv. 13. The meaning is, "My love to you is so

   great, that I am ready to be or to do all things for you."

 

   [1501] Ps. xxii. 17, Ps. cxviii. 12.

 

   [1502] Ps. xxii. 19.

 

   [1503] Isa. iii. 9.

 

   [1504] Wisdom ii. 12. This apocryphal book is thus quoted as Scripture,

   and intertwined with it.

 

   [1505] Cod. Sin. reads, "What says the other prophet Moses unto them?"

 

   [1506] Ex. xxxiii. 1; Lev. xx. 24.

 

   [1507] The original word is "Gnosis," the knowledge peculiar to

   advanced Christians, by which they understand the mysteries of

   Scripture.

 

   [1508] Not found in Scripture. Comp. Isa. xl. 13; Prov. i. 6.

   Hilgenfeld, however, changes the usual punctuation, which places a

   colon after prophet, and reads, "For the prophet speaketh the parable

   of the Lord. Who shall understand," etc.

 

   [1509] The Greek is here very elliptical and obscure: "His Spirit" is

   inserted above, from the Latin.

 

   [1510] Gen. i. 26.

 

   [1511] Cod. Sin. has "our fair formation."

 

   [1512] Gen. i. 28.

 

   [1513] Cod. Sin. inserts, "the Lord says."

 

   [1514] Cod. Sin. has "I make."

 

   [1515] Not in Scripture, but comp. Matt. xx. 16, and 2 Cor. v. 17.

 

   [1516] Ex. xxxiii. 3.

 

   [1517] Ezek. xi. 19, Ezek. xxxvi. 26.

 

   [1518] Cod. Sin. inserts "Himself;" comp. John i. 14.

 

   [1519] Comp. Eph. ii. 21.

 

   [1520] Comp. Ps. xlii. 2.

 

   [1521] Cod. Sin. omits "He says."

 

   [1522] Cod. Sin. omits "in the midst."

 

   [1523] Ps. xxii. 23; Heb. ii. 12.

 

   [1524] Cod. Sin. has "But we said above."

 

   [1525] Gen. i. 28.

 

   [1526] These are specimens of the "Gnosis," or faculty of bringing out

   the hidden spiritual meaning of Scripture referred to before. Many more

   such interpretations follow.

     __________________________________________________________________

 

  Chapter VII.--Fasting, and the goat sent away, were types of Christ.

 

   Understand, then, ye children of gladness, that the good Lord has

   foreshown all things to us, that we might know to whom we ought for

   everything to render thanksgiving and praise. If therefore the Son of

   God, who is Lord [of all things], and who will judge the living and the

   dead, suffered, that His stroke might give us life, let us believe that

   the Son of God could not have suffered except for our sakes. Moreover,

   when fixed to the cross, He had given Him to drink vinegar and gall.

   Hearken how the priests of the people [1527] gave previous indications

   of this. His commandment having been written, the Lord enjoined, that

   whosoever did not keep the fast should be put to death, because He also

   Himself was to offer in sacrifice for our sins the vessel of the

   Spirit, in order that the type established in Isaac when he was offered

   upon the altar might be fully accomplished. What, then, says He in the

   prophet? "And let them eat of the goat which is offered, with fasting,

   for all their sins." [1528] Attend carefully: "And let all the priests

   alone eat the inwards, unwashed with vinegar." Wherefore? Because to

   me, who am to offer my flesh for the sins of my new people, ye are to

   give gall with vinegar to drink: eat ye alone, while the people fast

   and mourn in sackcloth and ashes. [These things were done] that He

   might show that it was necessary for Him to suffer for them. [1529]

   How, [1530] then, ran the commandment? Give your attention. Take two

   goats of goodly aspect, and similar to each other, and offer them. And

   let the priest take one as a burnt-offering for sins. [1531] And what

   should they do with the other? "Accursed," says He, "is the one." Mark

   how the type of Jesus [1532] now comes out. "And all of you spit upon

   it, and pierce it, and encircle its head with scarlet wool, and thus

   let it be driven into the wilderness." And when all this has been done,

   he who bears the goat brings it into the desert, and takes the wool off

   from it, and places that upon a shrub which is called Rachia, [1533] of

   which also we are accustomed to eat the fruits [1534] when we find them

   in the field. Of this [1535] kind of shrub alone the fruits are sweet.

   Why then, again, is this? Give good heed. [You see] "one upon the

   altar, and the other accursed;" and why [do you behold] the one that is

   accursed crowned? Because they shall see Him then in that day having a

   scarlet robe about his body down to his feet; and they shall say, Is

   not this He whom we once despised, and pierced, and mocked, and

   crucified? Truly this is [1536] He who then declared Himself to be the

   Son of God. For how like is He to Him! [1537] With a view to this, [He

   required] the goats to be of goodly aspect, and similar, that, when

   they see Him then coming, they may be amazed by the likeness of the

   goat. Behold, then, [1538] the type of Jesus who was to suffer. But why

   is it that they place the wool in the midst of thorns? It is a type of

   Jesus set before the view of the Church. [They [1539] place the wool

   among thorns], that any one who wishes to bear it away may find it

   necessary to suffer much, because the thorn is formidable, and thus

   obtain it only as the result of suffering. Thus also, says He, "Those

   who wish to behold Me, and lay hold of My kingdom, must through

   tribulation and suffering obtain Me." [1540]

     __________________________________________________________________

 

   [1527] Cod. Sin. reads "temple," which is adopted by Hilgenfeld.

 

   [1528] Not to be found in Scripture, as is the case also with what

   follows. Hefele remarks, that "certain false traditions respecting the

   Jewish rites seem to have prevailed among the Christians of the second

   century, of which Barnabas here adopts some, as do Justin (Dial. c.

   Try. 40) and Tertullian (adv. Jud. 14; adv. Marc. iii. 7)."

 

   [1529] Cod. Sin. has "by them."

 

   [1530] Cod. Sin. reads, "what commanded He?"

 

   [1531] Cod. Sin. reads, "one as a burnt-offering, and one for sins."

 

   [1532] Cod. Sin. reads, "type of God," but it has been corrected to

   "Jesus."

 

   [1533] In Cod. Sin. we find "Rachel." The orthography is doubtful, but

   there is little question that a kind of bramble-bush is intended.

 

   [1534] Thus the Latin interprets: others render "shoots."

 

   [1535] Cod. Sin. has "thus" instead of "this."

 

   [1536] Literally, "was."

 

   [1537] The text is here in great confusion, though the meaning is

   plain. Dressel reads, "For how are they alike, and why [does He enjoin]

   that the goats should be good and alike?" The Cod. Sin. reads, "How is

   He like Him? For this that," etc.

 

   [1538] Cod. Sin. here inserts "the goat."

 

   [1539] Cod. Sin. reads, "for as he who ... so, says he," etc.

 

   [1540] Comp. Acts xiv. 22.

     __________________________________________________________________

 

  Chapter VIII.--The red heifer a type of Christ.

 

   Now what do you suppose this to be a type of, that a command was given

   to Israel, that men of the greatest wickedness [1541] should offer a

   heifer, and slay and burn it, and, that then boys should take the

   ashes, and put these into vessels, and bind round a stick [1542] purple

   wool along with hyssop, and that thus the boys should sprinkle the

   people, one by one, in order that they might be purified from their

   sins? Consider how He speaks to you with simplicity. The calf [1543] is

   Jesus: the sinful men offering it are those who led Him to the

   slaughter. But now the men are no longer guilty, are no longer regarded

   as sinners. [1544] And the boys that sprinkle are those that have

   proclaimed to us the remission of sins and purification of heart. To

   these He gave authority to preach the Gospel, being twelve in number,

   corresponding to the twelve tribes [1545] of Israel. But why are there

   three boys that sprinkle? To correspond [1546] to Abraham, and Isaac,

   and Jacob, because these were great with God. And why was the wool

   [placed] upon the wood? Because by wood Jesus holds His kingdom, so

   that [through the cross] those believing on Him shall live for ever.

   But why was hyssop joined with the wool? Because in His kingdom the

   days will be evil and polluted in which we shall be saved, [and]

   because he who suffers in body is cured through the cleansing [1547]

   efficacy of hyssop. And on this account the things which stand thus are

   clear to us, but obscure to them because they did not hear the voice of

   the Lord.

     __________________________________________________________________

 

   [1541] Literally, "men in whom sins are perfect." Of this, and much

   more that follows, no mention is made in Scripture.

 

   [1542] Cod. Sin. has "upon sticks," and adds, "Behold again the type of

   the cross, both the scarlet wool and the hyssop,"--adopted by

   Hilgenfeld.

 

   [1543] Cod. Sin. has, "the law is Christ Jesus," corrected to the

   above.

 

   [1544] The Greek text is, "then no longer [sinful] men, no longer the

   glory of sinners," which Dressel defends and Hilgenfeld adopts, but

   which is surely corrupt.

 

   [1545] Literally, "in witness of the tribes."

 

   [1546] "In witness of."

 

   [1547] Thus the sense seems to require, and thus Dressel translates,

   though it is difficult to extract such a meaning from the Greek text.

     __________________________________________________________________

 

  Chapter IX.--The spiritual meaning of circumcision.

 

   He speaks moreover concerning our ears, how He hath circumcised both

   them and our heart. The Lord saith in the prophet, "In the hearing of

   the ear they obeyed me." [1548] And again He saith, "By hearing, those

   shall hear who are afar off; they shall know what I have done." [1549]

   And, "Be ye circumcised in your hearts, saith the Lord." [1550] And

   again He says, "Hear, O Israel, for these things saith the Lord thy

   God." [1551] And once more the Spirit of the Lord proclaims, "Who is he

   that wishes to live for ever? By hearing let him hear the voice of my

   servant." [1552] And again He saith, "Hear, O heaven, and give ear, O

   earth, for God [1553] hath spoken." [1554] These are in proof. [1555]

   And again He saith, "Hear the word of the Lord, ye rulers of this

   people." [1556] And again He saith, "Hear, ye children, the voice of

   one crying in the wilderness." [1557] Therefore He hath circumcised our

   ears, that we might hear His word and believe, for the circumcision in

   which they trusted is abolished. [1558] For He declared that

   circumcision was not of the flesh, but they transgressed because an

   evil angel deluded them. [1559] He saith to them, "These things saith

   the Lord your God"--(here [1560] I find a new [1561] commandment)--"Sow

   not among thorns, but circumcise yourselves to the Lord." [1562] And

   why speaks He thus: "Circumcise the stubbornness of your heart, and

   harden not your neck?" [1563] And again: "Behold, saith the Lord, all

   the nations are uncircumcised [1564] in the flesh, but this people are

   uncircumcised in heart." [1565] But thou wilt say, "Yea, verily the

   people are circumcised for a seal." But so also is every Syrian and

   Arab, and all the priests of idols: are these then also within the bond

   of His covenant? [1566] Yea, the Egyptians also practise circumcision.

   Learn then, my children, concerning all things richly, [1567] that

   Abraham, the first who enjoined circumcision, looking forward in spirit

   to Jesus, practised that rite, having received the mysteries [1568] of

   the three letters. For [the Scripture] saith, "And Abraham circumcised

   ten, and eight, and three hundred men of his household." [1569] What,

   then, was the knowledge given to him in this? Learn the eighteen first,

   and then the three hundred. [1570] The ten and the eight are thus

   denoted--Ten by I, and Eight by E. [1571] You have [the initials of

   the, name of] Jesus. And because [1572] the cross was to express the

   grace [of our redemption] by the letter T, he says also, "Three

   Hundred." He signifies, therefore, Jesus by two letters, and the cross

   by one. He knows this, who has put within us the engrafted [1573] gift

   of His doctrine. No one has been admitted by me to a more excellent

   piece of knowledge [1574] than this, but I know that ye are worthy.

     __________________________________________________________________

 

   [1548] Ps. xviii. 44.

 

   [1549] Isa. xxxiii. 13.

 

   [1550] Jer. iv. 4.

 

   [1551] Jer. vii. 2.

 

   [1552] Ps. xxxiv. 11-13. The first clause of this sentence is wanting

   in Cod. Sin.

 

   [1553] Cod. Sin. has "Lord."

 

   [1554] Isa. i. 2.

 

   [1555] In proof of the spiritual meaning of circumcision; but

   Hilgenfeld joins the words to the preceding sentence.

 

   [1556] Isa. i. 10.

 

   [1557] Cod. Sin. reads, "it is the voice," corrected, however, as

   above.

 

   [1558] Cod. Sin. has, "that we might hear the word, and not only

   believe," plainly a corrupt text.

 

   [1559] Cod. Sin., at first hand, has "slew them," but is corrected as

   above.

 

   [1560] The meaning is here very obscure, but the above rendering and

   punctuation seem preferable to any other.

 

   [1561] Cod. Sin., with several other mss., leaves out "new."

 

   [1562] Jer. iv. 3. Cod. Sin. has "God" instead of "Lord."

 

   [1563] Deut. x. 16.

 

   [1564] This contrast seems to be marked in the original. Cod. Sin. has,

   "Behold, receive again."

 

   [1565] Jer. ix. 25, 26.

 

   [1566] Dressel and Hilgenfeld read, "their covenant," as does Cod.

   Sin.; we have followed Hefele.

 

   [1567] Cod. Sin. has "children of love," omitting "richly," and

   inserting it before "looking forward."

 

   [1568] Literally, "doctrines."

 

   [1569] Not found in Scripture: but comp. Gen. xvii. 26, 27, Gen. xiv.

   14.

 

   [1570] Cod. Sin. inserts, "and then making a pause."

 

   [1571] This sentence is altogether omitted by inadvertence in Cod. Sin.

 

   [1572] Some mss. here read, "and further:" the above is the reading in

   Cod. Sin., and is also that of Hefele.

 

   [1573] This is rendered in the Latin, "the more profound gift,"

   referring, as it does, to the Gnosis of the initiated. The same word is

   used in chap. i.

 

   [1574] Literally, "has learned a more germane (or genuine) word from

   me," being an idle vaunt on account of the ingenuity in interpreting

   Scripture he has just displayed.

     __________________________________________________________________

 

  Chapter X.--Spiritual significance of the precepts of Moses respecting

  different kinds of food.

 

   Now, wherefore did Moses say, "Thou shalt not eat the swine, nor the

   eagle, nor the hawk, nor the raven, nor any fish which is not possessed

   of scales?" [1575] He embraced three doctrines in his mind [in doing

   so]. Moreover, the Lord saith to them in Deuteronomy, "And I will

   establish my ordinances among this people." [1576] Is there then not a

   command of God they should not eat [these things]? There is, but Moses

   spoke with a spiritual reference. [1577] For this reason he named the

   swine, as much as to say, "Thou shalt not join thyself to men who

   resemble swine." For when they live in pleasure, they forget their

   Lord; but when they come to want, they acknowledge the Lord. And [in

   like manner] the swine, when it has eaten, does not recognize its

   master; but when hungry it cries out, and on receiving food is quiet

   again. "Neither shalt thou eat," says he "the eagle, nor the hawk, nor

   the kite, nor the raven." "Thou shalt not join thyself," he means, "to

   such men as know not how to procure food for themselves by labour and

   sweat, but seize on that of others in their iniquity, and although

   wearing an aspect of simplicity, are on the watch to plunder others."

   [1578] So these birds, while they sit idle, inquire how they may devour

   the flesh of others, proving themselves pests [to all] by their

   wickedness. "And thou shalt not eat," he says, "the lamprey, or the

   polypus, or the cuttlefish." He means, "Thou shalt not join thyself or

   be like to such men as are ungodly to the end, and are condemned [1579]

   to death." In like manner as those fishes, above accursed, float in the

   deep, not swimming [on the surface] like the rest, but make their abode

   in the mud which lies at the bottom. Moreover, "Thou shall not," he

   says, "eat the hare." Wherefore? "Thou shall not be a corrupter of

   boys, nor like unto such." [1580] Because the hare multiplies, year by

   year, the places of its conception; for as many years as it lives so

   many [1581] it has. Moreover, "Thou shall not eat the hyena." He means,

   "Thou shall not be an adulterer, nor a corrupter, nor be like to them

   that are such." Wherefore? Because that animal annually changes its

   sex, and is at one time male, and at another female. Moreover, he has

   rightly detested the weasel. For he means, "Thou shalt not be like to

   those whom we hear of as committing wickedness with the mouth, [1582]

   on account of their uncleanness; nor shall thou be joined to those

   impure women who commit iniquity with the mouth. For this animal

   conceives by the mouth." Moses then issued [1583] three doctrines

   concerning meats with a spiritual significance; but they received them

   according to fleshly desire, as if he had merely spoken of [literal]

   meats. David, however, comprehends the knowledge of the three

   doctrines, and speaks in like manner: "Blessed is the man who hath not

   walked in the counsel of the ungodly," [1584] even as the fishes

   [referred to] go in darkness to the depths [of the sea]; "and hath not

   stood in the way of sinners," even as those who profess to fear the

   Lord, but go astray like swine; "and hath not sat in the seat of

   scorners," [1585] even as those birds that lie in wait for prey. Take a

   full and firm grasp of this spiritual [1586] knowledge. But Moses says

   still further, "Ye shall eat every animal that is cloven-footed and

   ruminant." What does he mean? [The ruminant animal denotes him] who, on

   receiving food, recognizes Him that nourishes him, and being satisfied

   by Him, [1587] is visibly made glad. Well spake [Moses], having respect

   to the commandment. What, then, does he mean? That we ought to join

   ourselves to those that fear the Lord, those who meditate in their

   heart on the commandment which they have received, those who both utter

   the judgments of the Lord and observe them, those who know that

   meditation is a work of gladness, and who ruminate [1588] upon the word

   of the Lord. But what means the cloven-footed? That the righteous man

   also walks in this world, yet looks forward to the holy state [1589]

   [to come]. Behold how well Moses legislated. But how was it possible

   for them to understand or comprehend these things? We then, rightly

   understanding his commandments, [1590] explain them as the Lord

   intended. For this purpose He circumcised our ears and our hearts, that

   we might understand these things.

     __________________________________________________________________

 

   [1575] Cod. Sin. has "portion," corrected, however, as above. See Lev.

   xi. and Deut. xiv.

 

   [1576] Deut. iv. 1.

 

   [1577] Literally, "in spirit."

 

   [1578] Cod. Sin. inserts, "and gaze about for some way of escape on

   account of their greediness, even as these birds alone do not procure

   food for themselves (by labour), but sitting idle, seek to devour the

   flesh of others." The text as above seems preferable: Hilgenfeld,

   however, follows the Greek.

 

   [1579] Cod. Sin. has, "condemned already."

 

   [1580] Dressel has a note upon this passage, in which he refers the

   words we have rendered, "corrupters of boys," to those who by their

   dissolute lives waste their fortunes, and so entail destruction on

   their children; but this does not appear satisfactory. Comp. Clem.

   Alex. P�dag. ii. 10.

 

   [1581] We have left trupas untranslated. [Cavities, i.e., of

   conception].

 

   [1582] Cod. Sin. has, "with the body through uncleanness," and so again

   in the last clause.

 

   [1583] Cod. Sin. inserts, "having received."

 

   [1584] Ps. i. 1.

 

   [1585] Literally, "of the pestilent."

 

   [1586] Cod. Sin. reads, "perfectly," instead of "perfect," as do most

   mss.; but, according to Dressel, we should read, "have a perfect

   knowledge concerning the food." Hilgenfeld follows the Greek.

 

   [1587] Or, "resting upon Him."

 

   [1588] Cod. Sin. here has the singular, "one who ruminates."

 

   [1589] Literally, "holy age."

 

   [1590] Cod. Sin. inserts again, "rightly."

     __________________________________________________________________

 

  Chapter XI.--Baptism and the cross prefigured in the Old Testament.

 

   Let us further inquire whether the Lord took any care to foreshadow the

   water [of baptism] and the cross. Concerning the water, indeed, it is

   written, in reference to the Israelites, that they should not receive

   that baptism which leads to the remission of sins, but should procure

   [1591] another for themselves. The prophet therefore declares, "Be

   astonished, O heaven, and let the earth tremble [1592] at this, because

   this people hath committed two great evils: they have forsaken Me, a

   living fountain, and have hewn out for themselves broken cisterns.

   [1593] Is my holy hill Zion a desolate rock? For ye shall be as the

   fledglings of a bird, which fly away when the nest is removed." [1594]

   And again saith the prophet, "I will go before thee and make level the

   mountains, and will break the brazen gates, and bruise in pieces the

   iron bars; and I will give thee the secret, [1595] hidden, invisible

   treasures, that they may know that I am the Lord God." [1596] And "He

   shall dwell in a lofty cave of the strong rock." [1597] Furthermore,

   what saith He in reference to the Son? "His water is sure; [1598] ye

   shall see the King in His glory, and your soul shall meditate on the

   fear of the Lord." [1599] And again He saith in another prophet, "The

   man who doeth these things shall be like a tree planted by the courses

   of waters, which shall yield its fruit in due season; and his leaf

   shall not fade, and all that he doeth shall prosper. Not so are the

   ungodly, not so, but even as chaff, which the wind sweeps away from the

   face of the earth. Therefore the ungodly shall not stand in judgment,

   nor sinners in the counsel of the just; for the Lord knoweth the way of

   the righteous, but the way of the ungodly shall perish." [1600] Mark

   how He has described at once both the water and the cross. For these

   words imply, Blessed are they who, placing their trust in the cross,

   have gone down into the water; for, says He, they shall receive their

   reward in due time: then He declares, I will recompense them. But now

   He saith, [1601] "Their leaves shall not fade." This meaneth, that

   every word which proceedeth out of your mouth in faith and love shall

   tend to bring conversion and hope to many. Again, another prophet

   saith, "And the land of Jacob shall be extolled above every land."

   [1602] This meaneth the vessel of His Spirit, which He shall glorify.

   Further, what says He? "And there was a river flowing on the right, and

   from it arose beautiful trees; and whosoever shall eat of them shall

   live for ever." [1603] This meaneth, [1604] that we indeed descend into

   the water full of sins and defilement, but come up, bearing fruit in

   our heart, having the fear [of God] and trust in Jesus in our spirit.

   "And whosoever shall eat of these shall live for ever," This meaneth:

   Whosoever, He declares, shall hear thee speaking, and believe, shall

   live for ever.

     __________________________________________________________________

 

   [1591] Literally, "should build."

 

   [1592] Cod. Sin. has, "confine still more," corrected to "tremble still

   more."

 

   [1593] Cod. Sin. has, "have dug a pit of death." See Jer. ii. 12, 13.

 

   [1594] Comp. Isa. xvi. 1, 2.

 

   [1595] Literally, "dark." Cod. Sin. has, "of darkness."

 

   [1596] Isa. xlv. 2, 3.

 

   [1597] Isa. xxxiii. 16. Cod. Sin. has, "thou that dwell."

 

   [1598] Cod. Sin. entirely omits the question given above, and joins

   "the water is sure" to the former sentence.

 

   [1599] Isa. xxxiii. 16-18.

 

   [1600] Ps. i. 3-6.

 

   [1601] Cod. Sin. has, "what meaneth?"

 

   [1602] Zeph. iii. 19.

 

   [1603] Ezek. xlvii. 12.

 

   [1604] Omitted in Cod. Sin.

     __________________________________________________________________

 

  Chapter XII.--The cross of Christ frequently announced in the Old Testament.

 

   In like manner He points to the cross of Christ in another prophet, who

   saith, [1605] "And when shall these things be accomplished? And the

   Lord saith, When a tree shall be bent down, and again arise, and when

   blood shall flow out of wood." [1606] Here again you have an intimation

   concerning the cross, and Him who should be crucified. Yet again He

   speaks of this [1607] in Moses, when Israel was attacked by strangers.

   And that He might remind them, when assailed, that it was on account of

   their sins they were delivered to death, the Spirit speaks to the heart

   of Moses, that he should make a figure of the cross, [1608] and of Him

   about to suffer thereon; for unless they put their trust in Him, they

   shall be overcome for ever. Moses therefore placed one weapon above

   another in the midst of the hill, [1609] and standing upon it, so as to

   be higher than all the people, he stretched forth his hands, [1610] and

   thus again Israel acquired the mastery. But when again he let down his

   hands, they were again destroyed. For what reason? That they might know

   that they could not be saved unless they put their trust in Him. [1611]

   And in another prophet He declares, "All day long I have stretched

   forth My hands to an unbelieving people, and one that gainsays My

   righteous way." [1612] And again Moses makes a type of Jesus,

   [signifying] that it was necessary for Him to suffer, [and also] that

   He would be the author of life [1613] [to others], whom they believed

   to have destroyed on the cross [1614] when Israel was failing. For

   since transgression was committed by Eve through means of the serpent,

   [the Lord] brought it to pass that every [kind of] serpents bit them,

   and they died, [1615] that He might convince them, that on account of

   their transgression they were given over to the straits of death.

   Moreover Moses, when he commanded, "Ye shall not have any graven or

   molten [image] for your God," [1616] did so that he might reveal a type

   of Jesus. Moses then makes a brazen serpent, and places it upon a beam,

   [1617] and by proclamation assembles the people. When, therefore, they

   were come together, they besought Moses that he would offer sacrifice

   [1618] in their behalf, and pray for their recovery. And Moses spake

   unto them, saying, "When any one of you is bitten, let him come to the

   serpent placed on the pole; and let him hope and believe, that even

   though dead, it is able to give him life, and immediately he shall be

   restored." [1619] And they did so. Thou hast in this also [an

   indication of] the glory of Jesus; for in Him and to Him are all

   things. [1620] What, again, says Moses to Jesus (Joshua) the son of

   Nave, when he gave him [1621] this name, as being a prophet, with this

   view only, that all the people might hear that the Father would reveal

   all things concerning His Son Jesus to the son [1622] of Nave? This

   name then being given him when he sent him to spy out the land, he

   said, "Take a book into thy hands, and write what the Lord declares,

   that the Son of God will in the last days cut off from the roots all

   the house of Amalek." [1623] Behold again: Jesus who was manifested,

   both by type and in the flesh, [1624] is not the Son of man, but the

   Son of God. Since, therefore, they were to say that Christ was the son

   [1625] of David, fearing and understanding the error of the wicked, he

   saith, "The Lord said unto my Lord, Sit at My right hand, until I make

   Thine enemies Thy footstool." [1626] And again, thus saith Isaiah, "The

   Lord said to Christ, [1627] my Lord, whose right hand I have holden,

   [1628] that the nations should yield obedience before Him; and I will

   break in pieces the strength of kings." [1629] Behold how David calleth

   Him Lord and the Son of God.

     __________________________________________________________________

 

   [1605] Cod. Sin. refers this to God, and not to the prophet.

 

   [1606] From some unknown apocryphal book. Hilgenfeld compares Hab. ii.

   11.

 

   [1607] Cod. Sin. reads, "He speaks to Moses."

 

   [1608] Cod. Sin. omits "and."

 

   [1609] Cod. Sin. reads pugmes, which must here be translated "heap" or

   "mass." According to Hilgenfeld, however, pugme is here equivalent to

   pugmachia, "a fight." The meaning would then be, that "Moses piled

   weapon upon weapon in the midst of the battle," instead of "hill"

   (peges), as above.

 

   [1610] Thus standing in the form of a cross.

 

   [1611] Or, as some read, "in the cross."

 

   [1612] Isa. lxv. 2.

 

   [1613] Cod. Sin. has, "and He shall make him alive."

 

   [1614] Literally, "the sign."

 

   [1615] Comp. Num. xxi. 6-9; John iii. 14-18.

 

   [1616] Deut. xxvii. 15. Cod. Sin. reads, "molten or graven."

 

   [1617] Instead of en doko, "on a beam," Cod. Sin. with other mss. has

   endoxos, "manifestly," which is adopted by Hilgenfeld.

 

   [1618] Cod. Sin. simply reads, "offer supplication."

 

   [1619] Num. xxi. 9.

 

   [1620] Comp. Col. i. 16.

 

   [1621] Cod. Sin. has the imperative, "Put on him;" but it is connected

   as above.

 

   [1622] Cod. Sin. closes the sentence with Jesus, and inserts, "Moses

   said therefore to Jesus."

 

   [1623] Ex. xvii. 14.

 

   [1624] Comp. 1 Tim. iii. 16.

 

   [1625] That is, merely human: a reference is supposed to the Ebionites.

 

   [1626] Ps. cx. 1; Matt. xxii. 43-45.

 

   [1627] Cod. Sin. corrects "to Cyrus," as LXX.

 

   [1628] Cod. Sin. has, "he has taken hold."

 

   [1629] Isa. xlv. 1.

     __________________________________________________________________

 

  Chapter XIII.--Christians, and not Jews, the heirs of the covenant.

 

   But let us see if this people [1630] is the heir, or the former, and if

   the covenant belongs to us or to them. Hear ye now what the Scripture

   saith concerning the people. Isaac prayed for Rebecca his wife, because

   she was barren; and she conceived. [1631] Furthermore also, Rebecca

   went forth to inquire of the Lord; and the Lord said to her, "Two

   nations are in thy womb, and two peoples in thy belly; and the one

   people shall surpass the other, and the elder shall serve the younger."

   [1632] You ought to understand who was Isaac, who Rebecca, and

   concerning what persons He declared that this people should be greater

   than that. And in another prophecy Jacob speaks more clearly to his son

   Joseph, saying, "Behold, the Lord hath not deprived me of thy presence;

   bring thy sons to me, that I may bless them." [1633] And he brought

   Manasseh and Ephraim, desiring that Manasseh [1634] should be blessed,

   because he was the elder. With this view Joseph led him to the right

   hand of his father Jacob. But Jacob saw in spirit the type of the

   people to arise afterwards. And what says [the Scripture]? And Jacob

   changed the direction of his hands, and laid his right hand upon the

   head of Ephraim, the second and younger, and blessed him. And Joseph

   said to Jacob, "Transfer thy right hand to the head of Manasseh, [1635]

   for he is my first-born son." [1636] And Jacob said, "I know it, my

   son, I know it; but the elder shall serve the younger: yet he also

   shall be blessed." [1637] Ye see on whom he laid [1638] [his hands],

   that this people should be first, and heir of the covenant. If then,

   still further, the same thing was intimated through Abraham, we reach

   the perfection of our knowledge. What, then, says He to Abraham?

   "Because thou hast believed, [1639] it is imputed to thee for

   righteousness: behold, I have made thee the father of those nations who

   believe in the Lord while in [a state of] uncircumcision." [1640]

     __________________________________________________________________

 

   [1630] That is, "Christians."

 

   [1631] Gen. xxv. 21.

 

   [1632] Gen. xxv. 23.

 

   [1633] Gen. xlviii. 11, 9.

 

   [1634] Cod. Sin. reads each time "Ephraim," by a manifest mistake,

   instead of Manasseh.

 

   [1635] Cod. Sin. reads each time "Ephraim," by a manifest mistake,

   instead of Manasseh.

 

   [1636] Gen. xlviii. 18.

 

   [1637] Gen. xlviii. 19.

 

   [1638] Or, "of whom he willed."

 

   [1639] Cod. Sin. has, "when alone believing," and is followed by

   Hilgenfeld to this effect: "What, then, says He to Abraham, when, alone

   believing, he was placed in righteousness? Behold," etc.

 

   [1640] Gen. xv. 6, Gen. xvii. 5; comp. Rom. iv. 3.

     __________________________________________________________________

 

  Chapter XIV.--The Lord hath given us the testament which Moses received and

  broke.

 

   Yes [it is even so]; but let us inquire if the Lord has really given

   that testament which He swore to the fathers that He would give [1641]

   to the people. He did give it; but they were not worthy to receive it,

   on account of their sins. For the prophet declares, "And Moses was

   fasting forty days and forty nights on Mount Sinai, that he might

   receive the testament of the Lord for the people." [1642] And he

   received from the Lord [1643] two tables, written in the spirit by the

   finger of the hand of the Lord. And Moses having received them, carried

   them down to give to the people. And the Lord said to Moses, "Moses,

   Moses, go down quickly; for thy people hath sinned, whom thou didst

   bring out of the land of Egypt." [1644] And Moses understood that they

   had again [1645] made molten images; and he threw the tables out of his

   hands, and the tables of the testament of the Lord were broken. Moses

   then received it, but they proved themselves unworthy. Learn now how we

   have received it. Moses, as a servant, [1646] received it; but the Lord

   himself, having suffered in our behalf, hath given it to us, that we

   should be the people of inheritance. But He was manifested, in order

   that they might be perfected in their iniquities, and that we, being

   constituted heirs through Him, [1647] might receive the testament of

   the Lord Jesus, who was prepared for this end, that by His personal

   manifestation, redeeming our hearts (which were already wasted by

   death, and given over to the iniquity of error) from darkness, He might

   by His word enter into a covenant with us. For it is written how the

   Father, about to redeem [1648] us from darkness, commanded Him to

   prepare [1649] a holy people for Himself. The prophet therefore

   declares, "I, the Lord Thy God, have called Thee in righteousness, and

   will hold Thy hand, and will strengthen Thee; and I have given Thee for

   a covenant to the people, for a light to the nations, to open the eyes

   of the blind, and to bring forth from fetters them that are bound, and

   those that sit in darkness out of the prison-house." [1650] Ye

   perceive, [1651] then, whence we have been redeemed. And again, the

   prophet says, "Behold, I have appointed Thee as a light to the nations,

   that Thou mightest be for salvation even to the ends of the earth,

   saith the Lord God that redeemeth thee." [1652] And again, the prophet

   saith, "The Spirit of the Lord is upon me; because He hath anointed me

   to preach the Gospel to the humble: He hath sent me to heal the

   broken-hearted, to proclaim deliverance to the captives, and recovery

   of sight to the blind; to announce the acceptable year of the Lord, and

   the day of recompense; to comfort all that mourn." [1653]

     __________________________________________________________________

 

   [1641] Cod. Sin. absurdly repeats "to give."

 

   [1642] Ex. xxiv. 18.

 

   [1643] Ex. xxxi. 18.

 

   [1644] Ex. xxxii. 7; Deut. ix. 12.

 

   [1645] Cod. Sin. reads, "for themselves."

 

   [1646] Comp. Heb. iii. 5.

 

   [1647] Cod. Sin. and other mss. read, "through Him who inherited."

 

   [1648] Cod. Sin. refers this to Christ.

 

   [1649] Cod. Sin. reads, "be prepared." Hilgenfeld follows Cod. Sin. so

   far, and reads, "For it is written how the Father commanded Him who was

   to redeem us from darkness (auto--lutrosamenos) to prepare a holy

   people for Himself."

 

   [1650] Isa. xlii. 6, 7.

 

   [1651] Cod. Sin. has, "we know."

 

   [1652] Isa. xlix. 6. The text of Cod. Sin., and of the other mss., is

   here in great confusion: we have followed that given by Hefele.

 

   [1653] Isa. lxi. 1, 2.

     __________________________________________________________________

 

  Chapter XV.--The false and the true Sabbath.

 

   Further, [1654] also, it is written concerning the Sabbath in the

   Decalogue which [the Lord] spoke, face to face, to Moses on Mount

   Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a

   pure heart." [1655] And He says in another place, "If my sons keep the

   Sabbath, then will I cause my mercy to rest upon them." [1656] The

   Sabbath is mentioned at the beginning of the creation [thus]: "And God

   made in six days the works of His hands, and made an end on the seventh

   day, and rested on it, and sanctified it." [1657] Attend, my children,

   to the meaning of this expression, "He finished in six days." This

   implieth that the Lord will finish all things in six thousand years,

   for a day is [1658] with Him a thousand years. And He Himself

   testifieth, [1659] saying, "Behold, to-day [1660] will be as a thousand

   years." [1661] Therefore, my children, in six days, that is, in six

   thousand years, all things will be finished. "And He rested on the

   seventh day." This meaneth: when His Son, coming [again], shall destroy

   the time of the wicked man, [1662] and judge the ungodly, and change

   the-sun, and the moon, [1663] and the stars, then shall He truly rest

   on the seventh day. Moreover, He says, "Thou shalt sanctify it with

   pure hands and a pure heart." If, therefore, any one can now sanctify

   the day which God hath sanctified, except he is pure in heart in all

   things, [1664] we are deceived. [1665] Behold, therefore: [1666]

   certainly then one properly resting sanctifies it, when we ourselves,

   having received the promise, wickedness no longer existing, and all

   things having been made new by the Lord, shall be able to work

   righteousness. [1667] Then we shall be able to sanctify it, having been

   first sanctified ourselves. [1668] Further, He says to them, "Your new

   moons and your Sabbath I cannot endure." [1669] Ye perceive how He

   speaks: Your present Sabbaths are not acceptable to Me, but that is

   which I have made, [namely this,] when, giving rest to all things, I

   shall make a beginning of the eighth day, that is, a beginning of

   another world. Wherefore, also, we keep the eighth day with joyfulness,

   the day also on which Jesus rose again from the dead. [1670] And [1671]

   when He had manifested Himself, He ascended into the heavens.

     __________________________________________________________________

 

   [1654] Cod. Sin. reads "because," but this is corrected to "moreover."

 

   [1655] Ex. xx. 8; Deut. v. 12.

 

   [1656] Jer. xvii. 24, 25.

 

   [1657] Gen. ii. 2. The Hebrew text is here followed, the Septuagint

   reading "sixth" instead of "seventh."

 

   [1658] Cod. Sin. reads "signifies."

 

   [1659] Cod. Sin. adds, "to me."

 

   [1660] Cod. Sin. reads, "The day of the Lord shall be as a thousand

   years."

 

   [1661] Ps. xc. 4; 2 Pet. iii. 8.

 

   [1662] Cod. Sin. seems properly to omit "of the wicked man."

 

   [1663] Cod. Sin. places stars before moon.

 

   [1664] Cod. Sin. reads "again," but is corrected as above.

 

   [1665] The meaning is, "If the Sabbaths of the Jews were the true

   Sabbath, we should have been deceived by God, who demands pure hands

   and a pure heart."--Hefele.

 

   [1666] Cod. Sin. has, "But if not." Hilgenfeld's text of this confused

   passage reads as follows: "Who then can sanctify the day which God has

   sanctified, except the man who is of a pure heart? We are deceived (or

   mistaken) in all things. Behold, therefore," etc.

 

   [1667] Cod. Sin. reads, "resting aright, we shall sanctify it, having

   been justified, and received the promise, iniquity no longer existing,

   but all things having been made new by the Lord."

 

   [1668] Cod. Sin. reads, "Shall we not then?"

 

   [1669] Isa. i. 13.

 

   [1670] "Barnabas here bears testimony to the observance of the Lord's

   Day in early times."--Hefele.

 

   [1671] We here follow the punctuation of Dressel: Hefele places only a

   comma between the clauses, and inclines to think that the writer

   implies that the ascension of Christ took place on the first day of the

   week.

     __________________________________________________________________

 

  Chapter XVI.--The spiritual temple of God.

 

   Moreover, I will also tell you concerning the temple, how the wretched

   [Jews], wandering in error, trusted not in God Himself, but in the

   temple, as being the house of God. For almost after the manner of the

   Gentiles they worshipped Him in the temple. [1672] But learn how the

   Lord speaks, when abolishing it: "Who hath meted out heaven with a

   span, and the earth with his palm? Have not I?" [1673] "Thus saith the

   Lord, Heaven is My throne, and the earth My footstool: what kind of

   house will ye build to Me, or what is the place of My rest?" [1674] Ye

   perceive that their hope is vain. Moreover, He again says, "Behold,

   they who have cast down this temple, even they shall build it up

   again." [1675] It has so happened. [1676] For through their going to

   war, it was destroyed by their enemies; and now: they, as the servants

   of their enemies, shall rebuild it. Again, it was revealed that the

   city and the temple and the people of Israel were to be given up. For

   the Scripture saith, "And it shall come to pass in the last days, that

   the Lord will deliver up the sheep of His pasture, and their sheep-fold

   and tower, to destruction." [1677] And it so happened as the Lord had

   spoken. Let us inquire, then, if there still is a temple of God. There

   is--where He himself declared He would make and finish it. For it is

   written, "And it shall come to pass, when the week is completed, the

   temple of God shall be built in glory in the name of the Lord." [1678]

   I find, therefore, that a temple does exist. Learn, then, how it shall

   be built in the name of the Lord. Before we believed in God, the

   habitation of our heart was corrupt and weak, as being indeed like a

   temple made with hands. For it was full of idolatry, and was a

   habitation of demons, through our doing such things as were opposed to

   [the will of] God. But it shall be built, observe ye, in the name of

   the Lord, in order that the temple of the Lord may be built in glory.

   How? Learn [as follows]. Having received the forgiveness of sins, and

   placed our trust in the name of the Lord, we have become new creatures,

   formed again from the beginning. Wherefore in our habitation God truly

   dwells in us. How? His word of faith; His calling [1679] of promise;

   the wisdom of the statutes; the commands of the doctrine; He himself

   prophesying in us; He himself dwelling in us; opening to us who were

   enslaved by death the doors of the temple, that is, the mouth; and by

   giving us repentance introduced us into the incorruptible temple.

   [1680] He then, who wishes to be saved, looks not to man, [1681] but to

   Him who dwelleth in him, and speaketh in him, amazed at never having

   either heard him utter such words with his mouth, nor himself having

   ever desired to hear them. [1682] This is the spiritual temple built

   for the Lord.

     __________________________________________________________________

 

   [1672] That is, "they worshipped the temple instead of Him."

 

   [1673] Isa. xl. 12.

 

   [1674] Isa. lxvi. 1.

 

   [1675] Comp. Isa. xlix. 17 (Sept.).

 

   [1676] Cod. Sin. omits this.

 

   [1677] Comp. Isa. v., Jer. xxv.; but the words do not occur in

   Scripture.

 

   [1678] Dan. ix. 24-27; Hag. ii. 10.

 

   [1679] Cod. Sin. reads, "the calling."

 

   [1680] Cod. Sin. gives the clauses of this sentence separately, each

   occupying a line.

 

   [1681] That is, the man who is engaged in preaching the Gospel.

 

   [1682] Such is the punctuation adopted by Hefele, Dressel, and

   Hilgenfeld.

     __________________________________________________________________

 

  Chapter XVII.--Conclusion of the first part of the epistle.

 

   As far as was possible, and could be done with perspicuity, I cherish

   the hope that, according to my desire, I have omitted none [1683] of

   those things at present [demanding consideration], which bear upon your

   salvation. For if I should write to you about things future, [1684] ye

   would not understand, because such knowledge is hid in parables. These

   things then are so.

     __________________________________________________________________

 

   [1683] Cod. Sin. reads, "my soul hopes that it has not omitted

   anything."

 

   [1684] Cod. Sin., "about things present or future." Hilgenfeld's text

   of this passage is as follows: "My mind and soul hopes that, according

   to my desire, I have omitted none of the things that pertain to

   salvation. For if I should write to you about things present or

   future," etc. Hefele gives the text as above, and understands the

   meaning to be, "points bearing on the present argument."

     __________________________________________________________________

 

  Chapter XVIII.--Second part of the epistle. The two ways.

 

   But let us now pass to another sort of knowledge and doctrine. There

   are two ways of doctrine and authority, the one of light, and the other

   of darkness. But there is a great difference between these two ways.

   For over one are stationed the light-bringing angels of God, but over

   the other the angels [1685] of Satan. And He indeed (i.e., God) is Lord

   for ever and ever, but he (i.e., Satan) is prince of the time [1686] of

   iniquity.

     __________________________________________________________________

 

   [1685] Comp. 2 Cor. xii. 7.

 

   [1686] Cod. Sin. reads, "of the present time of iniquity."

     __________________________________________________________________

 

  Chapter XIX.--The way of light.

 

   The way of light, then, is as follows. If any one desires to travel to

   the appointed place, he must be zealous in his works. The knowledge,

   therefore, which is given to us for the purpose of walking in this way,

   is the following. Thou shalt love Him that created thee: [1687] thou

   shalt glorify Him that redeemed thee from death. Thou shalt be simple

   in heart, and rich in spirit. Thou shalt not join thyself to those who

   walk in the way of death. Thou shalt hate doing what is unpleasing to

   God: thou shalt hate all hypocrisy. Thou shalt not forsake the

   commandments of the Lord. Thou shalt not exalt thyself, but shalt be of

   a lowly mind. [1688] Thou shalt not take glory to thyself. Thou shalt

   not take evil counsel against thy neighbour. Thou shalt not allow

   over-boldness to enter into thy soul. [1689] Thou shalt not commit

   fornication: thou shalt not commit adultery: thou shalt not be a

   corrupter of youth. Thou shalt not let the word of God issue from thy

   lips with any kind of impurity. [1690] Thou shalt not accept persons

   when thou reprovest any one for transgression. Thou shalt be meek: thou

   shalt be peaceable. Thou shalt tremble at the words which thou hearest.

   [1691] Thou shalt not be mindful of evil against thy brother. Thou

   shalt not be of doubtful mind [1692] as to whether a thing shall be or

   not. Thou shalt not take the name [1693] of the Lord in vain. Thou

   shalt love thy neighbour more than thine own soul. [1694] Thou shalt

   not slay the child by procuring abortion; nor, again, shalt thou

   destroy it after it is born. Thou shalt not withdraw thy hand from thy

   son, or from thy daughter, but from their infancy thou shalt teach them

   the fear of the Lord. [1695] Thou shalt not covet what is thy

   neighbour's, nor shalt thou be avaricious. Thou shalt not be joined in

   soul with the haughty, but thou shalt be reckoned with the righteous

   and lowly. Receive thou as good things the trials [1696] which come

   upon thee. [1697] Thou shalt not be of double mind or of double tongue,

   [1698] for a double tongue is a snare of death. Thou shalt be subject

   [1699] to the Lord, and to [other] masters as the image of God, with

   modesty and fear. Thou shalt not issue orders with bitterness to thy

   maidservant or thy man-servant, who trust in the same [God [1700] ],

   lest thou shouldst not [1701] reverence that God who is above both; for

   He came to call men not according to their outward appearance, [1702]

   but according as the Spirit had prepared them. [1703] Thou shalt

   communicate in all things with thy neighbour; thou shalt not call

   [1704] things thine own; for if ye are partakers in common of things

   which are incorruptible, [1705] how much more [should you be] of those

   things which are corruptible! [1706] Thou shalt not be hasty with thy

   tongue, for the mouth is a snare of death. As far as possible, thou

   shalt be pure in thy soul. Do not be ready to stretch forth thy hands

   to take, whilst thou contractest them to give. Thou shalt love, as the

   apple of thine eye, every one that speaketh to thee the word of the

   Lord. Thou shalt remember the day of judgment, night and day. Thou

   shalt seek out every day the faces of the saints, [1707] either by word

   examining them, and going to exhort them, and meditating how to save a

   soul by the word, [1708] or by thy hands thou shalt labour for the

   redemption of thy sins. Thou shalt not hesitate to give, nor murmur

   when thou givest. "Give to every one that asketh thee," [1709] and thou

   shalt know who is the good Recompenser of the reward. Thou shalt

   preserve what thou hast received [in charge], neither adding to it nor

   taking from it. To the last thou shalt hate the wicked [1710] [one].

   [1711] Thou shalt judge righteously. Thou shalt not make a schism, but

   thou shalt pacify those that contend by bringing them together. Thou

   shalt confess thy sins. Thou shalt not go to prayer with an evil

   conscience. This is the way of light. [1712]

     __________________________________________________________________

 

   [1687] Cod. Sin. inserts, "Thou shalt fear Him that formed thee."

 

   [1688] Cod. Sin. adds, "in all things."

 

   [1689] Literally, "shalt not give insolence to thy soul."

 

   [1690] "That is, while proclaiming the Gospel, thou shalt not in any

   way be of corrupt morals."--Hefele.

 

   [1691] Isa. lxvi. 2. All the preceding clauses are given in Cod. Sin.

   in distinct lines.

 

   [1692] Comp. Jas. i. 8.

 

   [1693] Cod. Sin. has "thy name," but this is corrected as above.

 

   [1694] Cod. Sin. corrects to, "as thine own soul."

 

   [1695] Cod. Sin. has, "of God."

 

   [1696] "Difficulties," or "troubles."

 

   [1697] Cod. Sin. adds, "knowing that without God nothing happens."

 

   [1698] Cod. Sin. has, "talkative," and omits the following clause.

 

   [1699] Cod. Sin. has, "Thou shalt be subject (hupotagese-- untouched by

   the corrector) to masters as a type of God."

 

   [1700] Inserted in Cod. Sin.

 

   [1701] Cod. Sin. has, "they should not."

 

   [1702] Comp. Eph. vi. 9.

 

   [1703] Comp. Rom. viii. 29, 30.

 

   [1704] Cod. Sin. has, "and not call."

 

   [1705] Cod. Sin. has, "in that which is incorruptible."

 

   [1706] Cod. Sin. has, "in things that are subject to death," but is

   corrected as above.

 

   [1707] Or, "the persons of the saints." Cod. Sin. omits this clause,

   but it is added by the corrector.

 

   [1708] The text is here confused in all the editions; we have followed

   that of Dressel. Cod. Sin. is defective. Hilgenfeld's text reads, "Thou

   shalt seek out every day the faces of the saints, either labouring by

   word and going to exhort them, and meditating to save a soul by the

   word, or by thy hands thou shalt labour for the redemption of thy

   sins"--almost identical with that given above.

 

   [1709] Cod. Sin. omits this quotation from Matt. v. 42 or Luke vi. 30,

   but it is added by a corrector.

 

   [1710] Cod. Sin. has, "hate evil."

 

   [1711] Cod. Sin. inserts "and."

 

   [1712] Cod. Sin. omits this clause: it is inserted by a corrector.

     __________________________________________________________________

 

  Chapter XX.--The way of darkness.

 

   But the way of darkness [1713] is crooked, and full of cursing; for it

   is the way of eternal [1714] death with punishment, in which way are

   the things that destroy the soul, viz., idolatry, over-confidence, the

   arrogance of power, hypocrisy, double-heartedness, adultery, murder,

   rapine, haughtiness, transgression, [1715] deceit, malice,

   self-sufficiency, poisoning, magic, avarice, [1716] want of the fear of

   God. [In this way, too,] are those who persecute the good, those who

   hate truth, those who love falsehood, those who know not the reward of

   righteousness, those who cleave not to that which is good, those who

   attend not with just judgment to the widow and orphan, those who watch

   not to the fear of God, [but incline] to wickedness, from whom meekness

   and patience are far off; persons who love vanity, follow after a

   reward, pity not the needy, labour not in aid of him who is overcome

   with toil; who are prone to evil-speaking, who know not Him that made

   them, who are murderers of children, destroyers of the workmanship of

   God; who turn away him that is in want, who oppress the afflicted, who

   are advocates of the rich, who are unjust judges of the poor, and who

   are in every respect transgressors.

     __________________________________________________________________

 

   [1713] Literally, "of the Black One."

 

   [1714] Cod. Sin. joins "eternal" with way, instead of death.

 

   [1715] Cod. Sin. reads "transgressions."

 

   [1716] Cod. Sin. omits "magic, avarice."

     __________________________________________________________________

 

  Chapter XXI.--Conclusion.

 

   It is well, therefore, [1717] that he who has learned the judgments of

   the Lord, as many as have been written, should walk in them. For he who

   keepeth these shall be glorified in the kingdom of God; but he who

   chooseth other things [1718] shall be destroyed with his works. On this

   account there will be a resurrection, [1719] on this account a

   retribution. I beseech you who are superiors, if you will receive any

   counsel of my good-will, have among yourselves those to whom you may

   show kindness: do not forsake them. For the day is at hand on which all

   things shall perish with the evil [one]. The Lord is near, and His

   reward. Again, and yet again, I beseech you: be good lawgivers [1720]

   to one another; continue faithful counsellors of one another; take away

   from among you all hypocrisy. And may God, who ruleth over all the

   world, give to you wisdom, intelligence, understanding, knowledge of

   His judgments, [1721] with patience. And be ye [1722] taught of God,

   inquiring diligently what the Lord asks from you; and do it that ye

   maybe safe in the day of judgment. [1723] And if you have any

   remembrance of what is good, be mindful of me, meditating on these

   things, in order that both my desire and watchfulness may result in

   some good. I beseech you, entreating this as a favour. While yet you

   are in this fair vessel, [1724] do not fail in any one of those things,

   [1725] but unceasingly seek after them, and fulfil every commandment;

   for these things are worthy. [1726] Wherefore I have been the more

   earnest to write to you, as my ability served, [1727] that I might

   cheer you. Farewell, ye children of love and peace. The Lord of glory

   and of all grace be with your spirit. Amen. [1728]

     __________________________________________________________________

 

   [1717] Cod. Sin. omits "therefore."

 

   [1718] The things condemned in the previous chapter.

 

   [1719] Cod. Sin. has "resurrections," but is corrected as above.

 

   [1720] Cod. Sin. has, "lawgivers of good things."

 

   [1721] Cod. Sin. omits the preposition.

 

   [1722] Cod. Sin. omits this.

 

   [1723] Cod. Sin. reads, "that ye may be found in the day of judgment,"

   which Hilgenfeld adopts.

 

   [1724] Literally, "While yet the good vessel is with you," i.e., as

   long as you are in the body.

 

   [1725] Cod. Sin. reads, "fail not in any one of yourselves," which is

   adopted by Hilgenfeld.

 

   [1726] Corrected in Cod. Sin. to, "it is worthy."

 

   [1727] Cod. Sin. omits this clause, but it is inserted by the

   corrector.

 

   [1728] Cod. Sin. omits "Amen," and adds at the close, "Epistle of

   Barnabas."

     __________________________________________________________________

 

   [1444] The Codex Sinaiticus has simply "Epistle of Barnabas" for title;

   Dressel gives, "Epistle of Barnabas the Apostle," from the Vatican ms.

   of the Latin text.

     __________________________________________________________________

     __________________________________________________________________

 

                                     Papias

     __________________________________________________________________

 

Introductory Note to the Fragments of Papias

     __________________________________________________________________

 

   [a.d. 70-155.] It seems unjust to the holy man of whose comparatively

   large contributions to early Christian literature such mere relics have

   been preserved, to set them forth in these versions, unaccompanied by

   the copious annotations of Dr. Routh. If even such crumbs from his

   table are not by any means without a practical value, with reference to

   the Canon and other matters, we may well credit the testimony (though

   disputed) of Eusebius, that he was a learned man, and well versed in

   the Holy Scripture. [1729] All who name poor Papias are sure to do so

   with the apologetic qualification of that historian, that he was of

   slender capacity. Nobody who attributes to him the millenarian fancies,

   of which he was but a narrator, as if these were the characteristics

   rather than the blemishes of his works, can fail to accept this

   estimate of our author. But more may be said when we come to the great

   name of Iren�us, who seems to make himself responsible for them. [1730]

 

   Papias has the credit of association with Polycarp, in the friendship

   of St. John himself, and of "others who had seen the Lord." He is said

   to have been bishop of Hierapolis, in Phrygia, and to have died about

   the same time that Polycarp suffered; but even this is questioned. So

   little do we know of one whose lost books, could they be recovered,

   might reverse the received judgment, and establish his claim to the

   disputed tribute which makes him, like Apollos, "an eloquent man, and

   mighty in the Scriptures."

 

   The following is the original Introductory Notice:--

 

   The principal information in regard to Papias is given in the extracts

   made among the fragments from the works of Iren�us and Eusebius. He was

   bishop of the Church in Hierapolis, a city of Phrygia, in the first

   half of the second century. Later writers affirm that he suffered

   martyrdom about a.d. 163; some saying that Rome, others that Pergamus,

   was the scene of his death. He was a hearer of the Apostle John, and

   was on terms of intimate intercourse with many who had known the Lord

   and His apostles. From these he gathered the floating traditions in

   regard to the sayings of our Lord, and wove them into a production

   divided into five books. This work does not seem to have been confined

   to an exposition of the sayings of Christ, but to have contained much

   historical information.

 

   Eusebius [1731] speaks of Papias as a man most learned in all things,

   and well acquainted with the Scriptures. In another passage [1732] he

   describes him as of small capacity. The fragments of Papias are

   translated from the text given in Routh's Reliqui� Sacr�, vol. i.

   [1733]

     __________________________________________________________________

 

   [1729] See Lardner, ii. p. 119.

 

   [1730] Against Heresies, book v. chap. xxxiii. See the prudent note of

   Canon Robertson (History of the Christ. Church, vol. i. p. 116).

 

   [1731] Hist. Eccl., iii. 39.

 

   [1732] Ibid.

 

   [1733] [Where the fragments with learned annotations and elucidations

   fill forty-four pages.]

     __________________________________________________________________

 

Fragments of Papias

     __________________________________________________________________

     __________________________________________________________________

 

  I. From the exposition of the oracles of the Lord. [1734]

 

   [The writings of Papias in common circulation are five in number, and

   these are called an Exposition of the Oracles of the Lord. Iren�us

   makes mention of these as the only works written by him, in the

   following words: "Now testimony is borne to these things in writing by

   Papias, an ancient man, who was a hearer of John, and a friend of

   Polycarp, in the fourth of his books; for five books were composed by

   him." Thus wrote Iren�us. Moreover, Papias himself, in the introduction

   to his books, makes it manifest that he was not himself a hearer and

   eye-witness of the holy apostles; but he tells us that he received the

   truths of our religion [1735] from those who were acquainted with them

   [the apostles] in the following words:]

 

   But I shall not be unwilling to put down, along with my

   interpretations, [1736] whatsoever instructions I received with care at

   any time from the elders, and stored up with care in my memory,

   assuring you at the same time of their truth. For I did not, like the

   multitude, take pleasure in those who spoke much, but in those who

   taught the truth; nor in those who related strange commandments, [1737]

   but in those who rehearsed the commandments given by the Lord to faith,

   [1738] and proceeding from truth itself. If, then, any one who had

   attended on the elders came, I asked minutely after their

   sayings,--what Andrew or Peter said, or what was said by Philip, or by

   Thomas, or by James, or by John, or by Matthew, or by any other of the

   Lord's disciples: which things [1739] Aristion and the presbyter John,

   the disciples of the Lord, say. For I imagined that what was to be got

   from books was not so profitable to me as what came from the living and

   abiding voice.

     __________________________________________________________________

 

   [1734] This fragment is found in Eusebius, Hist. Eccl. iii. 39.

 

   [1735] Literally, "the things of faith."

 

   [1736] Papias states that he will give an exact account of what the

   elders said; and that, in addition to this, he will accompany this

   account with an explanation of the meaning and import of the

   statements.

 

   [1737] Literally, "commandments belonging to others," and therefore

   strange and novel to the followers of Christ.

 

   [1738] Given to faith has been variously understood. Either not stated

   in direct language, but like parables given in figures, so that only

   the faithful could understand; or entrusted to faith, that is, to those

   who were possessed of faith, the faithful.

 

   [1739] Which things: this is usually translated, "what Aristion and

   John say;" and the translation is admissible. But the words more

   naturally mean, that John and Aristion, even at the time of his

   writing, were telling him some of the sayings of the Lord.

     __________________________________________________________________

 

  II. [1740]

 

   [The early Christians] called those who practised a godly

   guilelessness, [1741] children, [as is stated by Papias in the first

   book of the Lord's Expositions, and by Clemens Alexandrinus in his

   P�dagogue.]

     __________________________________________________________________

 

   [1740] This fragment is found in the Scholia of Maximus on the works of

   Dionysius the Areopagite.

 

   [1741] Literally, "a guilelessness according to God."

     __________________________________________________________________

 

  III. [1742]

 

   Judas walked about in this world a sad [1743] example of impiety; for

   his body having swollen to such an extent that he could not pass where

   a chariot could pass easily, he was crushed by the chariot, so that his

   bowels gushed out. [1744]

     __________________________________________________________________

 

   [1742] This fragment is found in OEcumenius.

 

   [1743] Literally, "great."

 

   [1744] Literally, "were emptied out." Theophylact, after quoting this

   passage, adds other particulars, as if they were derived from Papias.

   [But see Routh, i. pp. 26, 27.] He says that Judas's eyes were so

   swollen that they could not be seen, even by the optical instruments of

   physicians; and that the rest of his body was covered with runnings and

   worms. He further states, that he died in a solitary spot, which was

   left desolate until his time; and no one could pass the place without

   stopping up his nose with his hands.

     __________________________________________________________________

 

  IV. [1745]

 

   As the elders who saw John the disciple of the Lord remembered that

   they had heard from him how the Lord taught in regard to those times,

   and said]: "The days will come in which vines shall grow, having each

   ten thousand branches, and in each branch ten thousand twigs, and in

   each true twig ten thousand shoots, and in every one of the shoots ten

   thousand clusters, and on every one of the clusters ten thousand

   grapes, and every grape when pressed will give five-and-twenty metretes

   of wine. And when any one of the saints shall lay hold of a cluster,

   another shall cry out, I am a better cluster, take me; bless the Lord

   through me.' In like manner, [He said] that a grain of wheat would

   produce ten thousand ears, and that every ear would have ten thousand

   grains, and every grain would yield ten pounds of clear, pure, fine

   flour; and that apples, and seeds, and grass would produce in similar

   proportions; and that all animals, feeding then only on the productions

   of the earth, would become peaceable and harmonious, and be in perfect

   subjection to man." [1746] [Testimony is borne to these things in

   writing by Papias, an ancient man, who was a hearer of John and a

   friend of Polycarp, in the fourth of his books; for five books were

   composed by him. And he added, saying, "Now these things are credible

   to believers. And Judas the traitor," says he, "not believing, and

   asking, How shall such growths be accomplished by the Lord?' the Lord

   said, They shall see who shall come to them.' These, then, are the

   times mentioned by the prophet Isaiah: And the wolf shall lie down with

   the lamb,' etc. (Isa. xi. 6 ff.)."]

     __________________________________________________________________

 

   [1745] From Iren�us, H�r., v. 32. [Hearsay at second-hand, and handed

   about among many, amounts to nothing as evidence. Note the reports of

   sermons, also, as they appear in our daily Journals. Whose reputation

   can survive if such be credited?]

 

   [1746] [See Grabe, apud Routh, 1. 29.]

     __________________________________________________________________

 

  V. [1747]

 

   As the presbyters say, then [1748] those who are deemed worthy of an

   abode in heaven shall go there, others shall enjoy the delights of

   Paradise, and others shall possess the splendour of the city; [1749]

   for everywhere the Saviour will be seen, according as they shall be

   worthy who see Him. But that there is this distinction between the

   habitation of those who produce an hundred-fold, and that of those who

   produce sixty-fold, and that of those who produce thirty-fold; for the

   first will be taken up into the heavens, the second class will dwell in

   Paradise, and the last will inhabit the city; and that on this account

   the Lord said, "In my Father's house are many mansions:" [1750] for all

   things belong to God, who supplies all with a suitable dwelling-place,

   even as His word says, that a share is given to all by the Father,

   [1751] according as each one is or shall be worthy. And this is the

   couch [1752] in which they shall recline who feast, being invited to

   the wedding. The presbyters, the disciples of the apostles, say that

   this is the gradation and arrangement of those who are saved, and that

   they advance through steps of this nature; and that, moreover, they

   ascend through the Spirit to the Son, and through the Son to the

   Father; and that in due time the Son will yield up His work to the

   Father, even as it is said by the apostle, "For He must reign till He

   hath put all enemies under His feet. The last enemy that shall be

   destroyed is death." [1753] For in the times of the kingdom the just

   man who is on the earth shall forget to die. "But when He saith all

   things are put under Him, it is manifest that He is excepted which did

   put all things under Him. And when all things shall be subdued unto

   Him, then shall the Son also Himself be subject unto Him that put all

   things under Him, that God may be all in all." [1754]

     __________________________________________________________________

 

   [1747] This fragment is found in Iren�us, H�r., v. 36; but it is a mere

   guess that the saying of the presbyters is taken from the work of

   Papias.

 

   [1748] In the future state.

 

   [1749] The new Jerusalem on earth.

 

   [1750] John xiv. 2.

 

   [1751] Commentators suppose that the reference here is to Matt. xx. 23.

 

   [1752] Matt. xxii. 10.

 

   [1753] 1 Cor. xv. 25, 26.

 

   [1754] 1 Cor. xv. 27, 28.

     __________________________________________________________________

 

  VI. [1755]

 

   [Papias, who is now mentioned by us, affirms that he received the

   sayings of the apostles from those who accompanied them, and he

   moreover asserts that he heard in person Aristion and the presbyter

   John. [1756] Accordingly he mentions them frequently by name, and in

   his writings gives their traditions. Our notice of these circumstances

   may not be without its use. It may also be worth while to add to the

   statements of Papias already given, other passages of his in which he

   relates some miraculous deeds, stating that he acquired the knowledge

   of them from tradition. The residence of the Apostle Philip with his

   daughters in Hierapolis has been mentioned above. We must now point out

   how Papias, who lived at the same time, relates that he had received a

   wonderful narrative from the daughters of Philip. For he relates that a

   dead man was raised to life in his day. [1757] He also mentions another

   miracle relating to Justus, surnamed Barsabas, how he swallowed a

   deadly poison, and received no harm, on account of the grace of the

   Lord. The same person, moreover, has set down other things as coming to

   him from unwritten tradition, amongst these some strange parables and

   instructions of the Saviour, and some other things of a more fabulous

   nature. [1758] Amongst these he says that there will be a millennium

   after the resurrection from the dead, when the personal reign of Christ

   will be established on this earth. He moreover hands down, in his own

   writing, other narratives given by the previously mentioned Aristion of

   the Lord's sayings, and the traditions of the presbyter John. For

   information on these points, we can merely refer our readers to the

   books themselves; but now, to the extracts already made, we shall add,

   as being a matter of primary importance, a tradition regarding Mark who

   wrote the Gospel, which he [Papias] has given in the following words]:

   And the presbyter said this. Mark having become the interpreter of

   Peter, wrote down accurately whatsoever he remembered. It was not,

   however, in exact order that he related the sayings or deeds of Christ.

   For he neither heard the Lord nor accompanied Him. But afterwards, as I

   said, he accompanied Peter, who accommodated his instructions to the

   necessities [of his hearers], but with no intention of giving a regular

   narrative of the Lord's sayings. Wherefore Mark made no mistake in thus

   writing some things as he remembered them. For of one thing he took

   especial care, not to omit anything he had heard, and not to put

   anything fictitious into the statements. [This is what is related by

   Papias regarding Mark; but with regard to Matthew he has made the

   following statements]: Matthew put together the oracles [of the Lord]

   in the Hebrew language, and each one interpreted them as best he could.

   [The same person uses proofs from the First Epistle of John, and from

   the Epistle of Peter in like manner. And he also gives another story of

   a woman [1759] who was accused of many sins before the Lord, which is

   to be found in the Gospel according to the Hebrews.]

     __________________________________________________________________

 

   [1755] From Eusebius, Hist. Eccl., iii. 39.

 

   [1756] [A certain presbyter, of whom see Apost. Constitutions, vii. 46,

   where he is said to have been ordained by St. John, the Evangelist.]

 

   [1757] "In his day" may mean "in the days of Papias," or "in the days

   of Philip." As the narrative came from the daughters of Philip, it is

   more likely that Philip's days are meant.

 

   [1758] [Again, note the reduplicated hearsay. Not even Iren�us, much

   less Eusebius, should be accepted, otherwise than as retailing vague

   reports.]

 

   [1759] Rufinus supposes this story to be the same as that now found in

   the textus receptus of Gospel of John viii. 1-11,--the woman taken in

   adultery.

     __________________________________________________________________

 

  VII. [1760]

 

   Papias thus speaks, word for word: To some of them [angels] He gave

   dominion over the arrangement of the world, and He commissioned them to

   exercise their dominion well. And he says, immediately after this: but

   it happened that their arrangement came to nothing. [1761]

     __________________________________________________________________

 

   [1760] This extract is made from Andreas C�sariensis, [Bishop of

   C�sarea in Cappodocia, circiter, A.D. 500].

 

   [1761] That is, that government of the world's affairs was a failure.

   An ancient writer takes taxis to mean the arraying of the evil angels

   in battle against God.

     __________________________________________________________________

 

  VIII. [1762]

 

   With regard to the inspiration of the book (Revelation), we deem it

   superfluous to add another word; for the blessed Gregory Theologus and

   Cyril, and even men of still older date, Papias, Iren�us, Methodius,

   and Hippolytus, bore entirely satisfactory testimony to it.

     __________________________________________________________________

 

   [1762] This also is taken from Andreas C�sariensis. [See Lardner, vol.

   v. 77.]

     __________________________________________________________________

 

  IX. [1763]

 

   Taking occasion from Papias of Hierapolis, the illustrious, a disciple

   of the apostle who leaned on the bosom of Christ, and Clemens, and

   Pant�nus the priest of [the Church] of the Alexandrians, and the wise

   Ammonius, the ancient and first expositors, who agreed with each other,

   who understood the work of the six days as referring to Christ and the

   whole Church.

     __________________________________________________________________

 

   [1763] This fragment, or rather reference, is taken from Anastasius

   Sinaitia. Routh gives, as another fragment, the repetition of the same

   statement by Anastasius.

     __________________________________________________________________

 

  X. [1764]

 

   (1.) Mary the mother of the Lord; (2.) Mary the wife of Cleophas or

   Alph�us, who was the mother of James the bishop and apostle, and of

   Simon and Thaddeus, and of one Joseph; (3.) Mary Salome, wife of

   Zebedee, mother of John the evangelist and James; (4.) Mary Magdalene.

   These four are found in the Gospel. James and Judas and Joseph were

   sons of an aunt (2) of the Lord's. James also and John were sons of

   another aunt (3) of the Lord's. Mary (2), mother of James the Less and

   Joseph, wife of Alph�us was the sister of Mary the mother of the Lord,

   whom John names of Cleophas, either from her father or from the family

   of the clan, or for some other reason. Mary Salome (3) is called Salome

   either from her husband or her village. Some affirm that she is the

   same as Mary of Cleophas, because she had two husbands.

     __________________________________________________________________

 

   [1764] This fragment was found by Grabe in a ms. of the Bodleian

   Library, with the inscription on the margin, "Papia." Westcott states

   that it forms part of a dictionary written by "a medi�val Papias. [He

   seems to have added the words, "Maria is called Illuminatrix, or Star

   of the Sea," etc, a middle-age device.] The dictionary exists in ms.

   both at Oxford and Cambridge."

     __________________________________________________________________

     __________________________________________________________________

     __________________________________________________________________

 

                                 Justin Martyr

     __________________________________________________________________

 

Introductory Note to the Writings of Justin Martyr

     __________________________________________________________________

 

   [a.d. 110-165.] Justin was a Gentile, but born in Samaria, near Jacob's

   well. He must have been well educated: he had travelled extensively,

   and he seems to have been a person enjoying at least a competence.

   After trying all other systems, his elevated tastes and refined

   perceptions made him a disciple of Socrates and Plato. So he climbed

   towards Christ. As he himself narrates the story of his conversion, it

   need not be anticipated here. What Plato was feeling after, he found in

   Jesus of Nazareth. The conversion of such a man marks a new era in the

   gospel history. The sub-apostolic age begins with the first Christian

   author,--the founder of theological literature. It introduced to

   mankind, as the mother of true philosophy, the despised teaching of

   those Galileans to whom their Master had said, "Ye are the light of the

   world."

 

   And this is the epoch which forced this great truth upon the attention

   of contemplative minds. It was more than a hundred years since the

   angels had sung "Good-will to men;" and that song had now been heard

   for successive generations, breaking forth from the lips of sufferers

   on the cross, among lions, and amid blazing faggots. Here was a nobler

   Stoicism that needed interpretation. Not only choice spirits, despising

   the herd and boasting of a loftier intellectual sphere, were its

   professors; but thousands of men, women, and children, withdrawing

   themselves not at all from the ordinary and humble lot of the people,

   were inspired by it to live and die heroically and sublimely,

   --exhibiting a superiority to revenge and hate entirely unaccountable,

   praying for their enemies, and seeking to glorify their God by love to

   their fellow-men.

 

   And in spite of Gallios and Neros alike, the gospel was dispelling the

   gross darkness. Of this, Pliny's letter to Trajan is decisive evidence.

   Even in Seneca we detect reflections of the daybreak. Plutarch writes

   as never a Gentile could have written until now. Plato is practically

   surpassed by him in his thoughts upon the "delays [1765] of the Divine

   Justice." Hadrian's address to his soul, in his dying moments, is a

   tribute to the new ideas which had been sown in the popular mind. And

   now the Antonines, impelled by something in the age, came forward to

   reign as "philosophers." At this moment, Justin Martyr confronts them

   like a Daniel. The "little stone" smites the imperial image in the

   face, not yet "in the toes." He tells the professional philosophers on

   a throne how false and hollow is all wisdom that is not meant for all

   humanity, and that is not capable of leavening the masses. He exposes

   the impotency of even Socratic philosophy: he shows, in contrast, the

   force that works in the words of Jesus; he points out their

   regenerating power. It is the mission of Justin to be a star in the

   West, leading its Wise Men to the cradle of Bethlehem.

 

   The writings of Justin are deficient in charms of style; and, for us,

   there is something the reverse of attractive in the forms of thought

   which he had learned from the philosophers. [1766] If Plato had left us

   nothing but the Tim�us, a Renan would doubtless have reproached him as

   of feeble intellectual power. So a dancing-master might criticise the

   movements of an athlete, or the writhings of St. Sebastian shot with

   arrows. The practical wisdom of Justin using the rhetoric of his times,

   and discomfiting false philosophy with its own weapons, is not

   appreciated by the fastidious Parisian. But the manly and heroic

   pleadings of the man, for a despised people with whom he had boldly

   identified himself; the intrepidity with which he defends them before

   despots, whose mere caprice might punish him with death; above all, the

   undaunted spirit with which he exposes the shame and absurdity of their

   inveterate superstition and reproaches the memory of Hadrian whom

   Antoninus had deified, as he had deified Antinous of loathsome

   history,--these are characteristics which every instinct of the

   unvitiated soul delights to honour. Justin cannot be refuted by a

   sneer.

 

   He wore his philosopher's gown after his conversion, as a token that he

   had attained the only true philosophy. And seeing, that, after the

   conflicts and tests of ages, it is the only philosophy that lasts and

   lives and triumphs, its discoverer deserves the homage of mankind. Of

   the philosophic gown we shall hear again when we come to Tertullian.

   [1767]

 

   The residue of Justin's history may be found in The Martyrdom and other

   pages soon to follow, as well as in the following Introductory Note of

   the able translators, Messrs. Dods and Reith:--

 

   Justin Martyr was born in Flavia Neapolis, a city of Samaria, the

   modern Nablous. The date of his birth is uncertain, but may be fixed

   about a.d. 114. His father and grandfather were probably of Roman

   origin. Before his conversion to Christianity he studied in the schools

   of the philosophers, searching after some knowledge which should

   satisfy the cravings of his soul. At last he became acquainted with

   Christianity, being at once impressed with the extraordinary

   fearlessness which the Christians displayed in the presence of death,

   and with the grandeur, stability, and truth of the teachings of the Old

   Testament. From this time he acted as an evangelist, taking every

   opportunity to proclaim the gospel as the only safe and certain

   philosophy, the only way to salvation. It is probable that he travelled

   much. We know that he was some time in Ephesus, and he must have lived

   for a considerable period in Rome. Probably he settled in Rome as a

   Christian teacher. While he was there, the philosophers, especially the

   Cynics, plotted against him, and he sealed his testimony to the truth

   by martyrdom.

 

   The principal facts of Justin's life are gathered from his own

   writings. There is little clue to dates. It is agreed on all hands that

   he lived in the reign of Antoninus Pius, and the testimony of Eusebius

   and most credible historians renders it nearly certain that he suffered

   martyrdom in the reign of Marcus Aurelius. The Chronicon Paschale gives

   as the date 165 a.d.

 

   The writings of Justin Martyr are among the most important that have

   come down to us from the second century. He was not the first that

   wrote an Apology in behalf of the Christians, but his Apologies are the

   earliest extant. They are characterized by intense Christian fervour,

   and they give us an insight into the relations existing between

   heathens and Christians in those days. His other principal writing, the

   Dialogue with Trypho, is the first elaborate exposition of the reasons

   for regarding Christ as the Messiah of the Old Testament, and the first

   systematic attempt to exhibit the false position of the Jews in regard

   to Christianity.

 

   Many of Justin's writings have perished. Those works which have come to

   us bearing his name have been divided into three classes.

 

   The first class embraces those which are unquestionably genuine, viz.

   the two Apologies, and the Dialogue with Trypho. Some critics have

   urged objections against Justin's authorship of the Dialogue; but the

   objections are regarded now as possessing no weight.

 

   The second class consists of those works which are regarded by some

   critics as Justin's, and by others as not his. They are: 1. An Address

   to the Greeks; 2. A Hortatory Address to the Greeks; 3. On the Sole

   Government of God; 4. An Epistle to Diognetus; 5. Fragments from a work

   on the Resurrection; 6. And other Fragments. Whatever difficulty there

   may be in settling the authorship of these treatises, there is but one

   opinion as to their earliness. The latest of them, in all probability,

   was not written later than the third century.

 

   The third class consists of those that are unquestionably not the works

   of Justin. These are: 1. An Exposition of the True Faith; 2. Replies to

   the Orthodox; 3. Christian Questions to Gentiles; 4. Gentile Questions

   to Christians; 5. Epistle to Zenas and Serenus; and 6. A Refutation of

   certain Doctrines of Aristotle. There is no clue to the date of the two

   last. There can be no doubt that the others were written after the

   Council of Nic�a, though, immediately after the Reformation, Calvin and

   others appealed to the first as a genuine writing of Justin's.

 

   There is a curious question connected with the Apologies of Justin

   which have come down to us. Eusebius mentions two Apologies,--one

   written in the reign of Antoninus Pius, the other in the reign of

   Marcus Aurelius. Critics have disputed much whether we have these two

   Apologies in those now extant. Some have maintained, that what is now

   called the Second Apology was the preface of the first, and that the

   second is lost. Others have tried to show, that the so-called Second

   Apology is the continuation of the first, and that the second is lost.

   Others have supposed that the two Apologies which we have are Justin's

   two Apologies, but that Eusebius was wrong in affirming that the second

   was addressed to Marcus Aurelius; and others maintain, that we have in

   our two Apologies the two Apologies mentioned by Eusebius, and that our

   first is his first, and our second his second.

     __________________________________________________________________

 

   [1765] See Amyot's translation, and a more modern one by De Maistre

   (OEuvres, vol. ii. Paris, 1833). An edition of The Delays (the

   original, with notes by Professor Hackett) has appeared in America

   (Andover, circ., 1842), and is praised by Tayler Lewis.

 

   [1766] He quotes Plato's reference, e.g., to the X.; but the Orientals

   delighted in such conceits. Compare the Hebrew critics on the h (in

   Gen. i. 4), on which see Nordheimer, Gram., vol. i. p. 7, New York,

   1838.

 

   [1767] It survives in the pulpits of Christendom--Greek, Latin,

   Anglican, Lutheran, etc.--to this day, in slightly different forms.

     __________________________________________________________________

 

The First Apology of Justin

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Address.

 

   To the Emperor Titus �lius Adrianus Antoninus Pius Augustus C�sar, and

   to his son Verissimus the Philosopher, and to Lucius the Philosopher,

   the natural son of C�sar, and the adopted son of Pius, a lover of

   learning, and to the sacred Senate, with the whole People of the

   Romans, I, Justin, the son of Priscus and grandson of Bacchius, natives

   of Flavia Neapolis in Palestine, present this address and petition in

   behalf of those of all nations who are unjustly hated and wantonly

   abused, myself being one of them.

     __________________________________________________________________

 

  Chapter II.--Justice demanded.

 

   Reason directs those who are truly pious and philosophical to honour

   and love only what is true, declining to follow traditional opinions,

   [1768] if these be worthless. For not only does sound reason direct us

   to refuse the guidance of those who did or taught anything wrong, but

   it is incumbent on the lover of truth, by all means, and if death be

   threatened, even before his own life, to choose to do and say what is

   right. Do you, then, since ye are called pious and philosophers,

   guardians of justice and lovers of learning, give good heed, and

   hearken to my address; and if ye are indeed such, it will be

   manifested. For we have come, not to flatter you by this writing, nor

   please you by our address, but to beg that you pass judgment, after an

   accurate and searching investigation, not flattered by prejudice or by

   a desire of pleasing superstitious men, nor induced by irrational

   impulse or evil rumours which have long been prevalent, to give a

   decision which will prove to be against yourselves. For as for us, we

   reckon that no evil can be done us, unless we be convicted as

   evil-doers or be proved to be wicked men; and you, you can kill, but

   not hurt us.

     __________________________________________________________________

 

   [1768] Literally, "the opinions of the ancients."

     __________________________________________________________________

 

  Chapter III.--Claim of judicial investigation.

 

   But lest any one think that this is an unreasonable and reckless

   utterance, we demand that the charges against the Christians be

   investigated, and that, if these be substantiated, they be punished as

   they deserve; [or rather, indeed, we ourselves will punish them.]

   [1769] But if no one can convict us of anything, true reason forbids

   you, for the sake of a wicked rumour, to wrong blameless men, and

   indeed rather yourselves, who think fit to direct affairs, not by

   judgment, but by passion. And every sober-minded person will declare

   this to be the only fair and equitable adjustment, namely, that the

   subjects render an unexceptional account of their own life and

   doctrine; and that, on the other hand, the rulers should give their

   decision in obedience, not to violence and tyranny, but to piety and

   philosophy. For thus would both rulers and ruled reap benefit. For even

   one of the ancients somewhere said, "Unless both rulers and ruled

   philosophize, it is impossible to make states blessed." [1770] It is

   our task, therefore, to afford to all an opportunity of inspecting our

   life and teachings, lest, on account of those who are accustomed to be

   ignorant of our affairs, we should incur the penalty due to them for

   mental blindness; [1771] and it is your business, when you hear us, to

   be found, as reason demands, good judges. For if, when ye have learned

   the truth, you do not what is just, you will be before God without

   excuse.

     __________________________________________________________________

 

   [1769] Thirlby regarded the clause in brackets as an interpolation.

   There is considerable variety of opinion as to the exact meaning of the

   words amongst those who regard them as genuine.

 

   [1770] Plat. Rep., v. 18.

 

   [1771] That is to say, if the Christians refused or neglected to make

   their real opinions and practices known, they would share the guilt of

   those whom they thus kept in darkness.

     __________________________________________________________________

 

  Chapter IV.--Christians unjustly condemned for their mere name.

 

   By the mere application of a name, nothing is decided, either good or

   evil, apart from the actions implied in the name; and indeed, so far at

   least as one may judge from the name we are accused of, we are most

   excellent people. [1772] But as we do not think it just to beg to be

   acquitted on account of the name, if we be convicted as evil-doers, so,

   on the other hand, if we be found to have committed no offence, either

   in the matter of thus naming ourselves, or of our conduct as citizens,

   it is your part very earnestly to guard against incurring just

   punishment, by unjustly punishing those who are not convicted. For from

   a name neither praise nor punishment could reasonably spring, unless

   something excellent or base in action be proved. And those among

   yourselves who are accused you do not punish before they are convicted;

   but in our case you receive the name as proof against us, and this

   although, so far as the name goes, you ought rather to punish our

   accusers. For we are accused of being Christians, and to hate what is

   excellent (Chrestian) is unjust. Again, if any of the accused deny the

   name, and say that he is not a Christian, you acquit him, as having no

   evidence against him as a wrong-doer; but if any one acknowledge that

   he is a Christian, you punish him on account of this acknowledgment.

   Justice requires that you inquire into the life both of him who

   confesses and of him who denies, that by his deeds it may be apparent

   what kind of man each is. For as some who have been taught by the

   Master, Christ, not to deny Him, give encouragement to others when they

   are put to the question, so in all probability do those who lead wicked

   lives give occasion to those who, without consideration, take upon them

   to accuse all the Christians of impiety and wickedness. And this also

   is not right. For of philosophy, too, some assume the name and the garb

   who do nothing worthy of their profession; and you are well aware, that

   those of the ancients whose opinions and teachings were quite diverse,

   are yet all called by the one name of philosophers. And of these some

   taught atheism; and the poets who have flourished among you raise a

   laugh out of the uncleanness of Jupiter with his own children. And

   those who now adopt such instruction are not restrained by you; but, on

   the contrary, you bestow prizes and honours upon those who euphoniously

   insult the gods.

     __________________________________________________________________

 

   [1772] Justin avails himself here of the similarity in sound of the

   words Christos (Christ) and chrestos (good, worthy, excellent). The

   play upon these words is kept up throughout this paragraph, and cannot

   be always represented to the English reader. [But Justin was merely

   quoting and using, ad hominem, the popular blunder of which Suetonius

   (Life of Claudius, cap. 25) gives us an example, "impulsore Chresto."

   It will be observed again in others of these Fathers.]

     __________________________________________________________________

 

  Chapter V.--Christians charged with atheism.

 

   Why, then, should this be? In our case, who pledge ourselves to do no

   wickedness, nor to hold these atheistic opinions, you do not examine

   the charges made against us; but, yielding to unreasoning passion, and

   to the instigation of evil demons, you punish us without consideration

   or judgment. For the truth shall be spoken; since of old these evil

   demons, effecting apparitions of themselves, both defiled women and

   corrupted boys, and showed such fearful sights to men, that those who

   did not use their reason in judging of the actions that were done, were

   struck with terror; and being carried away by fear, and not knowing

   that these were demons, they called them gods, and gave to each the

   name which each of the demons chose for himself. [1773] And when

   Socrates endeavoured, by true reason and examination, to bring these

   things to light, and deliver men from the demons, then the demons

   themselves, by means of men who rejoiced in iniquity, compassed his

   death, as an atheist and a profane person, on the charge that "he was

   introducing new divinities;" and in our case they display a similar

   activity. For not only among the Greeks did reason (Logos) prevail to

   condemn these things through Socrates, but also among the Barbarians

   were they condemned by Reason (or the Word, the Logos) Himself, who

   took shape, and became man, and was called Jesus Christ; and in

   obedience to Him, we not only deny that they who did such things as

   these are gods, [1774] but assert that they are wicked and impious

   demons, [1775] whose actions will not bear comparison with those even

   of men desirous of virtue.

     __________________________________________________________________

 

   [1773] [1 Cor. x. 20. Milton's admirable economy in working this truth

   into his great poem (i. 378) affords a sublime exposition of the mind

   of the Fathers on the origin of mythologies.]

 

   [1774] The word daimon means in Greek a god, but the Christians used

   the word to signify an evil spirit. Justin uses the same word here for

   god and demon. The connection which Justin and other Christian writers

   supposed to exist between evil spirits and the gods of the heathens

   will be apparent from Justin's own statements. The word diabolos,

   devil, is not applied to these demons. There is but one devil, but many

   demons.

 

   [1775] The word daimon means in Greek a god, but the Christians used

   the word to signify an evil spirit. Justin uses the same word here for

   god and demon. The connection which Justin and other Christian writers

   supposed to exist between evil spirits and the gods of the heathens

   will be apparent from Justin's own statements. The word diabolos,

   devil, is not applied to these demons. There is but one devil, but many

   demons.

     __________________________________________________________________

 

  Chapter VI.--Charge of atheism refuted.

 

   Hence are we called atheists. And we confess that we are atheists, so

   far as gods of this sort are concerned, but not with respect to the

   most true God, the Father of righteousness and temperance and the other

   virtues, who is free from all impurity. But both Him, and the Son (who

   came forth from Him and taught us these things, and the host of the

   other good angels who follow and are made like to Him), [1776] and the

   prophetic Spirit, we worship and adore, knowing them in reason and

   truth, and declaring without grudging to every one who wishes to learn,

   as we have been taught.

     __________________________________________________________________

 

   [1776] This is the literal and obvious translation of Justin's words.

   But from c. 13, 16, and 61, it is evident that he did not desire to

   inculcate the worship of angels. We are therefore driven to adopt

   another translation of this passage, even though it be somewhat harsh.

   Two such translations have been proposed: the first connecting "us" and

   "the host of the other good angels" as the common object of the verb

   "taught;" the second connecting "these things" with "the host of,"

   etc., and making these two together the subject taught. In the first

   case the translation would stand, "taught these things to us and to the

   host," etc.; in the second case the translation would be, "taught us

   about these things, and about the host of the others who follow Him,

   viz. the good angels." [I have ventured to insert parenthetic marks in

   the text, an obvious and simple resource to suggest the manifest intent

   of the author. Grabe's note in loc. gives another and very ingenious

   exegesis, but the simplest is best.]

     __________________________________________________________________

 

  Chapter VII.--Each Christian must be tried by his own life.

 

   But some one will say, Some have ere now been arrested and convicted as

   evil-doers. For you condemn many, many a time, after inquiring into the

   life of each of the accused severally, but not on account of those of

   whom we have been speaking. [1777] And this we acknowledge, that as

   among the Greeks those who teach such theories as please themselves are

   all called by the one name "Philosopher," though their doctrines be

   diverse, so also among the Barbarians this name on which accusations

   are accumulated is the common property of those who are and those who

   seem wise. For all are called Christians. Wherefore we demand that the

   deeds of all those who are accused to you be judged, in order that each

   one who is convicted may be punished as an evil-doer, and not as a

   Christian; and if it is clear that any one is blameless, that he may be

   acquitted, since by the mere fact of his being a Christian he does no

   wrong. [1778] For we will not require that you punish our accusers;

   [1779] they being sufficiently punished by their present wickedness and

   ignorance of what is right.

     __________________________________________________________________

 

   [1777] i.e., according to Otto, "not on account of the sincere

   Christians of whom we have been speaking." According to Trollope, "not

   on account of (or at the instigation of) the demons before mentioned."

 

   [1778] Or, "as a Christian who has done no wrong."

 

   [1779] Compare the Rescript of Adrian appended to this Apology.

     __________________________________________________________________

 

  Chapter VIII.--Christians confess their faith in God.

 

   And reckon ye that it is for your sakes we have been saying these

   things; for it is in our power, when we are examined, to deny that we

   are Christians; but we would not live by telling a lie. For, impelled

   by the desire of the eternal and pure life, we seek the abode that is

   with God, the Father and Creator of all, and hasten to confess our

   faith, persuaded and convinced as we are that they who have proved to

   God [1780] by their works that they followed Him, and loved to abide

   with Him where there is no sin to cause disturbance, can obtain these

   things. This, then, to speak shortly, is what we expect and have

   learned from Christ, and teach. And Plato, in like manner, used to say

   that Rhadamanthus and Minos would punish the wicked who came before

   them; and we say that the same thing will be done, but at the hand of

   Christ, and upon the wicked in the same bodies united again to their

   spirits which are now to undergo everlasting punishment; and not only,

   as Plato said, for a period of a thousand years. And if any one say

   that this is incredible or impossible, this error of ours is one which

   concerns ourselves only, and no other person, so long as you cannot

   convict us of doing any harm.

     __________________________________________________________________

 

   [1780] Literally, "persuaded God."

     __________________________________________________________________

 

  Chapter IX.--Folly of idol worship.

 

   And neither do we honour with many sacrifices and garlands of flowers

   such deities as men have formed and set in shrines and called gods;

   since we see that these are soulless and dead, and have not the form of

   God (for we do not consider that God has such a form as some say that

   they imitate to His honour), but have the names and forms of those

   wicked demons which have appeared. For why need we tell you who already

   know, into what forms the craftsmen, [1781] carving and cutting,

   casting and hammering, fashion the materials? And often out of vessels

   of dishonour, by merely changing the form, and making an image of the

   requisite shape, they make what they call a god; which we consider not

   only senseless, but to be even insulting to God, who, having ineffable

   glory and form, thus gets His name attached to things that are

   corruptible, and require constant service. And that the artificers of

   these are both intemperate, and, not to enter into particulars, are

   practised in every vice, you very well know; even their own girls who

   work along with them they corrupt. What infatuation! that dissolute men

   should be said to fashion and make gods for your worship, and that you

   should appoint such men the guardians of the temples where they are

   enshrined; not recognising that it is unlawful even to think or say

   that men are the guardians of gods.

     __________________________________________________________________

 

   [1781] [Isa. xliv. 9-20; Jer. x. 3.]

     __________________________________________________________________

 

  Chapter X.--How God is to be served.

 

   But we have received by tradition that God does not need the material

   offerings which men can give, seeing, indeed, that He Himself is the

   provider of all things. And we have been taught, and are convinced, and

   do believe, that He accepts those only who imitate the excellences

   which reside in Him, temperance, and justice, and philanthropy, and as

   many virtues as are peculiar to a God who is called by no proper name.

   And we have been taught that He in the beginning did of His goodness,

   for man's sake, create all things out of unformed matter; and if men by

   their works show themselves worthy of this His design, they are deemed

   worthy, and so we have received--of reigning in company with Him, being

   delivered from corruption and suffering. For as in the beginning He

   created us when we were not, so do we consider that, in like manner,

   those who choose what is pleasing to Him are, on account of their

   choice, deemed worthy of incorruption and of fellowship with Him. For

   the coming into being at first was not in our own power; and in order

   that we may follow those things which please Him, choosing them by

   means of the rational faculties He has Himself endowed us with, He both

   persuades us and leads us to faith. And we think it for the advantage

   of all men that they are not restrained from learning these things, but

   are even urged thereto. For the restraint which human laws could not

   effect, the Word, inasmuch as He is divine, would have effected, had

   not the wicked demons, taking as their ally the lust of wickedness

   which is in every man, and which draws variously to all manner of vice,

   scattered many false and profane accusations, none of which attach to

   us.

     __________________________________________________________________

 

  Chapter XI.--What kingdom Christians look for.

 

   And when you hear that we look for a kingdom, you suppose, without

   making any inquiry, that we speak of a human kingdom; whereas we speak

   of that which is with God, as appears also from the confession of their

   faith made by those who are charged with being Christians, though they

   know that death is the punishment awarded to him who so confesses. For

   if we looked for a human kingdom, we should also deny our Christ, that

   we might not be slain; and we should strive to escape detection, that

   we might obtain what we expect. But since our thoughts are not fixed on

   the present, we are not concerned when men cut us off; since also death

   is a debt which must at all events be paid.

     __________________________________________________________________

 

  Chapter XII.--Christians live as under God's eye.

 

   And more than all other men are we your helpers and allies in promoting

   peace, seeing that we hold this view, that it is alike impossible for

   the wicked, the covetous, the conspirator, and for the virtuous, to

   escape the notice of God, and that each man goes to everlasting

   punishment or salvation according to the value of his actions. For if

   all men knew this, no one would choose wickedness even for a little,

   knowing that he goes to the everlasting punishment of fire; but would

   by all means restrain himself, and adorn himself with virtue, that he

   might obtain the good gifts of God, and escape the punishments. For

   those who, on account of the laws and punishments you impose, endeavour

   to escape detection when they offend (and they offend, too, under the

   impression that it is quite possible to escape your detection, since

   you are but men), those persons, if they learned and were convinced

   that nothing, whether actually done or only intended, can escape the

   knowledge of God, would by all means live decently on account of the

   penalties threatened, as even you yourselves will admit. But you seem

   to fear lest all men become righteous, and you no longer have any to

   punish. Such would be the concern of public executioners, but not of

   good princes. But, as we before said, we are persuaded that these

   things are prompted by evil spirits, who demand sacrifices and service

   even from those who live unreasonably; but as for you, we presume that

   you who aim at [a reputation for] piety and philosophy will do nothing

   unreasonable. But if you also, like the foolish, prefer custom to

   truth, do what you have power to do. But just so much power have rulers

   who esteem opinion more than truth, as robbers have in a desert. And

   that you will not succeed is declared by the Word, than whom, after God

   who begat Him, we know there is no ruler more kingly and just. For as

   all shrink from succeeding to the poverty or sufferings or obscurity of

   their fathers, so whatever the Word forbids us to choose, the sensible

   man will not choose. That all these things should come to pass, I say,

   our Teacher foretold, He who is both Son and Apostle of God the Father

   of all and the Ruler, Jesus Christ; from whom also we have the name of

   Christians. Whence we become more assured of all the things He taught

   us, since whatever He beforehand foretold should come to pass, is seen

   in fact coming to pass; and this is the work of God, to tell of a thing

   before it happens, and as it was foretold so to show it happening. It

   were possible to pause here and add no more, reckoning that we demand

   what is just and true; but because we are well aware that it is not

   easy suddenly to change a mind possessed by ignorance, we intend to add

   a few things, for the sake of persuading those who love the truth,

   knowing that it is not impossible to put ignorance to flight by

   presenting the truth.

     __________________________________________________________________

 

  Chapter XIII.--Christians serve God rationally.

 

   What sober-minded man, then, will not acknowledge that we are not

   atheists, worshipping as we do the Maker of this universe, and

   declaring, as we have been taught, that He has no need of streams of

   blood and libations and incense; whom we praise to the utmost of our

   power by the exercise of prayer and thanksgiving for all things

   wherewith we are supplied, as we have been taught that the only honour

   that is worthy of Him is not to consume by fire what He has brought

   into being for our sustenance, but to use it for ourselves and those

   who need, and with gratitude to Him to offer thanks by invocations and

   hymns [1782] for our creation, and for all the means of health, and for

   the various qualities of the different kinds of things, and for the

   changes of the seasons; and to present before Him petitions for our

   existing again in incorruption through faith in Him. Our teacher of

   these things is Jesus Christ, who also was born for this purpose, and

   was crucified under Pontius Pilate, procurator of Jud�a, in the times

   of Tiberius C�sar; and that we reasonably worship Him, having learned

   that He is the Son of the true God Himself, and holding Him in the

   second place, and the prophetic Spirit in the third, we will prove. For

   they proclaim our madness to consist in this, that we give to a

   crucified man a place second to the unchangeable and eternal God, the

   Creator of all; for they do not discern the mystery that is herein, to

   which, as we make it plain to you, we pray you to give heed.

     __________________________________________________________________

 

   [1782] pompas kai humnous. "Grabe, and it should seem correctly,

   understands pompas to be solemn prayers. ... He also remarks, that the

   humnoi were either psalms of David, or some of those psalms and songs

   made by the primitive Christians, which are mentioned in Eusebius, H.

   E., v. 28." --Trollope.

     __________________________________________________________________

 

  Chapter XIV.--The demons misrepresent Christian doctrine.

 

   For we forewarn you to be on your guard, lest those demons whom we have

   been accusing should deceive you, and quite divert you from reading and

   understanding what we say. For they strive to hold you their slaves and

   servants; and sometimes by appearances in dreams, and sometimes by

   magical impositions, they subdue all who make no strong opposing effort

   for their own salvation. And thus do we also, since our persuasion by

   the Word, stand aloof from them (i.e., the demons), and follow the only

   unbegotten God through His Son --we who formerly delighted in

   fornication, but now embrace chastity alone; we who formerly used

   magical arts, dedicate ourselves to the good and unbegotten God; we who

   valued above all things the acquisition of wealth and possessions, now

   bring what we have into a common stock, and communicate to every one in

   need; we who hated and destroyed one another, and on account of their

   different manners would not live [1783] with men of a different tribe,

   now, since the coming of Christ, live familiarly with them, and pray

   for our enemies, and endeavour to persuade those who hate us unjustly

   to live conformably to the good precepts of Christ, to the end that

   they may become partakers with us of the same joyful hope of a reward

   from God the ruler of all. But lest we should seem to be reasoning

   sophistically, we consider it right, before giving you the promised

   [1784] explanation, to cite a few precepts given by Christ Himself. And

   be it yours, as powerful rulers, to inquire whether we have been taught

   and do teach these things truly. Brief and concise utterances fell from

   Him, for He was no sophist, but His word was the power of God.

     __________________________________________________________________

 

   [1783] Literally, "would not use the same hearth or fire."

 

   [1784] See the end of chap. xii.

     __________________________________________________________________

 

  Chapter XV.--What Christ himself taught.

 

   Concerning chastity, He uttered such sentiments as these: [1785]

   "Whosoever looketh upon a woman to lust after her, hath committed

   adultery with her already in his heart before God." And, "If thy right

   eye offend thee, cut it out; for it is better for thee to enter into

   the kingdom of heaven with one eye, than, having two eyes, to be cast

   into everlasting fire." And, "Whosoever shall marry her that is

   divorced from another husband, committeth adultery." [1786] And, "There

   are some who have been made eunuchs of men, and some who were born

   eunuchs, and some who have made themselves eunuchs for the kingdom of

   heaven's sake; but all cannot receive this saying." [1787] So that all

   who, by human law, are twice married, [1788] are in the eye of our

   Master sinners, and those who look upon a woman to lust after her. For

   not only he who in act commits adultery is rejected by Him, but also he

   who desires to commit adultery: since not only our works, but also our

   thoughts, are open before God. And many, both men and women, who have

   been Christ's disciples from childhood, remain pure at the age of sixty

   or seventy years; and I boast that I could produce such from every race

   of men. For what shall I say, too, of the countless multitude of those

   who have reformed intemperate habits, and learned these things? For

   Christ called not the just nor the chaste to repentance, but the

   ungodly, and the licentious, and the unjust; His words being, "I came

   not to call the righteous, but sinners to repentance." [1789] For the

   heavenly Father desires rather the repentance than the punishment of

   the sinner. And of our love to all, He taught thus: "If ye love them

   that love you, what new thing do ye? for even fornicators do this. But

   I say unto you, Pray for your enemies, and love them that hate you, and

   bless them that curse you, and pray for them that despitefully use

   you." [1790] And that we should communicate to the needy, and do

   nothing for glory, He said, "Give to him that asketh, and from him that

   would borrow turn not away; for if ye lend to them of whom ye hope to

   receive, what new thing do ye? even the publicans do this. Lay not up

   for yourselves treasure upon earth, where moth and rust doth corrupt,

   and where robbers break through; but lay up for yourselves treasure in

   heaven, where neither moth nor rust doth corrupt. For what is a man

   profited, if he shall gain the whole world, and lose his own soul? or

   what shall a man give in exchange for it? Lay up treasure, therefore,

   in heaven, where neither moth nor rust doth corrupt." [1791] And, "Be

   ye kind and merciful, as your Father also is kind and merciful, and

   maketh His sun to rise on sinners, and the righteous, and the wicked.

   Take no thought what ye shall eat, or what ye shall put on: are ye not

   better than the birds and the beasts? And God feedeth them. Take no

   thought, therefore, what ye shall eat, or what ye shall put on; for

   your heavenly Father knoweth that ye have need of these things. But

   seek ye the kingdom of heaven, and all these things shall be added unto

   you. For where his treasure is, there also is the mind of a man."

   [1792] And, "Do not these things to be seen of men; otherwise ye have

   no reward from your Father which is in heaven." [1793]

     __________________________________________________________________

 

   [1785] The reader will notice that Justin quotes from memory, so that

   there are some slight discrepancies between the words of Jesus as here

   cited, and the same sayings as recorded in our Gospels.

 

   [1786] Matt. v. 28, 29, 32.

 

   [1787] Matt. xix. 12.

 

   [1788] digamias poioumenoi, lit. contracting a double marriage. Of

   double marriages there are three kinds: the first, marriage with a

   second wife while the first is still alive and recognised as a lawful

   wife, or bigamy; the second, marriage with a second wife after divorce

   from the first, and third, marriage with a second wife after the death

   of the first. It is thought that Justin here refers to the second case.

 

   [1789] Matt. ix. 13.

 

   [1790] Matt. v. 46, 44; Luke vi. 28.

 

   [1791] Luke vi. 30, 34; Matt. vi. 19, Matt. xvi. 26, Matt. vi. 20.

 

   [1792] Luke vi. 36; Matt. v. 45, Matt. vi. 25, 26, 33, 21.

 

   [1793] Matt. vi. 1.

     __________________________________________________________________

 

  Chapter XVI.--Concerning patience and swearing.

 

   And concerning our being patient of injuries, and ready to serve all,

   and free from anger, this is what He said: "To him that smiteth thee on

   the one cheek, offer also the other; and him that taketh away thy cloak

   or coat, forbid not. And whosoever shall be angry, is in danger of the

   fire. And every one that compelleth thee to go with him a mile, follow

   him two. And let your good works shine before men, that they, seeing

   them, may glorify your Father which is in heaven." [1794] For we ought

   not to strive; neither has He desired us to be imitators of wicked men,

   but He has exhorted us to lead all men, by patience and gentleness,

   from shame and the love of evil. And this indeed is proved in the case

   of many who once were of your way of thinking, but have changed their

   violent and tyrannical disposition, being overcome either by the

   constancy which they have witnessed in their neighbours' lives, [1795]

   or by the extraordinary forbearance they have observed in their

   fellow-travellers when defrauded, or by the honesty of those with whom

   they have transacted business.

 

   And with regard to our not swearing at all, and always speaking the

   truth, He enjoined as follows: "Swear not at all; but let your yea be

   yea, and your nay, nay; for whatsoever is more than these cometh of

   evil." [1796] And that we ought to worship God alone, He thus persuaded

   us: "The greatest commandment is, Thou shalt worship the Lord thy God,

   and Him only shall thou serve, with all thy heart, and with all thy

   strength, the Lord God that made thee." [1797] And when a certain man

   came to Him and said, "Good Master," He answered and said, "There is

   none good but God only, who made all things." [1798] And let those who

   are not found living as He taught, be understood to be no Christians,

   even though they profess with the lip the precepts of Christ; for not

   those who make profession, but those who do the works, shall be saved,

   according to His word: "Not every one who saith to Me, Lord, Lord,

   shall enter into the kingdom of heaven, but he that doeth the will of

   My Father which is in heaven. For whosoever heareth Me, and doeth My

   sayings, heareth Him that sent Me. And many will say unto Me, Lord,

   Lord, have we not eaten and drunk in Thy name, and done wonders? And

   then will I say unto them, Depart from Me, ye workers of iniquity. Then

   shall there be wailing and gnashing of teeth, when the righteous shall

   shine as the sun, and the wicked are sent into everlasting fire. For

   many shall come in My name, clothed outwardly in sheep's clothing, but

   inwardly being ravening wolves. By their works ye shall know them. And

   every tree that bringeth not forth good fruit, is hewn down and cast

   into the fire." [1799] And as to those who are not living pursuant to

   these His teachings, and are Christians only in name, we demand that

   all such be punished by you.

     __________________________________________________________________

 

   [1794] Luke vi. 29; Matt. vi. 22, 41, 16.

 

   [1795] i.e., Christian neighbours.

 

   [1796] Matt. v. 34, 27.

 

   [1797] Mark xii. 30.

 

   [1798] Matt. xix. 6, 17.

 

   [1799] Matt. vii. 21, etc.; Luke xiii. 26; Matt. xiii. 42, Matt. vii.

   15, 16, 19.

     __________________________________________________________________

 

  Chapter XVII.--Christ taught civil obedience.

 

   And everywhere we, more readily than all men, endeavour to pay to those

   appointed by you the taxes both ordinary and extraordinary, [1800] as

   we have been taught by Him; for at that time some came to Him and asked

   Him, if one ought to pay tribute to C�sar; and He answered, "Tell Me,

   whose image does the coin bear?" And they said, "C�sar's." And again He

   answered them, "Render therefore to C�sar the things that are C�sar's,

   and to God the things that are God's." [1801] Whence to God alone we

   render worship, but in other things we gladly serve you, acknowledging

   you as kings and rulers of men, and praying that with your kingly power

   you be found to possess also sound judgment. But if you pay no regard

   to our prayers and frank explanations, we shall suffer no loss, since

   we believe (or rather, indeed, are persuaded) that every man will

   suffer punishment in eternal fire according to the merit of his deed,

   and will render account according to the power he has received from

   God, as Christ intimated when He said, "To whom God has given more, of

   him shall more be required." [1802]

     __________________________________________________________________

 

   [1800] phorous kai eisphoras. The former is the annual tribute; the

   latter, any occasional assessment. See Otto's Note, and Thucyd. iii.

   19.

 

   [1801] Matt. xxii. 17, 19, 20, 21.

 

   [1802] Luke xii. 48.

     __________________________________________________________________

 

  Chapter XVIII.--Proof of immortality and the resurrection.

 

   For reflect upon the end of each of the preceding kings, how they died

   the death common to all, which, if it issued in insensibility, would be

   a godsend [1803] to all the wicked. But since sensation remains to all

   who have ever lived, and eternal punishment is laid up (i.e., for the

   wicked), see that ye neglect not to be convinced, and to hold as your

   belief, that these things are true. For let even necromancy, and the

   divinations you practise by immaculate children, [1804] and the evoking

   of departed human souls, [1805] and those who are called among the

   magi, Dream-senders and Assistant-spirits (Familiars), [1806] and all

   that is done by those who are skilled in such matters --let these

   persuade you that even after death souls are in a state of sensation;

   and those who are seized and cast about by the spirits of the dead,

   whom all call d�moniacs or madmen; [1807] and what you repute as

   oracles, both of Amphilochus, Dodana, Pytho, and as many other such as

   exist; and the opinions of your authors, Empedocles and Pythagoras,

   Plato and Socrates, and the pit of Homer, [1808] and the descent of

   Ulysses to inspect these things, and all that has been uttered of a

   like kind. Such favour as you grant to these, grant also to us, who not

   less but more firmly than they believe in God; since we expect to

   receive again our own bodies, though they be dead and cast into the

   earth, for we maintain that with God nothing is impossible.

     __________________________________________________________________

 

   [1803] hermaion, a piece of unlooked-for luck, Hermes being the reputed

   giver of such gifts: vid. Liddell and Scott's Lex.; see also the

   Scholiast, quoted by Stallbaum in Plato's Ph�d., p. 107, on a passage

   singularly analogous to this.

 

   [1804] Boys and girls, or even children prematurely taken from the

   womb, were slaughtered, and their entrails inspected, in the belief

   that the souls of the victims (being still conscious, as Justin is

   arguing) would reveal things hidden and future. Instances are

   abundantly cited by Otto and Trollope.

 

   [1805] This form of spirit-rapping was familiar to the ancients, and

   Justin again (Dial. c. Tryph., c. 105) uses the invocation of Samuel by

   the witch of Endor as a proof of the immortality of the soul.

 

   [1806] Valesius (on Euseb. H. E., iv. 7) states that the magi had two

   kinds of familiars: the first, who were sent to inspire men with dreams

   which might give them intimations of things future; and the second, who

   were sent to watch over men, and protect them from diseases and

   misfortunes. The first, he says, they called (as here) oneiropompous,

   and the second paredrous.

 

   [1807] Justin is not the only author in ancient or recent times who has

   classed d�moniacs and maniacs together; neither does he stand alone

   among the ancients in the opinion that d�moniacs were possessed by the

   spirits of departed men. References will be found in Trollope's note.

   [See this matter more fully illustrated in Kaye's Justin Martyr, pp.

   105-111.]

 

   [1808] See the Odyssey, book xi. line 25, where Ulysses is described as

   digging a pit or trench with his sword, and pouring libations, in order

   to collect around him the souls of the dead.

     __________________________________________________________________

 

  Chapter XIX.--The resurrection possible.

 

   And to any thoughtful person would anything appear more incredible,

   than, if we were not in the body, and some one were to say that it was

   possible that from a small drop of human seed bones and sinews and

   flesh be formed into a shape such as we see? For let this now be said

   hypothetically: if you yourselves were not such as you now are, and

   born of such parents [and causes], and one were to show you human seed

   and a picture of a man, and were to say with confidence that from such

   a substance such a being could be produced, would you believe before

   you saw the actual production? No one will dare to deny [that such a

   statement would surpass belief]. In the same way, then, you are now

   incredulous because you have never seen a dead man rise again. But as

   at first you would not have believed it possible that such persons

   could be produced from the small drop, and yet now you see them thus

   produced, so also judge ye that it is not impossible that the bodies of

   men, after they have been dissolved, and like seeds resolved into

   earth, should in God's appointed time rise again and put on

   incorruption. For what power worthy of God those imagine who say, that

   each thing returns to that from which it was produced, and that beyond

   this not even God Himself can do anything, we are unable to conceive;

   but this we see clearly, that they would not have believed it possible

   that they could have become such and produced from such materials, as

   they now see both themselves and the whole world to be. And that it is

   better to believe even what is impossible to our own nature and to men,

   than to be unbelieving like the rest of the world, we have learned; for

   we know that our Master Jesus Christ said, that "what is impossible

   with men is possible with God," [1809] and, "Fear not them that kill

   you, and after that can do no more; but fear Him who after death is

   able to cast both soul and body into hell." [1810] And hell is a place

   where those are to be punished who have lived wickedly, and who do not

   believe that those things which God has taught us by Christ will come

   to pass.

     __________________________________________________________________

 

   [1809] Matt. xix. 26.

 

   [1810] Matt. x. 28.

     __________________________________________________________________

 

  Chapter XX.--Heathen analogies to Christian doctrine.

 

   And the Sibyl [1811] and Hystaspes said that there should be a

   dissolution by God of things corruptible. And the philosophers called

   Stoics teach that even God Himself shall be resolved into fire, and

   they say that the world is to be formed anew by this revolution; but we

   understand that God, the Creator of all things, is superior to the

   things that are to be changed. If, therefore, on some points we teach

   the same things as the poets and philosophers whom you honour, and on

   other points are fuller and more divine in our teaching, and if we

   alone afford proof of what we assert, why are we unjustly hated more

   than all others? For while we say that all things have been produced

   and arranged into a world by God, we shall seem to utter the doctrine

   of Plato; and while we say that there will be a burning up of all, we

   shall seem to utter the doctrine of the Stoics: and while we affirm

   that the souls of the wicked, being endowed with sensation even after

   death, are punished, and that those of the good being delivered from

   punishment spend a blessed existence, we shall seem to say the same

   things as the poets and philosophers; and while we maintain that men

   ought not to worship the works of their hands, we say the very things

   which have been said by the comic poet Menander, and other similar

   writers, for they have declared that the workman is greater than the

   work.

     __________________________________________________________________

 

   [1811] The Sibylline Oracles are now generally regarded as heathen

   fragments largely interpolated by unscrupulous men during the early

   ages of the Church. For an interesting account of these somewhat

   perplexing documents, see Burton's Lectures on the Ecclesiastical

   History of the First Three Centuries, Lect. xvii. The prophecies of

   Hystaspes were also commonly appealed to as genuine by the early

   Christians. [See (on the Sibyls and Justin M.) Casaubon,

   Exercitationes, pp. 65 and 80. This work is a most learned and

   diversified thesaurus, in the form of strictures on Card. Baronius.

   Geneva, 1663.]

     __________________________________________________________________

 

  Chapter XXI.--Analogies to the history of Christ.

 

   And when we say also that the Word, who is the first-birth [1812] of

   God, was produced without sexual union, and that He, Jesus Christ, our

   Teacher, was crucified and died, and rose again, and ascended into

   heaven, we propound nothing different from what you believe regarding

   those whom you esteem sons of Jupiter. For you know how many sons your

   esteemed writers ascribed to Jupiter: Mercury, the interpreting word

   and teacher of all; �sculapius, who, though he was a great physician,

   was struck by a thunderbolt, and so ascended to heaven; and Bacchus

   too, after he had been torn limb from limb; and Hercules, when he had

   committed himself to the flames to escape his toils; and the sons of

   Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who,

   though sprung from mortals, rose to heaven on the horse Pegasus. For

   what shall I say of Ariadne, and those who, like her, have been

   declared to be set among the stars? And what of the emperors who die

   among yourselves, whom you deem worthy of deification, and in whose

   behalf you produce some one who swears he has seen the burning C�sar

   rise to heaven from the funeral pyre? And what kind of deeds are

   recorded of each of these reputed sons of Jupiter, it is needless to

   tell to those who already know. This only shall be said, that they are

   written for the advantage and encouragement [1813] of youthful

   scholars; for all reckon it an honourable thing to imitate the gods.

   But far be such a thought concerning the gods from every

   well-conditioned soul, as to believe that Jupiter himself, the governor

   and creator of all things, was both a parricide and the son of a

   parricide, and that being overcome by the love of base and shameful

   pleasures, he came in to Ganymede and those many women whom he had

   violated and that his sons did like actions. But, as we said above,

   wicked devils perpetrated these things. And we have learned that those

   only are deified who have lived near to God in holiness and virtue; and

   we believe that those who live wickedly and do not repent are punished

   in everlasting fire.

     __________________________________________________________________

 

   [1812] i.e., first-born.

 

   [1813] diaphoran kai protropen. The irony here is so obvious as to make

   the proposed reading (diaphthoran kai paratropen, corruption and

   depravation) unnecessary. Otto prefers the reading adopted above.

   Trollope, on the other hand, inclines to the latter reading, mainly on

   the score of the former expressions being unusual. See his very

   sensible note in loc.

     __________________________________________________________________

 

  Chapter XXII.--Analogies to the sonship of Christ.

 

   Moreover, the Son of God called Jesus, even if only a man by ordinary

   generation, yet, on account of His wisdom, is worthy to be called the

   Son of God; for all writers call God the Father of men and gods. And if

   we assert that the Word of God was born of God in a peculiar manner,

   different from ordinary generation, let this, as said above, be no

   extraordinary thing to you, who say that Mercury is the angelic word of

   God. But if any one objects that He was crucified, in this also He is

   on a par with those reputed sons of Jupiter of yours, who suffered as

   we have now enumerated. For their sufferings at death are recorded to

   have been not all alike, but diverse; so that not even by the

   peculiarity of His sufferings does He seem to be inferior to them; but,

   on the contrary, as we promised in the preceding part of this

   discourse, we will now prove Him superior-- or rather have already

   proved Him to be so--for the superior is revealed by His actions. And

   if we even affirm that He was born of a virgin, accept this in common

   with what you accept of Perseus. And in that we say that He made whole

   the lame, the paralytic, and those born blind, we seem to say what is

   very similar to the deeds said to have been done by �sculapius.

     __________________________________________________________________

 

  Chapter XXIII.--The argument.

 

   And that this may now become evident to you--(firstly [1814] ) that

   whatever we assert in conformity with what has been taught us by

   Christ, and by the prophets who preceded Him, are alone true, and are

   older than all the writers who have existed; that we claim to be

   acknowledged, not because we say the same things as these writers said,

   but because we say true things: and (secondly) that Jesus Christ is the

   only proper Son who has been begotten by God, being His Word and

   first-begotten, and power; and, becoming man according to His will, He

   taught us these things for the conversion and restoration of the human

   race: and (thirdly) that before He became a man among men, some,

   influenced by the demons before mentioned, related beforehand, through

   the instrumentality of the poets, those circumstances as having really

   happened, which, having fictitiously devised, they narrated, in the

   same manner as they have caused to be fabricated the scandalous reports

   against us of infamous and impious actions, [1815] of which there is

   neither witness nor proof--we shall bring forward the following proof.

     __________________________________________________________________

 

   [1814] The Benedictine editor, Maranus, Otto, and Trollope, here note

   that Justin in this chapter promises to make good three distinct

   positions: 1st, That Christian doctrines alone are true, and are to be

   received, not on account of their resemblance to the sentiments of

   poets and philosophers, but on their own account; 2d, that Jesus Christ

   is the incarnate Son of God, and our teacher; 3d that before His

   incarnation, the demons, having some knowledge of what He would

   accomplish, enabled the heathen poets and priest in some points to

   anticipate, though in a distorted form, the facts of the incarnation.

   The first he establishes in chap. xxiv-xxix.; the second in chap.

   xxx.-liii.; and the third in chap. liv. et sq.

 

   [1815] We have here followed the reading and rendering of Trollope.

   [But see reading of Langus, and Grabe's note, in the edition already

   cited, 1. 46.]

     __________________________________________________________________

 

  Chapter XXIV.--Varieties of heathen worship.

 

   In the first place [we furnish proof], because, though we say things

   similar to what the Greeks say, we only are hated on account of the

   name of Christ, and though we do no wrong, are put to death as sinners;

   other men in other places worshipping trees and rivers, and mice and

   cats and crocodiles, and many irrational animals. Nor are the same

   animals esteemed by all; but in one place one is worshipped, and

   another in another, so that all are profane in the judgment of one

   another, on account of their not worshipping the same objects. And this

   is the sole accusation you bring against us, that we do not reverence

   the same gods as you do, nor offer to the dead libations and the savour

   of fat, and crowns for their statues, [1816] and sacrifices. For you

   very well know that the same animals are with some esteemed gods, with

   others wild beasts, and with others sacrificial victims.

     __________________________________________________________________

 

   [1816] en graphais stephanous. The only conjecture which seems at all

   probable is that of the Benedictine editor followed here. [Grabe after

   Salmasius reads en rhaphais and quotes Martial, Sutilis aptetur rosa

   crinibus. Translate, "patch-work garlands."]

     __________________________________________________________________

 

  Chapter XXV.--False Gods abandoned by Christians.

 

   And, secondly, because we--who, out of every race of men, used to

   worship Bacchus the son of Semele, and Apollo the son of Latona (who in

   their loves with men did such things as it is shameful even to

   mention), and Proserpine and Venus (who were maddened with love of

   Adonis, and whose mysteries also you celebrate), or �sculapius, or some

   one or other of those who are called gods--have now, through Jesus

   Christ, learned to despise these, though we be threatened with death

   for it, and have dedicated ourselves to the unbegotten and impossible

   God; of whom we are persuaded that never was he goaded by lust of

   Antiope, or such other women, or of Ganymede, nor was rescued by that

   hundred-handed giant whose aid was obtained through Thetis, nor was

   anxious on this account [1817] that her son Achilles should destroy

   many of the Greeks because of his concubine Briseis. Those who believe

   these things we pity, and those who invented them we know to be devils.

     __________________________________________________________________

 

   [1817] i.e., on account of the assistance gained for him by Thetis, and

   in return for it.

     __________________________________________________________________

 

  Chapter XXVI.--Magicians not trusted by Christians.

 

   And, thirdly, because after Christ's ascension into heaven the devils

   put forward certain men who said that they themselves were gods; and

   they were not only not persecuted by you, but even deemed worthy of

   honours. There was a Samaritan, Simon, a native of the village called

   Gitto, who in the reign of Claudius C�sar, and in your royal city of

   Rome, did mighty acts of magic, by virtue of the art of the devils

   operating in him. He was considered a god, and as a god was honoured by

   you with a statue, which statue was erected on the river Tiber, between

   the two bridges, and bore this inscription, in the language of

   Rome:--"Simoni Deo Sancto," [1818] "To Simon the holy God." And almost

   all the Samaritans, and a few even of other nations, worship him, and

   acknowledge him as the first god; and a woman, Helena, who went about

   with him at that time, and had formerly been a prostitute, they say is

   the first idea generated by him. And a man, Menander, also a Samaritan,

   of the town Capparet�a, a disciple of Simon, and inspired by devils, we

   know to have deceived many while he was in Antioch by his magical art.

   He persuaded those who adhered to him that they should never die, and

   even now there are some living who hold this opinion of his. And there

   is Marcion, a man of Pontus, who is even at this day alive, and

   teaching his disciples to believe in some other god greater than the

   Creator. And he, by the aid of the devils, has caused many of every

   nation to speak blasphemies, and to deny that God is the maker of this

   universe, and to assert that some other being, greater than He, has

   done greater works. All who take their opinions from these men, are, as

   we before said, [1819] called Christians; just as also those who do not

   agree with the philosophers in their doctrines, have yet in common with

   them the name of philosophers given to them. And whether they

   perpetrate those fabulous and shameful deeds [1820] --the upsetting of

   the lamp, and promiscuous intercourse, and eating human flesh--we know

   not; but we do know that they are neither persecuted nor put to death

   by you, at least on account of their opinions. But I have a treatise

   against all the heresies that have existed already composed, which, if

   you wish to read it, I will give you.

     __________________________________________________________________

 

   [1818] It is very generally supposed that Justin was mistaken in

   understanding this to have been a statue erected to Simon Magus. This

   supposition rests on the fact that in the year 1574, there was dug up

   in the island of the Tiber a fragment of marble, with the inscription

   "Semoni Sanco Deo," etc., being probably the base of a statue erected

   to the Sabine deity Semo Sancus. This inscription Justin is supposed to

   have mistaken for the one he gives above. This has always seemed to us

   very slight evidence on which to reject so precise a statement as

   Justin here makes; a statement which he would scarcely have hazarded in

   an apology addressed to Rome, where every person had the means of

   ascertaining its accuracy. If, as is supposed, he made a mistake, it

   must have been at once exposed, and other writers would not have so

   frequently repeated the story as they have done. See Burton's Bampton

   Lectures, p. 374. [See Note in Grabe (1. 51), and also mine, at the

   end.]

 

   [1819] See chap. vii.

 

   [1820] Which were commonly charged against the Christians.

     __________________________________________________________________

 

  Chapter XXVII.--Guilt of exposing children.

 

   But as for us, we have been taught that to expose newly-born children

   is the part of wicked men; and this we have been taught lest we should

   do any one an injury, and lest we should sin against God, first,

   because we see that almost all so exposed (not only the girls, but also

   the males) are brought up to prostitution. And as the ancients are said

   to have reared herds of oxen, or goats, or sheep, or grazing horses, so

   now we see you rear children only for this shameful use; and for this

   pollution a multitude of females and hermaphrodites, and those who

   commit unmentionable iniquities, are found in every nation. And you

   receive the hire of these, and duty and taxes from them, whom you ought

   to exterminate from your realm. And any one who uses such persons,

   besides the godless and infamous and impure intercourse, may possibly

   be having intercourse with his own child, or relative, or brother. And

   there are some who prostitute even their own children and wives, and

   some are openly mutilated for the purpose of sodomy; and they refer

   these mysteries to the mother of the gods, and along with each of those

   whom you esteem gods there is painted a serpent, [1821] a great symbol

   and mystery. Indeed, the things [1822] which you do openly and with

   applause, as if the divine light were overturned and extinguished,

   these you lay to our charge; which, in truth, does no harm to us who

   shrink from doing any such things, but only to those who do them and

   bear false witness against us.

     __________________________________________________________________

 

   [1821] Thirlby remarks that the serpent was the symbol specially of

   eternity, of power, and of wisdom, and that there was scarcely any

   divine attribute to which the heathen did not find some likeness in

   this animal. See also Hardwick's Christ and other Masters, vol. ii. 146

   (2d ed.).

 

   [1822] [Note how he retaliates upon the calumny (cap. xxvi.) of the

   "upsetting of the lamp."]

     __________________________________________________________________

 

  Chapter XXVIII.--God's care for men.

 

   For among us the prince of the wicked spirits is called the serpent,

   and Satan, and the devil, as you can learn by looking into our

   writings. And that he would be sent into the fire with his host, and

   the men who follow him, and would be punished for an endless duration,

   Christ foretold. For the reason why God has delayed to do this, is His

   regard for the human race. For He foreknows that some are to be saved

   by repentance, some even that are perhaps not yet born. [1823] In the

   beginning He made the human race with the power of thought and of

   choosing the truth and doing right, so that all men are without excuse

   before God; for they have been born rational and contemplative. And if

   any one disbelieves that God cares for these things, [1824] he will

   thereby either insinuate that God does not exist, or he will assert

   that though He exists He delights in vice, or exists like a stone, and

   that neither virtue nor vice are anything, but only in the opinion of

   men these things are reckoned good or evil. And this is the greatest

   profanity and wickedness.

     __________________________________________________________________

 

   [1823] Literally, "For He foreknows some about to be saved by

   repentance, and some not yet perhaps born."

 

   [1824] Those things which concern the salvation of man; so Trollope and

   the other interpreters, except Otto, who reads touton masculine, and

   understands it of the men first spoken of. [See Plato (De Legibus, opp.

   ix. p. 98, Bipont., 1786), and the valuable edition of Book X. by

   Professor Tayler Lewis (p. 52. etc.). New York, 1845.]

     __________________________________________________________________

 

  Chapter XXIX.--Continence of Christians.

 

   And again [we fear to expose children], lest some of them be not picked

   up, but die, and we become murderers. But whether we marry, it is only

   that we may bring up children; or whether we decline marriage, we live

   continently. And that you may understand that promiscuous intercourse

   is not one of our mysteries, one of our number a short time ago

   presented to Felix the governor in Alexandria a petition, craving that

   permission might be given to a surgeon to make him an eunuch. For the

   surgeons there said that they were forbidden to do this without the

   permission of the governor. And when Felix absolutely refused to sign

   such a permission, the youth remained single, and was satisfied with

   his own approving conscience, and the approval of those who thought as

   he did. And it is not out of place, we think, to mention here Antinous,

   who was alive but lately, and whom all were prompt, through fear, to

   worship as a god, though they knew both who he was and what was his

   origin. [1825]

     __________________________________________________________________

 

   [1825] For a sufficient account of the infamous history here alluded to

   and the extravagant grief of Hadrian, and the servility of the people,

   see Smith's Dictionary of Biography: "Antinous." [Note, "all were

   prompt, through fear," etc. Thus we may measure the defiant intrepidity

   of this stinging sarcasm addressed to the "philosophers," with whose

   sounding titles this Apology begins.]

     __________________________________________________________________

 

  Chapter XXX.--Was Christ not a magician?

 

   But lest any one should meet us with the question, What should prevent

   that He whom we call Christ, being a man born of men, performed what we

   call His mighty works by magical art, and by this appeared to be the

   Son of God? we will now offer proof, not trusting mere assertions, but

   being of necessity persuaded by those who prophesied [of Him] before

   these things came to pass, for with our own eyes we behold things that

   have happened and are happening just as they were predicted; and this

   will, we think appear even to you the strongest and truest evidence.

     __________________________________________________________________

 

  Chapter XXXI.--Of the Hebrew prophets.

 

   There were, then, among the Jews certain men who were prophets of God,

   through whom the prophetic Spirit published beforehand things that were

   to come to pass, ere ever they happened. And their prophecies, as they

   were spoken and when they were uttered, the kings who happened to be

   reigning among the Jews at the several times carefully preserved in

   their possession, when they had been arranged in books by the prophets

   themselves in their own Hebrew language. And when Ptolemy king of Egypt

   formed a library, and endeavoured to collect the writings of all men,

   he heard also of these prophets, and sent to Herod, who was at that

   time king of the Jews, [1826] requesting that the books of the prophets

   be sent to him. And Herod the king did indeed send them, written, as

   they were, in the foresaid Hebrew language. And when their contents

   were found to be unintelligible to the Egyptians, he again sent and

   requested that men be commissioned to translate them into the Greek

   language. And when this was done, the books remained with the

   Egyptians, where they are until now. They are also in the possession of

   all Jews throughout the world; but they, though they read, do not

   understand what is said, but count us foes and enemies; and, like

   yourselves, they kill and punish us whenever they have the power, as

   you can well believe. For in the Jewish war which lately raged,

   Barchochebas, the leader of the revolt of the Jews, gave orders that

   Christians alone should be led to cruel punishments, unless they would

   deny Jesus Christ and utter blasphemy. In these books, then, of the

   prophets we found Jesus our Christ foretold as coming, born of a

   virgin, growing up to man's estate, and healing every disease and every

   sickness, and raising the dead, and being hated, and unrecognised, and

   crucified, and dying, and rising again, and ascending into heaven, and

   being, and being called, the Son of God. We find it also predicted that

   certain persons should be sent by Him into every nation to publish

   these things, and that rather among the Gentiles [than among the Jews]

   men should believe on Him. And He was predicted before He appeared,

   first 5000 years before, and again 3000, then 2000, then 1000, and yet

   again 800; for in the succession of generations prophets after prophets

   arose.

     __________________________________________________________________

 

   [1826] Some attribute this blunder in chronology to Justin, others to

   his transcribers: it was Eleazer the high priest to whom Ptolemy

   applied.

     __________________________________________________________________

 

  Chapter XXXII.--Christ predicted by Moses.

 

   Moses then, who was the first of the prophets, spoke in these very

   words: "The sceptre shall not depart from Judah, nor a lawgiver from

   between his feet, until He come for whom it is reserved; and He shall

   be the desire of the nations, binding His foal to the vine, washing His

   robe in the blood of the grape." [1827] It is yours to make accurate

   inquiry, and ascertain up to whose time the Jews had a lawgiver and

   king of their own. Up to the time of Jesus Christ, who taught us, and

   interpreted the prophecies which were not yet understood, [they had a

   lawgiver] as was foretold by the holy and divine Spirit of prophecy

   through Moses, "that a ruler would not fail the Jews until He should

   come for whom the kingdom was reserved" (for Judah was the forefather

   of the Jews, from whom also they have their name of Jews); and after He

   (i.e., Christ) appeared, you began to rule the Jews, and gained

   possession of all their territory. And the prophecy, "He shall be the

   expectation of the nations," signified that there would be some of all

   nations who should look for Him to come again. And this indeed you can

   see for yourselves, and be convinced of by fact. For of all races of

   men there are some who look for Him who was crucified in Jud�a, and

   after whose crucifixion the land was straightway surrendered to you as

   spoil of war. And the prophecy, "binding His foal to the vine, and

   washing His robe in the blood of the grape," was a significant symbol

   of the things that were to happen to Christ, and of what He was to do.

   For the foal of an ass stood bound to a vine at the entrance of a

   village, and He ordered His acquaintances to bring it to Him then; and

   when it was brought, He mounted and sat upon it, and entered Jerusalem,

   where was the vast temple of the Jews which was afterwards destroyed by

   you. And after this He was crucified, that the rest of the prophecy

   might be fulfilled. For this "washing His robe in the blood of the

   grape" was predictive of the passion He was to endure, cleansing by His

   blood those who believe on Him. For what is called by the Divine Spirit

   through the prophet "His robe," are those men who believe in Him in

   whom abideth the seed [1828] of God, the Word. And what is spoken of as

   "the blood of the grape," signifies that He who should appear would

   have blood, though not of the seed of man, but of the power of God. And

   the first power after God the Father and Lord of all is the Word, who

   is also the Son; and of Him we will, in what follows, relate how He

   took flesh and became man. For as man did not make the blood of the

   vine, but God, so it was hereby intimated that the blood should not be

   of human seed, but of divine power, as we have said above. And Isaiah,

   another prophet, foretelling the same things in other words, spoke

   thus: "A star shall rise out of Jacob, and a flower shall spring from

   the root of Jesse; and His arm shall the nations trust. [1829] And a

   star of light has arisen, and a flower has sprung from the root of

   Jesse--this Christ. For by the power of God He was conceived by a

   virgin of the seed of Jacob, who was the father of Judah, who, as we

   have shown, was the father of the Jews; and Jesse was His forefather

   according to the oracle, and He was the son of Jacob and Judah

   according to lineal descent.

     __________________________________________________________________

 

   [1827] Gen. xlix. 10.

 

   [1828] Grabe would here read, not sperma, but pneuma, the spirit; but

   the Benedictine, Otto, and Trollope all think that no change should be

   made.

 

   [1829] Isa. xi. 1.

     __________________________________________________________________

 

  Chapter XXXIII.--Manner of Christ's birth predicted.

 

   And hear again how Isaiah in express words foretold that He should be

   born of a virgin; for he spoke thus: "Behold, a virgin shall conceive,

   and bring forth a son, and they shall say for His name, God with us.' "

   [1830] For things which were incredible and seemed impossible with men,

   these God predicted by the Spirit of prophecy as about to come to pass,

   in order that, when they came to pass, there might be no unbelief, but

   faith, because of their prediction. But lest some, not understanding

   the prophecy now cited, should charge us with the very things we have

   been laying to the charge of the poets who say that Jupiter went in to

   women through lust, let us try to explain the words. This, then,

   "Behold, a virgin shall conceive," signifies that a virgin should

   conceive without intercourse. For if she had had intercourse with any

   one whatever, she was no longer a virgin; but the power of God having

   come upon the virgin, overshadowed her, and caused her while yet a

   virgin to conceive. And the angel of God who was sent to the same

   virgin at that time brought her good news, saying, "Behold, thou shalt

   conceive of the Holy Ghost, and shalt bear a Son, and He shall be

   called the Son of the Highest, and thou shalt call His name Jesus; for

   He shall save His people from their sins," [1831] --as they who have

   recorded all that concerns our Saviour Jesus Christ have taught, whom

   we believed, since by Isaiah also, whom we have now adduced, the Spirit

   of prophecy declared that He should be born as we intimated before. It

   is wrong, therefore, to understand the Spirit and the power of God as

   anything else than the Word, who is also the first-born of God, as the

   foresaid prophet Moses declared; and it was this which, when it came

   upon the virgin and overshadowed her, caused her to conceive, not by

   intercourse, but by power. And the name Jesus in the Hebrew language

   means Soter (Saviour) in the Greek tongue. Wherefore, too, the angel

   said to the virgin, "Thou shalt call His name Jesus, for He shall save

   His people from their sins." And that the prophets are inspired [1832]

   by no other than the Divine Word, even you, as I fancy, will grant.

     __________________________________________________________________

 

   [1830] Isa. vii. 14.

 

   [1831] Luke i. 32; Matt. i. 21.

 

   [1832] theophorountai, lit. are borne by a god--a word used of those

   who were supposed to be wholly under the influence of a deity.

     __________________________________________________________________

 

  Chapter XXXIV.--Place of Christ's birth foretold.

 

   And hear what part of earth He was to be born in, as another prophet,

   Micah, foretold. He spoke thus: "And thou, Bethlehem, the land of

   Judah, art not the least among the princes of Judah; for out of thee

   shall come forth a Governor, who shall feed My people." [1833] Now

   there is a village in the land of the Jews, thirty-five stadia from

   Jerusalem, in which Jesus Christ was born, as you can ascertain also

   from the registers of the taxing made under Cyrenius, your first

   procurator in Jud�a.

     __________________________________________________________________

 

   [1833] Mic. v. 2.

     __________________________________________________________________

 

  Chapter XXXV.--Other fulfilled prophecies.

 

   And how Christ after He was born was to escape the notice of other men

   until He grew to man's estate, which also came to pass, hear what was

   foretold regarding this. There are the following predictions: [1834]

   --"Unto us a child is born, and unto us a young man is given, and the

   government shall be upon His shoulders;" [1835] which is significant of

   the power of the cross, for to it, when He was crucified, He applied

   His shoulders, as shall be more clearly made out in the ensuing

   discourse. And again the same prophet Isaiah, being inspired by the

   prophetic Spirit, said, "I have spread out my hands to a disobedient

   and gainsaying people, to those who walk in a way that is not good.

   They now ask of me judgment, and dare to draw near to God." [1836] And

   again in other words, through another prophet, He says, "They pierced

   My hands and My feet, and for My vesture they cast lots." [1837] And

   indeed David, the king and prophet, who uttered these things, suffered

   none of them; but Jesus Christ stretched forth His hands, being

   crucified by the Jews speaking against Him, and denying that He was the

   Christ. And as the prophet spoke, they tormented Him, and set Him on

   the judgment-seat, and said, Judge us. And the expression, "They

   pierced my hands and my feet," was used in reference to the nails of

   the cross which were fixed in His hands and feet. And after He was

   crucified they cast lots upon His vesture, and they that crucified Him

   parted it among them. And that these things did happen, you can

   ascertain from the Acts of Pontius Pilate. [1838] And we will cite the

   prophetic utterances of another prophet, Zephaniah, [1839] to the

   effect that He was foretold expressly as to sit upon the foal of an ass

   and to enter Jerusalem. The words are these: "Rejoice greatly, O

   daughter of Zion; shout, O daughter of Jerusalem: behold, thy King

   cometh unto thee; lowly, and riding upon an ass, and upon a colt the

   foal of an ass." [1840]

     __________________________________________________________________

 

   [1834] These predictions have so little reference to the point Justin

   intends to make out, that some editors have supposed that a passage has

   here been lost. Others think the irrelevancy an insufficient ground for

   such a supposition. [See below, cap. xl.]

 

   [1835] Isa. ix. 6.

 

   [1836] Isa. lxv. 2, Isa. lviii. 2.

 

   [1837] Ps. xxii. 16.

 

   [1838] akton. These Acts of Pontius Pilate, or regular accounts of his

   procedure sent by Pilate to the Emperor Tiberius, are supposed to have

   been destroyed at an early period, possibly in consequence of the

   unanswerable appeals which the Christians constantly made to them.

   There exists a forgery in imitation of these Acts. See Trollope.

 

   [1839] The reader will notice that these are not the words of

   Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers

   them in the Dial. Tryph., c. 53. [Might be corrected in the text,

   therefore, as a clerical slip of the pen.]

 

   [1840] Zech. ix. 9.

     __________________________________________________________________

 

  Chapter XXXVI.--Different modes of prophecy.

 

   But when you hear the utterances of the prophets spoken as it were

   personally, you must not suppose that they are spoken by the inspired

   themselves, but by the Divine Word who moves them. For sometimes He

   declares things that are to come to pass, in the manner of one who

   foretells the future; sometimes He speaks as from the person of God the

   Lord and Father of all; sometimes as from the person of Christ;

   sometimes as from the person of the people answering the Lord or His

   Father, just as you can see even in your own writers, one man being the

   writer of the whole, but introducing the persons who converse. And this

   the Jews who possessed the books of the prophets did not understand,

   and therefore did not recognise Christ even when He came, but even hate

   us who say that He has come, and who prove that, as was predicted, He

   was crucified by them.

     __________________________________________________________________

 

  Chapter XXXVII.--Utterances of the Father.

 

   And that this too may be clear to you, there were spoken from the

   person of the Father through Isaiah the prophet, the following words:

   "The ox knoweth his owner, and the ass his master's crib; but Israel

   doth not know, and My people hath not understood. Woe, sinful nation, a

   people full of sins, a wicked seed, children that are transgressors, ye

   have forsaken the Lord." [1841] And again elsewhere, when the same

   prophet speaks in like manner from the person of the Father, "What is

   the house that ye will build for Me? saith the Lord. The heaven is My

   throne, and the earth is My footstool." [1842] And again, in another

   place, "Your new moons and your sabbaths My soul hateth; and the great

   day of the fast and of ceasing from labour I cannot away with; nor, if

   ye come to be seen of Me, will I hear you: your hands are full of

   blood; and if ye bring fine flour, incense, it is abomination unto Me:

   the fat of lambs and the blood of bulls I do not desire. For who hath

   required this at your hands? But loose every bond of wickedness, tear

   asunder the tight knots of violent contracts, cover the houseless and

   naked, deal thy bread to the hungry." [1843] What kind of things are

   taught through the prophets from [the person of] God, you can now

   perceive.

     __________________________________________________________________

 

   [1841] Isa. i. 3. This quotation varies only in one word from that of

   the LXX.

 

   [1842] Isa. lxvi. 1.

 

   [1843] Isa. i. 14, Isa. lviii. 6.

     __________________________________________________________________

 

  Chapter XXXVIII.--Utterances of the Son.

 

   And when the Spirit of prophecy speaks from the person of Christ, the

   utterances are of this sort: "I have spread out My hands to a

   disobedient and gainsaying people, to those who walk in a way that is

   not good." [1844] And again: "I gave My back to the scourges, and My

   cheeks to the buffetings; I turned not away My face from the shame of

   spittings; and the Lord was My helper: therefore was I not confounded:

   but I set My face as a firm rock; and I knew that I should not be

   ashamed, for He is near that justifieth Me." [1845] And again, when He

   says, "They cast lots upon My vesture, and pierced My hands and My

   feet. And I lay down and slept, and rose again, because the Lord

   sustained Me." [1846] And again, when He says, "They spake with their

   lips, they wagged the head, saying, Let Him deliver Himself." [1847]

   And that all these things happened to Christ at the hands of the Jews,

   you can ascertain. For when He was crucified, they did shoot out the

   lip, and wagged their heads, saying, "Let Him who raised the dead save

   Himself." [1848]

     __________________________________________________________________

 

   [1844] Isa. lxv. 2.

 

   [1845] Isa. l. 6.

 

   [1846] Ps. xxii. 18, Ps. iii. 5.

 

   [1847] Ps. xxii. 7.

 

   [1848] Comp. Matt. xxvii. 39.

     __________________________________________________________________

 

  Chapter XXXIX.--Direct predictions by the Spirit.

 

   And when the Spirit of prophecy speaks as predicting things that are to

   come to pass, He speaks in this way: "For out of Zion shall go forth

   the law, and the word of the Lord from Jerusalem. And He shall judge

   among the nations, and shall rebuke many people; and they shall beat

   their swords into ploughshares, and their spears into pruning-hooks:

   nation shall not lift up sword against nation, neither shall they learn

   war any more." [1849] And that it did so come to pass, we can convince

   you. For from Jerusalem there went out into the world, men, twelve in

   number, and these illiterate, of no ability in speaking: but by the

   power of God they proclaimed to every race of men that they were sent

   by Christ to teach to all the word of God; and we who formerly used to

   murder one another do not only now refrain from making war upon our

   enemies, but also, that we may not lie nor deceive our examiners,

   willingly die confessing Christ. For that saying, "The tongue has sworn

   but the mind is unsworn," [1850] might be imitated by us in this

   matter. But if the soldiers enrolled by you, and who have taken the

   military oath, prefer their allegiance to their own life, and parents,

   and country, and all kindred, though you can offer them nothing

   incorruptible, it were verily ridiculous if we, who earnestly long for

   incorruption, should not endure all things, in order to obtain what we

   desire from Him who is able to grant it.

     __________________________________________________________________

 

   [1849] Isa. ii. 3.

 

   [1850] Eurip., Hipp., 608.

     __________________________________________________________________

 

  Chapter XL.--Christ's advent foretold.

 

   And hear how it was foretold concerning those who published His

   doctrine and proclaimed His appearance, the above-mentioned prophet and

   king speaking thus by the Spirit of prophecy "Day unto day uttereth

   speech, and night unto night showeth knowledge. There is no speech nor

   language where their voice is not heard. Their voice has gone out into

   all the earth, and their words to the ends of the world. In the sun

   hath He set His tabernacle, and he as a bridegroom going out of his

   chamber shall rejoice as a giant to run his course." [1851] And we have

   thought it right and relevant to mention some other prophetic

   utterances of David besides these; from which you may learn how the

   Spirit of prophecy exhorts men to live, and how He foretold the

   conspiracy which was formed against Christ by Herod the king of the

   Jews, and the Jews themselves, and Pilate, who was your governor among

   them, with his soldiers; and how He should be believed on by men of

   every race; and how God calls Him His Son, and has declared that He

   will subdue all His enemies under Him; and how the devils, as much as

   they can, strive to escape the power of God the Father and Lord of all,

   and the power of Christ Himself; and how God calls all to repentance

   before the day of judgment comes. These things were uttered thus:

   "Blessed is the man who hath not walked in the counsel of the ungodly,

   nor stood in the way of sinners, nor sat in the seat of the scornful:

   but his delight is in the law of the Lord; and in His law will he

   meditate day and night. And he shall be like a tree planted by the

   rivers of waters, which shall give his fruit in his season; and his

   leaf shall not wither, and whatsoever he doeth shall prosper. The

   ungodly are not so, but are like the chaff which the wind driveth away

   from the face of the earth. Therefore the ungodly shall not stand in

   the judgment, nor sinners in the council of the righteous. For the Lord

   knoweth the way of the righteous; but the way of the ungodly shall

   perish. Why do the heathen rage, and the people imagine new things? The

   kings of the earth set themselves, and the rulers take counsel

   together, against the Lord, and against His Anointed, saying, Let us

   break their bands asunder, and cast their yoke from us. He that

   dwelleth in the heavens shall laugh at them, and the Lord shall have

   them in derision. Then shall He speak to them in His wrath, and vex

   them in His sore displeasure. Yet have I been set by Him a King on Zion

   His holy hill, declaring the decree of the Lord. The Lord said to Me,

   Thou art My Son; this day have I begotten Thee. Ask of Me, and I shall

   give Thee the heathen for Thine inheritance, and the uttermost parts of

   the earth as Thy possession. Thou shall herd them with a rod of iron;

   as the vessels of a potter shalt Thou dash them in pieces. Be wise now,

   therefore, O ye kings; be instructed, all ye judges of the earth. Serve

   the Lord with fear, and rejoice with trembling. Embrace instruction,

   lest at any time the Lord be angry, and ye perish from the right way,

   when His wrath has been suddenly kindled. Blessed are all they that put

   their trust in Him." [1852]

     __________________________________________________________________

 

   [1851] Ps. xix. 2, etc. [Note how J. excuses himself for the apparent

   irrelevancy of some of his citations (cap. xxxv., note), though quite

   in the manner of Plato himself. These Scriptures were of novel

   interest, and was stimulating his readers to study the Scriptures.]

 

   [1852] Ps. i., Ps. ii.

     __________________________________________________________________

 

  Chapter XLI.--The crucifixion predicted.

 

   And again, in another prophecy, the Spirit of prophecy, through the

   same David, intimated that Christ, after He had been crucified, should

   reign, and spoke as follows: "Sing to the Lord, all the earth, and day

   by day declare His salvation. For great is the Lord, and greatly to be

   praised, to be feared above all the gods. For all the gods of the

   nations are idols of devils; but God made the heavens. Glory and praise

   are before His face, strength and glorying are in the habitation of His

   holiness. Give Glory to the Lord, the Father everlasting. Receive

   grace, and enter His presence, and worship in His holy courts. Let all

   the earth fear before His face; let it be established, and not shaken.

   Let them rejoice among the nations. The Lord hath reigned from the

   tree." [1853]

     __________________________________________________________________

 

   [1853] Ps. xcvi. 1, etc. This last clause, which is not extant in our

   copies, either of the LXX, or of the Hebrew, Justin charged the Jews

   with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish

   alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London,

   1824.]

     __________________________________________________________________

 

  Chapter XLII.--Prophecy using the past tense.

 

   But when the Spirit of prophecy speaks of things that are about to come

   to pass as if they had already taken place, --as may be observed even

   in the passages already cited by me, --that this circumstance may

   afford no excuse to readers [for misinterpreting them], we will make

   even this also quite plain. The things which He absolutely knows will

   take place, He predicts as if already they had taken place. And that

   the utterances must be thus received, you will perceive, if you give

   your attention to them. The words cited above, David uttered 1500

   [1854] years before Christ became a man and was crucified; and no one

   of those who lived before Him, nor yet of His contemporaries, afforded

   joy to the Gentiles by being crucified. But our Jesus Christ, being

   crucified and dead, rose again, and having ascended to heaven, reigned;

   and by those things which were published in His name among all nations

   by the apostles, there is joy afforded to those who expect the

   immortality promised by Him.

     __________________________________________________________________

 

   [1854] A chronological error, whether of the copyist or of Justin

   himself cannot be known.

     __________________________________________________________________

 

  Chapter XLIII.--Responsibility asserted.

 

   But lest some suppose, from what has been said by us, that we say that

   whatever happens, happens by a fatal necessity, because it is foretold

   as known beforehand, this too we explain. We have learned from the

   prophets, and we hold it to be true, that punishments, and

   chastisements, and good rewards, are rendered according to the merit of

   each man's actions. Since if it be not so, but all things happen by

   fate, neither is anything at all in our own power. For if it be fated

   that this man, e.g., be good, and this other evil, neither is the

   former meritorious nor the latter to be blamed. And again, unless the

   human race have the power of avoiding evil and choosing good by free

   choice, they are not accountable for their actions, of whatever kind

   they be. But that it is by free choice they both walk uprightly and

   stumble, we thus demonstrate. We see the same man making a transition

   to opposite things. Now, if it had been fated that he were to be either

   good or bad, he could never have been capable of both the opposites,

   nor of so many transitions. But not even would some be good and others

   bad, since we thus make fate the cause of evil, and exhibit her as

   acting in opposition to herself; or that which has been already stated

   would seem to be true, that neither virtue nor vice is anything, but

   that things are only reckoned good or evil by opinion; which, as the

   true word shows, is the greatest impiety and wickedness. But this we

   assert is inevitable fate, that they who choose the good have worthy

   rewards, and they who choose the opposite have their merited awards.

   For not like other things, as trees and quadrupeds, which cannot act by

   choice, did God make man: for neither would he be worthy of reward or

   praise did he not of himself choose the good, but were created for this

   end; [1855] nor, if he were evil, would he be worthy of punishment, not

   being evil of himself, but being able to be nothing else than what he

   was made.

     __________________________________________________________________

 

   [1855] Or, "but were made so." The words are, alla touto genomenos and

   the meaning of Justin is sufficiently clear.

     __________________________________________________________________

 

  Chapter XLIV.--Not nullified by prophecy.

 

   And the holy Spirit of prophecy taught us this, telling us by Moses

   that God spoke thus to the man first created: "Behold, before thy face

   are good and evil: choose the good." [1856] And again, by the other

   prophet Isaiah, that the following utterance was made as if from God

   the Father and Lord of all: "Wash you, make you clean; put away evils

   from your souls; learn to do well; judge the orphan, and plead for the

   widow: and come and let us reason together, saith the Lord: And if your

   sins be as scarlet, I will make them white as wool; and if they be red

   like as crimson, I will make them white as snow. And if ye be willing

   and obey Me, ye shall eat the good of the land; but if ye do not obey

   Me, the sword shall devour you: for the mouth of the Lord hath spoken

   it." [1857] And that expression, "The sword shall devour you," does not

   mean that the disobedient shall be slain by the sword, but the sword of

   God is fire, of which they who choose to do wickedly become the fuel.

   Wherefore He says, "The sword shall devour you: for the mouth of the

   Lord hath spoken it." And if He had spoken concerning a sword that cuts

   and at once despatches, He would not have said, shall devour. And so,

   too, Plato, when he says, "The blame is his who chooses, and God is

   blameless," [1858] took this from the prophet Moses and uttered it. For

   Moses is more ancient than all the Greek writers. And whatever both

   philosophers and poets have said concerning the immortality of the

   soul, or punishments after death, or contemplation of things heavenly,

   or doctrines of the like kind, they have received such suggestions from

   the prophets as have enabled them to understand and interpret these

   things. And hence there seem to be seeds of truth among all men; but

   they are charged with not accurately understanding [the truth] when

   they assert contradictories. So that what we say about future events

   being foretold, we do not say it as if they came about by a fatal

   necessity; but God foreknowing all that shall be done by all men, and

   it being His decree that the future actions of men shall all be

   recompensed according to their several value, He foretells by the

   Spirit of prophecy that He will bestow meet rewards according to the

   merit of the actions done, always urging the human race to effort and

   recollection, showing that He cares and provides for men. But by the

   agency of the devils death has been decreed against those who read the

   books of Hystaspes, or of the Sibyl, [1859] or of the prophets, that

   through fear they may prevent men who read them from receiving the

   knowledge of the good, and may retain them in slavery to themselves;

   which, however, they could not always effect. For not only do we

   fearlessly read them, but, as you see, bring them for your inspection,

   knowing that their contents will be pleasing to all. And if we persuade

   even a few, our gain will be very great; for, as good husbandmen, we

   shall receive the reward from the Master.

     __________________________________________________________________

 

   [1856] Deut. xxx. 15, 19.

 

   [1857] Isa. i. 16, etc.

 

   [1858] Plato, Rep. x. [On this remarkable passage refer to Biog. Note

   above. See, also, brilliant note of the sophist De Maistre, OEuvres,

   ii. p. 105. Ed. Paris, 1853.]

 

   [1859] [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp.

   291-298.]

     __________________________________________________________________

 

  Chapter XLV.--Christ's session in heaven foretold.

 

   And that God the Father of all would bring Christ to heaven after He

   had raised Him from the dead, and would keep Him there [1860] until He

   has subdued His enemies the devils, and until the number of those who

   are foreknown by Him as good and virtuous is complete, on whose account

   He has still delayed the consummation--hear what was said by the

   prophet David. These are his words: "The Lord said unto My Lord, Sit

   Thou at My right hand, until I make Thine enemies Thy footstool. The

   Lord shall send to Thee the rod of power out of Jerusalem; and rule

   Thou in the midst of Thine enemies. With Thee is the government in the

   day of Thy power, in the beauties of Thy saints: from the womb of

   morning [1861] have I begotten Thee." [1862] That which he says, "He

   shall send to Thee the rod of power out of Jerusalem," is predictive of

   the mighty, word, which His apostles, going forth from Jerusalem,

   preached everywhere; and though death is decreed against those who

   teach or at all confess the name of Christ, we everywhere both embrace

   and teach it. And if you also read these words in a hostile spirit, ye

   can do no more, as I said before, than kill us; which indeed does no

   harm to us, but to you and all who unjustly hate us, and do not repent,

   brings eternal punishment by fire.

     __________________________________________________________________

 

   [1860] So, Thirlby, Otto, and Trollope seem all to understand the word

   katechein; yet it seems worth considering whether Justin has not

   borrowed both the sense and the word from 2 Thess. ii. 6, 7.

 

   [1861] Or, "before the morning star."

 

   [1862] Ps. cx. 1, etc.

     __________________________________________________________________

 

  Chapter XLVI.--The Word in the world before Christ.

 

   But lest some should, without reason, and for the perversion of what we

   teach, maintain that we say that Christ was born one hundred and fifty

   years ago under Cyrenius, and subsequently, in the time of Pontius

   Pilate, taught what we say He taught; and should cry out against us as

   though all men who were born before Him were irresponsible --let us

   anticipate and solve the difficulty. We have been taught that Christ is

   the first-born of God, and we have declared above that He is the Word

   of whom every race of men were partakers; and those who lived

   reasonably [1863] are Christians, even though they have been thought

   atheists; as, among the Greeks, Socrates and Heraclitus, and men like

   them; and among the barbarians, Abraham, and Ananias, and Azarias, and

   Misael, and Elias, and many others whose actions and names we now

   decline to recount, because we know it would be tedious. So that even

   they who lived before Christ, and lived without reason, were wicked and

   hostile to Christ, and slew those who lived reasonably. But who,

   through the power of the Word, according to the will of God the Father

   and Lord of all, He was born of a virgin as a man, and was named Jesus,

   and was crucified, and died, and rose again, and ascended into heaven,

   an intelligent man will be able to comprehend from what has been

   already so largely said. And we, since the proof of this subject is

   less needful now, will pass for the present to the proof of those

   things which are urgent.

     __________________________________________________________________

 

   [1863] meta logou, "with reason," or "the Word." [This remarkable

   passage on the salvability and accountability of the heathen is

   noteworthy. See, on St. Matt. xxv. 32, Morsels of Criticism by the

   eccentric but thoughtful Ed. King, p. 341. London, 1788].

     __________________________________________________________________

 

  Chapter XLVII.--Desolation of Jud�a foretold.

 

   That the land of the Jews, then, was to be laid waste, hear what was

   said by the Spirit of prophecy. And the words were spoken as if from

   the person of the people wondering at what had happened. They are

   these: "Sion is a wilderness, Jerusalem a desolation. The house of our

   sanctuary has become a curse, and the glory which our fathers blessed

   is burned up with fire, and all its glorious things are laid waste: and

   Thou refrainest Thyself at these things, and hast held Thy peace, and

   hast humbled us very sore." [1864] And ye are convinced that Jerusalem

   has been laid waste, as was predicted. And concerning its desolation,

   and that no one should be permitted to inhabit it, there was the

   following prophecy by Isaiah: "Their land is desolate, their enemies

   consume it before them, and none of them shall dwell therein." [1865]

   And that it is guarded by you lest any one dwell in it, and that death

   is decreed against a Jew apprehended entering it, you know very well.

   [1866]

     __________________________________________________________________

 

   [1864] Isa. lxiv. 10-12.

 

   [1865] Isa. i. 7.

 

   [1866] [Ad hominem, referring to the cruel decree of Hadrian, which the

   philosophic Antonines did not annul.]

     __________________________________________________________________

 

  Chapter XLVIII.--Christ's work and death foretold.

 

   And that it was predicted that our Christ should heal all diseases and

   raise the dead, hear what was said. There are these words: "At His

   coming the lame shall leap as an hart, and the tongue of the stammerer

   shall be clear speaking: the blind shall see, and the lepers shall be

   cleansed; and the dead shall rise, and walk about." [1867] And that He

   did those things, you can learn from the Acts of Pontius Pilate. And

   how it was predicted by the Spirit of prophecy that He and those who

   hoped in Him should be slain, hear what was said by Isaiah. These are

   the words: "Behold now the righteous perisheth, and no man layeth it to

   heart; and just men are taken away, and no man considereth. From the

   presence of wickedness is the righteous man taken, and his burial shall

   be in peace: he is taken from our midst." [1868]

     __________________________________________________________________

 

   [1867] Isa. xxxv. 6.

 

   [1868] Isa. lvii. 1.

     __________________________________________________________________

 

  Chapter XLIX.--His rejection by the Jews foretold.

 

   And again, how it was said by the same Isaiah, that the Gentile nations

   who were not looking for Him should worship Him, but the Jews who

   always expected Him should not recognise Him when He came. And the

   words are spoken as from the person of Christ; and they are these "I

   was manifest to them that asked not for Me; I was found of them that

   sought Me not: I said, Behold Me, to a nation that called not on My

   name. I spread out My hands to a disobedient and gainsaying people, to

   those who walked in a way that is not good, but follow after their own

   sins; a people that provoketh Me to anger to My face." [1869] For the

   Jews having the prophecies, and being always in expectation of the

   Christ to come, did not recognise Him; and not only so, but even

   treated Him shamefully. But the Gentiles, who had never heard anything

   about Christ, until the apostles set out from Jerusalem and preached

   concerning Him, and gave them the prophecies, were filled with joy and

   faith, and cast away their idols, and dedicated themselves to the

   Unbegotten God through Christ. And that it was foreknown that these

   infamous things should be uttered against those who confessed Christ,

   and that those who slandered Him, and said that it was well to preserve

   the ancient customs, should be miserable, hear what was briefly said by

   Isaiah; it is this: "Woe unto them that call sweet bitter, and bitter

   sweet." [1870]

     __________________________________________________________________

 

   [1869] Isa. lxv. 1-3.

 

   [1870] Isa. v. 20.

     __________________________________________________________________

 

  Chapter L.--His humiliation predicted.

 

   But that, having become man for our sakes, He endured to suffer and to

   be dishonoured, and that He shall come again with glory, hear the

   prophecies which relate to this; they are these: "Because they

   delivered His soul unto death, and He was numbered with the

   transgressors, He has borne the sin of many, and shall make

   intercession for the transgressors. For, behold, My Servant shall deal

   prudently, and shall be exalted, and shall be greatly extolled. As many

   were astonished at Thee, so marred shall Thy form be before men, and so

   hidden from them Thy glory; so shall many nations wonder, and the kings

   shall shut their mouths at Him. For they to whom it was not told

   concerning Him, and they who have not heard, shall understand. O Lord,

   who hath believed our report? and to whom is the arm of the Lord

   revealed? We have declared before Him as a child, as a root in a dry

   ground. He had no form, nor glory; and we saw Him, and there was no

   form nor comeliness: but His form was dishonoured and marred more than

   the sons of men. A man under the stroke, and knowing how to bear

   infirmity, because His face was turned away: He was despised, and of no

   reputation. It is He who bears our sins, and is afflicted for us; yet

   we did esteem Him smitten, stricken, and afflicted. But He was wounded

   for our transgressions, He was bruised for our iniquities, the

   chastisement of peace was upon Him, by His stripes we are healed. All

   we, like sheep, have gone astray; every man has wandered in his own

   way. And He delivered Him for our sins; and He opened not His mouth for

   all His affliction. He was brought as a sheep to the slaughter, and as

   a lamb before his shearer is dumb, so He openeth not His mouth. In His

   humiliation, His judgment was taken away." [1871] Accordingly, after He

   was crucified, even all His acquaintances forsook Him, having denied

   Him; and afterwards, when He had risen from the dead and appeared to

   them, and had taught them to read the prophecies in which all these

   things were foretold as coming to pass, and when they had seen Him

   ascending into heaven, and had believed, and had received power sent

   thence by Him upon them, and went to every race of men, they taught

   these things, and were called apostles.

     __________________________________________________________________

 

   [1871] Isa. lii. 13-15, Isa. liii. 1-8.

     __________________________________________________________________

 

  Chapter LI.--The majesty of Christ.

 

   And that the Spirit of prophecy might signify to us that He who suffers

   these things has an ineffable origin, and rules His enemies, He spake

   thus: "His generation who shall declare? because His life is cut off

   from the earth: for their transgressions He comes to death. And I will

   give the wicked for His burial, and the rich for His death; because He

   did no violence, neither was any deceit in His mouth. And the Lord is

   pleased to cleanse Him from the stripe. If He be given for sin, your

   soul shall see His seed prolonged in days. And the Lord is pleased to

   deliver His soul from grief, to show Him light, and to form Him with

   knowledge, to justify the righteous who richly serveth many. And He

   shall bear our iniquities. Therefore He shall inherit many, and He

   shall divide the spoil of the strong; because His soul was delivered to

   death: and He was numbered with the transgressors; and He bare the sins

   of many, and He was delivered up for their transgressions." [1872]

   Hear, too, how He was to ascend into heaven according to prophecy. It

   was thus spoken: "Lift up the gates of heaven; be ye opened, that the

   King of glory may come in. Who is this King of glory? The Lord, strong

   and mighty." [1873] And how also He should come again out of heaven

   with glory, hear what was spoken in reference to this by the prophet

   Jeremiah. [1874] His words are: "Behold, as the Son of man He cometh in

   the clouds of heaven, and His angels with Him." [1875]

     __________________________________________________________________

 

   [1872] Isa. liii. 8-12.

 

   [1873] Ps. xxiv. 7.

 

   [1874] This prophecy occurs not in Jeremiah, but in Dan. vii. 13.

 

   [1875] Dan. vii. 13.

     __________________________________________________________________

 

  Chapter LII.--Certain fulfilment of prophecy.

 

   Since, then, we prove that all things which have already happened had

   been predicted by the prophets before they came to pass, we must

   necessarily believe also that those things which are in like manner

   predicted, but are yet to come to pass, shall certainly happen. For as

   the things which have already taken place came to pass when foretold,

   and even though unknown, so shall the things that remain, even though

   they be unknown and disbelieved, yet come to pass. For the prophets

   have proclaimed two advents of His: the one, that which is already

   past, when He came as a dishonoured and suffering Man; but the second,

   when, according to prophecy, He shall come from heaven with glory,

   accompanied by His angelic host, when also He shall raise the bodies of

   all men who have lived, and shall clothe those of the worthy with

   immortality, and shall send those of the wicked, endued with eternal

   sensibility, into everlasting fire with the wicked devils. And that

   these things also have been foretold as yet to be, we will prove. By

   Ezekiel the prophet it was said: "Joint shall be joined to joint, and

   bone to bone, and flesh shall grow again; and every knee shall bow to

   the Lord, and every tongue shall confess Him." [1876] And in what kind

   of sensation and punishment the wicked are to be, hear from what was

   said in like manner with reference to this; it is as follows: "Their

   worm shall not rest, and their fire shall not be quenched;" [1877] and

   then shall they repent, when it profits them not. And what the people

   of the Jews shall say and do, when they see Him coming in glory, has

   been thus predicted by Zechariah the prophet: "I will command the four

   winds to gather the scattered children; I will command the north wind

   to bring them, and the south wind, that it keep not back. And then in

   Jerusalem there shall be great lamentation, not the lamentation of

   mouths or of lips, but the lamentation of the heart; and they shall

   rend not their garments, but their hearts. Tribe by tribe they shall

   mourn, and then they shall look on Him whom they have pierced; and they

   shall say, Why, O Lord, hast Thou made us to err from Thy way? The

   glory which our fathers blessed, has for us been turned into shame."

   [1878]

     __________________________________________________________________

 

   [1876] Ezek. xxxvii. 7, 8; Isa. xlv. 24.

 

   [1877] Isa. lxvi. 24.

 

   [1878] Zech. xii. 3-14; Isa. lxiii. 17, Isa. lxiv. 11.

     __________________________________________________________________

 

  Chapter LIII.--Summary of the prophecies.

 

   Though we could bring forward many other prophecies, we forbear,

   judging these sufficient for the persuasion of those who have ears to

   hear and understand; and considering also that those persons are able

   to see that we do not make mere assertions without being able to

   produce proof, like those fables that are told of the so-called sons of

   Jupiter. For with what reason should we believe of a crucified man that

   He is the first-born of the unbegotten God, and Himself will pass

   judgment on the whole human race, unless we had found testimonies

   concerning Him published before He came and was born as man, and unless

   we saw that things had happened accordingly--the devastation of the

   land of the Jews, and men of every race persuaded by His teaching

   through the apostles, and rejecting their old habits, in which, being

   deceived, they had their conversation; yea, seeing ourselves too, and

   knowing that the Christians from among the Gentiles are both more

   numerous and more true than those from among the Jews and Samaritans?

   For all the other human races are called Gentiles by the Spirit of

   prophecy; but the Jewish and Samaritan races are called the tribe of

   Israel, and the house of Jacob. And the prophecy in which it was

   predicted that there should be more believers from the Gentiles than

   from the Jews and Samaritans, we will produce: it ran thus: "Rejoice, O

   barren, thou that dost not bear; break forth and shout, thou that dost

   not travail, because many more are the children of the desolate than of

   her that hath an husband." [1879] For all the Gentiles were "desolate"

   of the true God, serving the works of their hands; but the Jews and

   Samaritans, having the word of God delivered to them by the prophets,

   and always expecting the Christ, did not recognise Him when He came,

   except some few, of whom the Spirit of prophecy by Isaiah had predicted

   that they should be saved. He spoke as from their person: "Except the

   Lord had left us a seed, we should have been as Sodom and Gomorrah."

   [1880] For Sodom and Gomorrah are related by Moses to have been cities

   of ungodly men, which God burned with fire and brimstone, and

   overthrew, no one of their inhabitants being saved except a certain

   stranger, a Chald�an by birth, whose name was Lot; with whom also his

   daughters were rescued. And those who care may yet see their whole

   country desolate and burned, and remaining barren. And to show how

   those from among the Gentiles were foretold as more true and more

   believing, we will cite what was said by Isaiah [1881] the prophet; for

   he spoke as follows "Israel is uncircumcised in heart, but the Gentiles

   are uncircumcised in the flesh." So many things therefore, as these,

   when they are seen with the eye, are enough to produce conviction and

   belief in those who embrace the truth, and are not bigoted in their

   opinions, nor are governed by their passions.

     __________________________________________________________________

 

   [1879] Isa. liv. 1.

 

   [1880] Isa. i. 9.

 

   [1881] The following words are found, not in Isaiah, but in Jer. ix.

   26.

     __________________________________________________________________

 

  Chapter LIV.--Origin of heathen mythology.

 

   But those who hand down the myths which the poets have made, adduce no

   proof to the youths who learn them; and we proceed to demonstrate that

   they have been uttered by the influence of the wicked demons, to

   deceive and lead astray the human race. For having heard it proclaimed

   through the prophets that the Christ was to come, and that the ungodly

   among men were to be punished by fire, they put forward many to be

   called sons of Jupiter, under the impression that they would be able to

   produce in men the idea that the things which were said with regard to

   Christ were mere marvellous tales, like the things which were said by

   the poets. And these things were said both among the Greeks and among

   all nations where they [the demons] heard the prophets foretelling that

   Christ would specially be believed in; but that in hearing what was

   said by the prophets they did not accurately understand it, but

   imitated what was said of our Christ, like men who are in error, we

   will make plain. The prophet Moses, then, was, as we have already said,

   older than all writers; and by him, as we have also said before, it was

   thus predicted: "There shall not fail a prince from Judah, nor a

   lawgiver from between his feet, until He come for whom it is reserved;

   and He shall be the desire of the Gentiles, binding His foal to the

   vine, washing His robe in the blood of the grape." [1882] The devils,

   accordingly, when they heard these prophetic words, said that Bacchus

   was the son of Jupiter, and gave out that he was the discoverer of the

   vine, and they number wine [1883] [or, the ass] among his mysteries;

   and they taught that, having been torn in pieces, he ascended into

   heaven. And because in the prophecy of Moses it had not been expressly

   intimated whether He who was to come was the Son of God, and whether He

   would, riding on the foal, remain on earth or ascend into heaven, and

   because the name of "foal" could mean either the foal of an ass or the

   foal of a horse, they, not knowing whether He who was foretold would

   bring the foal of an ass or of a horse as the sign of His coming, nor

   whether He was the Son of God, as we said above, or of man, gave out

   that Bellerophon, a man born of man, himself ascended to heaven on his

   horse Pegasus. And when they heard it said by the other prophet Isaiah,

   that He should be born of a virgin, and by His own means ascend into

   heaven, they pretended that Perseus was spoken of. And when they knew

   what was said, as has been cited above, in the prophecies written

   aforetime, "Strong as a giant to run his course," [1884] they said that

   Hercules was strong, and had journeyed over the whole earth. And when,

   again, they learned that it had been foretold that He should heal every

   sickness, and raise the dead, they produced �sculapius.

     __________________________________________________________________

 

   [1882] Gen. xlix. 10.

 

   [1883] In the ms. the reading is oinon (wine); but as Justin's argument

   seems to require onon (an ass), Sylburg inserted this latter word in

   his edition; and this reading is approved by Grabe and Thirlby, and

   adopted by Otto and Trollope. It may be added, that anagraphousi is

   much more suitable to onon than to oinon.

 

   [1884] Ps. xix. 5.

     __________________________________________________________________

 

  Chapter LV.--Symbols of the cross.

 

   But in no instance, not even in any of those called sons of Jupiter,

   did they imitate the being crucified; for it was not understood by

   them, all the things said of it having been put symbolically. And this,

   as the prophet foretold, is the greatest symbol of His power and role;

   as is also proved by the things which fall under our observation. For

   consider all the things in the world, whether without this form they

   could be administered or have any community. For the sea is not

   traversed except that trophy which is called a sail abide safe in the

   ship; and the earth is not ploughed without it: diggers and mechanics

   do not their work, except with tools which have this shape. And the

   human form differs from that of the irrational animals in nothing else

   than in its being erect and having the hands extended, and having on

   the face extending from the forehead what is called the nose, through

   which there is respiration for the living creature; and this shows no

   other form than that of the cross. And so it was said by the prophet,

   "The breath before our face is the Lord Christ." [1885] And the power

   of this form is shown by your own symbols on what are called "vexilla"

   [banners] and trophies, with which all your state possessions are made,

   using these as the insignia of your power and government, even though

   you do so unwittingly. [1886] And with this form you consecrate the

   images of your emperors when they die, and you name them gods by

   inscriptions. Since, therefore, we have urged you both by reason and by

   an evident form, and to the utmost of our ability, we know that now we

   are blameless even though you disbelieve; for our part is done and

   finished.

     __________________________________________________________________

 

   [1885] From Lam. iv. 20 (Sept.).

 

   [1886] [The Orientals delight in such refinements, but the "scandal of

   the cross" led the early Christians thus to retort upon the heathen;

   and the Labarum may have been the fruit of this very suggestion.]

     __________________________________________________________________

 

  Chapter LVI.--The demons still mislead men.

 

   But the evil spirits were not satisfied with saying, before Christ's

   appearance, that those who were said to be sons of Jupiter were born of

   him; but after He had appeared, and been born among men, and when they

   learned how He had been foretold by the prophets, and knew that He

   should be believed on and looked for by every nation, they again, as

   was said above, put forward other men, the Samaritans Simon and

   Menander, who did many mighty works by magic, and deceived many, and

   still keep them deceived. For even among yourselves, as we said before,

   [1887] Simon was in the royal city Rome in the reign of Claudius C�sar,

   and so greatly astonished the sacred senate and people of the Romans,

   that he was considered a god, and honoured, like the others whom you

   honour as gods, with a statue. Wherefore we pray that the sacred senate

   and your people may, along with yourselves, be arbiters of this our

   memorial, in order that if any one be entangled by that man's

   doctrines, he may learn the truth, and so be able to escape error; and

   as for the statue, if you please, destroy it.

     __________________________________________________________________

 

   [1887] [See cap. xxvi. above, and note p. 187, below.]

     __________________________________________________________________

 

  Chapter LVII.--And cause persecution.

 

   Nor can the devils persuade men that there will be no conflagration for

   the punishment of the wicked; as they were unable to effect that Christ

   should be hidden after He came. But this only can they effect, that

   they who live irrationally, and were brought up licentiously in wicked

   customs, and are prejudiced in their own opinions, should kill and hate

   us; whom we not only do not hate, but, as is proved, pity and endeavour

   to lead to repentance. For we do not fear death, since it is

   acknowledged we must surely die; and there is nothing new, but all

   things continue the same in this administration of things; and if

   satiety overtakes those who enjoy even one year of these things, they

   ought to give heed to our doctrines, that they may live eternally free

   both from suffering and from want. But if they believe that there is

   nothing after death, but declare that those who die pass into

   insensibility, then they become our benefactors when they set us free

   from sufferings and necessities of this life, and prove themselves to

   be wicked, and inhuman, and bigoted. For they kill us with no intention

   of delivering us, but cut us off that we may be deprived of life and

   pleasure.

     __________________________________________________________________

 

  Chapter LVIII.--And raise up heretics.

 

   And, as we said before, the devils put forward Marcion of Pontus, who

   is even now teaching men to deny that God is the maker of all things in

   heaven and on earth, and that the Christ predicted by the prophets is

   His Son, and preaches another god besides the Creator of all, and

   likewise another son. And this man many have believed, as if he alone

   knew the truth, and laugh at us, though they have no proof of what they

   say, but are carried away irrationally as lambs by a wolf, and become

   the prey of atheistical doctrines, and of devils. For they who are

   called devils attempt nothing else than to seduce men from God who made

   them, and from Christ His first-begotten; and those who are unable to

   raise themselves above the earth they have riveted, and do now rivet,

   to things earthly, and to the works of their own hands; but those who

   devote themselves to the contemplation of things divine, they secretly

   beat back; and if they have not a wise sober-mindedness, and a pure and

   passionless life, they drive them into godlessness.

     __________________________________________________________________

 

  Chapter LIX.--Plato's obligation to Moses.

 

   And that you may learn that it was from our teachers--we mean the

   account given through the prophets-- that Plato borrowed his statement

   that God, having altered matter which was shapeless, made the world,

   hear the very words spoken through Moses, who, as above shown, was the

   first prophet, and of greater antiquity than the Greek writers; and

   through whom the Spirit of prophecy, signifying how and from what

   materials God at first formed the world, spake thus: "In the beginning

   God created the heaven and the earth. And the earth was invisible and

   unfurnished, and darkness was upon the face of the deep; and the Spirit

   of God moved over the waters. And God said, Let there be light; and it

   was so." So that both Plato and they who agree with him, and we

   ourselves, have learned, and you also can be convinced, that by the

   word of God the whole world was made out of the substance spoken of

   before by Moses. And that which the poets call Erebus, we know was

   spoken of formerly by Moses. [1888]

     __________________________________________________________________

 

   [1888] Comp. Deut. xxxii. 22.

     __________________________________________________________________

 

  Chapter LX.--Plato's doctrine of the cross.

 

   And the physiological discussion [1889] concerning the Son of God in

   the Tim�us of Plato, where he says, "He placed him crosswise [1890] in

   the universe," he borrowed in like manner from Moses; for in the

   writings of Moses it is related how at that time, when the Israelites

   went out of Egypt and were in the wilderness, they fell in with

   poisonous beasts, both vipers and asps, and every kind of serpent,

   which slew the people; and that Moses, by the inspiration and influence

   of God, took brass, and made it into the figure of a cross, and set it

   in the holy tabernacle, and said to the people, "If ye look to this

   figure, and believe, ye shall be saved thereby." [1891] And when this

   was done, it is recorded that the serpents died, and it is handed down

   that the people thus escaped death. Which things Plato reading, and not

   accurately understanding, and not apprehending that it was the figure

   of the cross, but taking it to be a placing crosswise, he said that the

   power next to the first God was placed crosswise in the universe. And

   as to his speaking of a third, he did this because he read, as we said

   above, that which was spoken by Moses, "that the Spirit of God moved

   over the waters." For he gives the second place to the Logos which is

   with God, who he said was placed crosswise in the universe; and the

   third place to the Spirit who was said to be borne upon the water,

   saying, "And the third around the third." [1892] And hear how the

   Spirit of prophecy signified through Moses that there should be a

   conflagration. He spoke thus: "Everlasting fire shall descend, and

   shall devour to the pit beneath." [1893] It is not, then, that we hold

   the same opinions as others, but that all speak in imitation of ours.

   Among us these things can be heard and learned from persons who do not

   even know the forms of the letters, who are uneducated and barbarous in

   speech, though wise and believing in mind; some, indeed, even maimed

   and deprived of eyesight; so that you may understand that these things

   are not the effect of human wisdom, but are uttered by the power of

   God.

     __________________________________________________________________

 

   [1889] Literally, "that which is treated physiologically."

 

   [1890] He impressed him as a chiasma, i.e., in the form of the letter

   ch upon the universe. Plato is speaking of the soul of the universe.

   [Tim�us, Opp., vol. ix. p. 314. And see note of Langus (p. 37) on p.

   113 of Grabe. Here crops out the Platonic philosopher speaking after

   the fashion of his contemporaries, perhaps to conciliate his sovereign.

   See Professor Jowett's Introduction to the Tim�us, which will aid the

   students.]

 

   [1891] Num. xxi. 8.

 

   [1892] Ta de trita peri ton triton.

 

   [1893] Deut. xxxii. 22.

     __________________________________________________________________

 

  Chapter LXI.--Christian baptism.

 

   I will also relate the manner in which we dedicated ourselves to God

   when we had been made new through Christ; lest, if we omit this, we

   seem to be unfair in the explanation we are making. As many as are

   persuaded and believe that what we teach and say is true, and undertake

   to be able to live accordingly, are instructed to pray and to entreat

   God with fasting, for the remission of their sins that are past, we

   praying and fasting with them. Then they are brought by us where there

   is water, and are regenerated in the same manner in which we were

   ourselves regenerated. For, in the name of God, the Father and Lord of

   the universe, and of our Saviour Jesus Christ, and of the Holy Spirit,

   they then receive the washing with water. For Christ also said, "Except

   ye be born again, ye shall not enter into the kingdom of heaven."

   [1894] Now, that it is impossible for those who have once been born to

   enter into their mothers' wombs, is manifest to all. And how those who

   have sinned and repent shall escape their sins, is declared by Esaias

   the prophet, as I wrote above; [1895] he thus speaks: "Wash you, make

   you clean; put away the evil of your doings from your souls; learn to

   do well; judge the fatherless, and plead for the widow: and come and

   let us reason together, saith the Lord. And though your sins be as

   scarlet, I will make them white like wool; and though they be as

   crimson, I will make them white as snow. But if ye refuse and rebel,

   the sword shall devour you: for the mouth of the Lord hath spoken it."

   [1896]

 

   And for this [rite] we have learned from the apostles this reason.

   Since at our birth we were born without our own knowledge or choice, by

   our parents coming together, and were brought up in bad habits and

   wicked training; in order that we may not remain the children of

   necessity and of ignorance, but may become the children of choice and

   knowledge, and may obtain in the water the remission of sins formerly

   committed, there is pronounced over him who chooses to be born again,

   and has repented of his sins, the name of God the Father and Lord of

   the universe; he who leads to the laver the person that is to be washed

   calling him by this name alone. For no one can utter the name of the

   ineffable God; and if any one dare to say that there is a name, he

   raves with a hopeless madness. And this washing is called illumination,

   because they who learn these things are illuminated in their

   understandings. And in the name of Jesus Christ, who was crucified

   under Pontius Pilate, and in the name of the Holy Ghost, who through

   the prophets foretold all things about Jesus, he who is illuminated is

   washed.

     __________________________________________________________________

 

   [1894] John iii. 5.

 

   [1895] Chap. xliv.

 

   [1896] Isa. i. 16-20.

     __________________________________________________________________

 

  Chapter LXII.--Its imitation by demons.

 

   And the devils, indeed, having heard this washing published by the

   prophet, instigated those who enter their temples, and are about to

   approach them with libations and burnt-offerings, also to sprinkle

   themselves; and they cause them also to wash themselves entirely, as

   they depart [from the sacrifice], before they enter into the shrines in

   which their images are set. And the command, too, given by the priests

   to those who enter and worship in the temples, that they take off their

   shoes, the devils, learning what happened to the above-mentioned

   prophet Moses, have given in imitation of these things. For at that

   juncture, when Moses was ordered to go down into Egypt and lead out the

   people of the Israelites who were there, and while he was tending the

   flocks of his maternal uncle [1897] in the land of Arabia, our Christ

   conversed with him under the appearance of fire from a bush, and said,

   "Put off thy shoes, and draw near and hear." And he, when he had put

   off his shoes and drawn near, heard that he was to go down into Egypt

   and lead out the people of the Israelites there; and he received mighty

   power from Christ, who spoke to him in the appearance of fire, and went

   down and led out the people, having done great and marvellous things;

   which, if you desire to know, you will learn them accurately from his

   writings.

     __________________________________________________________________

 

   [1897] Thirlby conjectures that Justin here confused in his mind the

   histories of Moses and Jacob.

     __________________________________________________________________

 

  Chapter LXIII.--How God appeared to Moses.

 

   And all the Jews even now teach that the nameless God spake to Moses;

   whence the Spirit of prophecy, accusing them by Isaiah the prophet

   mentioned above, said "The ox knoweth his owner, and the ass his

   master's crib; but Israel doth not know Me, and My people do not

   understand." [1898] And Jesus the Christ, because the Jews knew not

   what the Father was, and what the Son, in like manner accused them; and

   Himself said, "No one knoweth the Father, but the Son; nor the Son, but

   the Father, and they to whom the Son revealeth Him." [1899] Now the

   Word of God is His Son, as we have before said. And He is called Angel

   and Apostle; for He declares whatever we ought to know, and is sent

   forth to declare whatever is revealed; as our Lord Himself says, "He

   that heareth Me, heareth Him that sent Me." [1900] From the writings of

   Moses also this will be manifest; for thus it is written in them, "And

   the Angel of God spake to Moses, in a flame of fire out of the bush,

   and said, I am that I am, the God of Abraham, the God of Isaac, the God

   of Jacob, the God of thy fathers; go down into Egypt, and bring forth

   My people." [1901] And if you wish to learn what follows, you can do so

   from the same writings; for it is impossible to relate the whole here.

   But so much is written for the sake of proving that Jesus the Christ is

   the Son of God and His Apostle, being of old the Word, and appearing

   sometimes in the form of fire, and sometimes in the likeness of angels;

   but now, by the will of God, having become man for the human race, He

   endured all the sufferings which the devils instigated the senseless

   Jews to inflict upon Him; who, though they have it expressly affirmed

   in the writings of Moses, "And the angel of God spake to Moses in a

   flame of fire in a bush, and said, I am that I am, the God of Abraham,

   and the God of Isaac, and the God of Jacob," yet maintain that He who

   said this was the Father and Creator of the universe. Whence also the

   Spirit of prophecy rebukes them, and says, "Israel doth not know Me, my

   people have not understood Me." [1902] And again, Jesus, as we have

   already shown, while He was with them, said, "No one knoweth the

   Father, but the Son; nor the Son but the Father, and those to whom the

   Son will reveal Him." [1903] The Jews, accordingly, being throughout of

   opinion that it was the Father of the universe who spake to Moses,

   though He who spake to him was indeed the Son of God, who is called

   both Angel and Apostle, are justly charged, both by the Spirit of

   prophecy and by Christ Himself, with knowing neither the Father nor the

   Son. For they who affirm that the Son is the Father, are proved neither

   to have become acquainted with the Father, nor to know that the Father

   of the universe has a Son; who also, being the first-begotten Word of

   God, is even God. And of old He appeared in the shape of fire and in

   the likeness of an angel to Moses and to the other prophets; but now in

   the times of your reign, [1904] having, as we before said, become Man

   by a virgin, according to the counsel of the Father, for the salvation

   of those who believe on Him, He endured both to be set at nought and to

   suffer, that by dying and rising again He might conquer death. And that

   which was said out of the bush to Moses, "I am that I am, the God of

   Abraham, and the God of Isaac, and the God of Jacob, and the God of

   your fathers," [1905] this signified that they, even though dead, are

   yet in existence, and are men belonging to Christ Himself. For they

   were the first of all men to busy themselves in the search after God;

   Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.

     __________________________________________________________________

 

   [1898] Isa. i. 3.

 

   [1899] Matt. xi. 27.

 

   [1900] Luke x. 16.

 

   [1901] Ex. iii. 6.

 

   [1902] Isa. i. 3.

 

   [1903] Matt. xi. 27.

 

   [1904] [Rather, "of your empire."]

 

   [1905] Ex. iii. 6.

     __________________________________________________________________

 

  Chapter LXIV.--Further misrepresentations of the truth.

 

   From what has been already said, you can understand how the devils, in

   imitation of what was said by Moses, asserted that Proserpine was the

   daughter of Jupiter, and instigated the people to set up an image of

   her under the name of Kore [Cora, i.e., the maiden or daughter] at the

   spring-heads. For, as we wrote above, [1906] Moses said, "In the

   beginning God made the heaven and the earth. And the earth was without

   form and unfurnished: and the Spirit of God moved upon the face of the

   waters." In imitation, therefore, of what is here said of the Spirit of

   God moving on the waters, they said that Proserpine [or Cora] was the

   daughter of Jupiter. [1907] And in like manner also they craftily

   feigned that Minerva was the daughter of Jupiter, not by sexual union,

   but, knowing that God conceived and made the world by the Word, they

   say that Minerva is the first conception [ennoia]; which we consider to

   be very absurd, bringing forward the form of the conception in a female

   shape. And in like manner the actions of those others who are called

   sons of Jupiter sufficiently condemn them.

     __________________________________________________________________

 

   [1906] Chap. lix.

 

   [1907] And therefore caused her to preside over the waters, as above.

     __________________________________________________________________

 

  Chapter LXV.--Administration of the sacraments.

 

   But we, after we have thus washed him who has been convinced and has

   assented to our teaching, bring him to the place where those who are

   called brethren are assembled, in order that we may offer hearty

   prayers in common for ourselves and for the baptized [illuminated]

   person, and for all others in every place, that we may be counted

   worthy, now that we have learned the truth, by our works also to be

   found good citizens and keepers of the commandments, so that we may be

   saved with an everlasting salvation. Having ended the prayers, we

   salute one another with a kiss. [1908] There is then brought to the

   president of the brethren [1909] bread and a cup of wine mixed with

   water; and he taking them, gives praise and glory to the Father of the

   universe, through the name of the Son and of the Holy Ghost, and offers

   thanks at considerable length for our being counted worthy to receive

   these things at His hands. And when he has concluded the prayers and

   thanksgivings, all the people present express their assent by saying

   Amen. This word Amen answers in the Hebrew language to genoito [so be

   it]. And when the president has given thanks, and all the people have

   expressed their assent, those who are called by us deacons give to each

   of those present to partake of the bread and wine mixed with water over

   which the thanksgiving was pronounced, and to those who are absent they

   carry away a portion.

     __________________________________________________________________

 

   [1908] The kiss of charity, the kiss of peace, or "the peace" (he

   eipene), was enjoined by the Apostle Paul in his Epistles to the

   Corinthians, Thessalonians, and Romans, and thence passed into a common

   Christian usage. It was continued in the Western Church, under

   regulations to prevent its abuse, until the thirteenth century. Stanley

   remarks (Corinthians, i. 414), "It is still continued in the worship of

   the Coptic Church."

 

   [1909] to proestoti ton adelphon. This expression may quite

   legitimately be translated, "to that one of the brethren who was

   presiding."

     __________________________________________________________________

 

  Chapter LXVI.--Of the Eucharist.

 

   And this food is called among us Eucharistia [1910] [the Eucharist], of

   which no one is allowed to partake but the man who believes that the

   things which we teach are true, and who has been washed with the

   washing that is for the remission of sins, and unto regeneration, and

   who is so living as Christ has enjoined. For not as common bread and

   common drink do we receive these; but in like manner as Jesus Christ

   our Saviour, having been made flesh by the Word of God, had both flesh

   and blood for our salvation, so likewise have we been taught that the

   food which is blessed by the prayer of His word, and from which our

   blood and flesh by transmutation are nourished, is the flesh and blood

   of that Jesus who was made flesh. [1911] For the apostles, in the

   memoirs composed by them, which are called Gospels, have thus delivered

   unto us what was enjoined upon them; that Jesus took bread, and when He

   had given thanks, said, "This do ye in remembrance of Me, [1912] this

   is My body;" and that, after the same manner, having taken the cup and

   given thanks, He said, "This is My blood;" and gave it to them alone.

   Which the wicked devils have imitated in the mysteries of Mithras,

   commanding the same thing to be done. For, that bread and a cup of

   water are placed with certain incantations in the mystic rites of one

   who is being initiated, you either know or can learn.

     __________________________________________________________________

 

   [1910] Literally, thanksgiving. See Matt. xxvi. 27.

 

   [1911] This passage is claimed alike by Calvinists, Lutherans, and

   Romanists; and, indeed, the language is so inexact, that each party may

   plausibly maintain that their own opinion is advocated by it. [But the

   same might be said of the words of our Lord himself; and, if such

   widely separated Christians can all adopt this passage, who can be

   sorry?] The expression, "the prayer of His word," or of the word we

   have from Him, seems to signify the prayer pronounced over the

   elements, in imitation of our Lord's thanksgiving before breaking the

   bread. [I must dissent from the opinion that the language is "inexact:"

   he expresses himself naturally as one who believes it is bread, but yet

   not "common bread." So Gelasius, Bishop of Rome (a.d. 490), "By the

   sacraments we are made partakers of the divine nature, and yet the

   substance and nature of bread and wine do not cease to be in them,"

   etc. (See original in Bingham's Antiquities, book xv. cap. 5. See

   Chryost., Epist. ad. C�sarium, tom. iii. p. 753. Ed. Migne.) Those

   desirous to pursue this inquiry will find the Patristic authorities in

   Historia Transubstantionis Papalis, etc., Edidit F. Meyrick, Oxford,

   1858. The famous tractate of Ratranin (a.d. 840) was published at

   Oxford, 1838, with the homily of �lfric (a.d. 960) in a cheap edition.]

 

   [1912] Luke xxii. 19.

     __________________________________________________________________

 

  Chapter LXVII.--Weekly worship of the Christians.

 

   And we afterwards continually remind each other of these things. And

   the wealthy among us help the needy; and we always keep together; and

   for all things wherewith we are supplied, we bless the Maker of all

   through His Son Jesus Christ, and through the Holy Ghost. And on the

   day called Sunday, [1913] all who live in cities or in the country

   gather together to one place, and the memoirs of the apostles or the

   writings of the prophets are read, as long as time permits; then, when

   the reader has ceased, the president verbally instructs, and exhorts to

   the imitation of these good things. Then we all rise together and pray,

   and, as we before said, when our prayer is ended, bread and wine and

   water are brought, and the president in like manner offers prayers and

   thanksgivings, according to his ability, [1914] and the people assent,

   saying Amen; and there is a distribution to each, and a participation

   of that over which thanks have been given, [1915] and to those who are

   absent a portion is sent by the deacons. And they who are well to do,

   and willing, give what each thinks fit; and what is collected is

   deposited with the president, who succours the orphans and widows and

   those who, through sickness or any other cause, are in want, and those

   who are in bonds and the strangers sojourning among us, and in a word

   takes care of all who are in need. But Sunday is the day on which we

   all hold our common assembly, because it is the first day on which God,

   having wrought a change in the darkness and matter, made the world; and

   Jesus Christ our Saviour on the same day rose from the dead. For He was

   crucified on the day before that of Saturn (Saturday); and on the day

   after that of Saturn, which is the day of the Sun, having appeared to

   His apostles and disciples, He taught them these things, which we have

   submitted to you also for your consideration.

     __________________________________________________________________

 

   [1913] te tou Eliou legomene hemera.

 

   [1914] hose dunamis auto,--a phrase over which there has been much

   contention, but which seems to admit of no other meaning than that

   given above. [No need of any "contention." Langus renders, Pro virili

   su�, and Grabe illustrates by reference to Apost. Const., lib. viii.

   cap. 12. Our own learned translators render the same phrase (cap.

   xiii., above) "to the utmost of our power." Some say this favours

   extemporary prayers, and others object. Oh! what matter either way? We

   all sing hymns, "according to our ability."]

 

   [1915] Or, of the eucharistic elements.

     __________________________________________________________________

 

  Chapter LXVIII.--Conclusion.

 

   And if these things seem to you to be reasonable and true, honour them;

   but if they seem nonsensical, despise them as nonsense, and do not

   decree death against those who have done no wrong, as you would against

   enemies. For we forewarn you, that you shall not escape the coming

   judgment of God, if you continue in your injustice; and we ourselves

   will invite you to do that which is pleasing to God. And though from

   the letter of the greatest and most illustrious Emperor Adrian, your

   father, we could demand that you order judgment to be given as we have

   desired, yet we have made this appeal and explanation, not on the

   ground of Adrian's decision, but because we know that what we ask is

   just. And we have subjoined the copy of Adrian's epistle, that you may

   know that we are speaking truly about this. And the following is the

   copy:--

     __________________________________________________________________

 

  Epistle of Adrian [1916] in behalf of the Christians.

 

   I have received the letter addressed to me by your predecessor Serenius

   Granianus, a most illustrious man; and this communication I am

   unwilling to pass over in silence, lest innocent persons be disturbed,

   and occasion be given to the informers for practising villany.

   Accordingly, if the inhabitants of your province will so far sustain

   this petition of theirs as to accuse the Christians in some court of

   law, I do not prohibit them from doing so. But I will not suffer them

   to make use of mere entreaties and outcries. For it is far more just,

   if any one desires to make an accusation, that you give judgment upon

   it. If, therefore, any one makes the accusation, and furnishes proof

   that the said men do anything contrary to the laws, you shall adjudge

   punishments in proportion to the offences. And this, by Hercules, you

   shall give special heed to, that if any man shall, through mere

   calumny, bring an accusation against any of these persons, you shall

   award to him more severe punishments in proportion to his wickedness.

     __________________________________________________________________

 

   [1916] Addressed to Minucius Fundanus. [Generally credited as genuine.]

     __________________________________________________________________

 

  Epistle of Antoninus to the common assembly of Asia. [1917]

 

   The Emperor C�sar Titus �lius Adrianus Antoninus Augustus Pius, Supreme

   Pontiff, in the fifteenth year of his tribuneship, Consul for the third

   time, Father of the fatherland, to the Common Assembly of Asia,

   greeting: I should have thought that the gods themselves would see to

   it that such offenders should not escape. For if they had the power,

   they themselves would much rather punish those who refuse to worship

   them; but it is you who bring trouble on these persons, and accuse as

   the opinion of atheists that which they hold, and lay to their charge

   certain other things which we are unable to prove. But it would be

   advantageous to them that they should be thought to die for that of

   which they are accused, and they conquer you by being lavish of their

   lives rather than yield that obedience which you require of them. And

   regarding the earthquakes which have already happened and are now

   occurring, it is not seemly that you remind us of them, losing heart

   whenever they occur, and thus set your conduct in contrast with that of

   these men; for they have much greater confidence towards God than you

   yourselves have. And you, indeed, seem at such times to ignore the

   gods, and you neglect the temples, and make no recognition of the

   worship of God. And hence you are jealous of those who do serve Him,

   and persecute them to the death. Concerning such persons, some others

   also of the governors of provinces wrote to my most divine father; to

   whom he replied that they should not at all disturb such persons,

   unless they were found to be attempting anything against the Roman

   government. And to myself many have sent intimations regarding such

   persons, to whom I also replied in pursuance of my father's judgment.

   But if any one has a matter to bring against any person of this class,

   merely as such a person, [1918] let the accused be acquitted of the

   charge, even though he should be found to be such an one; but let the

   accuser be amenable to justice.

     __________________________________________________________________

 

   [1917] [Regarded as spurious.]

 

   [1918] That is, if any one accuses a Christian merely on the ground of

   his being a Christian.

     __________________________________________________________________

 

  Epistle of Marcus Aurelius to the senate, in which he testifies that the

  Christians were the cause of his victory. [1919]

 

   The Emperor C�sar Marcus Aurelius Antoninus, Germanicus, Parthicus,

   Sarmaticus, to the People of Rome, and to the sacred Senate greeting: I

   explained to you my grand design, and what advantages I gained on the

   confines of Germany, with much labour and suffering, in consequence of

   the circumstance that I was surrounded by the enemy; I myself being

   shut up in Carnuntum by seventy-four cohorts, nine miles off. And the

   enemy being at hand, the scouts pointed out to us, and our general

   Pompeianus showed us that there was close on us a mass of a mixed

   multitude of 977,000 men, which indeed we saw; and I was shut up by

   this vast host, having with me only a battalion composed of the first,

   tenth, double and marine legions. Having then examined my own position,

   and my host, with respect to the vast mass of barbarians and of the

   enemy, I quickly betook myself to prayer to the gods of my country. But

   being disregarded by them, I summoned those who among us go by the name

   of Christians. And having made inquiry, I discovered a great number and

   vast host of them, and raged against them, which was by no means

   becoming; for afterwards I learned their power. Wherefore they began

   the battle, not by preparing weapons, nor arms, nor bugles; for such

   preparation is hateful to them, on account of the God they bear about

   in their conscience. Therefore it is probable that those whom we

   suppose to be atheists, have God as their ruling power entrenched in

   their conscience. For having cast themselves on the ground, they prayed

   not only for me, but also for the whole army as it stood, that they

   might be delivered from the present thirst and famine. For during five

   days we had got no water, because there was none; for we were in the

   heart of Germany, and in the enemy's territory. And simultaneously with

   their casting themselves on the ground, and praying to God (a God of

   whom I am ignorant), water poured from heaven, upon us most

   refreshingly cool, but upon the enemies of Rome a withering [1920]

   hail. And immediately we recognised the presence of God following on

   the prayer --a God unconquerable and indestructible. Founding upon

   this, then, let us pardon such as are Christians, lest they pray for

   and obtain such a weapon against ourselves. And I counsel that no such

   person be accused on the ground of his being a Christian. But if any

   one be found laying to the charge of a Christian that he is a

   Christian, I desire that it be made manifest that he who is accused as

   a Christian, and acknowledges that he is one, is accused of nothing

   else than only this, that he is a Christian; but that he who arraigns

   him be burned alive. And I further desire, that he who is entrusted

   with the government of the province shall not compel the Christian, who

   confesses and certifies such a matter, to retract; neither shall he

   commit him. And I desire that these things be confirmed by a decree of

   the Senate. And I command this my edict to be published in the Forum of

   Trajan, in order that it may be read. The prefect Vitrasius Pollio will

   see that it be transmitted to all the provinces round about, and that

   no one who wishes to make use of or to possess it be hindered from

   obtaining a copy from the document I now publish. [1921]

     __________________________________________________________________

 

   [1919] [Spurious, no doubt; but the literature of the subject is very

   rich. See text and notes, Milman's Gibbon, vol. ii. 46.]

 

   [1920] Literally, "fiery."

 

   [1921] [Note I. (See capp. xxvi. and lvi.) In 1851 I recognised this

   stone in the Vatican, and read it with emotion. I copied it, as

   follows: "Semoni

   Sanco

   Deo Fidio

   Sacrvm

   Sex. Pompeius. S. P. F. Col. Mussianvs.

   Quinquennalis Decur Bidentalis Donum Dedit." The explanation is

   possibly this: Simon Magus was actually recognised as the God Semo,

   just as Barnabas and Paul were supposed to be Zeus and Hermes (Acts

   xiv. 12.), and were offered divine honours accordingly. Or the

   Samaritans may so have informed Justin on their understanding of this

   inscription, and with pride in the success of their countryman (Acts

   viii. 10.), whom they had recognised "as the great power of God." See

   Orelli (No. 1860), Insc., vol. i. 337. Note II. (The Thundering

   Legion.) The bas-relief on the column of Antonine, in Rome, is a very

   striking complement of the story, but an answer to prayer is not a

   miracle. I simply transcribe from the American Translation of Alzog's

   Universal Church History the references there given to the Legio

   Fulminatrix: "Tertull., Apol., cap. 5; Ad Scap., cap. 4; Euseb., v. 5;

   Greg. Nyss. Or., II in Martyr.; Oros., vii. 15; Dio. Cass. Epit.:

   Xiphilin., lib. lxxi. cap. 8; Jul. Capitol, in Marc. Antonin., cap.

   24."]

     __________________________________________________________________

     __________________________________________________________________

 

The Second Apology of Justin for the Christians Addressed to the Roman Senate

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Introduction.

 

   Romans, the things which have recently [1922] happened in your city

   under Urbicus, [1923] and the things which are likewise being

   everywhere unreasonably done by the governors, have compelled me to

   frame this composition for your sakes, who are men of like passions,

   and brethren, though ye know it not, and though ye be unwilling to

   acknowledge it on account of your glorying in what you esteem

   dignities. [1924] For everywhere, whoever is corrected by father, or

   neighbour, or child, or friend, or brother, or husband, or wife, for a

   fault, for being hard to move, for loving pleasure and being hard to

   urge to what is right (except those who have been persuaded that the

   unjust and intemperate shall be punished in eternal fire, but that the

   virtuous and those who lived like Christ shall dwell with God in a

   state that is free from suffering,--we mean, those who have become

   Christians), and the evil demons, who hate us, and who keep such men as

   these subject to themselves, and serving them in the capacity of

   judges, incite them, as rulers actuated by evil spirits, to put us to

   death. But that the cause of all that has taken place under Urbicus may

   become quite plain to you, I will relate what has been done.

     __________________________________________________________________

 

   [1922] Literally, "both yesterday and the day before."

 

   [1923] [See Grabe's note on the conjecture of Valesius that this

   prefect was Lollius Urbicus, the historian (vol. i. p. 1. and notes, p.

   1).]

 

   [1924] [He has addressed them as "Romans," because in this they gloried

   together,--emperor, senate, soldiers, and citizens.]

     __________________________________________________________________

 

  Chapter II.--Urbicus condemns the Christians to death.

 

   A certain woman lived with an intemperate [1925] husband; she herself,

   too, having formerly been intemperate. But when she came to the

   knowledge of the teachings of Christ she became sober-minded, and

   endeavoured to persuade her husband likewise to be temperate, citing

   the teaching of Christ, and assuring him that there shall be punishment

   in eternal fire inflicted upon those who do not live temperately and

   conformably to right reason. But he, continuing in the same excesses,

   alienated his wife from him by his actions. For she, considering it

   wicked to live any longer as a wife with a husband who sought in every

   way means of indulging in pleasure contrary to the law of nature, and

   in violation of what is right, wished to be divorced from him. And when

   she was overpersuaded by her friends, who advised her still to continue

   with him, in the idea that some time or other her husband might give

   hope of amendment, she did violence to her own feeling and remained

   with him. But when her husband had gone into Alexandria, and was

   reported to be conducting himself worse than ever, she--that she might

   not, by continuing in matrimonial connection with him, and by sharing

   his table and his bed, become a partaker also in his wickednesses and

   impieties--gave him what you call a bill of divorce, [1926] and was

   separated from him. But this noble husband of hers,--while he ought to

   have been rejoicing that those actions which formerly she

   unhesitatingly committed with the servants and hirelings, when she

   delighted in drunkenness and every vice, she had now given up, and

   desired that he too should give up the same,--when she had gone from

   him without his desire, brought an accusation against her, affirming

   that she was a Christian. And she presented a paper to thee, the

   Emperor, [1927] requesting that first she be permitted to arrange her

   affairs, and afterwards to make her defence against the accusation,

   when her affairs were set in order. And this you granted. And her

   quondam husband, since he was now no longer able to prosecute her,

   directed his assaults against a man, Ptolem�us, whom Urbicus punished,

   and who had been her teacher in the Christian doctrines. And this he

   did in the following way. He persuaded a centurion --who had cast

   Ptolem�us into prison, and who was friendly to himself--to take

   Ptolem�us and interrogate him on this sole point: whether he were a

   Christian? And Ptolem�us, being a lover of truth, and not of a

   deceitful or false disposition, when he confessed himself to be a

   Christian, was bound by the centurion, and for a long time punished in

   the prison And, at last, when the man [1928] came to Urbicus, he was

   asked this one question only: whether he was a Christian? And again,

   being conscious of his duty, and the nobility of it through the

   teaching of Christ, he confessed his discipleship in the divine virtue.

   For he who denies anything either denies it because he condemns the

   thing itself, or he shrinks from confession because he is conscious of

   his own unworthiness or alienation from it, neither of which cases is

   that of the true Christian. And when Urbicus ordered him to be led away

   to punishment, one Lucius, who was also himself a Christian, seeing the

   unreasonable judgment that had thus been given, said to Urbicus: "What

   is the ground of this judgment? Why have you punished this man, not as

   an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor

   convicted of any crime at all, but who has only confessed that he is

   called by the name of Christian? This judgment of yours, O Urbicus,

   does not become the Emperor Pius, nor the philosopher, the son of

   C�sar, nor the sacred senate." [1929] And he said nothing else in

   answer to Lucius than this: "You also seem to me to be such an one."

   And when Lucius answered, "Most certainly I am," he again ordered him

   also to be led away. And he professed his thanks, knowing that he was

   delivered from such wicked rulers, and was going to the Father and King

   of the heavens. And still a third having come forward, was condemned to

   be punished.

     __________________________________________________________________

 

   [1925] akolastainonti, which word includes unchastity, as well as the

   other forms of intemperance. [As we say, dissolute.]

 

   [1926] rhepoudion, i.e., "repudium," a bill of repudiation.

 

   [1927] [Rather, "to thee, autocrat:" a very bold apostrophe, like that

   of Huss to the Emperor Sigismund, which crimsoned his forehead with a

   blush of shame.]

 

   [1928] i.e., Ptolem�us.

 

   [1929] On this passage, see Donaldson's Critical History, etc., vol.

   ii. p. 79.

     __________________________________________________________________

 

  Chapter III.--Justin accuses Crescens of ignorant prejudice against the

  Christians.

 

   I too, therefore, expect to be plotted against and fixed to the stake,

   by some of those I have named, or perhaps by Crescens, that lover of

   bravado and boasting; [1930] for the man is not worthy of the name of

   philosopher who publicly bears witness against us in matters which he

   does not understand, saying that the Christians are atheists and

   impious, and doing so to win favour with the deluded mob, and to please

   them. For if he assails us without having read the teachings of Christ,

   he is thoroughly depraved, and far worse than the illiterate, who often

   refrain from discussing or bearing false witness about matters they do

   not understand. Or, if he has read them and does not understand the

   majesty that is in them, or, understanding it, acts thus that he may

   not be suspected of being such [a Christian], he is far more base and

   thoroughly depraved, being conquered by illiberal and unreasonable

   opinion and fear. For I would have you to know that I proposed to him

   certain questions on this subject, and interrogated him, and found most

   convincingly that he, in truth, knows nothing. And to prove that I

   speak the truth, I am ready, if these disputations have not been

   reported to you, to conduct them again in your presence. And this would

   be an act worthy of a prince. But if my questions and his answers have

   been made known to you, you are already aware that he is acquainted

   with none of our matters; or, if he is acquainted with them, but,

   through fear of those who might hear him, does not dare to speak out,

   like Socrates, he proves himself, as I said before, no philosopher, but

   an opinionative man; [1931] at least he does not regard that Socratic

   and most admirable saying: "But a man must in no wise be honoured

   before the truth." [1932] But it is impossible for a Cynic, who makes

   indifference his end, to know any good but indifference.

     __________________________________________________________________

 

   [1930] Words resembling "philosopher" in sound, viz. philopsophou kai

   philokompou. [This passage is found elsewhere. See note, cap. viii., in

   the text preferred by Grabe.]

 

   [1931] philodoxos, which may mean a lover of vainglory.

 

   [1932] See Plato, Rep., p. 595.

     __________________________________________________________________

 

  Chapter IV.--Why the Christians do not kill themselves.

 

   But lest some one say to us, "Go then all of you and kill yourselves,

   and pass even now to God, and do not trouble us," I will tell you why

   we do not so, but why, when examined, we fearlessly confess. We have

   been taught that God did not make the world aimlessly, but for the sake

   of the human race; and we have before stated that He takes pleasure in

   those who imitate His properties, and is displeased with those that

   embrace what is worthless either in word or deed. If, then, we all kill

   ourselves we shall become the cause, as far as in us lies, why no one

   should be born, or instructed in the divine doctrines, or even why the

   human race should not exist; and we shall, if we so act, be ourselves

   acting in opposition to the will of God. But when we are examined, we

   make no denial, because we are not conscious of any evil, but count it

   impious not to speak the truth in all things, which also we know is

   pleasing to God, and because we are also now very desirous to deliver

   you from an unjust prejudice.

     __________________________________________________________________

 

  Chapter V.--How the angels transgressed.

 

   But if this idea take possession of some one, that if we acknowledge

   God as our helper, we should not, as we say, be oppressed and

   persecuted by the wicked; this, too, I will solve. God, when He had

   made the whole world, and subjected things earthly to man, and arranged

   the heavenly elements for the increase of fruits and rotation of the

   seasons, and appointed this divine law--for these things also He

   evidently made for man--committed the care of men and of all things

   under heaven to angels whom He appointed over them. But the angels

   transgressed this appointment, and were captivated by love of women,

   and begat children who are those that are called demons; and besides,

   they afterwards subdued the human race to themselves, partly by magical

   writings, and partly by fears and the punishments they occasioned, and

   partly by teaching them to offer sacrifices, and incense, and

   libations, of which things they stood in need after they were enslaved

   by lustful passions; and among men they sowed murders, wars,

   adulteries, intemperate deeds, and all wickedness. Whence also the

   poets and mythologists, not knowing that it was the angels and those

   demons who had been begotten by them that did these things to men, and

   women, and cities, and nations, which they related, ascribed them to

   god himself, and to those who were accounted to be his very offspring,

   and to the offspring of those who were called his brothers, Neptune and

   Pluto, and to the children again of these their offspring. For whatever

   name each of the angels had given to himself and his children, by that

   name they called them.

     __________________________________________________________________

 

  Chapter VI.--Names of God and of Christ, their meaning and power.

 

   But to the Father of all, who is unbegotten there is no name given. For

   by whatever name He be called, He has as His elder the person who gives

   Him the name. But these words Father, and God, and Creator, and Lord,

   and Master, are not names, but appellations derived from His good deeds

   and functions. And His Son, who alone is properly called Son, the Word

   who also was with Him and was begotten before the works, when at first

   He created and arranged all things by Him, is called Christ, in

   reference to His being anointed and God's ordering all things through

   Him; this name itself also containing an unknown significance; as also

   the appellation "God" is not a name, but an opinion implanted in the

   nature of men of a thing that can hardly be explained. But "Jesus," His

   name as man and Saviour, has also significance. For He was made man

   also, as we before said, having been conceived according to the will of

   God the Father, for the sake of believing men, and for the destruction

   of the demons. And now you can learn this from what is under your own

   observation. For numberless demoniacs throughout the whole world, and

   in your city, many of our Christian men exorcising them in the name of

   Jesus Christ, who was crucified under Pontius Pilate, have healed and

   do heal, rendering helpless and driving the possessing devils out of

   the men, though they could not be cured by all the other exorcists, and

   those who used incantations and drugs.

     __________________________________________________________________

 

  Chapter VII.--The world preserved for the sake of Christians. Man's

  responsibility.

 

   Wherefore God delays causing the confusion and destruction of the whole

   world, by which the wicked angels and demons and men shall cease to

   exist, because of the seed of the Christians, who know that they are

   the cause of preservation in nature. [1933] Since, if it were not so,

   it would not have been possible for you to do these things, and to be

   impelled by evil spirits; but the fire of judgment would descend and

   utterly dissolve all things, even as formerly the flood left no one but

   him only with his family who is by us called Noah, and by you

   Deucalion, from whom again such vast numbers have sprung, some of them

   evil and others good. For so we say that there will be the

   conflagration, but not as the Stoics, according to their doctrine of

   all things being changed into one another, which seems most degrading.

   But neither do we affirm that it is by fate that men do what they do,

   or suffer what they suffer, but that each man by free choice acts

   rightly or sins; and that it is by the influence of the wicked demons

   that earnest men, such as Socrates and the like, suffer persecution and

   are in bonds, while Sardanapalus, Epicurus, and the like, seem to be

   blessed in abundance and glory. The Stoics, not observing this,

   maintained that all things take place according to the necessity of

   fate. But since God in the beginning made the race of angels and men

   with free-will, they will justly suffer in eternal fire the punishment

   of whatever sins they have committed. And this is the nature of all

   that is made, to be capable of vice and virtue. For neither would any

   of them be praiseworthy unless there were power to turn to both [virtue

   and vice]. And this also is shown by those men everywhere who have made

   laws and philosophized according to right reason, by their prescribing

   to do some things and refrain from others. Even the Stoic philosophers,

   in their doctrine of morals, steadily honour the same things, so that

   it is evident that they are not very felicitous in what they say about

   principles and incorporeal things. For if they say that human actions

   come to pass by fate, they will maintain either that God is nothing

   else than the things which are ever turning, and altering, and

   dissolving into the same things, and will appear to have had a

   comprehension only of things that are destructible, and to have looked

   on God Himself as emerging both in part and in whole in every

   wickedness; [1934] or that neither vice nor virtue is anything; which

   is contrary to every sound idea, reason, and sense.

     __________________________________________________________________

 

   [1933] This is Dr. Donaldson's rendering of a clause on which the

   editors differ both as to reading and rendering.

 

   [1934] Literally, "becoming (ginomenon) both through the parts and

   through the whole in every wickedness."

     __________________________________________________________________

 

  Chapter VIII.--All have been hated in whom the Word has dwelt.

 

   And those of the Stoic school--since, so far as their moral teaching

   went, they were admirable, as were also the poets in some particulars,

   on account of the seed of reason [the Logos] implanted in every race of

   men--were, we know, hated and put to death,--Heraclitus for instance,

   and, among those of our own time, Musonius and others. For, as we

   intimated, the devils have always effected, that all those who anyhow

   live a reasonable and earnest life, and shun vice, be hated. And it is

   nothing wonderful; if the devils are proved to cause those to be much

   worse hated who live not according to a part only of the word diffused

   [among men] but by the knowledge and contemplation of the whole Word,

   which is Christ. And they, having been shut up in eternal fire, shall

   suffer their just punishment and penalty. For if they are even now

   overthrown by men through the name of Jesus Christ, this is an

   intimation of the punishment in eternal fire which is to be inflicted

   on themselves and those who serve them. For thus did both all the

   prophets foretell, and our own teacher Jesus teach. [1935]

     __________________________________________________________________

 

   [1935] [Here, in Grabe's text, comes in the passage about Crescens.]

     __________________________________________________________________

 

  Chapter IX.--Eternal punishment not a mere threat.

 

   And that no one may say what is said by those who are deemed

   philosophers, that our assertions that the wicked are punished in

   eternal fire are big words and bugbears, and that we wish men to live

   virtuously through fear, and not because such a life is good and

   pleasant; I will briefly reply to this, that if this be not so, God

   does not exist; or, if He exists, He cares not for men, and neither

   virtue nor vice is anything, and, as we said before, lawgivers unjustly

   punish those who transgress good commandments. But since these are not

   unjust, and their Father teaches them by the word to do the same things

   as Himself, they who agree with them are not unjust. And if one object

   that the laws of men are diverse, and say that with some, one thing is

   considered good, another evil, while with others what seemed bad to the

   former is esteemed good, and what seemed good is esteemed bad, let him

   listen to what we say to this. We know that the wicked angels appointed

   laws conformable to their own wickedness, in which the men who are like

   them delight; and the right Reason, [1936] when He came, proved that

   not all opinions nor all doctrines are good, but that some are evil,

   while others are good. Wherefore, I will declare the same and similar

   things to such men as these, and, if need be, they shall be spoken of

   more at large. But at present I return to the subject.

     __________________________________________________________________

 

   [1936] These words can be taken of the Logos as well as of the right

   reason diffused among men by Him.

     __________________________________________________________________

 

  Chapter X.--Christ compared with Socrates.

 

   Our doctrines, then, appear to be greater than all human teaching;

   because Christ, who appeared for our sakes, became the whole rational

   being, both body, and reason, and soul. For whatever either lawgivers

   or philosophers uttered well, they elaborated by finding and

   contemplating some part of the Word. But since they did not know the

   whole of the Word, which is Christ, they often contradicted themselves.

   And those who by human birth were more ancient than Christ, when they

   attempted to consider and prove things by reason, were brought before

   the tribunals as impious persons and busybodies. And Socrates, who was

   more zealous in this direction than all of them, was accused of the

   very same crimes as ourselves. For they said that he was introducing

   new divinities, and did not consider those to be gods whom the state

   recognised. But he cast out from the state both Homer [1937] and the

   rest of the poets, and taught men to reject the wicked demons and those

   who did the things which the poets related; and he exhorted them to

   become acquainted with the God who was to them unknown, by means of the

   investigation of reason, saying, "That it is neither easy to find the

   Father and Maker of all, nor, having found Him, is it safe to declare

   Him to all." [1938] But these things our Christ did through His own

   power. For no one trusted in Socrates so as to die for this doctrine,

   but in Christ, who was partially known even by Socrates (for He was and

   is the Word who is in every man, and who foretold the things that were

   to come to pass both through the prophets and in His own person when He

   was made of like passions, and taught these things), not only

   philosophers and scholars believed, but also artisans and people

   entirely uneducated, despising both glory, and fear, and death; since

   He is a power of the ineffable Father, not the mere instrument of human

   reason. [1939]

     __________________________________________________________________

 

   [1937] Plato, Rep., x. c. i. p. 595.

 

   [1938] Plat., Tim�us, p. 28, C. (but "possible," and not "safe," is the

   word used by Plato).

 

   [1939] [Certainly the author of this chapter, and others like it,

   cannot be accused of a feeble rhetoric.]

     __________________________________________________________________

 

  Chapter XI.--How Christians view death.

 

   But neither should we be put to death, nor would wicked men and devils

   be more powerful than we, were not death a debt due by every man that

   is born. Wherefore we give thanks when we pay this debt. And we judge

   it right and opportune to tell here, for the sake of Crescens and those

   who rave as he does, what is related by Xenophon. Hercules, says

   Xenophon, coming to a place where three ways met, found Virtue and

   Vice, who appeared to him in the form of women: Vice, in a luxurious

   dress, and with a seductive expression rendered blooming by such

   ornaments, and her eyes of a quickly melting tenderness, [1940] said to

   Hercules that if he would follow her, she would always enable him to

   pass his life in pleasure and adorned with the most graceful ornaments,

   such as were then upon her own person; and Virtue, who was of squalid

   look and dress, said, But if you obey me, you shall adorn yourself not

   with ornament nor beauty that passes away and perishes, but with

   everlasting and precious graces. And we are persuaded that every one

   who flees those things that seem to be good, and follows hard after

   what are reckoned difficult and strange, enters into blessedness. For

   Vice, when by imitation of what is incorruptible (for what is really

   incorruptible she neither has nor can produce) she has thrown around

   her own actions, as a disguise, the properties of virtue, and qualities

   which are really excellent, leads captive earthly-minded men, attaching

   to Virtue her own evil properties. But those who understood the

   excellences which belong to that which is real, are also uncorrupt in

   virtue. And this every sensible person ought to think both of

   Christians and of the athletes, and of those who did what the poets

   relate of the so-called gods, concluding as much from our contempt of

   death, even when it could be escaped. [1941]

     __________________________________________________________________

 

   [1940] Another reading is pros tas opseis, referring to the eyes of the

   beholder; and which may be rendered, "speedily fascinating to the

   sight."

 

   [1941] Kai pheuktou thanatou may also be rendered, "even of death which

   men flee from."

     __________________________________________________________________

 

  Chapter XII.--Christians proved innocent by their contempt of death.

 

   For I myself, too, when I was delighting in the doctrines of Plato, and

   heard the Christians slandered, and saw them fearless of death, and of

   all other-things which are counted fearful, perceived that it was

   impossible that they could be living in wickedness and pleasure. For

   what sensual or intemperate man, or who that counts it good to feast on

   human flesh, [1942] could welcome death that he might be deprived of

   his enjoyments, and would not rather continue always the present life,

   and attempt to escape the observation of the rulers; and much less

   would he denounce himself when the consequence would be death? This

   also the wicked demons have now caused to be done by evil men. For

   having put some to death on account of the accusations falsely brought

   against us, they also dragged to the torture our domestics, either

   children or weak women, and by dreadful torments forced them to admit

   those fabulous actions which they themselves openly perpetrate; about

   which we are the less concerned, because none of these actions are

   really ours, and we have the unbegotten and ineffable God as witness

   both of our thoughts and deeds. For why did we not even publicly

   profess that these were the things which we esteemed good, and prove

   that these are the divine philosophy, saying that the mysteries of

   Saturn are performed when we slay a man, and that when we drink our

   fill of blood, as it is said we do, we are doing what you do before

   that idol you honour, and on which you sprinkle the blood not only of

   irrational animals, but also of men, making a libation of the blood of

   the slain by the hand of the most illustrious and noble man among you?

   And imitating Jupiter and the other gods in sodomy and shameless

   intercourse with woman, might we not bring as our apology the writings

   of Epicurus and the poets? But because we persuade men to avoid such

   instruction, and all who practise them and imitate such examples, as

   now in this discourse we have striven to persuade you, we are assailed

   in every kind of way. But we are not concerned, since we know that God

   is a just observer of all. But would that even now some one would mount

   a lofty rostrum, and shout with a loud voice; [1943] "Be ashamed, be

   ashamed, ye who charge the guiltless with those deeds which yourselves

   openly could commit, and ascribe things which apply to yourselves and

   to your gods to those who have not even the slightest sympathy with

   them. Be ye converted; become wise."

     __________________________________________________________________

 

   [1942] Alluding to the common accusation against the Christians.

 

   [1943] Literally, "with a tragic voice,"--the loud voice in which the

   Greek tragedies were recited through the mask [persona].

     __________________________________________________________________

 

  Chapter XIII.--How the Word has been in all men.

 

   For I myself, when I discovered the wicked disguise which the evil

   spirits had thrown around the divine doctrines of the Christians, to

   turn aside others from joining them, laughed both at those who framed

   these falsehoods, and at the disguise itself and at popular opinion and

   I confess that I both boast and with all my strength strive to be found

   a Christian; not because the teachings of Plato are different from

   those of Christ, but because they are not in all respects similar, as

   neither are those of the others, Stoics, and poets, and historians. For

   each man spoke well in proportion to the share he had of the spermatic

   word, [1944] seeing what was related to it. But they who contradict

   themselves on the more important points appear not to have possessed

   the heavenly [1945] wisdom, and the knowledge which cannot be spoken

   against. Whatever things were rightly said among all men, are the

   property of us Christians. For next to God, we worship and love the

   Word who is from the unbegotten and ineffable God, since also He became

   man for our sakes, that becoming a partaker of our sufferings, He might

   also bring us healing. For all the writers were able to see realities

   darkly through the sowing of the implanted word that was in them. For

   the seed and imitation impacted according to capacity is one thing, and

   quite another is the thing itself, of which there is the participation

   and imitation according to the grace which is from Him.

     __________________________________________________________________

 

   [1944] The word disseminated among men. [St. Jas. i. 21.]

 

   [1945] Literally, dimly seen at a distance.

     __________________________________________________________________

 

  Chapter XIV.--Justin prays that this appeal be published.

 

   And we therefore pray you to publish this little book, appending what

   you think right, that our opinions may be known to others, and that

   these persons may have a fair chance of being freed from erroneous

   notions and ignorance of good, who by their own fault are become

   subject to punishment; that so these things may be published to men,

   because it is in the nature of man to know good and evil; and by their

   condemning us, whom they do not understand, for actions which they say

   are wicked, and by delighting in the gods who did such things, and even

   now require similar actions from men, and by inflicting on us death or

   bonds or some other such punishment, as if we were guilty of these

   things, they condemn themselves, so that there is no need of other

   judges.

     __________________________________________________________________

 

  Chapter XV.--Conclusion.

 

   And I despised the wicked and deceitful doctrine of Simon [1946] of my

   own nation. And if you give this book your authority, we will expose

   him before all, that, if possible, they may be converted. For this end

   alone did we compose this treatise. And our doctrines are not shameful,

   according to a sober judgment, but are indeed more lofty than all human

   philosophy: and if not so, they are at least unlike the doctrines of

   the Sotadists, and Phil�nidians, and Dancers, and Epicureans, and such

   other teachings of the poets, which all are allowed to acquaint

   themselves with both as acted and as written. And henceforth we shall

   be silent, having done as much as we could, and having added the prayer

   that all men everywhere may be counted worthy of the truth. And would

   that you also, in a manner becoming piety and philosophy, [1947] would

   for your own sakes judge justly!

     __________________________________________________________________

 

   [1946] [Simon Magus appears to be one with whom Justin is perfectly

   familiar, and hence we are not to conclude rashly that he blundered as

   to the divine honours rendered to him as the Sabine God.]

 

   [1947] [Another apostrophe, and a home thrust for "Pius the

   philosopher" and the emperor.]

     __________________________________________________________________

     __________________________________________________________________

 

Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Introduction.

 

   While I was going about one morning in the walks of the Xystus, [1948]

   a certain man, with others in his company, having met me, and said,

   "Hail, O philosopher!" And immediately after saying this, he turned

   round and walked along with me; his friends likewise followed him. And

   I in turn having addressed him, said, "What is there important?"

 

   And he replied, "I was instructed," says he "by Corinthus the Socratic

   in Argos, that I ought not to despise or treat with indifference those

   who array themselves in this dress [1949] but to show them all

   kindness, and to associate with them, as perhaps some advantage would

   spring from the intercourse either to some such man or to myself. It is

   good, moreover, for both, if either the one or the other be benefited.

   On this account, therefore, whenever I see any one in such costume, I

   gladly approach him, and now, for the same reason, have I willingly

   accosted you; and these accompany me, in the expectation of hearing for

   themselves something profitable from you."

 

   "But who are you, most excellent man?" So I replied to him in jest.

   [1950]

 

   Then he told me frankly both his name and his family. "Trypho," says

   he, "I am called; and I am a Hebrew of the circumcision, [1951] and

   having escaped from the war [1952] lately carried on there I am

   spending my days in Greece, and chiefly at Corinth."

 

   "And in what," said I, "would you be profited by philosophy so much as

   by your own lawgiver and the prophets?"

 

   "Why not?" he replied. "Do not the philosophers turn every discourse on

   God? and do not questions continually arise to them about His unity and

   providence? Is not this truly the duty of philosophy, to investigate

   the Deity?"

 

   "Assuredly," said I, "so we too have believed. But the most [1953] have

   not taken thought of this whether there be one or more gods, and

   whether they have a regard for each one of us or no, as if this

   knowledge contributed nothing to our happiness; nay, they moreover

   attempt to persuade us that God takes care of the universe with its

   genera and species, but not of me and you, and each individually, since

   otherwise we would surely not need to pray to Him night and day. But it

   is not difficult to understand the upshot of this; for fearlessness and

   license in speaking result to such as maintain these opinions, doing

   and saying whatever they choose, neither dreading punishment nor hoping

   for any benefit from God. For how could they? They affirm that the same

   things shall always happen; and, further, that I and you shall again

   live in like manner, having become neither better men nor worse. But

   there are some others, [1954] who, having supposed the soul to be

   immortal and immaterial, believe that though they have committed evil

   they will not suffer punishment (for that which is immaterial is

   insensible), and that the soul, in consequence of its immortality,

   needs nothing from God."

 

   And he, smiling gently, said, "Tell us your opinion of these matters,

   and what idea you entertain respecting God, and what your philosophy

   is."

     __________________________________________________________________

 

   [1948] This Xystus, on the authority of Euseb. (iv. 18), was at

   Ephesus. There, Philostratus mentions, Appolonius was wont to have

   disputations.--Otto.

 

   [1949] Euseb. (iv. 11): "Justin, in philosopher's garb, preached the

   word of God."

 

   [1950] In jest, no doubt, because quoting a line from Homer, Il., vi.

   123. tis de su essi, pheriste, katathneton anthropon.

 

   [1951] [i.e., "A Hebrew of the Hebrews" (Phil. iii. 5).]

 

   [1952] The war instigated by Bar Cochba.

 

   [1953] The opinions of Stoics.--Otto.

 

   [1954] The Platonists.

     __________________________________________________________________

 

  Chapter II.--Justin describes his studies in philosophy.

 

   "I will tell you," said I, "what seems to me; for philosophy is, in

   fact, the greatest possession, and most honourable before God, [1955]

   to whom it leads us and alone commends us; and these are truly holy men

   who have bestowed attention on philosophy. What philosophy is, however,

   and the reason why it has been sent down to men, have escaped the

   observation of most; for there would be neither Platonists, nor Stoics,

   nor Peripatetics, nor Theoretics, [1956] nor Pythagoreans, this

   knowledge being one. [1957] I wish to tell you why it has become

   many-headed. It has happened that those who first handled it [i.e.,

   philosophy], and who were therefore esteemed illustrious men, were

   succeeded by those who made no investigations concerning truth, but

   only admired the perseverance and self-discipline of the former, as

   well as the novelty of the doctrines; and each thought that to be true

   which he learned from his teacher: then, moreover, those latter persons

   handed down to their successors such things, and others similar to

   them; and this system was called by the name of him who was styled the

   father of the doctrine. Being at first desirous of personally

   conversing with one of these men, I surrendered myself to a certain

   Stoic; and having spent a considerable time with him, when I had not

   acquired any further knowledge of God (for he did not know himself, and

   said such instruction was unnecessary), I left him and betook myself to

   another, who was called a Peripatetic, and as he fancied, shrewd. And

   this man, after having entertained me for the first few days, requested

   me to settle the fee, in order that our intercourse might not be

   unprofitable. Him, too, for this reason I abandoned, believing him to

   be no philosopher at all. But when my soul was eagerly desirous to hear

   the peculiar and choice philosophy, I came to a Pythagorean, very

   celebrated--a man who thought much of his own wisdom. And then, when I

   had an interview with him, willing to become his hearer and disciple,

   he said, What then? Are you acquainted with music, astronomy, and

   geometry? Do you expect to perceive any of those things which conduce

   to a happy life, if you have not been first informed on those points

   which wean the soul from sensible objects, and render it fitted for

   objects which appertain to the mind, so that it can contemplate that

   which is honourable in its essence and that which is good in its

   essence?' Having commended many of these branches of learning, and

   telling me that they were necessary, he dismissed me when I confessed

   to him my ignorance. Accordingly I took it rather impatiently, as was

   to be expected when I failed in my hope, the more so because I deemed

   the man had some knowledge; but reflecting again on the space of time

   during which I would have to linger over those branches of learning, I

   was not able to endure longer procrastination. In my helpless condition

   it occurred to me to have a meeting with the Platonists, for their fame

   was great. I thereupon spent as much of my time as possible with one

   who had lately settled in our city, [1958] --a sagacious man, holding a

   high position among the Platonists,--and I progressed, and made the

   greatest improvements daily. And the perception of immaterial things

   quite overpowered me, and the contemplation of ideas furnished my mind

   with wings, [1959] so that in a little while I supposed that I had

   become wise; and such was my stupidity, I expected forthwith to look

   upon God, for this is the end of Plato's philosophy.

     __________________________________________________________________

 

   [1955] ho some omit, and put theo of prev. cl. in this cl., reading so:

   "Philosophy is the greatest possession, and most honourable, and

   introduces us to God," etc.

 

   [1956] Maranus thinks that those who are different from the masters of

   practical philosophy are called Theoretics. I do not know whether they

   may be better designated Sceptics or Pyrrhonists.--Otto.

 

   [1957] Julian, Orat., vi., says: "Let no one divide our philosophy into

   many parts, or cut it into many parts, and especially let him not make

   many out of one: for as truth is one, so also is philosophy."

 

   [1958] Either Flavia Neapolis is indicated, or Ephesus.--Otto.

 

   [1959] Narrating his progress in the study of Platonic philosophy, he

   elegantly employs this trite phrase of Plato's.--Otto.

     __________________________________________________________________

 

  Chapter III.--Justin narrates the manner of his conversion.

 

   "And while I was thus disposed, when I wished at one period to be

   filled with great quietness, and to shun the path of men, I used to go

   into a certain field not far from the sea. And when I was near that

   spot one day, which having reached I purposed to be by myself, a

   certain old man, by no means contemptible in appearance, exhibiting

   meek and venerable manners, followed me at a little distance. And when

   I turned round to him, having halted, I fixed my eyes rather keenly on

   him.

 

   "And he said, Do you know me?'

 

   "I replied in the negative.

 

   " Why, then,' said he to me, do you so look at me?'

 

   " I am astonished,' I said, because you have chanced to be in my

   company in the same place; for I had not expected to see any man here.'

 

   "And he says to me, I am concerned about some of my household. These

   are gone away from me; and therefore have I come to make personal

   search for them, if, perhaps, they shall make their appearance

   somewhere. But why are you here?' said he to me.

 

   " I delight,' said I, in such walks, where my attention is not

   distracted, for converse with myself is uninterrupted; and such places

   are most fit for philology.' [1960]

 

   " Are you, then, a philologian,' [1961] said he, but no lover of deeds

   or of truth? and do you not aim at being a practical man so much as

   being a sophist?'

 

   " What greater work,' said I, could one accomplish than this, to show

   the reason which governs all, and having laid hold of it, and being

   mounted upon it, to look down on the errors of others, and their

   pursuits? But without philosophy and right reason, prudence would not

   be present to any man. Wherefore it is necessary for every man to

   philosophize, and to esteem this the greatest and most honourable work;

   but other things only of second-rate or third-rate importance, though,

   indeed, if they be made to depend on philosophy, they are of moderate

   value, and worthy of acceptance; but deprived of it, and not

   accompanying it, they are vulgar and coarse to those who pursue them.'

 

   " Does philosophy, then, make happiness?' said he, interrupting.

 

   " Assuredly,' I said, and it alone.'

 

   " What, then, is philosophy?' he says; and what is happiness? Pray tell

   me, unless something hinders you from saying.'

 

   " Philosophy, then,' said I, is the knowledge of that which really

   exists, and a clear perception of the truth; and happiness is the

   reward of such knowledge and wisdom.'

 

   " But what do you call God?' said he.

 

   " That which always maintains the same nature, and in the same manner,

   and is the cause of all other things --that, indeed, is God.' So I

   answered him; and he listened to me with pleasure, and thus again

   interrogated me:--

 

   " Is not knowledge a term common to different matters? For in arts of

   all kinds, he who knows any one of them is called a skilful man in the

   art of generalship, or of ruling, or of healing equally. But in divine

   and human affairs it is not so. Is there a knowledge which affords

   understanding of human and divine things, and then a thorough

   acquaintance with the divinity and the righteousness of them?'

 

   " Assuredly,' I replied.

 

   " What, then? Is it in the same way we know man and God, as we know

   music, and arithmetic, and astronomy, or any other similar branch?'

 

   " By no means,' I replied.

 

   " You have not answered me correctly, then,' he said; for some

   [branches of knowledge] come to us by learning, or by some employment,

   while of others we have knowledge by sight. Now, if one were to tell

   you that there exists in India an animal with a nature unlike all

   others, but of such and such a kind, multiform and various, you would

   not know it before you saw it; but neither would you be competent to

   give any account of it, unless you should hear from one who had seen

   it.'

 

   " Certainly not,' I said.

 

   " How then,' he said, should the philosophers judge correctly about

   God, or speak any truth, when they have no knowledge of Him, having

   neither seen Him at any time, nor heard Him?'

 

   " But, father,' said I, the Deity cannot be seen merely by the eyes, as

   other living beings can, but is discernible to the mind alone, as Plato

   says; and I believe him.'

     __________________________________________________________________

 

   [1960] Philology, used here to denote the exercise of reason.

 

   [1961] Philology, used here to denote the exercise of speech. The

   two-fold use of logos-- oratio and ratio--ought to be kept in view. The

   old man uses it in the former, Justin in the latter, sense.

     __________________________________________________________________

 

  Chapter IV.--The soul of itself cannot see God.

 

   " Is there then,' says he, such and so great power in our mind? Or can

   a man not perceive by sense sooner? Will the mind of man see God at any

   time, if it is uninstructed by the Holy Spirit?'

 

   " Plato indeed says,' replied I, that the mind's eye is of such a

   nature, and has been given for this end, that we may see that very

   Being when the mind is pure itself, who is the cause of all discerned

   by the mind, having no colour, no form, no greatness--nothing, indeed,

   which the bodily eye looks upon; but It is something of this sort, he

   goes on to say, that is beyond all essence, unutterable and

   inexplicable, but alone honourable and good, coming suddenly into souls

   well-dispositioned, on account of their affinity to and desire of

   seeing Him.'

 

   " What affinity, then,' replied he, is there between us and God? Is the

   soul also divine and immortal, and a part of that very regal mind? And

   even as that sees God, so also is it attainable by us to conceive of

   the Deity in our mind, and thence to become happy?'

 

   " Assuredly,' I said.

 

   " And do all the souls of all living beings comprehend Him?' he asked;

   or are the souls of men of one kind and the souls of horses and of

   asses of another kind?'

 

   " No; but the souls which are in all are similar,' I answered.

 

   " Then,' says he, shall both horses and asses see, or have they seen at

   some time or other, God?'

 

   " No,' I said; for the majority of men will not, saving such as shall

   live justly, purified by righteousness, and by every other virtue.'

 

   " It is not, therefore,' said he, on account of his affinity, that a

   man sees God, nor because he has a mind, but because he is temperate

   and righteous?'

 

   " Yes,' said I; and because he has that whereby he perceives God.'

 

   " What then? Do goats or sheep injure any one?'

 

   " No one in any respect,' I said.

 

   " Therefore these animals will see [God] according to your account,'

   says he.

 

   " No; for their body being of such a nature, is an obstacle to them.'

 

   "He rejoined, If these animals could assume speech, be well assured

   that they would with greater reason ridicule our body; but let us now

   dismiss this subject, and let it be conceded to you as you say. Tell

   me, however, this: Does the soul see [God] so long as it is in the

   body, or after it has been removed from it?'

 

   " So long as it is in the form of a man, it is possible for it,' I

   continue, to attain to this by means of the mind; but especially when

   it has been set free from the body, and being apart by itself, it gets

   possession of that which it was wont continually and wholly to love.'

 

   " Does it remember this, then [the sight of God], when it is again in

   the man?'

 

   " It does not appear to me so,' I said.

 

   " What, then, is the advantage to those who have seen [God]? or what

   has he who has seen more than he who has not seen, unless he remember

   this fact, that he has seen?'

 

   " I cannot tell,' I answered.

 

   " And what do those suffer who are judged to be unworthy of this

   spectacle?' said he.

 

   " They are imprisoned in the bodies of certain wild beasts, and this is

   their punishment.'

 

   " Do they know, then, that it is for this reason they are in such

   forms, and that they have committed some sin?'

 

   " I do not think so.'

 

   " Then these reap no advantage from their punishment, as it seems:

   moreover, I would say that they are not punished unless they are

   conscious of the punishment.'

 

   " No indeed.'

 

   " Therefore souls neither see God nor transmigrate into other bodies;

   for they would know that so they are punished, and they would be afraid

   to commit even the most trivial sin afterwards. But that they can

   perceive that God exists, and that righteousness and piety are

   honourable, I also quite agree with you,' said he.

 

   " You are right,' I replied.

     __________________________________________________________________

 

  Chapter V.--The soul is not in its own nature immortal.

 

   " These philosophers know nothing, then, about these things; for they

   cannot tell what a soul is.'

 

   " It does not appear so.'

 

   " Nor ought it to be called immortal; for if it is immortal, it is

   plainly unbegotten.'

 

   " It is both unbegotten and immortal, according to some who are styled

   Platonists.'

 

   " Do you say that the world is also unbegotten?'

 

   " Some say so. I do not, however, agree with them.'

 

   " You are right; for what reason has one for supposing that a body so

   solid, possessing resistance, composite, changeable, decaying, and

   renewed every day, has not arisen from some cause? But if the world is

   begotten, souls also are necessarily begotten; and perhaps at one time

   they were not in existence, for they were made on account of men and

   other living creatures, if you will say that they have been begotten

   wholly apart, and not along with their respective bodies.'

 

   " This seems to be correct.'

 

   " They are not, then, immortal?'

 

   " No; since the world has appeared to us to be begotten.'

 

   " But I do not say, indeed, that all souls die; for that were truly a

   piece of good fortune to the evil. What then? The souls of the pious

   remain in a better place, while those of the unjust and wicked are in a

   worse, waiting for the time of judgment. Thus some which have appeared

   worthy of God never die; but others are punished so long as God wills

   them to exist and to be punished.'

 

   " Is what you say, then, of a like nature with that which Plato in

   Tim�us hints about the world, when he says that it is indeed subject to

   decay, inasmuch as it has been created, but that it will neither be

   dissolved nor meet with the fate of death on account of the will of

   God? Does it seem to you the very same can be said of the soul, and

   generally of all things? For those things which exist after [1962] God,

   or shall at any time exist, [1963] these have the nature of decay, and

   are such as may be blotted out and cease to exist; for God alone is

   unbegotten and incorruptible, and therefore He is God, but all other

   things after Him are created and corruptible. For this reason souls

   both die and are punished: since, if they were unbegotten, they would

   neither sin, nor be filled with folly, nor be cowardly, and again

   ferocious; nor would they willingly transform into swine, and serpents,

   and dogs and it would not indeed be just to compel them, if they be

   unbegotten. For that which is unbegotten is similar to, equal to, and

   the same with that which is unbegotten; and neither in power nor in

   honour should the one be preferred to the other, and hence there are

   not many things which are unbegotten: for if there were some difference

   between them, you would not discover the cause of the difference,

   though you searched for it; but after letting the mind ever wander to

   infinity, you would at length, wearied out, take your stand on one

   Unbegotten, and say that this is the Cause of all. Did such escape the

   observation of Plato and Pythagoras, those wise men,' I said, who have

   been as a wall and fortress of philosophy to us?'

     __________________________________________________________________

 

   [1962] "Beside."

 

   [1963] Otto says: If the old man begins to speak here, then echei must

   be read for echein. The received text makes it appear that Justin

   continues a quotation, or the substance of it, from Plato.

     __________________________________________________________________

 

  Chapter VI.--These things were unknown to Plato and other philosophers.

 

   " It makes no matter to me,' said he, whether Plato or Pythagoras, or,

   in short, any other man held such opinions. For the truth is so; and

   you would perceive it from this. The soul assuredly is or has life. If,

   then, it is life, it would cause something else, and not itself, to

   live, even as motion would move something else than itself. Now, that

   the soul lives, no one would deny. But if it lives, it lives not as

   being life, but as the partaker of life; but that which partakes of

   anything, is different from that of which it does partake. Now the soul

   partakes of life, since God wills it to live. Thus, then, it will not

   even partake [of life] when God does not will it to live. For to live

   is not its attribute, as it is God's; but as a man does not live

   always, and the soul is not for ever conjoined with the body, since,

   whenever this harmony must be broken up, the soul leaves the body, and

   the man exists no longer; even so, whenever the soul must cease to

   exist, the spirit of life is removed from it, and there is no more

   soul, but it goes back to the place from whence it was taken.'

     __________________________________________________________________

 

  Chapter VII.--The knowledge of truth to be sought from the prophets alone.

 

   " Should any one, then, employ a teacher?' I say, or whence may any one

   be helped, if not even in them there is truth?'

 

   " There existed, long before this time, certain men more ancient than

   all those who are esteemed philosophers, both righteous and beloved by

   God, who spoke by the Divine Spirit, and foretold events which would

   take place, and which are now taking place. They are called prophets.

   These alone both saw and announced the truth to men, neither

   reverencing nor fearing any man, not influenced by a desire for glory,

   but speaking those things alone which they saw and which they heard,

   being filled with the Holy Spirit. Their writings are still extant, and

   he who has read them is very much helped in his knowledge of the

   beginning and end of things, and of those matters which the philosopher

   ought to know, provided he has believed them. For they did not use

   demonstration in their treatises, seeing that they were witnesses to

   the truth above all demonstration, and worthy of belief; and those

   events which have happened, and those which are happening, compel you

   to assent to the utterances made by them, although, indeed, they were

   entitled to credit on account of the miracles which they performed,

   since they both glorified the Creator, the God and Father of all

   things, and proclaimed His Son, the Christ [sent] by Him: which,

   indeed, the false prophets, who are filled with the lying unclean

   spirit, neither have done nor do, but venture to work certain wonderful

   deeds for the purpose of astonishing men, and glorify the spirits and

   demons of error. But pray that, above all things, the gates of light

   may be opened to you; for these things cannot be perceived or

   understood by all, but only by the man to whom God and His Christ have

   imparted wisdom.'

     __________________________________________________________________

 

  Chapter VIII.--Justin by his colloquy is kindled with love to Christ.

 

   "When he had spoken these and many other things, which there is no time

   for mentioning at present, he went away, bidding me attend to them; and

   I have not seen him since. But straightway a flame was kindled in my

   soul; and a love of the prophets, and of those men who are friends of

   Christ, possessed me; and whilst revolving his words in my mind, I

   found this philosophy alone to be safe and profitable. Thus, and for

   this reason, I am a philosopher. Moreover, I would wish that all,

   making a resolution similar to my own, do not keep themselves away from

   the words of the Saviour. For they possess a terrible power in

   themselves, and are sufficient to inspire those who turn aside from the

   path of rectitude with awe; while the sweetest rest is afforded those

   who make a diligent practice of them. If, then, you have any concern

   for yourself, and if you are eagerly looking for salvation, and if you

   believe in God, you may--since you are not indifferent to the matter

   [1964] --become acquainted with the Christ of God, and, after being

   initiated, [1965] live a happy life."

 

   When I had said this, my beloved friends [1966] those who were with

   Trypho laughed; but he, smiling, says, "I approve of your other

   remarks, and admire the eagerness with which you study divine things;

   but it were better for you still to abide in the philosophy of Plato,

   or of some other man, cultivating endurance, self-control, and

   moderation, rather than be deceived by false words, and follow the

   opinions of men of no reputation. For if you remain in that mode of

   philosophy, and live blamelessly, a hope of a better destiny were left

   to you; but when you have forsaken God, and reposed confidence in man,

   what safety still awaits you? If, then, you are willing to listen to me

   (for I have already considered you a friend), first be circumcised,

   then observe what ordinances have been enacted with respect to the

   Sabbath, and the feasts, and the new moons of God; and, in a word, do

   all things which have been written in the law: and then perhaps you

   shall obtain mercy from God. But Christ --if He has indeed been born,

   and exists anywhere--is unknown, and does not even know Himself, and

   has no power until Elias come to anoint Him, and make Him manifest to

   all. And you, having accepted a groundless report, invent a Christ for

   yourselves, and for his sake are inconsiderately perishing."

     __________________________________________________________________

 

   [1964] According to one interpretation, this clause is applied to God:

   "If you believe in God, seeing He is not indifferent to the matter,"

   etc. Maranus says that it means: A Jew who reads so much of Christ in

   the Old Testament, cannot be indifferent to the things which pertain to

   Him.

 

   [1965] Literally: having become perfect. Some refer the words to

   perfection of character; some initiation by baptism.

 

   [1966] Latin version, "beloved Pompeius."

     __________________________________________________________________

 

  Chapter IX.--The Christians have not believed groundless stories.

 

   "I excuse and forgive you, my friend," I said. "For you know not what

   you say, but have been persuaded by teachers who do not understand the

   Scriptures; and you speak, like a diviner, whatever comes into your

   mind. But if you are willing to listen to an account of Him, how we

   have not been deceived, and shall not cease to confess Him,--although

   men's reproaches be heaped upon us, although the most terrible tyrant

   compel us to deny Him,--I shall prove to you as you stand here that we

   have not believed empty fables, or words without any foundation but

   words filled with the Spirit of God, and big with power, and

   flourishing with grace."

 

   Then again those who were in his company laughed, and shouted in an

   unseemly manner. Then I rose up and was about to leave; but he, taking

   hold of my garment, said I should not accomplish that [1967] until I

   had performed what I promised. "Let not, then, your companions be so

   tumultuous, or behave so disgracefully," I said. "But if they wish, let

   them listen in silence; or, if some better occupation prevent them, let

   them go away; while we, having retired to some spot, and resting there,

   may finish the discourse." It seemed good to Trypho that we should do

   so; and accordingly, having agreed upon it, we retired to the middle

   space of the Xystus. Two of his friends, when they had ridiculed and

   made game of our zeal, went off. And when we were come to that place,

   where there are stone seats on both sides, those with Trypho, having

   seated themselves on the one side, conversed with each other, some one

   of them having thrown in a remark about the war waged in Jud�a.

     __________________________________________________________________

 

   [1967] According to another reading, "I did not leave."

     __________________________________________________________________

 

  Chapter X.--Trypho blames the Christians for this alone--the non-observance of

  the law.

 

   And when they ceased, I again addressed them thus:--

 

   "Is there any other matter, my friends, in which we are blamed, than

   this, that we live not after the law, and are not circumcised in the

   flesh as your forefathers were, and do not observe sabbaths as you do?

   Are our lives and customs also slandered among you? And I ask this:

   have you also believed concerning us, that we eat men; and that after

   the feast, having extinguished the lights, we engage in promiscuous

   concubinage? Or do you condemn us in this alone, that we adhere to such

   tenets, and believe in an opinion, untrue, as you think?"

 

   "This is what we are amazed at," said Trypho, "but those things about

   which the multitude speak are not worthy of belief; for they are most

   repugnant to human nature. Moreover, I am aware that your precepts in

   the so-called Gospel are so wonderful and so great, that I suspect no

   one can keep them; for I have carefully read them. But this is what we

   are most at a loss about: that you, professing to be pious, and

   supposing yourselves better than others, are not in any particular

   separated from them, and do not alter your mode of living from the

   nations, in that you observe no festivals or sabbaths, and do not have

   the rite of circumcision; and further, resting your hopes on a man that

   was crucified, you yet expect to obtain some good thing from God, while

   you do not obey His commandments. Have you not read, that that soul

   shall be cut off from his people who shall not have been circumcised on

   the eighth day? And this has been ordained for strangers and for slaves

   equally. But you, despising this covenant rashly, reject the consequent

   duties, and attempt to persuade yourselves that you know God, when,

   however, you perform none of those things which they do who fear God.

   If, therefore, you can defend yourself on these points, and make it

   manifest in what way you hope for anything whatsoever, even though you

   do not observe the law, this we would very gladly hear from you, and we

   shall make other similar investigations."

     __________________________________________________________________

 

  Chapter XI.--The law abrogated; the New Testament promised and given by God.

 

   "There will be no other God, O Trypho, nor was there from eternity any

   other existing" (I thus addressed him), "but He who made and disposed

   all this universe. Nor do we think that there is one God for us,

   another for you, but that He alone is God who led your fathers out from

   Egypt with a strong hand and a high arm. Nor have we trusted in any

   other (for there is no other), but in Him in whom you also have

   trusted, the God of Abraham, and of Isaac, and of Jacob. But we do not

   trust through Moses or through the law; for then we would do the same

   as yourselves. But now [1968] --(for I have read that there shall be a

   final law, and a covenant, the chiefest of all, which it is now

   incumbent on all men to observe, as many as are seeking after the

   inheritance of God. For the law promulgated on Horeb is now old, and

   belongs to yourselves alone; but this is for all universally. Now, law

   placed against law has abrogated that which is before it, and a

   covenant which comes after in like manner has put an end to the

   previous one; and an eternal and final law--namely, Christ --has been

   given to us, and the covenant is trustworthy, after which there shall

   be no law, no commandment, no ordinance. Have you not read this which

   Isaiah says: Hearken unto Me, hearken unto Me, my people; and, ye

   kings, give ear unto Me: for a law shall go forth from Me, and My

   judgment shall be for a light to the nations. My righteousness

   approaches swiftly, and My salvation shall go forth, and nations shall

   trust in Mine arm?' [1969] And by Jeremiah, concerning this same new

   covenant, He thus speaks: Behold, the days come, saith the Lord, that I

   will make a new covenant with the house of Israel and with the house of

   Judah; not according to the covenant which I made with their fathers,

   in the day that I took them by the hand, to bring them out of the land

   of Egypt' [1970] ). If, therefore, God proclaimed a new covenant which

   was to be instituted, and this for a light of the nations, we see and

   are persuaded that men approach God, leaving their idols and other

   unrighteousness, through the name of Him who was crucified, Jesus

   Christ, and abide by their confession even unto death, and maintain

   piety. Moreover, by the works and by the attendant miracles, it is

   possible for all to understand that He is the new law, and the new

   covenant, and the expectation of those who out of every people wait for

   the good things of God. For the true spiritual Israel, and descendants

   of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved

   of and blessed by God on account of his faith, and called the father of

   many nations), are we who have been led to God through this crucified

   Christ, as shall be demonstrated while we proceed.

     __________________________________________________________________

 

   [1968] Editors suppose that Justin inserts a long parenthesis here,

   from "for" to "Egypt." It is more natural to take this as an

   anacoluthon. Justin was going to say, "But now we trust through

   Christ," but feels that such a statement requires preliminary

   explanation.

 

   [1969] According to the LXX, Isa. li. 4, 5.

 

   [1970] Jer. xxxi. 31, 32.

     __________________________________________________________________

 

  Chapter XII.--The Jews violate the eternal law, and interpret ill that of

  Moses.

 

   I also adduced another passage in which Isaiah exclaims: " Hear My

   words, and your soul shall live; and I will make an everlasting

   covenant with you, even the sure mercies of David. Behold, I have given

   Him for a witness to the people: nations which know not Thee shall call

   on Thee; peoples who know not Thee shall escape to Thee, because of thy

   God, the Holy One of Israel; for He has glorified Thee.' [1971] This

   same law you have despised, and His new holy covenant you have

   slighted; and now you neither receive it, nor repent of your evil

   deeds. For your ears are closed, your eyes are blinded, and the heart

   is hardened,' Jeremiah [1972] has cried; yet not even then do you

   listen. The Lawgiver is present, yet you do not see Him; to the poor

   the Gospel is preached, the blind see, yet you do not understand. You

   have now need of a second circumcision, though you glory greatly in the

   flesh. The new law requires you to keep perpetual sabbath, and you,

   because you are idle for one day, suppose you are pious, not discerning

   why this has been commanded you: and if you eat unleavened bread, you

   say the will of God has been fulfilled. The Lord our God does not take

   pleasure in such observances: if there is any perjured person or a

   thief among you, let him cease to be so; if any adulterer, let him

   repent; then he has kept the sweet and true sabbaths of God. If any one

   has impure hands, let him wash and be pure.

     __________________________________________________________________

 

   [1971] Isa. lv. 3 ff. according to LXX.

 

   [1972] Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah

   or John. [St. John xii. 40; Isa. vi. 10; where see full references in

   the English margin. But comp. Jer. vii. 24, 26, Jer. xi. 8, and Jer.

   xvii. 23.]

     __________________________________________________________________

 

  Chapter XIII.--Isaiah teaches that sins are forgiven through Christ's blood.

 

   "For Isaiah did not send you to a bath, there to wash away murder and

   other sins, which not even all the water of the sea were sufficient to

   purge; but, as might have been expected, this was that saving bath of

   the olden time which followed [1973] those who repented, and who no

   longer were purified by the blood of goats and of sheep, or by the

   ashes of an heifer, or by the offerings of fine flour, but by faith

   through the blood of Christ, and through His death, who died for this

   very reason, as Isaiah himself said, when he spake thus: The Lord shall

   make bare His holy arm in the eyes of all the nations, and all the

   nations and the ends of the earth shall see the salvation of God.

   Depart ye, depart ye, depart ye, [1974] go ye out from thence, and

   touch no unclean thing; go ye out of the midst of her, be ye clean that

   bear the vessels of the Lord, for [1975] ye go not with haste. For the

   Lord shall go before you; and the Lord, the God of Israel, shall gather

   you together. Behold, my servant shall deal prudently; and He shall be

   exalted, and be greatly glorified. As many were astonished at Thee, so

   Thy form and Thy glory shall be marred more than men. So shall many

   nations be astonished at Him, and the kings shall shut their mouths;

   for that which had not been told them concerning Him shall they see,

   and that which they had not heard shall they consider. Lord, who hath

   believed our report? and to whom is the arm of the Lord revealed? We

   have announced Him as a child before Him, as a root in a dry ground. He

   hath no form or comeliness, and when we saw Him He had no form or

   beauty; but His form is dishonoured, and fails more than the sons of

   men. He is a man in affliction, and acquainted with bearing sickness,

   because His face has been turned away; He was despised, and we esteemed

   Him not. He bears our sins, and is distressed for us; and we esteemed

   Him to be in toil and in affliction, and in evil treatment. But He was

   wounded for our transgressions, He was bruised for our iniquities; the

   chastisement of our peace was upon Him. With His stripes we are healed.

   All we, like sheep, have gone astray. Every man has turned to his own

   way; and the Lord laid on Him our iniquities, and by reason of His

   oppression He opens not His mouth. He was brought as a sheep to the

   slaughter; and as a lamb before her shearer is dumb, so He openeth not

   His mouth. In His humiliation His judgment was taken away. And who

   shall declare His generation? For His life is taken from the earth.

   Because of the transgressions of my people He came unto death. And I

   will give the wicked for His grave, and the rich for His death, because

   He committed no iniquity, and deceit was not found in His mouth. And

   the Lord wills to purify Him from affliction. If he has been given for

   sin, your soul shall see a long-lived seed. And the Lord wills to take

   His soul away from trouble, to show Him light, and to form Him in

   understanding, to justify the righteous One who serves many well. And

   He shall bear our sins; therefore He shall inherit many, and shall

   divide the spoil of the strong, because His soul was delivered to

   death; and He was numbered with the transgressors, and He bare the sins

   of many, and was delivered for their transgression. Sing, O barren, who

   bearest not; break forth and cry aloud, thou who dost not travail in

   pain: for more are the children of the desolate than the children of

   the married wife. For the Lord said, Enlarge the place of thy tent and

   of thy curtains; fix them, spare not, lengthen thy cords, and

   strengthen thy stakes; stretch forth to thy right and thy left; and thy

   seed shall inherit the Gentiles, and thou shalt make the desolate

   cities to be inherited. Fear not because thou art ashamed, neither be

   thou confounded because thou hast been reproached; for thou shalt

   forget everlasting shame, and shalt not remember the reproach of thy

   widowhood, because the Lord has made a name for Himself, and He who has

   redeemed thee shall be called through the whole earth the God of

   Israel. The Lord has called thee as [1976] a woman forsaken and grieved

   in spirit, as [1977] a woman hated from her youth.' [1978]

     __________________________________________________________________

 

   [1973] 1 Cor. x. 4. Otto reads: which he mentioned and which was for

   those who repented.

 

   [1974] Three times in Justin, not in LXX.

 

   [1975] Deviating slightly from LXX., omitting a clause.

 

   [1976] LXX. "not as," etc.

 

   [1977] LXX. "not as," etc.

 

   [1978] Isa. lii. 10 ff. following LXX. on to liv. 6.

     __________________________________________________________________

 

  Chapter XIV.--Righteousness is not placed in Jewish rites, but in the

  conversion of the heart given in baptism by Christ.

 

   "By reason, therefore, of this laver of repentance and knowledge of

   God, which has been ordained on account of the transgression of God's

   people, as Isaiah cries, we have believed, and testify that that very

   baptism which he announced is alone able to purify those who have

   repented; and this is the water of life. But the cisterns which you

   have dug for yourselves are broken and profitless to you. For what is

   the use of that baptism which cleanses the flesh and body alone?

   Baptize the soul from wrath and from covetousness, from envy, and from

   hatred; and, lo! the body is pure. For this is the symbolic

   significance of unleavened bread, that you do not commit the old deeds

   of wicked leaven. But you have understood all things in a carnal sense,

   and you suppose it to be piety if you do such things, while your souls

   are filled with deceit, and, in short, with every wickedness.

   Accordingly, also, after the seven days of eating unleavened bread, God

   commanded them to mingle new leaven, that is, the performance of other

   works, and not the imitation of the old and evil works. And because

   this is what this new Lawgiver demands of you, I shall again refer to

   the words which have been quoted by me, and to others also which have

   been passed over. They are related by Isaiah to the following effect:

   Hearken to me, and your soul shall live; and I will make with you an

   everlasting covenant, even the sure mercies of David. Behold, I have

   given Him for a witness to the people, a leader and commander to the

   nations. Nations which know not Thee shall call on Thee; and peoples

   who know not Thee shall escape unto Thee, because of Thy God, the Holy

   One of Israel, for He has glorified Thee. Seek ye God; and when you

   find Him, call on Him, so long as He may be nigh you. Let the wicked

   forsake his ways, and the unrighteous man his thoughts; and let him

   return unto the Lord, and he will obtain mercy, because He will

   abundantly pardon your sins. For my thoughts are not as your thoughts,

   neither are my ways as your ways; but as far removed as the heavens are

   from the earth, so far is my way removed from your way, and your

   thoughts from my thoughts. For as the snow or the rain descends from

   heaven, and shall not return till it waters the earth, and makes it

   bring forth and bud, and gives seed to the sower and bread for food, so

   shall My word be that goeth forth out of My mouth: it shall not return

   until it shall have accomplished all that I desired, and I shall make

   My commandments prosperous. For ye shall go out with joy, and be taught

   with gladness. For the mountains and the hills shall leap while they

   expect you, and all the trees of the fields shall applaud with their

   branches: and instead of the thorn shall come up the cypress, and

   instead of the brier shall come up the myrtle. And the Lord shall be

   for a name, and for an everlasting sign, and He shall not fail!' [1979]

   Of these and such like words written by the prophets, O Trypho," said

   I, "some have reference to the first advent of Christ, in which He is

   preached as inglorious, obscure, and of mortal appearance: but others

   had reference to His second advent, when He shall appear in glory and

   above the clouds; and your nation shall see and know Him whom they have

   pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.

     __________________________________________________________________

 

   [1979] Isa. lv. 3 to end.

     __________________________________________________________________

 

  Chapter XV.--In what the true fasting consists.

 

   "Learn, therefore, to keep the true fast of God, as Isaiah says, that

   you may please God. Isaiah has cried thus: Shout vehemently, and do not

   spare: lift up thy voice as with a trumpet, and show My people their

   transgressions, and the house of Jacob their sins. They seek Me from

   day to day, and desire to know My ways, as a nation that did

   righteousness, and forsook not the judgment of God. They ask of Me now

   righteous judgment, and desire to draw near to God, saying, Wherefore

   have we fasted, and Thou seest not? and afflicted our souls, and Thou

   hast not known? Because in the days of your fasting you find your own

   pleasure, and oppress all those who are subject to you. Behold, ye fast

   for strifes and debates, and smite the humble with your fists. Why do

   ye fast for Me, as to-day, so that your voice is heard aloud? This is

   not the fast which I have chosen, the day in which a man shall afflict

   his soul. And not even if you bend your neck like a ring, or clothe

   yourself in sackcloth and ashes, shall you call this a fast, and a day

   acceptable to the Lord. This is not the fast which I have chosen, saith

   the Lord; but loose every unrighteous bond, dissolve the terms of

   wrongous covenants, let the oppressed go free, and avoid every

   iniquitous contract. Deal thy bread to the hungry, and lead the

   homeless poor under thy dwelling; if thou seest the naked, clothe him;

   and do not hide thyself from thine own flesh. Then shall thy light

   break forth as the morning, and thy garments [1980] shall rise up

   quickly: and thy righteousness shall go before thee, and the glory of

   God shall envelope thee. Then shalt thou cry, and the Lord shall hear

   thee: while thou art speaking, He will say, Behold, I am here. And if

   thou take away from thee the yoke, and the stretching out of the hand,

   and the word of murmuring; and shalt give heartily thy bread to the

   hungry, and shalt satisfy the afflicted soul; then shall thy light

   arise in the darkness, and thy darkness shall be as the noon-day: and

   thy God shall be with thee continually, and thou shalt be satisfied

   according as thy soul desireth, and thy bones shall become fat, and

   shall be as a watered garden, and as a fountain of water, or as a land

   where water fails not.' [1981] Circumcise, therefore, the foreskin of

   your heart,' as the words of God in all these passages demand."

     __________________________________________________________________

 

   [1980] himatia; some read iamata, as in LXX., "thy health," the better

   reading probably.

 

   [1981] Isa. lviii. 1-12.

     __________________________________________________________________

 

  Chapter XVI.--Circumcision given as a sign, that the Jews might be driven away

  for their evil deeds done to Christ and the Christians.

 

   "And God himself proclaimed by Moses, speaking thus: And circumcise the

   hardness of your hearts, and no longer stiffen the neck. For the Lord

   your God is both Lord of lords, and a great, mighty, and terrible God,

   who regardeth not persons, and taketh not rewards.' [1982] And in

   Leviticus: Because they have transgressed against Me, and despised Me,

   and because they have walked contrary to Me, I also walked contrary to

   them, and I shall cut them off in the land of their enemies. Then shall

   their uncircumcised heart be turned. [1983] For the circumcision

   according to the flesh, which is from Abraham, was given for a sign;

   that you may be separated from other nations, and from us; and that you

   alone may suffer that which you now justly suffer; and that your land

   may be desolate, and your cities burned with fire; and that strangers

   may eat your fruit in your presence, and not one of you may go up to

   Jerusalem.' [1984] For you are not recognised among the rest of men by

   any other mark than your fleshly circumcision. For none of you, I

   suppose, will venture to say that God neither did nor does foresee the

   events, which are future, nor foreordained his deserts for each one.

   Accordingly, these things have happened to you in fairness and justice,

   for you have slain the Just One, and His prophets before Him; and now

   you reject those who hope in Him, and in Him who sent Him--God the

   Almighty and Maker of all things --cursing in your synagogues those

   that believe on Christ. For you have not the power to lay hands upon

   us, on account of those who now have the mastery. But as often as you

   could, you did so. Wherefore God, by Isaiah, calls to you, saying,

   Behold how the righteous man perished, and no one regards it. For the

   righteous man is taken away from before iniquity. His grave shall be in

   peace, he is taken away from the midst. Draw near hither, ye lawless

   children, seed of the adulterers, and children of the whore. Against

   whom have you sported yourselves, and against whom have you opened the

   mouth, and against whom have you loosened the tongue?' [1985]

     __________________________________________________________________

 

   [1982] Deut. x. 16 f.

 

   [1983] Lev. xxvi. 40, 41.

 

   [1984] See Apol., i. 47. The Jews [By Hadrian's recent edict] were

   prohibited by law from entering Jerusalem on pain of death. And so

   Justin sees in circumcision their own punishment.

 

   [1985] Isa. lvii. 1-4.

     __________________________________________________________________

 

  Chapter XVII.--The Jews sent persons through the whole earth to spread

  calumnies on Christians.

 

   "For other nations have not inflicted on us and on Christ this wrong to

   such an extent as you have, who in very deed are the authors of the

   wicked prejudice against the Just One, and us who hold by Him. For

   after that you had crucified Him, the only blameless and righteous

   Man,-- through whose stripes those who approach the Father by Him are

   healed, --when you knew that He had risen from the dead and ascended to

   heaven, as the prophets foretold He would, you not only did not repent

   of the wickedness which you had committed, but at that time you

   selected and sent out from Jerusalem chosen men through all the land to

   tell that the godless heresy of the Christians had sprung up, and to

   publish those things which all they who knew us not speak against us.

   So that you are the cause not only of your own unrighteousness, but in

   fact of that of all other men. And Isaiah cries justly: By reason of

   you, My name is blasphemed among the Gentiles.' [1986] And: Woe unto

   their soul! because they have devised an evil device against

   themselves, saying, Let us bind the righteous, for he is distasteful to

   us. Therefore they shall eat the fruit of their doings. Woe unto the

   wicked! evil shall be rendered to him according to the works of his

   hands.' And again, in other words: [1987] Woe unto them that draw their

   iniquity as with a long cord, and their transgressions as with the

   harness of a heifer's yoke: who say, Let his speed come near; and let

   the counsel of the Holy One of Israel come, that we may know it. Woe

   unto them that call evil good, and good evil; that put light for

   darkness, and darkness for light; that put bitter for sweet, and sweet

   for bitter!' [1988] Accordingly, you displayed great zeal in publishing

   throughout all the land bitter and dark and unjust things against the

   only blameless and righteous Light sent by God.

 

   For He appeared distasteful to you when He cried among you, It is

   written, My house is the house of prayer; but ye have made it a den of

   thieves!' [1989] He overthrew also the tables of the money-changers in

   the temple, and exclaimed, Woe unto you, Scribes and Pharisees,

   hypocrites! because ye pay tithe of mint and rue, but do not observe

   the love of God and justice. Ye whited sepulchres! appearing beautiful

   outward, but are within full of dead men's bones.' [1990] And to the

   Scribes, Woe unto you, Scribes! for ye have the keys, and ye do not

   enter in yourselves, and them that are entering in ye hinder; ye blind

   guides!'

     __________________________________________________________________

 

   [1986] Isa. lii. 5.

 

   [1987] Isa. iii. 9 ff.

 

   [1988] Isa. v. 18, 20.

 

   [1989] Matt. xxi. 13.

 

   [1990] This and following quotation taken promiscuously from Matt.

   xxiii. and Luke xi.

     __________________________________________________________________

 

  Chapter XVIII.--Christians would observe the law, if they did not know why it

  was instituted.

 

   "For since you have read, O Trypho, as you yourself admitted, the

   doctrines taught by our Saviour, I do not think that I have done

   foolishly in adding some short utterances of His to the prophetic

   statements. Wash therefore, and be now clean, and put away iniquity

   from your souls, as God bids you be washed in this laver, and be

   circumcised with the true circumcision. For we too would observe the

   fleshly circumcision, and the Sabbaths, and in short all the feasts, if

   we did not know for what reason they were enjoined you,--namely, on

   account of your transgressions and the hardness of your hearts. For if

   we patiently endure all things contrived against us by wicked men and

   demons, so that even amid cruelties unutterable, death and torments, we

   pray for mercy to those who inflict such things upon us, and do not

   wish to give the least retort to any one, even as the new Lawgiver

   commanded us: how is it, Trypho, that we would not observe those rites

   which do not harm us, --I speak of fleshly circumcision, and Sabbaths,

   and feasts?

     __________________________________________________________________

 

  Chapter XIX.--Circumcision unknown before Abraham. The law was given by Moses

  on account of the hardness of their hearts.

 

   "It is this about which we are at a loss, and with reason, because,

   while you endure such things, you do not observe all the other customs

   which we are now discussing."

 

   "This circumcision is not, however, necessary for all men, but for you

   alone, in order that, as I have already said, you may suffer these

   things which you now justly suffer. Nor do we receive that useless

   baptism of cisterns, for it has nothing to do with this baptism of

   life. Wherefore also God has announced that you have forsaken Him, the

   living fountain, and digged for yourselves broken cisterns which can

   hold no water. Even you, who are the circumcised according to the

   flesh, have need of our circumcision; but we, having the latter, do not

   require the former. For if it were necessary, as you suppose, God would

   not have made Adam uncircumcised; would not have had respect to the

   gifts of Abel when, being uncircumcised, he offered sacrifice and would

   not have been pleased with the uncircumcision of Enoch, who was not

   found, because God had translated him. Lot, being uncircumcised, was

   saved from Sodom, the angels themselves and the Lord sending him out.

   Noah was the beginning of our race; yet, uncircumcised, along with his

   children he went into the ark. Melchizedek, the priest of the Most

   High, was uncircumcised; to whom also Abraham the first who received

   circumcision after the flesh, gave tithes, and he blessed him: after

   whose order God declared, by the mouth of David, that He would

   establish the everlasting priest. Therefore to you alone this

   circumcision was necessary, in order that the people may be no people,

   and the nation no nation; as also Hosea, [1991] one of the twelve

   prophets, declares. Moreover, all those righteous men already

   mentioned, though they kept no Sabbaths, [1992] were pleasing to God;

   and after them Abraham with all his descendants until Moses, under whom

   your nation appeared unrighteous and ungrateful to God, making a calf

   in the wilderness: wherefore God, accommodating Himself to that nation,

   enjoined them also to offer sacrifices, as if to His name, in order

   that you might not serve idols. Which precept, however, you have not

   observed; nay, you sacrificed your children to demons. And you were

   commanded to keep Sabbaths, that you might retain the memorial of God.

   For His word makes this announcement, saying, That ye may know that I

   am God who redeemed you.' [1993]

     __________________________________________________________________

 

   [1991] Hos. i. and Hos. ii.

 

   [1992] [They did not Sabbatize; but Justin does not deny what is

   implied in many Scriptures, that they marked the week, and noted the

   seventh day. Gen. ii. 3, Gen. viii. 10, 12.]

 

   [1993] Ezek. xx. 12.

     __________________________________________________________________

 

  Chapter XX.--Why choice of meats was prescribed.

 

   "Moreover, you were commanded to abstain from certain kinds of food, in

   order that you might keep God before your eyes while you ate and drank,

   seeing that you were prone and very ready to depart from His knowledge,

   as Moses also affirms: The people ate and drank, and rose up to play.'

   [1994] And again: Jacob ate, and was satisfied, and waxed fat; and he

   who was beloved kicked: he waxed fat, he grew thick, he was enlarged,

   and he forsook God who had made him.' [1995] For it was told you by

   Moses in the book of Genesis, that God granted to Noah, being a just

   man, to eat of every animal, but not of flesh with the blood, which is

   dead." [1996] And as he was ready to say, "as the green herbs," I

   anticipated him: "Why do you not receive this statement, as the green

   herbs,' in the sense in which it was given by God, to wit, that just as

   God has granted the herbs for sustenance to man, even so has He given

   the animals for the diet of flesh? But, you say, a distinction was laid

   down thereafter to Noah, because we do not eat certain herbs. As you

   interpret it, the thing is incredible. And first I shall not occupy

   myself with this, though able to say and to hold that every vegetable

   is food, and fit to be eaten. But although we discriminate between

   green herbs, not eating all, we refrain from eating some, not because

   they are common or unclean, but because they are bitter, or deadly, or

   thorny. But we lay hands on and take of all herbs which are sweet, very

   nourishing and good, whether they are marine or land plants. Thus also

   God by the mouth of Moses commanded you to abstain from unclean and

   improper [1997] and violent animals: when, moreover, though you were

   eating manna in the desert, and were seeing all those wondrous acts

   wrought for you by God, you made and worshipped the golden calf. [1998]

   Hence he cries continually, and justly, They are foolish children, in

   whom is no faith.' [1999]

     __________________________________________________________________

 

   [1994] Ex. xxxii. 6.

 

   [1995] Deut. xxxii. 15.

 

   [1996] nekrimaion, or "dieth of itself;" com. reading was ekrimaion,

   which was supposed to be derived from ekripto, and to mean "which ought

   to be cast out:" the above was suggested by H. Stephanus.

 

   [1997] aoikos kai paranomos.

 

   [1998] "The reasoning of St. Justin is not quite clear to interpreters.

   As we abstain from some herbs, not because they are forbidden by law,

   but because they are deadly; so the law of abstinence from improper and

   violent animals was imposed not on Noah, but on you as a yoke on

   account of your sins."--Maranus.

 

   [1999] Deut. xxxii. 6, 20.

     __________________________________________________________________

 

  Chapter XXI.--Sabbaths were instituted on account of the people's sins, and

  not for a work of righteousness.

 

   "Moreover, that God enjoined you to keep the Sabbath, and impose on you

   other precepts for a sign, as I have already said, on account of your

   unrighteousness, and that of your fathers,--as He declares that for the

   sake of the nations, lest His name be profaned among them, therefore He

   permitted some of you to remain alive,--these words of His can prove to

   you: they are narrated by Ezekiel thus: I am the Lord your God; walk in

   My statutes, and keep My judgments, and take no part in the customs of

   Egypt; and hallow My Sabbaths; and they shall be a sign between Me and

   you, that ye may know that I am the Lord your God. Notwithstanding ye

   rebelled against Me, and your children walked not in My statutes,

   neither kept My judgments to do them: which if a man do, he shall live

   in them. But they polluted My Sabbaths. And I said that I would pour

   out My fury upon them in the wilderness, to accomplish My anger upon

   them; yet I did it not; that My name might not be altogether profaned

   in the sight of the heathen. I led them out before their eyes, and I

   lifted up Mine hand unto them in the wilderness, that I would scatter

   them among the heathen, and disperse them through the countries;

   because they had not executed My judgments, but had despised My

   statutes, and polluted My Sabbaths, and their eyes were after the

   devices of their fathers. Wherefore I gave them also statutes which

   were not good, and judgments whereby they shall not live. And I shall

   pollute them in their own gifts, that I may destroy all that openeth

   the womb, when I pass through them.' [2000]

     __________________________________________________________________

 

   [2000] Ezek. xx. 19-26.

     __________________________________________________________________

 

  Chapter XXII.--So also were sacrifices and oblations.

 

   "And that you may learn that it was for the sins of your own nation,

   and for their idolatries and not because there was any necessity for

   such sacrifices, that they were likewise enjoined, listen to the manner

   in which He speaks of these by Amos, one of the twelve, saying: Woe

   unto you that desire the day of the Lord! to what end is this day of

   the Lord for you? It is darkness and not light, as when a man flees

   from the face of a lion, and a bear meets him; and he goes into his

   house, and leans his hands against the wall, and the serpent bites him.

   Shall not the day of the Lord be darkness and not light, even very

   dark, and no brightness in it? I have hated, I have despised your

   feast-days, and I will not smell in your solemn assemblies: wherefore,

   though ye offer Me your burnt-offerings and sacrifices, I will not

   accept them; neither will I regard the peace-offerings of your

   presence. Take thou away from Me the multitude of thy songs and psalms;

   I will not hear thine instruments. But let judgment be rolled down as

   water, and righteousness as an impassable torrent. Have ye offered unto

   Me victims and sacrifices in the wilderness, O house of Israel? saith

   the Lord. And have ye taken up the tabernacle of Moloch, and the star

   of your god Raphan, the figures which ye made for yourselves? And I

   will carry you away beyond Damascus, saith the Lord, whose name is the

   Almighty God. Woe to them that are at ease in Zion, and trust in the

   mountain of Samaria: those who are named among the chiefs have plucked

   away the first-fruits of the nations: the house of Israel have entered

   for themselves. Pass all of you unto Calneh, and see; and from thence

   go ye unto Hamath the great, and go down thence to Gath of the

   strangers, the noblest of all these kingdoms, if their boundaries are

   greater than your boundaries. Ye who come to the evil day, who are

   approaching, and who hold to false Sabbaths; who lie on beds of ivory,

   and are at ease upon their couches; who eat the lambs out of the flock,

   and the sucking calves out of the midst of the herd; who applaud at the

   sound of the musical instruments; they reckon them as stable, and not

   as fleeting, who drink wine in bowls, and anoint themselves with the

   chief ointments, but they are not grieved for the affliction of Joseph.

   Wherefore now they shall be captives, among the first of the nobles who

   are carried away; and the house of evil-doers shall be removed, and the

   neighing of horses shall be taken away from Ephraim.' [2001] And again

   by Jeremiah: Collect your flesh, and sacrifices, and eat: for

   concerning neither sacrifices nor libations did I command your fathers

   in the day in which I took them by the hand to lead them out of Egypt.'

   [2002] And again by David, in the forty-ninth Psalm, He thus said: The

   God of gods, the Lord hath spoken, and called the earth, from the

   rising of the sun unto the going down thereof. Out of Zion is the

   perfection of His beauty. God, even our God, shall come openly, and

   shall not keep silence. Fire shall burn before Him, and it shall be

   very tempestuous round about Him. He shall call to the heavens above,

   and to the earth, that He may judge His people. Assemble to Him His

   saints; those that have made a covenant with Him by sacrifices. And the

   heavens shall declare His righteousness, for God is judge. Hear, O My

   people, and I will speak to thee; O Israel, and I will testify to thee,

   I am God, even thy God. I will not reprove thee for thy sacrifices; thy

   burnt-offerings are continually before me. I will take no bullocks out

   of thy house, nor he-goats out of thy folds: for all the beasts of the

   field are Mine, the herds and the oxen on the mountains. I know all the

   fowls of the heavens, and the beauty of the field is Mine. If I were

   hungry, I would not tell thee; for the world is Mine, and the fulness

   thereof. Will I eat the flesh of bulls, or drink the blood of goats?

   Offer unto God the sacrifice of praise, and pay thy vows unto the Most

   High, and call upon Me in the day of trouble, and I will deliver thee,

   and thou shalt glorify Me. But unto the wicked God saith, What hast

   thou to do to declare My statutes, and to take My covenant into thy

   mouth? But thou hast hated instruction, and cast My words behind thee.

   When thou sawest a thief, thou consentedst with him; and hast been

   partaker with the adulterer. Thy mouth has framed evil, and thy tongue

   has enfolded deceit. Thou sittest and speakest against thy brother;

   thou slanderest thine own mother's son. These things hast thou done,

   and I kept silence; thou thoughtest that I would be like thyself in

   wickedness. I will reprove thee, and set thy sins in order before thine

   eyes. Now consider this, ye that forget God, lest He tear you in

   pieces, and there be none to deliver. The sacrifice of praise shall

   glorify Me; and there is the way in which I shall show him My

   salvation.' [2003] Accordingly He neither takes sacrifices from you nor

   commanded them at first to be offered because they are needful to Him,

   but because of your sins. For indeed the temple, which is called the

   temple in Jerusalem, He admitted to be His house or court, not as

   though He needed it, but in order that you, in this view of it, giving

   yourselves to Him, might not worship idols. And that this is so, Isaiah

   says: What house have ye built Me? saith the Lord. Heaven is My throne,

   and earth is My footstool.' [2004]

     __________________________________________________________________

 

   [2001] Amos v. 18 to end, Amos vi. 1-7.

 

   [2002] Jer. vii. 21 f.

 

   [2003] Ps. l. (in E. V.).

 

   [2004] Isa. lxvi. 1.

     __________________________________________________________________

 

  Chapter XXIII.--The opinion of the Jews regarding the law does an injury to

  God.

 

   "But if we do not admit this, we shall be liable to fall into foolish

   opinions, as if it were not the same God who existed in the times of

   Enoch and all the rest, who neither were circumcised after the flesh,

   nor observed Sabbaths, nor any other rites, seeing that Moses enjoined

   such observances; or that God has not wished each race of mankind

   continually to perform the same righteous actions: to admit which,

   seems to be ridiculous and absurd. Therefore we must confess that He,

   who is ever the same, has commanded these and such like institutions on

   account of sinful men, and we must declare Him to be benevolent,

   foreknowing, needing nothing, righteous and good. But if this be not

   so, tell me, sir, what you think of those matters which we are

   investigating." And when no one responded: "Wherefore, Trypho, I will

   proclaim to you, and to those who wish to become proselytes, the divine

   message which I heard from that man. [2005] Do you see that the

   elements are not idle, and keep no Sabbaths? Remain as you were born.

   For if there was no need of circumcision before Abraham, or of the

   observance of Sabbaths, of feasts and sacrifices, before Moses; no more

   need is there of them now, after that, according to the will of God,

   Jesus Christ the Son of God has been born without sin, of a virgin

   sprung from the stock of Abraham. For when Abraham himself was in

   uncircumcision, he was justified and blessed by reason of the faith

   which he reposed in God, as the Scripture tells. Moreover, the

   Scriptures and the facts themselves compel us to admit that He received

   circumcision for a sign, and not for righteousness. So that it was

   justly recorded concerning the people, that the soul which shall not be

   circumcised on the eighth day shall be cut off from his family. And,

   furthermore, the inability of the female sex to receive fleshly

   circumcision, proves that this circumcision has been given for a sign,

   and not for a work of righteousness. For God has given likewise to

   women the ability to observe all things which are righteous and

   virtuous; but we see that the bodily form of the male has been made

   different from the bodily form of the female; yet we know that neither

   of them is righteous or unrighteous merely for this cause, but [is

   considered righteous] by reason of piety and righteousness.

     __________________________________________________________________

 

   [2005] The man he met by the sea-shore.

     __________________________________________________________________

 

  Chapter XXIV.--The Christians' circumcision far more excellent.

 

   "Now, sirs," I said, "it is possible for us to show how the eighth day

   possessed a certain mysterious import, which the seventh day did not

   possess, and which was promulgated by God through these rites. But lest

   I appear now to diverge to other subjects, understand what I say: the

   blood of that circumcision is obsolete, and we trust in the blood of

   salvation; there is now another covenant, and another law has gone

   forth from Zion. Jesus Christ circumcises all who will--as was declared

   above --with knives of stone; [2006] that they may be a righteous

   nation, a people keeping faith, holding to the truth, and maintaining

   peace. Come then with me, all who fear God, who wish to see the good of

   Jerusalem. Come, let us go to the light of the Lord; for He has

   liberated His people, the house of Jacob. Come, all nations; let us

   gather ourselves together at Jerusalem, no longer plagued by war for

   the sins of her people. For I was manifest to them that sought Me not;

   I was found of them that asked not for Me;' [2007] He exclaims by

   Isaiah: I said, Behold Me, unto nations which were not called by My

   name. I have spread out My hands all the day unto a disobedient and

   gainsaying people, which walked in a way that was not good, but after

   their own sins. It is a people that provoketh Me to my face.' [2008]

     __________________________________________________________________

 

   [2006] Josh. v. 2; Isa. xxvi. 2, 3.

 

   [2007] Isa. lxv. 1-3.

 

   [2008] Isa. lxv. 1-3.

     __________________________________________________________________

 

  Chapter XXV.--The Jews boast in vain that they are sons of Abraham.

 

   "Those who justify themselves, and say they are sons of Abraham, shall

   be desirous even in a small degree to receive the inheritance along

   with you; [2009] as the Holy Spirit, by the mouth of Isaiah, cries,

   speaking thus while he personates them: Return from heaven, and behold

   from the habitation of Thy holiness and glory. Where is Thy zeal and

   strength? Where is the multitude of Thy mercy? for Thou hast sustained

   us, O Lord. For Thou art our Father, because Abraham is ignorant of us,

   and Israel has not recognised us. But Thou, O Lord, our Father, deliver

   us: from the beginning Thy name is upon us. O Lord, why hast Thou made

   us to err from Thy way? and hardened our hearts, so that we do not fear

   Thee? Return for Thy servants' sake, the tribes of Thine inheritance,

   that we may inherit for a little Thy holy mountain. We were as from the

   beginning, when Thou didst not bear rule over us, and when Thy name was

   not called upon us. If Thou wilt open the heavens, trembling shall

   seize the mountains before Thee: and they shall be melted, as wax melts

   before the fire; and fire shall consume the adversaries, and Thy name

   shall be manifest among the adversaries; the nations shall be put into

   disorder before Thy face. When Thou shall do glorious things, trembling

   shall seize the mountains before Thee. From the beginning we have not

   heard, nor have our eyes seen a God besides Thee: and Thy works, [2010]

   the mercy which Thou shall show to those who repent. He shall meet

   those who do righteousness, and they shall remember Thy ways. Behold,

   Thou art wroth, and we were sinning. Therefore we have erred and become

   all unclean, and all our righteousness is as the rags of a woman set

   apart: and we have faded away like leaves by reason of our iniquities;

   thus the wind will take us away. And there is none that calleth upon

   Thy name, or remembers to take hold of Thee; for Thou hast turned away

   Thy face from us, and hast given us up on account of our sins. And now

   return, O Lord, for we are all Thy people. The city of Thy holiness has

   become desolate. Zion has become as a wilderness, Jerusalem a curse;

   the house, our holiness, and the glory which our fathers blessed, has

   been burned with fire; and all the glorious nations [2011] have fallen

   along with it. And in addition to these [misfortunes], O Lord, Thou

   hast refrained Thyself, and art silent, and hast humbled us very much.'

   " [2012]

 

   And Trypho remarked, "What is this you say? that none of us shall

   inherit anything on the holy mountain of God?"

     __________________________________________________________________

 

   [2009] Other edd. have, "with us."

 

   [2010] Otto reads: "Thy works which Thou shalt do to those who wait for

   mercy."

 

   [2011] Some suppose the correct reading to be, "our glorious

   institutions [manners, customs, or ordinances] have," etc., ethe for

   ethne.

 

   [2012] Isa. lxiii. 15 to end, and Isa. lxiv.

     __________________________________________________________________

 

  Chapter XXVI.--No salvation to the Jews except through Christ.

 

   And I replied, "I do not say so; but those who have persecuted and do

   persecute Christ, if they do not repent, shall not inherit anything on

   the holy mountain. But the Gentiles, who have believed on Him, and have

   repented of the sins which they have committed, they shall receive the

   inheritance along with the patriarchs and the prophets, and the just

   men who are descended from Jacob, even although they neither keep the

   Sabbath, nor are circumcised, nor observe the feasts. Assuredly they

   shall receive the holy inheritance of God. For God speaks by Isaiah

   thus: I, the Lord God, have called Thee in righteousness, and will hold

   Thine hand, and will strengthen Thee; and I have given Thee for a

   covenant of the people, for a light of the Gentiles, to open the eyes

   of the blind, to bring out them that are bound from the chains, and

   those who sit in darkness from the prison-house.' [2013] And again:

   Lift up a standard [2014] for the people; for, lo, the Lord has made it

   heard unto the end of the earth. Say ye to the daughters of Zion,

   Behold, thy Saviour has come; having His reward, and His work before

   His face: and He shall call it a holy nation, redeemed by the Lord. And

   thou shalt be called a city sought out, and not forsaken. Who is this

   that cometh from Edom? in red garments from Bosor? This that is

   beautiful in apparel, going up with great strength? I speak

   righteousness, and the judgment of salvation. Why are Thy garments red,

   and Thine apparel as from the trodden wine-press? Thou art full of the

   trodden grape. I have trodden the wine-press all alone, and of the

   people there is no man with Me; and I have trampled them in fury, and

   crushed them to the ground, and spilled their blood on the earth. For

   the day of retribution has come upon them, and the year of redemption

   is present. And I looked, and there was none to help; and I considered,

   and none assisted: and My arm delivered; and My fury came on them, and

   I trampled them in My fury, and spilled their blood on the earth.' "

   [2015]

     __________________________________________________________________

 

   [2013] Isa. xlii. 6, 7.

 

   [2014] susseismon, "a shaking," is the original reading; but LXX has

   sussemon, a standard or signal, and this most edd. adopt.

 

   [2015] Isa. lxii. 10 to end, Isa. lxiii. 1-6.

     __________________________________________________________________

 

  Chapter XXVII.--Why God taught the same things by the prophets as by Moses.

 

   And Trypho said, "Why do you select and quote whatever you wish from

   the prophetic writings, but do not refer to those which expressly

   command the Sabbath to be observed? For Isaiah thus speaks: If thou

   shalt turn away thy foot from the Sabbaths, so as not to do thy

   pleasure on the holy day, and shalt call the Sabbaths the holy delights

   of thy God; if thou shalt not lift thy foot to work, and shalt not

   speak a word from thine own mouth; then thou shalt trust in the Lord,

   and He shall cause thee to go up to the good things of the land; and He

   shall feed thee with the inheritance of Jacob thy father: for the mouth

   of the Lord hath spoken it.' " [2016]

 

   And I replied, "I have passed them by, my friends, not because such

   prophecies were contrary to me, but because you have understood, and do

   understand, that although God commands you by all the prophets to do

   the same things which He also commanded by Moses, it was on account of

   the hardness of your hearts, and your ingratitude towards Him, that He

   continually proclaims them, in order that, even in this way, if you

   repented, you might please Him, and neither sacrifice your children to

   demons, nor be partakers with thieves, nor lovers of gifts, nor hunters

   after revenge, nor fail in doing judgment for orphans, nor be

   inattentive to the justice due to the widow nor have your hands full of

   blood. For the daughters of Zion have walked with a high neck, both

   sporting by winking with their eyes, and sweeping along their dresses.

   [2017] For they are all gone aside,' He exclaims, they are all become

   useless. There is none that understands, there is not so much as one.

   With their tongues they have practised deceit, their throat is an open

   sepulchre, the poison of asps is under their lips, destruction and

   misery are in their paths, and the way of peace they have not known.'

   [2018] So that, as in the beginning, these things were enjoined you

   because of your wickedness, in like manner because of your stedfastness

   in it, or rather your increased proneness to it, by means of the same

   precepts He calls you to a remembrance or knowledge of it. But you are

   a people hard-hearted and without understanding, both blind and lame,

   children in whom is no faith, as He Himself says, honouring Him only

   with your lips, far from Him in your hearts, teaching doctrines that

   are your own and not His. For, tell me, did God wish the priests to sin

   when they offer the sacrifices on the Sabbaths? or those to sin, who

   are circumcised and do circumcise on the Sabbaths; since He commands

   that on the eighth day--even though it happen to be a Sabbath-- those

   who are born shall be always circumcised? or could not the infants be

   operated upon one day previous or one day subsequent to the Sabbath, if

   He knew that it is a sinful act upon the Sabbaths? Or why did He not

   teach those--who are called righteous and pleasing to Him, who lived

   before Moses and Abraham, who were not circumcised in their foreskin,

   and observed no Sabbaths--to keep these institutions?"

     __________________________________________________________________

 

   [2016] Isa. lviii. 13, 14.

 

   [2017] Isa. iii. 16.

 

   [2018] Various passages strung together; comp. Rom. iii. 10, and foll.

   verses.

     __________________________________________________________________

 

  Chapter XXVIII.--True righteousness is obtained by Christ.

 

   And Trypho replied, "We heard you adducing this consideration a little

   ago, and we have given it attention: for, to tell the truth, it is

   worthy of attention; and that answer which pleases most --namely, that

   so it seemed good to Him--does not satisfy me. For this is ever the

   shift to which those have recourse who are unable to answer the

   question."

 

   Then I said, "Since I bring from the Scriptures and the facts

   themselves both the proofs and the inculcation of them, do not delay or

   hesitate to put faith in me, although I am an uncircumcised man; so

   short a time is left you in which to become proselytes. If Christ's

   coming shall have anticipated you, in vain you will repent, in vain you

   will weep; for He will not hear you. Break up your fallow ground,'

   Jeremiah has cried to the people, and sow not among thorns. Circumcise

   yourselves to the Lord, and circumcise the foreskin of your heart.'

   [2019] Do not sow, therefore, among thorns, and in untilled ground,

   whence you can have no fruit. Know Christ; and behold the fallow

   ground, good, good and fat, is in your hearts. For, behold, the days

   come, saith the Lord, that I will visit all them that are circumcised

   in their foreskins; Egypt, and Judah, [2020] and Edom, and the sons of

   Moab. For all the nations are uncircumcised, and all the house of

   Israel are uncircumcised in their hearts.' [2021] Do you see how that

   God does not mean this circumcision which is given for a sign? For it

   is of no use to the Egyptians, or the sons of Moab, or the sons of

   Edom. But though a man be a Scythian or a Persian, if he has the

   knowledge of God and of His Christ, and keeps the everlasting righteous

   decrees, he is circumcised with the good and useful circumcision, and

   is a friend of God, and God rejoices in his gifts and offerings. But I

   will lay before you, my friends, the very words of God, when He said to

   the people by Malachi, one of the twelve prophets, I have no pleasure

   in you, saith the Lord; and I shall not accept your sacrifices at your

   hands: for from the rising of the sun unto its setting My name shall be

   glorified among the Gentiles; and in every place a sacrifice is offered

   unto My name, even a pure sacrifice: for My name is honoured among the

   Gentiles, saith the Lord; but ye profane it.' [2022] And by David He

   said, A people whom I have not known, served Me; at the hearing of the

   ear they obeyed Me.' [2023]

     __________________________________________________________________

 

   [2019] Jer. iv. 3.

 

   [2020] So in A.V., but supposed to be Idum�a.

 

   [2021] Jer. ix. 25 f.

 

   [2022] Mal. i. 10, etc.

 

   [2023] Ps. xviii. 43.

     __________________________________________________________________

 

  Chapter XXIX.--Christ is useless to those who observe the law.

 

   "Let us glorify God, all nations gathered together; for He has also

   visited us. Let us glorify Him by the King of glory, by the Lord of

   hosts. For He has been gracious towards the Gentiles also; and our

   sacrifices He esteems more grateful than yours. What need, then, have I

   of circumcision, who have been witnessed to by God? What need have I of

   that other baptism, who have been baptized with the Holy Ghost? I think

   that while I mention this, I would persuade even those who are

   possessed of scanty intelligence. For these words have neither been

   prepared by me, nor embellished by the art of man; but David sung them,

   Isaiah preached them, Zechariah proclaimed them, and Moses wrote them.

   Are you acquainted with them, Trypho? They are contained in your

   Scriptures, or rather not yours, but ours. [2024] For we believe them;

   but you, though you read them, do not catch the spirit that is in them.

   Be not offended at, or reproach us with, the bodily uncircumcision with

   which God has created us; and think it not strange that we drink hot

   water on the Sabbaths, since God directs the government of the universe

   on this day equally as on all others; and the priests, as on other

   days, so on this, are ordered to offer sacrifices; and there are so

   many righteous men who have performed none of these legal ceremonies,

   and yet are witnessed to by God Himself.

     __________________________________________________________________

 

   [2024] [This striking claim of the Old Testament Scriptures is

   noteworthy.]

     __________________________________________________________________

 

  Chapter XXX.--Christians possess the true righteousness.

 

   "But impute it to your own wickedness, that God even can be accused by

   those who have no understanding, of not having always instructed all in

   the same righteous statutes. For such institutions seemed to be

   unreasonable and unworthy of God to many men, who had not received

   grace to know that your nation were called to conversion and repentance

   of spirit, [2025] while they were in a sinful condition and labouring

   under spiritual disease; and that the prophecy which was announced

   subsequent to the death of Moses is everlasting. And this is mentioned

   in the Psalm, my friends. [2026] And that we, who have been made wise

   by them, confess that the statutes of the Lord are sweeter than honey

   and the honey-comb, is manifest from the fact that, though threatened

   with death, we do not deny His name. Moreover, it is also manifest to

   all, that we who believe in Him pray to be kept by Him from strange,

   i.e., from wicked and deceitful, spirits; as the word of prophecy,

   personating one of those who believe in Him, figuratively declares. For

   we do continually beseech God by Jesus Christ to preserve us from the

   demons which are hostile to the worship of God, and whom we of old time

   served, in order that, after our conversion by Him to God, we may be

   blameless. For we call Him Helper and Redeemer, the power of whose name

   even the demons do fear; and at this day, when they are exorcised in

   the name of Jesus Christ, crucified under Pontius Pilate, governor of

   Jud�a, they are overcome. And thus it is manifest to all, that His

   Father has given Him so great power, by virtue of which demons are

   subdued to His name, and to the dispensation of His suffering.

     __________________________________________________________________

 

   [2025] Or, "repentance of the Father;" patros for pneumatos. Maranus

   explains the confusion on the ground of the similarity between the

   contractions for the words, prs and pns.

 

   [2026] Ps. xix.

     __________________________________________________________________

 

  Chapter XXXI.--If Christ's power be now so great, how much greater at the

  second advent!

 

   "But if so great a power is shown to have followed and to be still

   following the dispensation of His suffering, how great shall that be

   which shall follow His glorious advent! For He shall come on the clouds

   as the Son of man, so Daniel foretold, and His angels shall come with

   Him. These are the words: I beheld till the thrones were set; and the

   Ancient of days did sit, whose garment was white as snow, and the hair

   of His head like the pure wool. His throne was like a fiery flame, His

   wheels as burning fire. A fiery stream issued and came forth from

   before Him. Thousand thousands ministered unto Him, and ten thousand

   times ten thousand stood before Him. The books were opened, and the

   judgment was set. I beheld then the voice of the great words which the

   horn speaks: and the beast was beat down, and his body destroyed, and

   given to the burning flame. And the rest of the beasts were taken away

   from their dominion, and a period of life was given to the beasts until

   a season and time. I saw in the vision of the night, and, behold, one

   like the Son of man coming with the clouds of heaven; and He came to

   the Ancient of days, and stood before Him. And they who stood by

   brought Him near; and there were given Him power and kingly honour, and

   all nations of the earth by their families, and all glory, serve Him.

   And His dominion is an everlasting dominion, which shall not be taken

   away; and His kingdom shall not be destroyed. And my spirit was chilled

   within my frame, and the visions of my head troubled me. I came near

   unto one of them that stood by, and inquired the precise meaning of all

   these things. In answer he speaks to me, and showed me the judgment of

   the matters: These great beasts are four kingdoms, which shall perish

   from the earth, and shall not receive dominion for ever, even for ever

   and ever. Then I wished to know exactly about the fourth beast, which

   destroyed all [the others] and was very terrible, its teeth of iron,

   and its nails of brass; which devoured, made waste, and stamped the

   residue with its feet: also about the ten horns upon its head, and of

   the one which came up, by means of which three of the former fell. And

   that horn had eyes, and a mouth speaking great things; and its

   countenance excelled the rest. And I beheld that horn waging war

   against the saints, and prevailing against them, until the Ancient of

   days came; and He gave judgment for the saints of the Most High. And

   the time came, and the saints of the Most High possessed the kingdom.

   And it was told me concerning the fourth beast: There shall be a fourth

   kingdom upon earth, which shall prevail over all these kingdoms, and

   shall devour the whole earth, and shall destroy and make it thoroughly

   waste. And the ten horns are ten kings that shall arise; and one shall

   arise after them; [2027] and he shall surpass the first in evil deeds,

   and he shall subdue three kings, and he shall speak words against the

   Most High, and shall overthrow the rest of the saints of the Most High,

   and shall expect to change the seasons and the times. And it shall be

   delivered into his hands for a time, and times, and half a time. And

   the judgment sat, and they shall take away his dominion, to consume and

   to destroy it unto the end. And the kingdom, and the power, and the

   great places of the kingdoms under the heavens, were given to the holy

   people of the Most High, to reign in an everlasting kingdom: and all

   powers shall be subject to Him, and shall obey Him. Hitherto is the end

   of the matter. I, Daniel, was possessed with a very great astonishment,

   and my speech was changed in me; yet I kept the matter in my heart.' "

   [2028]

     __________________________________________________________________

 

   [2027] Literally, "And the ten horns, ten kings shall arise after

   them."

 

   [2028] Dan. vii. 9-28.

     __________________________________________________________________

 

  Chapter XXXII.--Trypho objecting that Christ is described as glorious by

  Daniel, Justin distinguishes two advents.

 

   And when I had ceased, Trypho said, "These and such like Scriptures,

   sir, compel us to wait for Him who, as Son of man, receives from the

   Ancient of days the everlasting kingdom. But this so-called Christ of

   yours was dishonourable and inglorious, so much so that the last curse

   contained in the law of God fell on him, for he was crucified."

 

   Then I replied to him, "If, sirs, it were not said by the Scriptures

   which I have already quoted, that His form was inglorious, and His

   generation not declared, and that for His death the rich would suffer

   death, and with His stripes we should be healed, and that He would be

   led away like a sheep; and if I had not explained that there would be

   two advents of His,--one in which He was pierced by you; a second, when

   you shall know Him whom you have pierced, and your tribes shall mourn,

   each tribe by itself, the women apart, and the men apart,--then I must

   have been speaking dubious and obscure things. But now, by means of the

   contents of those Scriptures esteemed holy and prophetic amongst you, I

   attempt to prove all [that I have adduced], in the hope that some one

   of you may be found to be of that remnant which has been left by the

   grace of the Lord of Sabaoth for the eternal salvation. In order,

   therefore, that the matter inquired into may be plainer to you, I will

   mention to you other words also spoken by the blessed David, from which

   you will perceive that the Lord is called the Christ by the Holy Spirit

   of prophecy; and that the Lord, the Father of all, has brought Him

   again from the earth, setting Him at His own right hand, until He makes

   His enemies His footstool; which indeed happens from the time that our

   Lord Jesus Christ ascended to heaven, after He rose again from the

   dead, the times now running on to their consummation; and he whom

   Daniel foretells would have dominion for a time, and times, and an

   half, is even already at the door, about to speak blasphemous and

   daring things against the Most High. But you, being ignorant of how

   long he will have dominion, hold another opinion. For you interpret the

   time' as being a hundred years. But if this is so, the man of sin must,

   at the shortest, reign three hundred and fifty years, in order that we

   may compute that which is said by the holy Daniel-- and times'--to be

   two times only. All this I have said to you in digression, in order

   that you at length may be persuaded of what has been declared against

   you by God, that you are foolish sons; and of this, Therefore, behold,

   I will proceed to take away this people, and shall take them away; and

   I will strip the wise of their wisdom, and will hide the understanding

   of their prudent men;' [2029] and may cease to deceive yourselves and

   those who hear you, and may learn of us, who have been taught wisdom by

   the grace of Christ. The words, then, which were spoken by David, are

   these: [2030] The Lord said unto My Lord, Sit Thou at My right hand,

   until I make Thine enemies Thy footstool. The Lord shall send the rod

   of Thy strength out of Sion: rule Thou also in the midst of Thine

   enemies. With Thee shall be, in the day, the chief of Thy power, in the

   beauties of Thy saints. From the womb, before the morning star, have I

   begotten Thee. The Lord hath sworn, and will not repent: Thou art a

   priest for ever after the order of Melchizedek. The Lord is at Thy

   right hand: He has crushed kings in the day of His wrath: He shall

   judge among the heathen, He shall fill [with] the dead bodies. [2031]

   He shall drink of the brook in the way; therefore shall He lift up the

   head.'

     __________________________________________________________________

 

   [2029] Isa. xxix. 14.

 

   [2030] Ps. cx.

 

   [2031] plerosei ptomata; Lat. version, implebit ruinas. Thirlby

   suggested that an omission has taken place in the mss. by the

   transcriber's fault.

     __________________________________________________________________

 

  Chapter XXXIII.--Ps. cx. is not spoken of Hezekiah. He proves that Christ was

  first humble, then shall be glorious.

 

   "And," I continued, "I am not ignorant that you venture to expound this

   psalm as if it referred to king Hezekiah; but that you are mistaken, I

   shall prove to you from these very words forthwith. The Lord hath

   sworn, and will not repent,' it is said; and, Thou art a priest

   forever, after the order of Melchizedek,' with what follows and

   precedes. Not even you will venture to object that Hezekiah was either

   a priest, or is the everlasting priest of God; but that this is spoken

   of our Jesus, these expressions show. But your ears are shut up, and

   your hearts are made dull. [2032] For by this statement, The Lord hath

   sworn, and will not repent: Thou art a priest for ever, after the order

   of Melchizedek,' with an oath God has shown Him (on account of your

   unbelief) to be the High Priest after the order of Melchizedek; i.e.,

   as Melchizedek was described by Moses as the priest of the Most High,

   and he was a priest of those who were in uncircumcision, and blessed

   the circumcised Abraham who brought him tithes, so God has shown that

   His everlasting Priest, called also by the Holy Spirit Lord, would be

   Priest of those in uncircumcision. Those too in circumcision who

   approach Him, that is, believing Him and seeking blessings from Him, He

   will both receive and bless. And that He shall be first humble as a

   man, and then exalted, these words at the end of the Psalm show: He

   shall drink of the brook in the way,' and then, Therefore shall He lift

   up the head.'

     __________________________________________________________________

 

   [2032] peperontai. Maranus thinks peporontai more probable, "hardened."

     __________________________________________________________________

 

  Chapter XXXIV.--Nor does Ps. lxxii. apply to Solomon, whose faults Christians

  shudder at.

 

   "Further, to persuade you that you have not understood anything of the

   Scriptures, I will remind you of another psalm, dictated to David by

   the Holy Spirit, which you say refers to Solomon, who was also your

   king. But it refers also to our Christ. But you deceive yourselves by

   the ambiguous forms of speech. For where it is said, The law of the

   Lord is perfect,' you do not understand it of the law which was to be

   after Moses, but of the law which was given by Moses, although God

   declared that He would establish a new law and a new covenant. And

   where it has been said, O God, give Thy judgment to the king,' since

   Solomon was king, you say that the Psalm refers to him, although the

   words of the Psalm expressly proclaim that reference is made to the

   everlasting King, i.e., to Christ. For Christ is King, and Priest, and

   God, and Lord, and angel, and man, and captain, and stone, and a Son

   born, and first made subject to suffering, then returning to heaven,

   and again coming with glory, and He is preached as having the

   everlasting kingdom: so I prove from all the Scriptures. But that you

   may perceive what I have said, I quote the words of the Psalm; they are

   these: O God, give Thy judgment to the king, and Thy righteousness unto

   the king's son, to judge Thy people with righteousness, and Thy poor

   with judgment. The mountains shall take up peace to the people, and the

   little hills righteousness. He shall judge the poor of the people, and

   shall save the children of the needy, and shall abase the slanderer. He

   shall co-endure with the sun, and before the moon unto all generations.

   He shall come down like rain upon the fleece, as drops falling on the

   earth. In His days shall righteousness flourish, and abundance of peace

   until the moon be taken away. And He shall have dominion from sea to

   sea, and from the rivers unto the ends of the earth. Ethiopians shall

   fall down before Him, and His enemies shall lick the dust. The kings of

   Tarshish and the isles shall offer gifts; the kings of Arabia and Seba

   shall offer gifts; and all the kings of the earth shall worship Him,

   and all the nations shall serve Him: for He has delivered the poor from

   the man of power, and the needy that hath no helper. He shall spare the

   poor and needy, and shall save the souls of the needy: He shall redeem

   their souls from usury and injustice, and His name shall be honourable

   before them. And He shall live, and to Him shall be given of the gold

   of Arabia, and they shall pray continually for Him: they shall bless

   Him all the day. And there shall be a foundation on the earth, it shall

   be exalted on the tops of the mountains: His fruit shall be on Lebanon,

   and they of the city shall flourish like grass of the earth. His name

   shall be blessed for ever. His name shall endure before the sun; and

   all tribes of the earth shall be blessed in Him, all nations shall call

   Him blessed. Blessed be the Lord, the God of Israel, who only doeth

   wondrous things; and blessed be His glorious name for ever, and for

   ever and ever; and the whole earth shall be filled with His glory.

   Amen, amen.' [2033] And at the close of this Psalm which I have quoted,

   it is written, The hymns of David the son of Jesse are ended.' [2034]

   Moreover, that Solomon was a renowned and great king, by whom the

   temple called that at Jerusalem was built, I know; but that none of

   those things mentioned in the Psalm happened to him, is evident. For

   neither did all kings worship him; nor did he reign to the ends of the

   earth; nor did his enemies, falling before him, lick the dust. Nay,

   also, I venture to repeat what is written in the book of Kings as

   committed by him, how through a woman's influence he worshipped the

   idols of Sidon, which those of the Gentiles who know God, the Maker of

   all things through Jesus the crucified, do not venture to do, but abide

   every torture and vengeance even to the extremity of death, rather than

   worship idols, or eat meat offered to idols."

     __________________________________________________________________

 

   [2033] Ps. lxxii.

 

   [2034] [A striking passage in De Maistre (OEuvres, vol. vi. p. 275) is

   worthy of comparison.]

     __________________________________________________________________

 

  Chapter XXXV.--Heretics confirm the Catholics in the faith.

 

   And Trypho said, "I believe, however, that many of those who say that

   they confess Jesus, and are called Christians, eat meats offered to

   idols, and declare that they are by no means injured in consequence."

   And I replied, "The fact that there are such men confessing themselves

   to be Christians, and admitting the crucified Jesus to be both Lord and

   Christ, yet not teaching His doctrines, but those of the spirits of

   error, causes us who are disciples of the true and pure doctrine of

   Jesus Christ, to be more faithful and stedfast in the hope announced by

   Him. For what things He predicted would take place in His name, these

   we do see being actually accomplished in our sight. For he said, Many

   shall come in My name, clothed outwardly in sheep's clothing, but

   inwardly they are ravening wolves.' " [2035] And, There shall be

   schisms and heresies.' [2036] And, Beware of false prophets, who shall

   come to you clothed outwardly in sheep's clothing, but inwardly they

   are ravening wolves.' [2037] And, Many false Christs and false apostles

   shall arise, and shall deceive many of the faithful.' [2038] There are,

   therefore, and there were many, my friends, who, coming forward in the

   name of Jesus, taught both to speak and act impious and blasphemous

   things; and these are called by us after the name of the men from whom

   each doctrine and opinion had its origin. (For some in one way, others

   in another, teach to blaspheme the Maker of all things, and Christ, who

   was foretold by Him as coming, and the God of Abraham, and of Isaac,

   and of Jacob, with whom we have nothing in common, since we know them

   to be atheists, impious, unrighteous, and sinful, and confessors of

   Jesus in name only, instead of worshippers of Him. Yet they style

   themselves Christians, just as certain among the Gentiles inscribe the

   name of God upon the works of their own hands, and partake in nefarious

   and impious rites.) Some are called Marcians, and some Valentinians,

   and some Basilidians, and some Saturnilians, and others by other names;

   each called after the originator of the individual opinion, just as

   each one of those who consider themselves philosophers, as I said

   before, thinks he must bear the name of the philosophy which he

   follows, from the name of the father of the particular doctrine. So

   that, in consequence of these events, we know that Jesus foreknew what

   would happen after Him, as well as in consequence of many other events

   which He foretold would befall those who believed on and confessed Him,

   the Christ. For all that we suffer, even when killed by friends, He

   foretold would take place; so that it is manifest no word or act of His

   can be found fault with. Wherefore we pray for you and for all other

   men who hate us; in order that you, having repented along with us, may

   not blaspheme Him who, by His works, by the mighty deeds even now

   wrought through His name, by the words He taught, by the prophecies

   announced concerning Him, is the blameless, and in all things

   irreproachable, Christ Jesus; but, believing on Him, may be saved in

   His second glorious advent, and may not be condemned to fire by Him."

     __________________________________________________________________

 

   [2035] Matt. vii. 15.

 

   [2036] 1 Cor. xi. 19.

 

   [2037] Matt. vii. 15.

 

   [2038] Matt. xxiv. 11.

     __________________________________________________________________

 

  Chapter XXXVI.--He proves that Christ is called Lord of Hosts.

 

   Then he replied, "Let these things be so as you say--namely, that it

   was foretold Christ would suffer, and be called a stone; and after His

   first appearance, in which it had been announced He would suffer, would

   come in glory, and be Judge finally of all, and eternal King and

   Priest. Now show if this man be He of whom these prophecies were made."

 

   And I said, "As you wish, Trypho, I shall come to these proofs which

   you seek in the fitting place; but now you will permit me first to

   recount the prophecies, which I wish to do in order to prove that

   Christ is called both God and Lord of hosts, and Jacob, in parable by

   the Holy Spirit; and your interpreters, as God says, are foolish, since

   they say that reference is made to Solomon and not to Christ, when he

   bore the ark of testimony into the temple which he built. The Psalm of

   David is this: The earth is the Lord's, and the fulness thereof; the

   world, and all that dwell therein. He hath rounded it upon the seas,

   and prepared it upon the floods. Who shall ascend into the hill of the

   Lord? or who shall stand in His holy place? He that is clean of hands

   and pure of heart: who has not received his soul in vain, and has not

   sworn guilefully to his neighbour: he shall receive blessing from the

   Lord, and mercy from God his Saviour. This is the generation of them

   that seek the Lord, that seek the face of the God of Jacob. [2039] Lift

   up your gates, ye rulers; and be ye lift up, ye everlasting doors; and

   the King of glory shall come in. Who is this King of glory? The Lord

   strong and mighty in battle. Lift up your gates, ye rulers; and be ye

   lift up, ye everlasting doors; and the King of glory shall come in. Who

   is this King of glory? The Lord of hosts, He is the King of glory.'

   [2040] Accordingly, it is shown that Solomon is not the Lord of hosts;

   but when our Christ rose from the dead and ascended to heaven, the

   rulers in heaven, under appointment of God, are commanded to open the

   gates of heaven, that He who is King of glory may enter in, and having

   ascended, may sit on the right hand of the Father until He make the

   enemies His footstool, as has been made manifest by another Psalm. For

   when the rulers of heaven saw Him of uncomely and dishonoured

   appearance, and inglorious, not recognising Him, they inquired, Who is

   this King of glory?' And the Holy Spirit, either from the person of His

   Father, or from His own person, answers them, The Lord of hosts, He is

   this King of glory.' For every one will confess that not one of those

   who presided over the gates of the temple at Jerusalem would venture to

   say concerning Solomon, though he was so glorious a king, or concerning

   the ark of testimony, Who is this King of glory?'

     __________________________________________________________________

 

   [2039] Maranus remarks from Thirlby: "As Justin wrote a little before,

   and is called Jacob in parable,' it seems to convince us that Justin

   wrote, thy face, O Jacob.' " [The meaning in this latter case becomes

   plain, if we observe that "O Israel" is equivalent to, and means, "O

   house of Jacob:" an apostrophe to the Church of the ancient people.]

 

   [2040] Ps. xxiv.

     __________________________________________________________________

 

  Chapter XXXVII.--The same is proved from other Psalms.

 

   "Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus

   made to Christ: God went up with a shout, the Lord with the sound of a

   trumpet. Sing ye to our God, sing ye: sing to our King, sing ye; for

   God is King of all the earth: sing with understanding. God has ruled

   over the nations. God sits upon His holy throne. The rulers of the

   nations were assembled along with the God of Abraham, for the strong

   ones of God are greatly exalted on the earth.' [2041] And in the

   ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him

   whom you do not wish to be king to be King and Lord, both of Samuel,

   and of Aaron, and of Moses, and, in short, of all the others. And the

   words of the Psalm are these: The Lord has reigned, let the nations be

   angry: [it is] He who sits upon the cherubim, let the earth be shaken.

   The Lord is great in Zion, and He is high above all the nations. Let

   them confess Thy great name, for it is fearful and holy, and the honour

   of the King loves judgment. Thou hast prepared equity; judgment and

   righteousness hast Thou performed in Jacob. Exalt the Lord our God, and

   worship the footstool of His feet; for He is holy. Moses and Aaron

   among His priests, and Samuel among those who call upon His name. They

   called (says the Scripture) on the Lord, and He heard them. In the

   pillar of the cloud He spake to them; for [2042] they kept His

   testimonies, and the commandment which he gave them. O Lord our God,

   Thou heardest them: O God, Thou wert propitious to them, and [yet]

   taking vengeance on all their inventions. Exalt the Lord our God, and

   worship at His holy hill; for the Lord our God is holy.' " [2043]

     __________________________________________________________________

 

   [2041] Ps. xlvii. 5-9. [The diapsalm is here used for what follows the

   "Selah."]

 

   [2042] "For" wanting in both Codd.

 

   [2043] Ps. xcix.

     __________________________________________________________________

 

  Chapter XXXVIII.--It is an annoyance to the Jew that Christ is said to be

  adored. Justin confirms it, however, from Ps. xlv.

 

   And Trypho said, "Sir, it were good for us if we obeyed our teachers,

   who laid down a law that we should have no intercourse with any of you,

   and that we should not have even any communication with you on these

   questions. For you utter many blasphemies, in that you seek to persuade

   us that this crucified man was with Moses and Aaron, and spoke to them

   in the pillar of the cloud; then that he became man, was crucified, and

   ascended up to heaven, and comes again to earth, and ought to be

   worshipped."

 

   Then I answered, "I know that, as the word of God says, this great

   wisdom of God, the Maker of all things, and the Almighty, is hid from

   you. Wherefore, in sympathy with you, I am striving to the utmost that

   you may understand these matters which to you are paradoxical; but if

   not, that I myself may be innocent in the day of judgment. For you

   shall hear other words which appear still more paradoxical; but be not

   confounded, nay, rather remain still more zealous hearers and

   investigators, despising the tradition of your teachers, since they are

   convicted by the Holy Spirit of inability to perceive the truths taught

   by God, and of preferring to teach their own doctrines. Accordingly, in

   the forty-fourth [forty-fifth] Psalm, these words are in like manner

   referred to Christ: My heart has brought forth a good matter; [2044] I

   tell my works to the King. My tongue is the pen of a ready writer.

   Fairer in beauty than the sons of men: grace is poured forth into Thy

   lips: therefore hath God blessed Thee for ever. Gird Thy sword upon Thy

   thigh, O mighty One. Press on in Thy fairness and in Thy beauty, and

   prosper and reign, because of truth, and of meekness, and of

   righteousness: and Thy right hand shall instruct Thee marvellously.

   Thine arrows are sharpened, O mighty One; the people shall fall under

   Thee; in the heart of the enemies of the King [the arrows are fixed].

   Thy throne, O God, is for ever and ever: a sceptre of equity is the

   sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated

   iniquity; therefore thy God [2045] hath anointed Thee with the oil of

   gladness above Thy fellows. [He hath anointed Thee] with myrrh, [2046]

   and oil, and cassia, from Thy garments; from the ivory palaces, whereby

   they made Thee glad. Kings' daughters are in Thy honour. The queen

   stood at Thy right hand, clad in garments [2047] embroidered with gold.

   Hearken, O daughter, and behold, and incline thine ear, and forget thy

   people and the house of thy father: and the King shall desire thy

   beauty; because He is thy Lord, they shall worship Him also. And the

   daughter of Tyre [shall be there] with gifts. The rich of the people

   shall entreat Thy face. All the glory of the King's daughter [is]

   within, clad in embroidered garments of needlework. The virgins that

   follow her shall be brought to the King; her neighbours shall be

   brought unto Thee: they shall be brought with joy and gladness: they

   shall be led into the King's shrine. Instead of thy fathers, thy sons

   have been born: Thou shalt appoint them rulers over all the earth. I

   shall remember Thy name in every generation: therefore the people shall

   confess Thee for ever, and for ever and ever.'

     __________________________________________________________________

 

   [2044] [Hebrew and Greek, "a good word," i.e., the Logos.]

 

   [2045] Or, "God, thy God."

 

   [2046] stakte.

 

   [2047] Literally, "garments of gold, variegated."

     __________________________________________________________________

 

  Chapter XXXIX.--The Jews hate the Christians who believe this. How great the

  distinction is between both!

 

   "Now it is not surprising," I continued, "that you hate us who hold

   these opinions, and convict you of a continual hardness of heart.

   [2048] For indeed Elijah, conversing with God concerning you, speaks

   thus: Lord, they have slain Thy prophets, and digged down Thine altars:

   and I am left alone, and they seek my life.' And He answers him: I have

   still seven thousand men who have not bowed the knee to Baal.' [2049]

   Therefore, just as God did not inflict His anger on account of those

   seven thousand men, even so He has now neither yet inflicted judgment,

   nor does inflict it, knowing that daily some [of you] are becoming

   disciples in the name of Christ, and quitting the path of error; who

   are also receiving gifts, each as he is worthy, illumined through the

   name of this Christ. For one receives the spirit of understanding,

   another of counsel, another of strength, another of healing, another of

   foreknowledge, another of teaching, and another of the fear of God."

 

   To this Trypho said to me, "I wish you knew that you are beside

   yourself, talking these sentiments."

 

   And I said to him, "Listen, O friend, [2050] for I am not mad or beside

   myself; but it was prophesied that, after the ascent of Christ to

   heaven, He would deliver [2051] us from error and give us gifts. The

   words are these: He ascended up on high; He led captivity captive; He

   gave gifts to men.' [2052] Accordingly, we who have received gifts from

   Christ, who has ascended up on high, prove from the words of prophecy

   that you, the wise in yourselves, and the men of understanding in your

   own eyes,' [2053] are foolish, and honour God and His Christ by lip

   only. But we, who are instructed in the whole truth, [2054] honour Them

   both in acts, and in knowledge, and in heart, even unto death. But you

   hesitate to confess that He is Christ, as the Scriptures and the events

   witnessed and done in His name prove, perhaps for this reason, lest you

   be persecuted by the rulers, who, under the influence of the wicked and

   deceitful spirit, the serpent, will not cease putting to death and

   persecuting those who confess the name of Christ until He come again,

   and destroy them all, and render to each his deserts."

 

   And Trypho replied, "Now, then, render us the proof that this man who

   you say was crucified and ascended into heaven is the Christ of God.

   For you have sufficiently proved by means of the Scriptures previously

   quoted by you, that it is declared in the Scriptures that Christ must

   suffer, and come again with glory, and receive the eternal kingdom over

   all the nations, every kingdom being made subject to Him: now show us

   that this man is He."

 

   And I replied, "It has been already proved, sirs, to those who have

   ears, even from the facts which have been conceded by you; but that you

   may not think me at a loss, and unable to give proof of what you ask,

   as I promised, I shall do so at a fitting place. At present, I resume

   the consideration of the subject which I was discussing.

     __________________________________________________________________

 

   [2048] Literally, "of a hard-hearted opinion."

 

   [2049] 1 Kings xix. 14, 18.

 

   [2050] o houtos. [Or, Look you, listen!]

 

   [2051] Literally, "carry us captive."

 

   [2052] Ps. lxviii. 19.

 

   [2053] Isa. v. 21.

 

   [2054] Contrasting either Catholics with heretics, or Christians with

   Jews. [Note this word Catholic, as here used in its legitimate

   primitive sense.]

     __________________________________________________________________

 

  Chapter XL.--He returns to the Mosaic laws, and proves that they were figures

  of the things which pertain to Christ.

 

   "The mystery, then, of the lamb which God enjoined to be sacrificed as

   the passover, was a type of Christ; with whose blood, in proportion to

   their faith in Him, they anoint their houses, i.e., themselves, who

   believe on Him. For that the creation which God created--to wit,

   Adam--was a house for the spirit which proceeded from God, you all can

   understand. And that this injunction was temporary, I prove thus. God

   does not permit the lamb of the passover to be sacrificed in any other

   place than where His name was named; knowing that the days will come,

   after the suffering of Christ, when even the place in Jerusalem shall

   be given over to your enemies, and all the offerings, in short, shall

   cease; and that lamb which was commanded to be wholly roasted was a

   symbol of the suffering of the cross which Christ would undergo. For

   the lamb, [2055] which is roasted, is roasted and dressed up in the

   form of the cross. For one spit is transfixed right through from the

   lower parts up to the head, and one across the back, to which are

   attached the legs of the lamb. And the two goats which were ordered to

   be offered during the fast, of which one was sent away as the scape

   [goat], and the other sacrificed, were similarly declarative of the two

   appearances of Christ: the first, in which the elders of your people,

   and the priests, having laid hands on Him and put Him to death, sent

   Him away as the scape [goat]; and His second appearance, because in the

   same place in Jerusalem you shall recognise Him whom you have

   dishonoured, and who was an offering for all sinners willing to repent,

   and keeping the fast which Isaiah speaks of, loosening the terms [2056]

   of the violent contracts, and keeping the other precepts, likewise

   enumerated by him, and which I have quoted, [2057] which those

   believing in Jesus do. And further, you are aware that the offering of

   the two goats, which were enjoined to be sacrificed at the fast, was

   not permitted to take place similarly anywhere else, but only in

   Jerusalem.

     __________________________________________________________________

 

   [2055] Some think this particularly refers to the paschal lamb, others

   to any lamb which is roasted.

 

   [2056] Literally, "cords."

 

   [2057] Chap. xv.

     __________________________________________________________________

 

  Chapter XLI.--The oblation of fine flour was a figure of the Eucharist.

 

   "And the offering of fine flour, sirs," I said, "which was prescribed

   to be presented on behalf of those purified from leprosy, was a type of

   the bread of the Eucharist, the celebration of which our Lord Jesus

   Christ prescribed, in remembrance of the suffering which He endured on

   behalf of those who are purified in soul from all iniquity, in order

   that we may at the same time thank God for having created the world,

   with all things therein, for the sake of man, and for delivering us

   from the evil in which we were, and for utterly overthrowing [2058]

   principalities and powers by Him who suffered according to His will.

   Hence God speaks by the mouth of Malachi, one of the twelve [prophets],

   as I said before, [2059] about the sacrifices at that time presented by

   you: I have no pleasure in you, saith the Lord; and I will not accept

   your sacrifices at your hands: for, from the rising of the sun unto the

   going down of the same, My name has been glorified among the Gentiles,

   and in every place incense is offered to My name, and a pure offering:

   for My name is great among the Gentiles, saith the Lord: but ye profane

   it.' [2060] [So] He then speaks of those Gentiles, namely us, who in

   every place offer sacrifices to Him, i.e., the bread of the Eucharist,

   and also the cup of the Eucharist, affirming both that we glorify His

   name, and that you profane [it]. The command of circumcision, again,

   bidding [them] always circumcise the children on the eighth day, was a

   type of the true circumcision, by which we are circumcised from deceit

   and iniquity through Him who rose from the dead on the first day after

   the Sabbath, [namely through] our Lord Jesus Christ. For the first day

   after the Sabbath, remaining the first [2061] of all the days, is

   called, however, the eighth, according to the number of all the days of

   the cycle, and [yet] remains the first.

     __________________________________________________________________

 

   [2058] Literally, "overthrowing with a perfect overthrow."

 

   [2059] Chap. xxviii.

 

   [2060] Mal. i. 10-12.

 

   [2061] Or, "being the first."

     __________________________________________________________________

 

  Chapter XLII.--The bells on the priest's robe were a figure of the apostles.

 

   "Moreover, the prescription that twelve bells [2062] be attached to the

   [robe] of the high priest, which hung down to the feet, was a symbol of

   the twelve apostles, who depend on the power of Christ, the eternal

   Priest; and through their voice it is that all the earth has been

   filled with the glory and grace of God and of His Christ. Wherefore

   David also says: Their sound has gone forth into all the earth, and

   their words to the ends of the world.' [2063] And Isaiah speaks as if

   he were personating the apostles, when they say to Christ that they

   believe not in their own report, but in the power of Him who sent them.

   And so he says: Lord, who hath believed our report? and to whom is the

   arm of the Lord revealed? We have preached before Him as if [He were] a

   child, as if a root in a dry ground.' [2064] (And what follows in order

   of the prophecy already quoted. [2065] ) But when the passage speaks as

   from the lips of many, We have preached before Him,' and adds, as if a

   child,' it signifies that the wicked shall become subject to Him, and

   shall obey His command, and that all shall become as one child. Such a

   thing as you may witness in the body: although the members are

   enumerated as many, all are called one, and are a body. For, indeed, a

   commonwealth and a church, [2066] though many individuals in number,

   are in fact as one, called and addressed by one appellation. And in

   short, sirs," said I, "by enumerating all the other appointments of

   Moses I can demonstrate that they were types, and symbols, and

   declarations of those things which would happen to Christ, of those who

   it was foreknown were to believe in Him, and of those things which

   would also be done by Christ Himself. But since what I have now

   enumerated appears to me to be sufficient, I revert again to the order

   of the discourse. [2067]

     __________________________________________________________________

 

   [2062] Ex. xxviii. 33 gives no definite number of bells. Otto presumes

   Justin to have confounded the bells and gems, which were twelve in

   number.

 

   [2063] Ps. xix. 4.

 

   [2064] Isa. liii. 1, 2.

 

   [2065] Chap. xiii.

 

   [2066] ekklesia Lat. vers. has conventus.

 

   [2067] Literally, "to the discourse in order."

     __________________________________________________________________

 

  Chapter XLIII.--He concludes that the law had an end in Christ, who was born

  of the Virgin.

 

   "As, then, circumcision began with Abraham, and the Sabbath and

   sacrifices and offerings and feasts with Moses, and it has been proved

   they were enjoined on account of the hardness of your people's heart,

   so it was necessary, in accordance with the Father's will, that they

   should have an end in Him who was born of a virgin, of the family of

   Abraham and tribe of Judah, and of David; in Christ the Son of God, who

   was proclaimed as about to come to all the world, to be the everlasting

   law and the everlasting covenant, even as the forementioned prophecies

   show. And we, who have approached God through Him, have received not

   carnal, but spiritual circumcision, which Enoch and those like him

   observed. And we have received it through baptism, since we were

   sinners, by God's mercy; and all men may equally obtain it. But since

   the mystery of His birth now demands our attention I shall speak of it.

   Isaiah then asserted in regard to the generation of Christ, that it

   could not be declared by man, in words already quoted: [2068] Who shall

   declare His generation? for His life is taken from the earth: for the

   transgressions of my people was He led [2069] to death.' [2070] The

   Spirit of prophecy thus affirmed that the generation of Him who was to

   die, that we sinful men might be healed by His stripes, was such as

   could not be declared. Furthermore, that the men who believe in Him may

   possess the knowledge of the manner in which He came into the world,

   [2071] the Spirit of prophecy by the same Isaiah foretold how it would

   happen thus: And the Lord spoke again to Ahaz, saying, Ask for thyself

   a sign from the Lord thy God, in the depth, or in the height. And Ahaz

   said, I will not ask, neither will I tempt the Lord. And Isaiah said,

   Hear then, O house of David; Is it a small thing for you to contend

   with men, and how do you contend with the Lord? Therefore the Lord

   Himself will give you a sign. Behold, the virgin shall conceive, and

   shall bear a son, and his name shall be called Immanuel. Butter and

   honey shall he eat, before he knows or prefers the evil, and chooses

   out the good; [2072] for before the child knows good or ill, he rejects

   evil [2073] by choosing out the good. For before the child knows how to

   call father or mother, he shall receive the power of Damascus and the

   spoil of Samaria in presence of the king of Assyria. And the land shall

   be forsaken, [2074] which thou shalt with difficulty endure in

   consequence of the presence of its two kings. [2075] But God shall

   bring on thee, and on thy people, and on the house of thy father, days

   which have not yet come upon thee since the day in which Ephraim took

   away from Judah the king of Assyria.' [2076] Now it is evident to all,

   that in the race of Abraham according to the flesh no one has been born

   of a virgin, or is said to have been born [of a virgin], save this our

   Christ. But since you and your teachers venture to affirm that in the

   prophecy of Isaiah it is not said, Behold, the virgin shall conceive,'

   but, Behold, the young woman shall conceive, and bear a son;' and

   [since] you explain the prophecy as if [it referred] to Hezekiah, who

   was your king, I shall endeavour to discuss shortly this point in

   opposition to you, and to show that reference is made to Him who is

   acknowledged by us as Christ.

     __________________________________________________________________

 

   [2068] Chap. xiii.

 

   [2069] Or, "was I led."

 

   [2070] Isa. liii. 8.

 

   [2071] Literally, "He was in the world, being born."

 

   [2072] See Chap. lxvi.

 

   [2073] Literally, "disobeys evil" (apeithei ponera). Conjectured:

   apothei, and apeithei poneria.

 

   [2074] The mss. of Justin read, "shall be taken:" katalephthesetai.

   This is plainly a mistake for kataleiphthesetai; but whether the

   mistake is Justin's or the transcribers', it would be difficult to say,

   as Thirlby remarks.

 

   [2075] The rendering of this doubtful: literally, "from the face of the

   two kings," and the words might go with "shall be forsaken."

 

   [2076] Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may

   also be translated, "in which He took away from Judah Ephraim, even the

   king of Assyria."

     __________________________________________________________________

 

  Chapter XLIV.--The Jews in vain promise themselves salvation, which cannot be

  obtained except through Christ.

 

   "For thus, so far as you are concerned, I shall be found in all

   respects innocent, if I strive earnestly to persuade you by bringing

   forward demonstrations. But if you remain hard-hearted, or weak in

   [forming] a resolution, on account of death, which is the lot of the

   Christians, and are unwilling to assent to the truth, you shall appear

   as the authors of your own [evils]. And you deceive yourselves while

   you fancy that, because you are the seed of Abraham after the flesh,

   therefore you shall fully inherit the good things announced to be

   bestowed by God through Christ. For no one, not even of them, [2077]

   has anything to look for, but only those who in mind are assimilated to

   the faith of Abraham, and who have recognised all the mysteries: for I

   say, [2078] that some injunctions were laid on you in reference to the

   worship of God and practice of righteousness; but some injunctions and

   acts were likewise mentioned in reference to the mystery of Christ, on

   account of [2079] the hardness of your people's hearts. And that this

   is so, God makes known in Ezekiel, [when] He said concerning it: If

   Noah and Jacob [2080] and Daniel should beg either sons or daughters,

   the request would not be granted them.' [2081] And in Isaiah, of the

   very same matter He spake thus: The Lord God said, they shall both go

   forth and look on the members [of the bodies] of the men that have

   transgressed. For their worm shall not die, and their fire shall not be

   quenched, and they shall be a gazing-stock to all flesh.' [2082] So

   that it becomes you to eradicate this hope from your souls, and hasten

   to know in what way forgiveness of sins, and a hope of inheriting the

   promised good things, shall be yours. But there is no other [way] than

   this, --to become acquainted with this Christ, to be washed in the

   fountain [2083] spoken of by Isaiah for the remission of sins; and for

   the rest, to live sinless lives."

     __________________________________________________________________

 

   [2077] i.e., of Abraham's seed.

 

   [2078] Justin distinguishes between such essential acts as related to

   God's worship and the establishment of righteousness, and such

   ceremonial observances as had a mere temporary significance. The

   recognition of this distinction he alleges to be necessary to

   salvation: necessary in this sense, that justification must be placed

   not on the latter, but on the former; and without such recognition, a

   Jew would, as Justin says, rest his hopes on his noble descent from

   Abraham.

 

   [2079] More probably, "or on account of," etc.

 

   [2080] In Bible, "Job;" Maranus prefers "Jacob," and thinks the mention

   of his name very suitable to disprove the arrogant claims of Jacob's

   posterity.

 

   [2081] Ezek. xiv. 20.

 

   [2082] Isa. lxvi. 24.

 

   [2083] Some refer this to Christ's baptism. See Cyprian, Adv. Jud. i.

   24.-- Otto.

     __________________________________________________________________

 

  Chapter XLV.--Those who were righteous before and under the law shall be saved

  by Christ.

 

   And Trypho said, "If I seem to interrupt these matters, which you say

   must be investigated, yet the question which I mean to put is urgent.

   Suffer me first."

 

   And I replied, "Ask whatever you please, as it occurs to you; and I

   shall endeavour, after questions and answers, to resume and complete

   the discourse."

 

   Then he said, "Tell me, then, shall those who lived according to the

   law given by Moses, live in the same manner with Jacob, Enoch, and

   Noah, in the resurrection of the dead, or not?"

 

   I replied to him, "When I quoted, sir, the words spoken by Ezekiel,

   that even if Noah and Daniel and Jacob were to beg sons and daughters,

   the request would not be granted them,' but that each one, that is to

   say, shall be saved by his own righteousness, I said also, that those

   who regulated their lives by the law of Moses would in like manner be

   saved. For what in the law of Moses is naturally good, and pious, and

   righteous, and has been prescribed to be done by those who obey it;

   [2084] and what was appointed to be performed by reason of the hardness

   of the people's hearts; was similarly recorded, and done also by those

   who were under the law. Since those who did that which is universally,

   naturally, and eternally good are pleasing to God, they shall be saved

   through this Christ in the resurrection equally with those righteous

   men who were before them, namely Noah, and Enoch, and Jacob, and

   whoever else there be, along with those who have known [2085] this

   Christ, Son of God, who was before the morning star and the moon, and

   submitted to become incarnate, and be born of this virgin of the family

   of David, in order that, by this dispensation, the serpent that sinned

   from the beginning, and the angels like him, may be destroyed, and that

   death may be contemned, and for ever quit, at the second coming of the

   Christ Himself, those who believe in Him and live acceptably,--and be

   no more: when some are sent to be punished unceasingly into judgment

   and condemnation of fire; but others shall exist in freedom from

   suffering, from corruption, and from grief, and in immortality."

     __________________________________________________________________

 

   [2084] It, i.e., the law, or "what in the law," etc.

 

   [2085] Those who live after Christ.

     __________________________________________________________________

 

  Chapter XLVI.--Trypho asks whether a man who keeps the law even now will be

  saved. Justin proves that it contributes nothing to righteousness.

 

   "But if some, even now, wish to live in the observance of the

   institutions given by Moses, and yet believe in this Jesus who was

   crucified, recognising Him to be the Christ of God, and that it is

   given to Him to be absolute Judge of all, and that His is the

   everlasting kingdom, can they also be saved?" he inquired of me.

 

   And I replied, "Let us consider that also together, whether one may now

   observe all the Mosaic institutions."

 

   And he answered, "No. For we know that, as you said, it is not possible

   either anywhere to sacrifice the lamb of the passover, or to offer the

   goats ordered for the fast; or, in short, [to present] all the other

   offerings."

 

   And I said, "Tell [me] then yourself, I pray, some things which can be

   observed; for you will be persuaded that, though a man does not keep or

   has not performed the eternal [2086] decrees, he may assuredly be

   saved."

 

   Then he replied, "To keep the Sabbath, to be circumcised, to observe

   months, and to be washed if you touch anything prohibited by Moses, or

   after sexual intercourse."

 

   And I said, "Do you think that Abraham, Isaac, Jacob, Noah, and Job,

   and all the rest before or after them equally righteous, also Sarah the

   wife of Abraham, Rebekah the wife of Isaac, Rachel the wife of Jacob,

   and Leah, and all the rest of them, until the mother of Moses the

   faithful servant, who observed none of these [statutes], will be

   saved?"

 

   And Trypho answered, "Were not Abraham and his descendants

   circumcised?"

 

   And I said, "I know that Abraham and his descendants were circumcised.

   The reason why circumcision was given to them I stated at length in

   what has gone before; and if what has been said does not convince you,

   [2087] let us again search into the matter. But you are aware that, up

   to Moses, no one in fact who was righteous observed any of these rites

   at all of which we are talking, or received one commandment to observe,

   except that of circumcision, which began from Abraham."

 

   And he replied, "We know it, and admit that they are saved."

 

   Then I returned answer, "You perceive that God by Moses laid all such

   ordinances upon you on account of the hardness of your people's hearts,

   in order that, by the large number of them, you might keep God

   continually, and in every action, before your eyes, and never begin to

   act unjustly or impiously. For He enjoined you to place around you [a

   fringe] of purple dye, [2088] in order that you might not forget God;

   and He commanded you to wear a phylactery, [2089] certain characters,

   which indeed we consider holy, being engraved on very thin parchment;

   and by these means stirring you up [2090] to retain a constant

   remembrance of God: at the same time, however, convincing you, that in

   your hearts you have not even a faint remembrance of God's worship. Yet

   not even so were you dissuaded from idolatry: for in the times of

   Elijah, when [God] recounted the number of those who had not bowed the

   knee to Baal, He said the number was seven thousand; and in Isaiah He

   rebukes you for having sacrificed your children to idols. But we,

   because we refuse to sacrifice to those to whom we were of old

   accustomed to sacrifice, undergo extreme penalties, and rejoice in

   death,--believing that God will raise us up by His Christ, and will

   make us incorruptible, and undisturbed, and immortal; and we know that

   the ordinances imposed by reason of the hardness of your people's

   hearts, contribute nothing to the performance of righteousness and of

   piety."

     __________________________________________________________________

 

   [2086] "Eternal," i.e., as the Jew thinks.

 

   [2087] Literally, "put you out of countenance."

 

   [2088] Num. xv. 38.

 

   [2089] Deut. vi. 6.

 

   [2090] Literally, "importuning."

     __________________________________________________________________

 

  Chapter XLVII.--Justin communicates with Christians who observe the law. Not a

  few Catholics do otherwise.

 

   And Trypho again inquired, "But if some one, knowing that this is so,

   after he recognises that this man is Christ, and has believed in and

   obeys Him, wishes, however, to observe these [institutions], will he be

   saved?"

 

   I said, "In my opinion, Trypho, such an one will be saved, if he does

   not strive in every way to persuade other men, --I mean those Gentiles

   who have been circumcised from error by Christ, to observe the same

   things as himself, telling them that they will not be saved unless they

   do so. This you did yourself at the commencement of the discourse, when

   you declared that I would not be saved unless I observe these

   institutions."

 

   Then he replied, "Why then have you said, In my opinion, such an one

   will be saved,' unless there are some [2091] who affirm that such will

   not be saved?"

 

   "There are such people, Trypho," I answered; "and these do not venture

   to have any intercourse with or to extend hospitality to such persons;

   but I do not agree with them. But if some, through weak-mindedness,

   wish to observe such institutions as were given by Moses, from which

   they expect some virtue, but which we believe were appointed by reason

   of the hardness of the people's hearts, along with their hope in this

   Christ, and [wish to perform] the eternal and natural acts of

   righteousness and piety, yet choose to live with the Christians and the

   faithful, as I said before, not inducing them either to be circumcised

   like themselves, or to keep the Sabbath, or to observe any other such

   ceremonies, then I hold that we ought to join ourselves to such, and

   associate with them in all things as kinsmen and brethren. But if,

   Trypho," I continued, "some of your race, who say they believe in this

   Christ, compel those Gentiles who believe in this Christ to live in all

   respects according to the law given by Moses, or choose not to

   associate so intimately with them, I in like manner do not approve of

   them. But I believe that even those, who have been persuaded by them to

   observe the legal dispensation along with their confession of God in

   Christ, shall probably be saved. And I hold, further, that such as have

   confessed and known this man to be Christ, yet who have gone back from

   some cause to the legal dispensation, and have denied that this man is

   Christ, and have repented not before death, shall by no means be saved.

   Further, I hold that those of the seed of Abraham who live according to

   the law, and do not believe in this Christ before death, shall likewise

   not be saved, and especially those who have anathematized and do

   anathematize this very Christ in the synagogues, and everything by

   which they might obtain salvation and escape the vengeance of fire.

   [2092] For the goodness and the loving-kindness of God, and His

   boundless riches, hold righteous and sinless the man who, as Ezekiel

   [2093] tells, repents of sins; and reckons sinful, unrighteous, and

   impious the man who fails away from piety and righteousness to

   unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ

   said, In whatsoever things I shall take you, in these I shall judge

   you.' " [2094]

     __________________________________________________________________

 

   [2091] "Or, Are there not some," etc.

 

   [2092] The text seems to be corrupt. Otto reads: "Do anathematize those

   who put their trust in this very Christ so as to obtain salvation,"

   etc.

 

   [2093] Ezek. xxxiii. 11-20.

 

   [2094] [Comp. St. John xii. 47, 48.] Grabius thinks this taken from the

   [apocryphal] Gospel according to the Hebrews. It is not in the New or

   Old Testament. [Query. Is it not, rather, one of the traditional

   sayings preserved among early Christians?]

     __________________________________________________________________

 

  Chapter XLVIII.--Before the divinity of Christ is proved, he [Trypho] demands

  that it be settled that He is Christ.

 

   And Trypho said, "We have heard what you think of these matters. Resume

   the discourse where you left off, and bring it to an end. For some of

   it appears to me to be paradoxical, and wholly incapable of proof. For

   when you say that this Christ existed as God before the ages, then that

   He submitted to be born and become man, yet that He is not man of man,

   this [assertion] appears to me to be not merely paradoxical, but also

   foolish."

 

   And I replied to this, "I know that the statement does appear to be

   paradoxical, especially to those of your race, who are ever unwilling

   to understand or to perform the [requirements] of God, but [ready to

   perform] those of your teachers, as God Himself declares. [2095] Now

   assuredly, Trypho," I continued," [the proof] that this man [2096] is

   the Christ of God does not fail, though I be unable to prove that He

   existed formerly as Son of the Maker of all things, being God, and was

   born a man by the Virgin. But since I have certainly proved that this

   man is the Christ of God, whoever He be, even if I do not prove that He

   pre-existed, and submitted to be born a man of like passions with us,

   having a body, according to the Father's will; in this last matter

   alone is it just to say that I have erred, and not to deny that He is

   the Christ, though it should appear that He was born man of men, and

   [nothing more] is proved [than this], that He has become Christ by

   election. For there are some, my friends," I said, "of our race, [2097]

   who admit that He is Christ, while holding Him to be man of men; with

   whom I do not agree, nor would I, [2098] even though most of those who

   have [now] the same opinions as myself should say so; since we were

   enjoined by Christ Himself to put no faith in human doctrines, [2099]

   but in those proclaimed by the blessed prophets and taught by Himself."

     __________________________________________________________________

 

   [2095] Comp. Isa. xxix. 13.

 

   [2096] Or, "such a man."

 

   [2097] Some read, "of your race," referring to the Ebionites. Maranus

   believes the reference is to the Ebionites, and supports in a long note

   the reading "our," inasmuch as Justin would be more likely to associate

   these Ebionites with Christians than with Jews, even though they were

   heretics.

 

   [2098] Langus translates: "Nor would, indeed, many who are of the same

   opinion as myself say so."

 

   [2099] [Note this emphatic testimony of primitive faith.]

     __________________________________________________________________

 

  Chapter XLIX.--To those who object that Elijah has not yet come, he replies

  that he is the precursor of the first advent.

 

   And Trypho said, "Those who affirm him to have been a man, and to have

   been anointed by election, and then to have become Christ, appear to me

   to speak more plausibly than you who hold those opinions which you

   express. For we all expect that Christ will be a man [born] of men, and

   that Elijah when he comes will anoint him. But if this man appear to be

   Christ, he must certainly be known as man [born] of men; but from the

   circumstance that Elijah has not yet come, I infer that this man is not

   He [the Christ]."

 

   Then I inquired of him, "Does not Scripture, in the book of Zechariah,

   [2100] say that Elijah shall come before the great and terrible day of

   the Lord?"

 

   And he answered, "Certainly."

 

   "If therefore Scripture compels you to admit that two advents of Christ

   were predicted to take place,--one in which He would appear suffering,

   and dishonoured, and without comeliness; but the other in which He

   would come glorious and Judge of all, as has been made manifest in many

   of the fore-cited passages,--shall we not suppose that the word of God

   has proclaimed that Elijah shall be the precursor of the great and

   terrible day, that is, of His second advent?"

 

   "Certainly," he answered.

 

   "And, accordingly, our Lord in His teaching," I continued, "proclaimed

   that this very thing would take place, saying that Elijah would also

   come. And we know that this shall take place when our Lord Jesus Christ

   shall come in glory from heaven; whose first manifestation the Spirit

   of God who was in Elijah preceded as herald in [the person of] John, a

   prophet among your nation; after whom no other prophet appeared among

   you. He cried, as he sat by the river Jordan: I baptize you with water

   to repentance; but He that is stronger than I shall come, whose shoes I

   am not worthy to bear: He shall baptize you with the Holy Ghost and

   with fire: whose fan is in His hand, and He will thoroughly purge His

   floor, and will gather the wheat into the barn; but the chaff He will

   burn up with unquenchable fire.' [2101] And this very prophet your king

   Herod had shut up in prison; and when his birthday was celebrated, and

   the niece [2102] of the same Herod by her dancing had pleased him, he

   told her to ask whatever she pleased. Then the mother of the maiden

   instigated her to ask the head of John, who was in prison; and having

   asked it, [Herod] sent and ordered the head of John to be brought in on

   a charger. Wherefore also our Christ said, [when He was] on earth, to

   those who were affirming that Elijah must come before Christ: Elijah

   shall come, and restore all things; but I say unto you, that Elijah has

   already come, and they knew him not, but have done to him whatsoever

   they chose.' [2103] And it is written, Then the disciples understood

   that He spake to them about John the Baptist.' "

 

   And Trypho said, "This statement also seems to me paradoxical; namely,

   that the prophetic Spirit of God, who was in Elijah, was also in John."

 

   To this I replied, "Do you not think that the same thing happened in

   the case of Joshua the son of Nave (Nun), who succeeded to the command

   of the people after Moses, when Moses was commanded to lay his hands on

   Joshua, and God said to him, I will take of the spirit which is in

   thee, and put it on him?' " [2104]

 

   And he said, "Certainly."

 

   "As therefore," I say, "while Moses was still among men, God took of

   the spirit which was in Moses and put it on Joshua, even so God was

   able to cause [the spirit] of Elijah to come upon John; in order that,

   as Christ at His first coming appeared inglorious, even so the first

   coming of the spirit, which remained always pure in Elijah [2105] like

   that of Christ, might be perceived to be inglorious. For the Lord said

   He would wage war against Amalek with concealed hand; and you will not

   deny that Amalek fell. But if it is said that only in the glorious

   advent of Christ war will be waged with Amalek, how great will the

   fulfilment [2106] of Scripture be which says, God will wage war against

   Amalek with concealed hand!' You can perceive that the concealed power

   of God was in Christ the crucified, before whom demons, and all the

   principalities and powers of the earth, tremble."

     __________________________________________________________________

 

   [2100] Mal. iv. 5.

 

   [2101] Matt. iii. 11, 12.

 

   [2102] Literally, "cousin."

 

   [2103] Matt. xvii. 12.

 

   [2104] Num. xi. 17, spoken of the seventy elders. Justin confuses what

   is said here with Num. xxvii. 18 and Deut. xxxiv. 9.

 

   [2105] The meaning is, that no division of person took place. Elijah

   remained the same after as before his spirit was shed on John.

 

   [2106] Literally, "fruit."

     __________________________________________________________________

 

  Chapter L.--It is proved from Isaiah that John is the precursor of Christ.

 

   And Trypho said, "You seem to me to have come out of a great conflict

   with many persons about all the points we have been searching into, and

   therefore quite ready to return answers to all questions put to you.

   Answer me then, first, how you can show that there is another God

   besides the Maker of all things; and then you will show, [further],

   that He submitted to be born of the Virgin."

 

   I replied, "Give me permission first of all to quote certain passages

   from the prophecy of Isaiah, which refer to the office of forerunner

   discharged by John the Baptist and prophet before this our Lord Jesus

   Christ."

 

   "I grant it," said he.

 

   Then I said, "Isaiah thus foretold John's forerunning: And Hezekiah

   said to Isaiah, Good is the word of the Lord which He spake: Let there

   be peace and righteousness in my days.' [2107] And, Encourage the

   people; ye priests, speak to the heart of Jerusalem, and encourage her,

   because her humiliation is accomplished. Her sin is annulled; for she

   has received of the Lord's hand double for her sins. A voice of one

   crying in the wilderness, Prepare the ways of the Lord; make straight

   the paths of our God. Every valley shall be filled up, and every

   mountain and hill shall be brought low: and the crooked shall be made

   straight, and the rough way shall be plain ways; and the glory of the

   Lord shall be seen, and all flesh shall see the salvation of God: for

   the Lord hath spoken it. A voice of one saying, Cry; and I said, What

   shall I cry? All flesh is grass, and all the glory of man as the flower

   of grass. The grass has withered, and the flower of it has fallen away;

   but the word of the Lord endureth for ever. Thou that bringest good

   tidings to Zion, go up to the high mountain; thou that bringest good

   tidings to Jerusalem, lift up thy voice with strength. Lift ye up, be

   not afraid; tell the cities of Judah, Behold your God! Behold, the Lord

   comes with strength, and [His] arm comes with authority. Behold, His

   reward is with Him, and His work before Him. As a shepherd He will tend

   His flock, and will gather the lambs with [His] arm, and cheer on her

   that is with young. Who has measured the water with [his] hand, and the

   heaven with a span, and all the earth with [his] fist? Who has weighed

   the mountains, and [put] the valleys into a balance? Who has known the

   mind of the Lord? And who has been His counsellor, and who shall advise

   Him? Or with whom did He take counsel, and he instructed Him? Or who

   showed Him judgment? Or who made Him to know the way of understanding?

   All the nations are reckoned as a drop of a bucket, and as a turning of

   a balance, and shall be reckoned as spittle. But Lebanon is not

   sufficient to burn, nor the beasts sufficient for a burnt-offering; and

   all the nations are considered nothing, and for nothing.' " [2108]

     __________________________________________________________________

 

   [2107] Isa. xxxix. 8.

 

   [2108] Isa. xl. 1-17.

     __________________________________________________________________

 

  Chapter LI.--It is proved that this prophecy has been fulfilled.

 

   And when I ceased, Trypho said, "All the words of the prophecy you

   repeat, sir, are ambiguous, and have no force in proving what you wish

   to prove." Then I answered, "If the prophets had not ceased, so that

   there were no more in your nation, Trypho, after this John, it is

   evident that what I say in reference to Jesus Christ might be regarded

   perhaps as ambiguous. But if John came first calling on men to repent,

   and Christ, while [John] still sat by the river Jordan, having come,

   put an end to his prophesying and baptizing, and preached also Himself,

   saying that the kingdom of heaven is at hand, and that He must suffer

   many things from the Scribes and Pharisees, and be crucified, and on

   the third day rise again, and would appear again in Jerusalem, and

   would again eat and drink with His disciples; and foretold that in the

   interval between His [first and second] advent, as I previously said,

   [2109] priests and false prophets would arise in His name, which things

   do actually appear; then how can they be ambiguous, when you may be

   persuaded by the facts? Moreover, He referred to the fact that there

   would be no longer in your nation any prophet, and to the fact that men

   recognised how that the New Testament, which God formerly announced

   [His intention of] promulgating, was then present, i.e., Christ

   Himself; and in the following terms: The law and the prophets were

   until John the Baptist; from that time the kingdom of heaven suffereth

   violence, and the violent take it by force. And if you can [2110]

   receive it, he is Elijah, who was to come. He that hath ears to hear,

   let him hear.' [2111]

     __________________________________________________________________

 

   [2109] Chap. xxv.

 

   [2110] "Are willing."

 

   [2111] Matt. xi. 12-15.

     __________________________________________________________________

 

  Chapter LII.--Jacob predicted two advents of Christ.

 

   "And it was prophesied by Jacob the patriarch [2112] that there would

   be two advents of Christ, and that in the first He would suffer, and

   that after He came there would be neither prophet nor king in your

   nation (I proceeded), and that the nations who believed in the

   suffering Christ would look for His future appearance. And for this

   reason the Holy Spirit had uttered these truths in a parable, and

   obscurely: for," I added, "it is said, Judah, thy brethren have praised

   thee: thy hands [shall be] on the neck of thine enemies; the sons of

   thy father shall worship thee. Judah is a lion's whelp; from the germ,

   my son, thou art sprung up. Reclining, he lay down like a lion, and

   like [a lion's] whelp: who shall raise him up? A ruler shall not depart

   from Judah, or a leader from his thighs, until that which is laid up in

   store for him shall come; and he shall be the desire of nations,

   binding his foal to the vine, and the foal of his ass to the tendril of

   the vine. He shall wash his garments in wine, and his vesture in the

   blood of the grape. His eyes shall be bright with [2113] wine, and his

   teeth white like milk.' [2114] Moreover, that in your nation there

   never failed either prophet or ruler, from the time when they began

   until the time when this Jesus Christ appeared and suffered, you will

   not venture shamelessly to assert, nor can you prove it. For though you

   affirm that Herod, after [2115] whose [reign] He suffered, was an

   Ashkelonite, nevertheless you admit that there was a high priest in

   your nation; so that you then had one who presented offerings according

   to the law of Moses, and observed the other legal ceremonies; also [you

   had] prophets in succession until John, (even then, too, when your

   nation was carried captive to Babylon, when your land was ravaged by

   war, and the sacred vessels carried off); there never failed to be a

   prophet among you, who was lord, and leader, and ruler of your nation.

   For the Spirit which was in the prophets anointed your kings, and

   established them. But after the manifestation and death of our Jesus

   Christ in your nation, there was and is nowhere any prophet: nay,

   further, you ceased to exist under your own king, your land was laid

   waste, and forsaken like a lodge in a vineyard; and the statement of

   Scripture, in the mouth of Jacob, And He shall be the desire of

   nations,' meant symbolically His two advents, and that the nations

   would believe in Him; which facts you may now at length discern. For

   those out of all the nations who are pious and righteous through the

   faith of Christ, look for His future appearance.

     __________________________________________________________________

 

   [2112] [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently

   referred to by Justin.]

 

   [2113] Or, "in comparison of."

 

   [2114] Gen. xlix. 8-12.

 

   [2115] aph' hou; many translated "under whom," as if eph' hou. This

   would be erroneous. Conjectured also ephuge for epathen.

     __________________________________________________________________

 

  Chapter LIII.--Jacob predicted that Christ would ride on an ass, and Zechariah

  confirms it.

 

   "And that expression, binding his foal to the vine, and the ass's foal

   to the vine tendril,' was a declaring beforehand both of the works

   wrought by Him at His first advent, and also of that belief in Him

   which the nations would repose. For they were like an unharnessed foal,

   which was not bearing a yoke on its neck, until this Christ came, and

   sent His disciples to instruct them; and they bore the yoke of His

   word, and yielded the neck to endure all [hardships], for the sake of

   the good things promised by Himself, and expected by them. And truly

   our Lord Jesus Christ, when He intended to go into Jerusalem, requested

   His disciples to bring Him a certain ass, along with its foal, which

   was bound in an entrance of a village called Bethphage; and having

   seated Himself on it, He entered into Jerusalem. And as this was done

   by Him in the manner in which it was prophesied in precise terms that

   it would be done by the Christ, and as the fulfilment was recognised,

   it became a clear proof that He was the Christ. And though all this

   happened and is proved from Scripture, you are still hard-hearted. Nay,

   it was prophesied by Zechariah, one of the twelve [prophets], that such

   would take place, in the following words: Rejoice greatly, daughter of

   Zion; shout, and declare, daughter of Jerusalem; behold, thy King shall

   come to thee, righteous, bringing salvation, meek, and lowly, riding on

   an ass, and the foal of an ass.' [2116] Now, that the Spirit of

   prophecy, as well as the patriarch Jacob, mentioned both an ass and its

   foal, which would be used by Him; and, further, that He, as I

   previously said, requested His disciples to bring both beasts; [this

   fact] was a prediction that you of the synagogue, along with the

   Gentiles, would believe in Him. For as the unharnessed colt was a

   symbol of the Gentiles even so the harnessed ass was a symbol of your

   nation. For you possess the law which was imposed [upon you] by the

   prophets. Moreover, the prophet Zechariah foretold that this same

   Christ would be smitten, and His disciples scattered: which also took

   place. For after His crucifixion, the disciples that accompanied Him

   were dispersed, until He rose from the dead, and persuaded them that so

   it had been prophesied concerning Him, that He would suffer; and being

   thus persuaded, they went into all the world, and taught these truths.

   Hence also we are strong in His faith and doctrine, since we have [this

   our] persuasion both from the prophets, and from those who throughout

   the world are seen to be worshippers of God in the name of that

   crucified One. The following is said, too, by Zechariah: O sword, rise

   up against My Shepherd, and against the man of My people, saith the

   Lord of hosts. Smite the Shepherd, and His flock shall be scattered.'

   [2117]

     __________________________________________________________________

 

   [2116] Zech. ix. 9.

 

   [2117] Zech. xiii. 7.

     __________________________________________________________________

 

  Chapter LIV.--What the blood of the grape signifies.

 

   "And that expression which was committed to writing [2118] by Moses,

   and prophesied by the patriarch Jacob, namely, He shall wash His

   garments with wine, and His vesture with the blood of the grape,'

   signified that He would wash those that believe in Him with His own

   blood. For the Holy Spirit called those who receive remission of sins

   through Him, His garments; amongst whom He is always present in power,

   but will be manifestly present at His second coming. That the Scripture

   mentions the blood of the grape has been evidently designed, because

   Christ derives blood not from the seed of man, but from the power of

   God. For as God, and not man, has produced the blood of the vine, so

   also [the Scripture] has predicted that the blood of Christ would be

   not of the seed of man, but of the power of God. But this prophecy,

   sirs, which I repeated, proves that Christ is not man of men, begotten

   in the ordinary course of humanity."

     __________________________________________________________________

 

   [2118] Literally, "inquired into."

     __________________________________________________________________

 

  Chapter LV.--Trypho asks that Christ be proved God, but without metaphor.

  Justin promises to do so.

 

   And Trypho answered, "We shall remember this your exposition, if you

   strengthen [your solution of] this difficulty by other arguments: but

   now resume the discourse, and show us that the Spirit of prophecy

   admits another God besides the Maker of all things, taking care not to

   speak of the sun and moon, which, it is written, [2119] God has given

   to the nations to worship as gods; and oftentimes the prophets,

   employing [2120] this manner of speech, say that thy God is a God of

   gods, and a Lord of lords,' adding frequently, the great and strong and

   terrible [God].' For such expressions are used, not as if they really

   were gods, but because the Scripture is teaching us that the true God,

   who made all things, is Lord alone of those who are reputed gods and

   lords. And in order that the Holy Spirit may convince [us] of this, He

   said by the holy David, The gods of the nations, reputed gods, are

   idols of demons, and not gods;' [2121] and He denounces a curse on

   those who worship them."

 

   And I replied, "I would not bring forward these proofs, Trypho, by

   which I am aware those who worship these [idols] and such like are

   condemned, but such [proofs] as no one could find any objection to.

   They will appear strange to you, although you read them every day; so

   that even from this fact we [2122] understand that, because of your

   wickedness, God has withheld from you the ability to discern the wisdom

   of His Scriptures; yet [there are] some exceptions, to whom, according

   to the grace of His long-suffering, as Isaiah said, He has left a seed

   of [2123] salvation, lest your race be utterly destroyed, like Sodom

   and Gomorrah. Pay attention, therefore, to what I shall record out of

   the holy Scriptures, which [2124] do not need to be expounded, but only

   listened to.

     __________________________________________________________________

 

   [2119] Deut. iv. 19, an apparent [i.e., evident] misinterpretation of

   the passage. [But see St. John x. 33-36.]

 

   [2120] Or, "misusing."

 

   [2121] Ps. xcvi. 5.

 

   [2122] Com. reading, "you;" evidently wrong.

 

   [2123] Literally, "for."

 

   [2124] Two constructions, "which" referring either to Scriptures as

   whole, or to what he records from them. Last more probable.

     __________________________________________________________________

 

  Chapter LVI.--God who appeared to Moses is distinguished from God the Father.

 

   "Moses, then, the blessed and faithful servant of God, declares that He

   who appeared to Abraham under the oak in Mamre is God, sent with the

   two angels in His company to judge Sodom by Another who remains ever in

   the supercelestial places, invisible to all men, holding personal

   intercourse with none, whom we believe to be Maker and Father of all

   things; for he speaks thus: God appeared to him under the oak in Mamre,

   as he sat at his tent-door at noontide. And lifting up his eyes, he

   saw, and behold, three men stood before him; and when he saw them, he

   ran to meet them from the door of his tent; and he bowed himself toward

   the ground, and said;' " [2125] (and so on;) [2126] " Abraham gat up

   early in the morning to the place where he stood before the Lord: and

   he looked toward Sodom and Gomorrah, and toward the adjacent country,

   and beheld, and, lo, a flame went up from the earth, like the smoke of

   a furnace.' " And when I had made an end of quoting these words, I

   asked them if they had understood them.

 

   And they said they had understood them, but that the passages adduced

   brought forward no proof that there is any other God or Lord, or that

   the Holy Spirit says so, besides the Maker of all things.

 

   Then I replied, "I shall attempt to persuade you, since you have

   understood the Scriptures, [of the truth] of what I say, that there is,

   and that there is said to be, another God and Lord subject to [2127]

   the Maker of all things; who is also called an Angel, because He

   announces to men whatsoever the Maker of all things--above whom there

   is no other God--wishes to announce to them." And quoting once more the

   previous passage, I asked Trypho, "Do you think that God appeared to

   Abraham under the oak in Mamre, as the Scripture asserts?"

 

   He said, "Assuredly."

 

   "Was He one of those three," I said, "whom Abraham saw, and whom the

   Holy Spirit of prophecy describes as men?"

 

   He said, "No; but God appeared to him, before the vision of the three.

   Then those three whom the Scripture calls men, were angels; two of them

   sent to destroy Sodom, and one to announce the joyful tidings to Sarah,

   that she would bear a son; for which cause he was sent, and having

   accomplished his errand, went away." [2128]

 

   "How then," said I, "does the one of the three, who was in the tent,

   and who said, I shall return to thee hereafter, and Sarah shall have a

   son,' [2129] appear to have returned when Sarah had begotten a son, and

   to be there declared, by the prophetic word, God? But that you may

   clearly discern what I say, listen to the words expressly employed by

   Moses; they are these: And Sarah saw the son of Hagar the Egyptian

   bond-woman, whom she bore to Abraham, sporting with Isaac her son, and

   said to Abraham, Cast out this bond-woman and her son; for the son of

   this bond-woman shall not share the inheritance of my son Isaac. And

   the matter seemed very grievous in Abraham's sight, because of his son.

   But God said to Abraham, Let it not be grievous in thy sight because of

   the son, and because of the bond-woman. In all that Sarah hath said

   unto thee, hearken to her voice; for in Isaac shall thy seed be

   called.' [2130] Have you perceived, then, that He who said under the

   oak that He would return, since He knew it would be necessary to advise

   Abraham to do what Sarah wished him, came back as it is written; and is

   God, as the words declare, when they so speak: God said to Abraham, Let

   it not be grievous in thy sight because of the son, and because of the

   bond-woman?' " I inquired. And Trypho said, "Certainly; but you have

   not proved from this that there is another God besides Him who appeared

   to Abraham, and who also appeared to the other patriarchs and prophets.

   You have proved, however, that we were wrong in believing that the

   three who were in the tent with Abraham were all angels."

 

   I replied again, "If I could not have proved to you from the Scriptures

   that one of those three is God, and is called Angel, [2131] because, as

   I already said, He brings messages to those to whom God the Maker of

   all things wishes [messages to be brought], then in regard to Him who

   appeared to Abraham on earth in human form in like manner as the two

   angels who came with Him, and who was God even before the creation of

   the world, it were reasonable for you to entertain the same belief as

   is entertained by the whole of your nation."

 

   "Assuredly," he said, "for up to this moment this has been our belief."

 

   Then I replied, "Reverting to the Scriptures, I shall endeavour to

   persuade you, that He who is said to have appeared to Abraham, and to

   Jacob, and to Moses, and who is called God, is distinct from Him who

   made all things,--numerically, I mean, not [distinct] in will. For I

   affirm that He has never at any time done [2132] anything which He who

   made the world--above whom there is no other God--has not wished Him

   both to do and to engage Himself with."

 

   And Trypho said, "Prove now that this is the case, that we also may

   agree with you. For we do not understand you to affirm that He has done

   or said anything contrary to the will of the Maker of all things."

 

   Then I said, "The Scripture just quoted by me will make this plain to

   you. It is thus: The sun was risen on the earth, and Lot entered into

   Segor (Zoar); and the Lord rained on Sodom sulphur and fire from the

   Lord out of heaven, and overthrew these cities and all the

   neighbourhood.' " [2133]

 

   Then the fourth of those who had remained with Trypho said, "It [2134]

   must therefore necessarily be said that one of the two angels who went

   to Sodom, and is named by Moses in the Scripture Lord, is different

   from Him who also is God and appeared to Abraham." [2135]

 

   "It is not on this ground solely," I said, "that it must be admitted

   absolutely that some other one is called Lord by the Holy Spirit

   besides Him who is considered Maker of all things; not solely [for what

   is said] by Moses, but also [for what is said] by David. For there is

   written by him: The Lord says to my Lord, Sit on My right hand, until I

   make Thine enemies Thy footstool,' [2136] as I have already quoted. And

   again, in other words: Thy throne, O God, is for ever and ever. A

   sceptre of equity is the sceptre of Thy kingdom: Thou hast loved

   righteousness and hated iniquity: therefore God, even Thy God, hath

   anointed Thee with the oil of gladness above Thy fellows.' [2137] If,

   therefore, you assert that the Holy Spirit calls some other one God and

   Lord, besides the Father of all things and His Christ, answer me; for I

   undertake to prove to you from Scriptures themselves, that He whom the

   Scripture calls Lord is not one of the two angels that went to Sodom,

   but He who was with them, and is called God, that appeared to Abraham."

 

   And Trypho said, "Prove this; for, as you see, the day advances, and we

   are not prepared for such perilous replies; since never yet have we

   heard any man investigating, or searching into, or proving these

   matters; nor would we have tolerated your conversation, had you not

   referred everything to the Scriptures: [2138] for you are very zealous

   in adducing proofs from them; and you are of opinion that there is no

   God above the Maker of all things."

 

   Then I replied, "You are aware, then, that the Scripture says, And the

   Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly

   conceive? for I am old. Is anything impossible with God? At the time

   appointed shall I return to thee according to the time of life, and

   Sarah shall have a son.' [2139] And after a little interval: And the

   men rose up from thence, and looked towards Sodom and Gomorrah; and

   Abraham went with them, to bring them on the way. And the Lord said, I

   will not conceal from Abraham, my servant, what I do.' [2140] And

   again, after a little, it thus says: The Lord said, The cry of Sodom

   and Gomorrah is great, [2141] and their sins are very grievous. I will

   go down now, and see whether they have done altogether according to

   their cry which has come unto me; and if not, that I may know. And the

   men turned away thence, and went to Sodom. But Abraham was standing

   before the Lord; and Abraham drew near, and said, Wilt Thou destroy the

   righteous with the wicked?' " [2142] (and so on, [2143] for I do not

   think fit to write over again the same words, having written them all

   before, but shall of necessity give those by which I established the

   proof to Trypho and his companions. Then I proceeded to what follows,

   in which these words are recorded:) " And the Lord went His way as soon

   as He had left communing with Abraham; and [Abraham] went to his place.

   And there came two angels to Sodom at even. And Lot sat in the gate of

   Sodom;' [2144] and what follows until, But the men put forth their

   hands, and pulled Lot into the house to them, and shut to the door of

   the house;' [2145] and what follows till, And the angels laid hold on

   his hand, and on the hand of his wife, and on the hands of his

   daughters, the Lord being merciful to him. And it came to pass, when

   they had brought them forth abroad, that they said, Save, save thy

   life. Look not behind thee, nor stay in all the neighbourhood; escape

   to the mountain, lest thou be taken along with [them]. And Lot said to

   them, I beseech [Thee], O Lord, since Thy servant hath found grace in

   Thy sight, and Thou hast magnified Thy righteousness, which Thou

   showest towards me in saving my life; but I cannot escape to the

   mountain, lest evil overtake me, and I die. Behold, this city is near

   to flee unto, and it is small: there I shall be safe, since it is

   small; and any soul shall live. And He said to him, Behold, I have

   accepted thee [2146] also in this matter, so as not to destroy the city

   for which thou hast spoken. Make haste to save thyself there; for I

   shall not do anything till thou be come thither. Therefore he called

   the name of the city Segor (Zoar). The sun was risen upon the earth;

   and Lot entered into Segor (Zoar). And the Lord rained on Sodom and

   Gomorrah sulphur and fire from the Lord out of heaven; and He overthrew

   these cities, and all the neighbourhood.' " [2147] And after another

   pause I added: "And now have you not perceived, my friends, that one of

   the three, who is both God and Lord, and ministers to Him who is in the

   heavens, is Lord of the two angels? For when [the angels] proceeded to

   Sodom, He remained behind, and communed with Abraham in the words

   recorded by Moses; and when He departed after the conversation, Abraham

   went back to his place. And when he came [to Sodom], the two angels no

   longer conversed with Lot, but Himself, as the Scripture makes evident;

   and He is the Lord who received commission from the Lord who [remains]

   in the heavens, i.e., the Maker of all things, to inflict upon Sodom

   and Gomorrah the [judgments] which the Scripture describes in these

   terms: The Lord rained down upon Sodom and Gomorrah sulphur and fire

   from the Lord out of heaven.' "

     __________________________________________________________________

 

   [2125] Gen. xviii. 1, 2.

 

   [2126] Gen. xix. 27, 28; "and so on" inserted probably not by Justin,

   but by some copyist, as is evident from succeeding words.

 

   [2127] Some, "besides;" but probably as above.

 

   [2128] Or, "going away, departed."

 

   [2129] Gen. xviii. 10.

 

   [2130] Gen. xxi. 9-12.

 

   [2131] Or, "Messenger." [The "Jehovah-angel" of the Pentateuch,

   passim.] In the various passages in which Justin assigns the reason for

   Christ being called angel or messenger, Justin uses also the verb

   angello, to convey messages, to announce. The similarity between

   angelos and angello cannot be retained in English, and therefore the

   point of Justin's remarks is lost to the English reader.

 

   [2132] Some supply, "or said."

 

   [2133] Gen. xix. 23.

 

   [2134] Or, "We must of necessity think, that besides the one of the two

   angels who came down to Sodom, and whom the Scripture by Moses calls

   Lord, God Himself appeared to Abraham."

 

   [2135] This passage is rather confused: the translation is necessarily

   free, but, it is believed, correct. Justin's friend wishes to make out

   that two distinct individuals are called Lord or God in the narrative.

 

   [2136] Ps. cx. 1.

 

   [2137] Ps. xlv. 6, 7.

 

   [2138] [Note again the fidelity of Justin to this principle, and the

   fact that in no other way could a Jew be persuaded to listen to a

   Christian. Acts xvii. 11.]

 

   [2139] Gen. xviii. 13, 14.

 

   [2140] Gen. xviii. 16, 17.

 

   [2141] Literally, "is multiplied."

 

   [2142] Gen. xviii. 20-23.

 

   [2143] Comp. Note 2, p. 223.

 

   [2144] Gen. xviii. 33, Gen. xix. 1.

 

   [2145] Gen. xix. 10.

 

   [2146] Literally, "I have admired thy face."

 

   [2147] Gen. xix. 16-25.

     __________________________________________________________________

 

  Chapter LVII.--The Jew objects, why is He said to have eaten, if He be God?

  Answer of Justin.

 

   Then Trypho said when I was silent, "That Scripture compels us to admit

   this, is manifest; but there is a matter about which we are deservedly

   at a loss --namely, about what was said to the effect that [the Lord]

   ate what was prepared and placed before him by Abraham; and you would

   admit this."

 

   I answered, "It is written that they ate; and if we believe [2148] that

   it is said the three ate, and not the two alone--who were really

   angels, and are nourished in the heavens, as is evident to us, even

   though they are not nourished by food similar to that which mortals

   use--(for, concerning the sustenance of manna which supported your

   fathers in the desert, Scripture speaks thus, that they ate angels'

   food): [if we believe that three ate], then I would say that the

   Scripture which affirms they ate bears the same meaning as when we

   would say about fire that it has devoured all things; yet it is not

   certainly understood that they ate, masticating with teeth and jaws. So

   that not even here should we be at a loss about anything, if we are

   acquainted even slightly with figurative modes of expression, and able

   to rise above them."

 

   And Trypho said, "It is possible that [the question] about the mode of

   eating may be thus explained: [the mode, that is to say,] in which it

   is written, they took and ate what had been prepared by Abraham: so

   that you may now proceed to explain to us how this God who appeared to

   Abraham, and is minister to God the Maker of all things, being born of

   the Virgin, became man, of like passions with all, as you said

   previously."

 

   Then I replied, "Permit me first, Trypho, to collect some other proofs

   on this head, so that you, by the large number of them, may be

   persuaded of [the truth of] it, and thereafter I shall explain what you

   ask."

 

   And he said, "Do as seems good to you; for I shall be thoroughly

   pleased."

     __________________________________________________________________

 

   [2148] Literally, "hear."

     __________________________________________________________________

 

  Chapter LVIII.--The same is proved from the visions which appeared to Jacob.

 

   Then I continued, "I purpose to quote to you Scriptures, not that I am

   anxious to make merely an artful display of words; for I possess no

   such faculty, but God's grace alone has been granted to me to the

   understanding of His Scriptures, of which grace I exhort all to become

   partakers freely and bounteously, in order that they may not, through

   want of it, [2149] incur condemnation in the judgment which God the

   Maker of all things shall hold through my Lord Jesus Christ."

 

   And Trypho said, "What you do is worthy of the worship of God; but you

   appear to me to feign ignorance when you say that you do not possess a

   store of artful words."

 

   I again replied, "Be it so, since you think so; yet I am persuaded that

   I speak the truth. [2150] But give me your attention, that I may now

   rather adduce the remaining proofs."

 

   "Proceed," said he.

 

   And I continued: "It is again written by Moses, my brethren, that He

   who is called God and appeared to the patriarchs is called both Angel

   and Lord, in order that from this you may understand Him to be minister

   to the Father of all things, as you have already admitted, and may

   remain firm, persuaded by additional arguments. The word of God,

   therefore, [recorded] by Moses, when referring to Jacob the grandson of

   Abraham, speaks thus: And it came to pass, when the sheep conceived,

   that I saw them with my eyes in the dream: And, behold, the he-goats

   and the rams which leaped upon the sheep and she-goats were spotted

   with white, and speckled and sprinkled with a dun colour. And the Angel

   of God said to me in the dream, Jacob, Jacob. And I said, What is it,

   Lord? And He said, Lift up thine eyes, and see that the he-goats and

   rams leaping on the sheep and she-goats are spotted with white,

   speckled, and sprinkled with a dun colour. For I have seen what Laban

   doeth unto thee. I am the God who appeared to thee in Bethel, [2151]

   where thou anointedst a pillar and vowedst a vow unto Me. Now therefore

   arise, and get thee out of this land, and depart to the land of thy

   birth, and I shall be with thee.' [2152] And again, in other words,

   speaking of the same Jacob, it thus says: And having risen up that

   night, he took the two wives, and the two women-servants, and his

   eleven children, and passed over the ford Jabbok; and he took them and

   went over the brook, and sent over all his belongings. But Jacob was

   left behind alone, and an Angel [2153] wrestled with him until morning.

   And He saw that He is not prevailing against him, and He touched the

   broad part of his thigh; and the broad part of Jacob's thigh grew stiff

   while he wrestled with Him. And He said, Let Me go, for the day

   breaketh. But he said, I will not let Thee go, except Thou bless me.

   And He said to him, What is thy name? And he said, Jacob. And He said,

   Thy name shall be called no more Jacob, but Israel shall be thy name;

   for thou hast prevailed with God, and with men shalt be powerful. And

   Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou

   ask after My name? And He blessed him there. And Jacob called the name

   of that place Peniel, [2154] for I saw God face to face, and my soul

   rejoiced.' [2155] And again, in other terms, referring to the same

   Jacob, it says the following: And Jacob came to Luz, in the land of

   Canaan, which is Bethel, he and all the people that were with him. And

   there he built an altar, and called the name of that place Bethel; for

   there God appeared to him when he fled from the face of his brother

   Esau. And Deborah, Rebekah's nurse, died, and was buried beneath Bethel

   under an oak: and Jacob called the name of it The Oak of Sorrow. And

   God appeared again to Jacob in Luz, when he came out from Mesopotamia

   in Syria, and He blessed him. And God said to him, Thy name shall be no

   more called Jacob, but Israel shall be thy name.' [2156] He is called

   God, and He is and shall be God." And when all had agreed on these

   grounds, I continued: "Moreover, I consider it necessary to repeat to

   you the words which narrate how He who is both Angel and God and Lord,

   and who appeared as a man to Abraham, and who wrestled in human form

   with Jacob, was seen by him when he fled from his brother Esau. They

   are as follows: And Jacob went out from the well of the oath, [2157]

   and went toward Charran. [2158] And he lighted on a spot, and slept

   there, for the sun was set; and he gathered of the stones of the place,

   and put them under his head. And he slept in that place; and he

   dreamed, and, behold, a ladder was set up on the earth, whose top

   reached to heaven; and the angels of God ascended and descended upon

   it. And the Lord stood [2159] above it, and He said, I am the Lord, the

   God of Abraham thy father, and of Isaac; be not afraid: the land

   whereon thou liest, to thee will I give it, and to thy seed; and thy

   seed shall be as the dust of the earth, and shall be extended to the

   west, and south, and north, and east: and in thee, and in thy seed,

   shall all families of the earth be blessed. And, behold, I am with

   thee, keeping thee in every way wherein thou goest, and will bring thee

   again into this land; for I will not leave thee, until I have done all

   that I have spoken to thee of. And Jacob awaked out of his sleep, and

   said, Surely the Lord is in this place, and I knew it not. And he was

   afraid, and said, How dreadful is this place! this is none other than

   the house of God, and this is the gate of heaven. And Jacob rose up in

   the morning, and took the stone which he had placed under his head, and

   he set it up for a pillar, and poured oil upon the top of it; and Jacob

   called the name of the place The House of God, and the name of the city

   formerly was Ulammaus.' " [2160]

     __________________________________________________________________

 

   [2149] Literally, "for this sake." [Note here and elsewhere the

   primitive rule as to the duty of all men to search the Scriptures.]

 

   [2150] Or, "speak otherwise."

 

   [2151] Literally, "in the place of God."

 

   [2152] Gen. xxxi. 10-13.

 

   [2153] Some read, "a man."

 

   [2154] Literally, "the face of God."

 

   [2155] Gen. xxxii. 22-30.

 

   [2156] Gen. xxxv. 6-10.

 

   [2157] Or, "Beersheba."

 

   [2158] So, LXX. and N.T.; Heb. "Haran."

 

   [2159] Literally, "was set up."

 

   [2160] Gen. xxviii. 10-19. [Oulamlouz. Sept. Luz Eng.]

     __________________________________________________________________

 

  Chapter LIX.--God distinct from the Father conversed with Moses.

 

   When I had spoken these words, I continued: "Permit me, further, to

   show you from the book of Exodus how this same One, who is both Angel,

   and God, and Lord, and man, and who appeared in human form to Abraham

   and Isaac, [2161] appeared in a flame of fire from the bush, and

   conversed with Moses." And after they said they would listen

   cheerfully, patiently, and eagerly, I went on: "These words are in the

   book which bears the title of Exodus: And after many days the king of

   Egypt died, and the children of Israel groaned by reason of the works;'

   [2162] and so on until, Go and gather the elders of Israel, and thou

   shalt say unto them, The Lord God of your fathers, the God of Abraham,

   the God of Isaac, and the God of Jacob, hath appeared to me, saying, I

   am surely beholding you, and the things which have befallen you in

   Egypt.' " [2163] In addition to these words, I went on: "Have you

   perceived, sirs, that this very God whom Moses speaks of as an Angel

   that talked to him in the flame of fire, declares to Moses that He is

   the God of Abraham, of Isaac, and of Jacob?"

     __________________________________________________________________

 

   [2161] Some conjecture "Jacob," others insert "Jacob" after "Isaac."

   [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by

   his father.]

 

   [2162] Ex. ii. 23.

 

   [2163] Ex. iii. 16.

     __________________________________________________________________

 

  Chapter LX.--Opinions of the Jews with regard to Him who appeared in the bush.

 

   Then Trypho said, "We do not perceive this from the passage quoted by

   you, but [only this], that it was an angel who appeared in the flame of

   fire, but God who conversed with Moses; so that there were really two

   persons in company with each other, an angel and God, that appeared in

   that vision."

 

   I again replied, "Even if this were so, my friends, that an angel and

   God were together in the vision seen by Moses, yet, as has already been

   proved to you by the passages previously quoted, it will not be the

   Creator of all things that is the God that said to Moses that He was

   the God of Abraham, and the God of Isaac, and the God of Jacob, but it

   will be He who has been proved to you to have appeared to Abraham,

   ministering to the will of the Maker of all things, and likewise

   carrying into execution His counsel in the judgment of Sodom; so that,

   even though it be as you say, that there were two--an angel and God--he

   who has but the smallest intelligence will not venture to assert that

   the Maker and Father of all things, having left all supercelestial

   matters, was visible on a little portion of the earth."

 

   And Trypho said, "Since it has been previously proved that He who is

   called God and Lord, and appeared to Abraham, received from the Lord,

   who is in the heavens, that which He inflicted on the land of Sodom,

   even although an angel had accompanied the God who appeared to Moses,

   we shall perceive that the God who communed with Moses from the bush

   was not the Maker of all things, but He who has been shown to have

   manifested Himself to Abraham and to Isaac and to Jacob; who also is

   called and is perceived to be the Angel of God the Maker of all things,

   because He publishes to men the commands of the Father and Maker of all

   things."

 

   And I replied, "Now assuredly, Trypho, I shall show that, in the vision

   of Moses, this same One alone who is called an Angel, and who is God,

   appeared to and communed with Moses. For the Scripture says thus: The

   Angel of the Lord appeared to him in a flame of fire from the bush; and

   he sees that the bush burns with fire, but the bush was not consumed.

   And Moses said, I will turn aside and see this great sight, for the

   bush is not burnt. And when the Lord saw that he is turning aside to

   behold, the Lord called to him out of the bush.' [2164] In the same

   manner, therefore, in which the Scripture calls Him who appeared to

   Jacob in the dream an Angel, then [says] that the same Angel who

   appeared in the dream spoke to him, [2165] saying, I am the God that

   appeared to thee when thou didst flee from the face of Esau thy

   brother;' and [again] says that, in the judgment which befell Sodom in

   the days of Abraham, the Lord had inflicted the punishment [2166] of

   the Lord who [dwells] in the heavens;--even so here, the Scripture, in

   announcing that the Angel of the Lord appeared to Moses, and in

   afterwards declaring him to be Lord and God, speaks of the same One,

   whom it declares by the many testimonies already quoted to be minister

   to God, who is above the world, above whom there is no other [God].

     __________________________________________________________________

 

   [2164] Ex. iii. 2-4.

 

   [2165] Gen. xxxv. 7.

 

   [2166] Literally, "judgment."

     __________________________________________________________________

 

  Chapter LXI--Wisdom is begotten of the Father, as fire from fire.

 

   "I shall give you another testimony, my friends," said I, "from the

   Scriptures, that God begat before all creatures a Beginning, [2167]

   [who was] a certain rational power [proceeding] from Himself, who is

   called by the Holy Spirit, now the Glory of the Lord, now the Son,

   again Wisdom, again an Angel, then God, and then Lord and Logos; and on

   another occasion He calls Himself Captain, when He appeared in human

   form to Joshua the son of Nave (Nun). For He can be called by all those

   names, since He ministers to the Father's will, and since He was

   begotten of the Father by an act of will; [2168] just as we see [2169]

   happening among ourselves: for when we give out some word, we beget the

   word; yet not by abscission, so as to lessen the word [2170] [which

   remains] in us, when we give it out: and just as we see also happening

   in the case of a fire, which is not lessened when it has kindled

   [another], but remains the same; and that which has been kindled by it

   likewise appears to exist by itself, not diminishing that from which it

   was kindled. The Word of Wisdom, who is Himself this God begotten of

   the Father of all things, and Word, and Wisdom, and Power, and the

   Glory of the Begetter, will bear evidence to me, when He speaks by

   Solomon the following: If I shall declare to you what happens daily, I

   shall call to mind events from everlasting, and review them. The Lord

   made me the beginning of His ways for His works. From everlasting He

   established me in the beginning, before He had made the earth, and

   before He had made the deeps, before the springs of the waters had

   issued forth, before the mountains had been established. Before all the

   hills He begets me. God made the country, and the desert, and the

   highest inhabited places under the sky. When He made ready the heavens,

   I was along with Him, and when He set up His throne on the winds: when

   He made the high clouds strong, and the springs of the deep safe, when

   He made the foundations of the earth, I was with Him arranging. I was

   that in which He rejoiced; daily and at all times I delighted in His

   countenance, because He delighted in the finishing of the habitable

   world, and delighted in the sons of men. Now, therefore, O son, hear

   me. Blessed is the man who shall listen to me, and the mortal who shall

   keep my ways, watching [2171] daily at my doors, observing the posts of

   my ingoings. For my outgoings are the outgoings of life, and [my] will

   has been prepared by the Lord. But they who sin against me, trespass

   against their own souls; and they who hate me love death.' [2172]

     __________________________________________________________________

 

   [2167] Or, "in the beginning, before all creatures." [Justin's

   reference to Josh. i. 13-15 deserves special consideration; for he

   supposes that the true Joshua (Jesus) was the substance, and the true

   "captain of salvation," of whom this one was but a shadow (Heb. iv. 8,

   margin), type, and pledge. See cap. lxii.]

 

   [2168] The act of will or volition is on the part of the Father.

 

   [2169] Or, "Do we not see," etc.

 

   [2170] The word, logos translated "word," means both the thinking power

   or reason which produces ideas and the expression of these ideas. And

   Justin passes here from the one meaning to the other. When we utter a

   thought, the utterance of it does not diminish the power of thought in

   us, though in one sense the thought has gone away from us.

 

   [2171] The mss. of Justin read "sleeping," but this is regarded as the

   mistake of some careless transcriber.

 

   [2172] Prov. viii. 21 ff.

     __________________________________________________________________

 

  Chapter LXII.--The words "Let Us make man" agree with the testimony of

  Proverbs.

 

   "And the same sentiment was expressed, my friends, by the word of God

   [written] by Moses, when it indicated to us, with regard to Him whom it

   has pointed out, [2173] that God speaks in the creation of man with the

   very same design, in the following words: Let Us make man after our

   image and likeness. And let them have dominion over the fish of the

   sea, and over the fowl of the heaven, and over the cattle, and over all

   the earth, and over all the creeping things that creep on the earth.

   And God created man: after the image of God did He create him; male and

   female created He them. And God blessed them, and said, Increase and

   multiply, and fill the earth, and have power over it.' [2174] And that

   you may not change the [force of the] words just quoted, and repeat

   what your teachers assert,--either that God said to Himself, Let Us

   make,' just as we, when about to do something, oftentimes say to

   ourselves, Let us make;' or that God spoke to the elements, to wit, the

   earth and other similar substances of which we believe man was formed,

   Let Us make,'--I shall quote again the words narrated by Moses himself,

   from which we can indisputably learn that [God] conversed with some one

   who was numerically distinct from Himself, and also a rational Being.

   These are the words: And God said, Behold, Adam has become as one of

   us, to know good and evil.' [2175] In saying, therefore, as one of us,'

   [Moses] has declared that [there is a certain] number of persons

   associated with one another, and that they are at least two. For I

   would not say that the dogma of that heresy [2176] which is said to be

   among you [2177] is true, or that the teachers of it can prove that

   [God] spoke to angels, or that the human frame was the workmanship of

   angels. But this Offspring, which was truly brought forth from the

   Father, was with the Father before all the creatures, and the Father

   communed with Him; even as the Scripture by Solomon has made clear,

   that He whom Solomon calls Wisdom, was begotten as a Beginning before

   all His creatures and as Offspring by God, who has also declared this

   same thing in the revelation made by Joshua the son of Nave (Nun).

   Listen, therefore, to the following from the book of Joshua, that what

   I say may become manifest to you; it is this: And it came to pass, when

   Joshua was near Jericho, he lifted up his eyes, and sees a man standing

   over against him. And Joshua approached to Him, and said, Art thou for

   us, or for our adversaries? And He said to him, I am Captain of the

   Lord's host: now have I come. And Joshua fell on his face on the

   ground, and said to Him, Lord, what commandest Thou Thy servant? And

   the Lord's Captain says to Joshua, Loose the shoes off thy feet; for

   the place whereon thou standest is holy ground. And Jericho was shut up

   and fortified, and no one went out of it. And the Lord said to Joshua,

   Behold, I give into thine hand Jericho, and its king, [and] its mighty

   men.' " [2178]

     __________________________________________________________________

 

   [2173] Justin, since he is of opinion that the Word is the beginning of

   the universe, thinks that by these words, "in the beginning," Moses

   indicated the Word, like many other writers. Hence also he says in Ap.

   i. 23, that Moses declares the Word "to be begotten first by God." If

   this explanation does not satisfy, read, "with regard to Him whom I

   have pointed out" (Maranus).

 

   [2174] Gen. i. 26, 28.

 

   [2175] Gen. iii. 22.

 

   [2176] Heresy or sect.

 

   [2177] Or, "among us." Maranus pronounces against this latter reading

   for the following reasons: (1.) The Jews had their own heresies which

   supplied many things to the Christian heresies, especially to Menander

   and Saturninus. (2.) The sect which Justin here refutes was of opinion

   that God spoke to angels. But those angels, as Menander and Saturninus

   invented, "exhorted themselves, saying, Let us make," etc. (3.) The

   expression didaskaloi suits the rabbins well. So Justin frequently

   calls them. (4.) Those teachers seem for no other cause to have put the

   words in the angels' mouths than to eradicate the testimony by which

   they proved divine persons.

 

   [2178] Josh. v. 13 ad fin., and Josh.vi. 1, 2.

     __________________________________________________________________

 

  Chapter LXIII.--It is proved that this God was incarnate.

 

   And Trypho said, "This point has been proved to me forcibly, and by

   many arguments, my friend. It remains, then, to prove that He submitted

   to become man by the Virgin, according to the will of His Father; and

   to be crucified, and to die. Prove also clearly, that after this He

   rose again and ascended to heaven."

 

   I answered, "This, too, has been already demonstrated by me in the

   previously quoted words of the prophecies, my friends; which, by

   recalling and expounding for your sakes, I shall endeavour to lead you

   to agree with me also about this matter. The passage, then, which

   Isaiah records, Who shall declare His generation? for His life is taken

   away from the earth,' [2179] --does it not appear to you to refer to

   One who, not having descent from men, was said to be delivered over to

   death by God for the transgressions of the people?--of whose blood,

   Moses (as I mentioned before), when speaking in parable, said, that He

   would wash His garments in the blood of the grape; since His blood did

   not spring from the seed of man, but from the will of God. And then,

   what is said by David, In the splendours of Thy holiness have I

   begotten Thee from the womb, before the morning star. [2180] The Lord

   hath sworn, and will not repent, Thou art a priest for ever, after the

   order of Melchizedek,' [2181] --does this not declare to you [2182]

   that [He was] from of old, [2183] and that the God and Father of all

   things intended Him to be begotten by a human womb? And speaking in

   other words, which also have been already quoted, [he says]: Thy

   throne, O God, is for ever and ever: a sceptre of rectitude is the

   sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated

   iniquity: therefore God, even thy God, hath anointed Thee with the oil

   of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and

   oil, and cassia from Thy garments, from the ivory palaces, whereby they

   made Thee glad. Kings' daughters are in Thy honour. The queen stood at

   Thy right hand, clad in garments embroidered with gold. [2184] Hearken,

   O daughter, and behold, and incline thine ear, and forget thy people

   and the house of thy father; and the King shall desire thy beauty:

   because he is thy Lord, and thou shalt worship Him.' [2185] Therefore

   these words testify explicitly that He is witnessed to by Him who

   established these things, [2186] as deserving to be worshipped, as God

   and as Christ. Moreover, that the word of God speaks to those who

   believe in Him as being one soul, and one synagogue, and one church, as

   to a daughter; that it thus addresses the church which has sprung from

   His name and partakes of His name (for we are all called Christians),

   is distinctly proclaimed in like manner in the following words, which

   teach us also to forget [our] old ancestral customs, when they speak

   thus: [2187] Hearken, O daughter, and behold, and incline thine ear;

   forget thy people and the house of thy father, and the King shall

   desire thy beauty: because He is thy Lord, and thou shalt worship Him.'

   "

     __________________________________________________________________

 

   [2179] Isa. liii. 8.

 

   [2180] Note this beautiful rendering, Ps. cx. 3.

 

   [2181] Ps. cx. 4.

 

   [2182] Or, "to us."

 

   [2183] anothen; in Lat. vers. antiquitus, which Maranus prefers.

 

   [2184] Literally, "garments of gold, variegated."

 

   [2185] Ps. xlv. 6-11.

 

   [2186] The incarnation, etc.

 

   [2187] "Being so," literally.

     __________________________________________________________________

 

  Chapter LXIV.--Justin adduces other proofs to the Jew, who denies that he

  needs this Christ.

 

   Here Trypho said, "Let Him be recognised as Lord and Christ and God, as

   the Scriptures declare, by you of the Gentiles, who have from His name

   been all called Christians; but we who are servants of God that made

   this same [Christ], do not require to confess or worship Him."

 

   To this I replied, "If I were to be quarrelsome and light-minded like

   you, Trypho, I would no longer continue to converse with you, since you

   are prepared not to understand what has been said, but only to return

   some captious answer; [2188] but now, since I fear the judgment of God,

   I do not state an untimely opinion concerning any one of your nation,

   as to whether or not some of them may be saved by the grace of the Lord

   of Sabaoth. Therefore, although you act wrongfully, I shall continue to

   reply to any proposition you shall bring forward, and to any

   contradiction which you make; and, in fact, I do the very same to all

   men of every nation, who wish to examine along with me, or make inquiry

   at me, regarding this subject. Accordingly, if you had bestowed

   attention on the Scriptures previously quoted by me, you would already

   have understood, that those who are saved of your own nation are saved

   through this [2189] [man], and partake of His lot; and you would not

   certainly have asked me about this matter. I shall again repeat the

   words of David previously quoted by me, and beg of you to comprehend

   them, and not to act wrongfully, and stir each other up to give merely

   some contradiction. The words which David speaks, then, are these: The

   Lord has reigned; let the nations be angry: [it is] He who sits upon

   the cherubim; let the earth be shaken. The Lord is great in Zion; and

   He is high above all the nations. Let them confess Thy great name, for

   it is fearful and holy; and the honour of the king loves judgment. Thou

   hast prepared equity; judgment and righteousness hast Thou performed in

   Jacob. Exalt the Lord our God, and worship the footstool of His feet;

   for He is holy. Moses and Aaron among His priests, and Samuel among

   them that call upon His name; they called on the Lord, and He heard

   them. In the pillar of the cloud He spake to them; for they kept His

   testimonies and His commandments which He gave them.' [2190] And from

   the other words of David, also previously quoted, which you foolishly

   affirm refer to Solomon, [because] inscribed for Solomon, it can be

   proved that they do not refer to Solomon, and that this [Christ]

   existed before the sun, and that those of your nation who are saved

   shall be saved through Him. [The words] are these: O God, give Thy

   judgment to the king, and Thy righteousness unto the king's son. He

   shall judge [2191] Thy people with righteousness, and Thy poor with

   judgment. The mountains shall take up peace to the people, and the

   little hills righteousness. He shall judge the poor of the people, and

   shall save the children of the needy, and shall abase the slanderer:

   and He shall co-endure with the sun, and before the moon unto all

   generations;' and so on until, His name endureth before the sun, and

   all tribes of the earth shall be blessed in Him. All nations shall call

   Him blessed. Blessed be the Lord, the God of Israel, who only doeth

   wondrous things: and blessed be His glorious name for ever and ever:

   and the whole earth shall be filled with His glory. Amen, Amen.' [2192]

   And you remember from other words also spoken by David, and which I

   have mentioned before, how it is declared that He would come forth from

   the highest heavens, and again return to the same places, in order that

   you may recognise Him as God coming forth from above, and man living

   among men; and [how it is declared] that He will again appear, and they

   who pierced Him shall see Him, and shall bewail Him. [The words] are

   these: The heavens declare the glory of God, and the firmament showeth

   His handiwork. Day unto day uttereth speech, and night unto night

   showeth knowledge: They are not speeches or words whose voices are

   heard. Their sound has gone out through all the earth, and their words

   to the ends of the world. In the sun has he set his habitation; and he,

   like a bridegroom going forth from his chamber, will rejoice as a giant

   to run his race: from the highest heaven is his going forth, and he

   returns to the highest heaven, and there is not one who shall be hidden

   from his heat.' " [2193]

     __________________________________________________________________

 

   [2188] Literally, "but only sharpen yourselves to say something."

 

   [2189] [Or, "this one."]

 

   [2190] Ps. xcix. 1-7.

 

   [2191] Or, "to judge," as in chap. xxxiv.

 

   [2192] Ps. lxxii. 1, etc.

 

   [2193] Ps. xix. 1-6.

     __________________________________________________________________

 

  Chapter LXV.--The Jew objects that God does not give His glory to another.

  Justin explains the passage.

 

   And Trypho said, "Being shaken [2194] by so many Scriptures, I know not

   what to say about the Scripture which Isaiah writes, in which God says

   that He gives not His glory to another, speaking thus I am the Lord

   God; this is my name; my glory will I not give to another, nor my

   virtues.' " [2195]

 

   And I answered, "If you spoke these words, Trypho, and then kept

   silence in simplicity and with no ill intent, neither repeating what

   goes before nor adding what comes after, you must be forgiven; but if

   [you have done so] because you imagined that you could throw doubt on

   the passage, in order that I might say the Scriptures contradicted each

   other, you have erred. But I shall not venture to suppose or to say

   such a thing; and if a Scripture which appears to be of such a kind be

   brought forward, and if there be a pretext [for saying] that it is

   contrary [to some other], since I am entirely convinced that no

   Scripture contradicts another, I shall admit rather that I do not

   understand what is recorded, and shall strive to persuade those who

   imagine that the Scriptures are contradictory, to be rather of the same

   opinion as myself. With what intent, then, you have brought forward the

   difficulty, God knows. But I shall remind you of what the passage says,

   in order that you may recognise even from this very [place] that God

   gives glory to His Christ alone. And I shall take up some short

   passages, sirs, those which are in connection with what has been said

   by Trypho, and those which are also joined on in consecutive order. For

   I will not repeat those of another section, but those which are joined

   together in one. Do you also give me your attention. [The words] are

   these: Thus saith the Lord, the God that created the heavens, and made

   [2196] them fast, that established the earth, and that which is in it;

   and gave breath to the people upon it, and spirit to them who walk

   therein: I the Lord God have called Thee in righteousness, and will

   hold Thine hand, and will strengthen Thee; and I have given Thee for a

   covenant of the people, for a light of the Gentiles, to open the eyes

   of the blind, to bring out them that are bound from the chains, and

   those who sit in darkness from the prison-house. I am the Lord God;

   this is my name: my glory will I not give to another, nor my virtues to

   graven images. Behold, the former things are come to pass; new things

   which I announce, and before they are announced they are made manifest

   to you. Sing unto the Lord a new song: His sovereignty [is] from the

   end of the earth. [Sing], ye who descend into the sea, and continually

   sail [2197] [on it]; ye islands, and inhabitants thereof. Rejoice, O

   wilderness, and the villages thereof, and the houses; and the

   inhabitants of Cedar shall rejoice, and the inhabitants of the rock

   shall cry aloud from the top of the mountains: they shall give glory to

   God; they shall publish His virtues among the islands. The Lord God of

   hosts shall go forth, He shall destroy war utterly, He shall stir up

   zeal, and He shall cry aloud to the enemies with strength.' " [2198]

   And when I repeated this, I said to them, "Have you perceived, my

   friends, that God says He will give Him whom He has established as a

   light of the Gentiles, glory, and to no other; and not, as Trypho said,

   that God was retaining the glory to Himself?"

 

   Then Trypho answered, "We have perceived this also; pass on therefore

   to the remainder of the discourse."

     __________________________________________________________________

 

   [2194] Literally, "importuned."

 

   [2195] Isa. xlii. 8.

 

   [2196] Literally, "fixed."

 

   [2197] Or, "ye islands which sail on it;" or without "continually."

 

   [2198] Isa. xlii. 5-13.

     __________________________________________________________________

 

  Chapter LXVI.--He proves from Isaiah that God was born from a virgin.

 

   And I, resuming the discourse where I had left off [2199] at a previous

   stage, when proving that He was born of a virgin, and that His birth of

   a virgin had been predicted by Isaiah, quoted again the same prophecy.

   It is as follows And the Lord spoke again to Ahaz, saying, Ask for

   thyself a sign from the Lord thy God, in the depth or in the height.

   And Ahaz said I will not ask, neither will I tempt the Lord. And Isaiah

   said, Hear then, O house of David; Is it no small thing for you to

   contend with men? And how do you contend with the Lord? Therefore the

   Lord Himself will give you a sign; Behold, the virgin shall conceive,

   and shall bear a son, and they shall call his name Immanuel. Butter and

   honey shall he eat; before he knows or prefers the evil he will choose

   out the good. For before the child knows ill or good, he rejects evil

   by choosing out the good. For before the child knows how to call father

   or mother, he shall receive the power of Damascus, and the spoil of

   Samaria, in presence of the king of Assyria. And the land shall be

   forsaken, which [2200] thou shalt with difficulty endure in consequence

   of the presence of its two kings. But God shall bring on thee, and on

   thy people, and on the house of thy father, days which have not yet

   come upon thee since the day in which Ephraim took away from Judah the

   king of Assyria.' " [2201] And I continued: "Now it is evident to all,

   that in the race of Abraham according to the flesh no one has been born

   of a virgin, or is said to have been born [of a virgin], save this our

   Christ."

     __________________________________________________________________

 

   [2199] Chap. xliii.

 

   [2200] hen, which is in chap. xliii., is here omitted, but ought to be

   inserted without doubt.

 

   [2201] Isa. vii. 10-17, with Isa. viii. 4 inserted between vers. 16 and

   17.

     __________________________________________________________________

 

  Chapter LXVII.--Trypho compares Jesus with Perseus; and would prefer [to say]

  that He was elected [to be Christ] on account of observance of the law. Justin

  speaks of the law as formerly.

 

   And Trypho answered, "The Scripture has not, Behold, the virgin shall

   conceive, and bear a son,' but, Behold, the young woman shall conceive,

   and bear a son,' and so on, as you quoted. But the whole prophecy

   refers to Hezekiah, and it is proved that it was fulfilled in him,

   according to the terms of this prophecy. Moreover, in the fables of

   those who are called Greeks, it is written that Perseus was begotten of

   Danae, who was a virgin; he who was called among them Zeus having

   descended on her in the form of a golden shower. And you ought to feel

   ashamed when you make assertions similar to theirs, and rather [should]

   say that this Jesus was born man of men. And if you prove from the

   Scriptures that He is the Christ, and that on account of having led a

   life conformed to the law, and perfect, He deserved the honour of being

   elected to be Christ, [it is well]; but do not venture to tell

   monstrous phenomena, lest you be convicted of talking foolishly like

   the Greeks."

 

   Then I said to this, "Trypho, I wish to persuade you, and all men in

   short, of this, that even though you talk worse things in ridicule and

   in jest, you will not move me from my fixed design; but I shall always

   adduce from the words which you think can be brought forward [by you]

   as proof [of your own views], the demonstration of what I have stated

   along with the testimony of the Scriptures. You are not, however,

   acting fairly or truthfully in attempting to undo those things in which

   there has been constantly agreement between us; namely, that certain

   commands were instituted by Moses on account of the hardness of your

   people's hearts. For you said that, by reason of His living conformably

   to law, He was elected and became Christ, if indeed He were proved to

   be so."

 

   And Trypho said, "You admitted [2202] to us that He was both

   circumcised, and observed the other legal ceremonies ordained by

   Moses."

 

   And I replied, "I have admitted it, and do admit it: yet I have

   admitted that He endured all these not as if He were justified by them,

   but completing the dispensation which His Father, the Maker of all

   things, and Lord and God, wished Him [to complete]. For I admit that He

   endured crucifixion and death, and the incarnation, and the suffering

   of as many afflictions as your nation put upon Him. But since again you

   dissent from that to which you but lately assented, Trypho, answer me:

   Are those righteous patriarchs who lived before Moses, who observed

   none of those [ordinances] which, the Scripture shows, received the

   commencement of [their] institution from Moses, saved, [and have they

   attained to] the inheritance of the blessed?"

 

   And Trypho said, "The Scriptures compel me to admit it."

 

   "Likewise I again ask you," said I, "did God enjoin your fathers to

   present the offerings and sacrifices because He had need of them, or

   because of the hardness of their hearts and tendency to idolatry?"

 

   "The latter," said he, "the Scriptures in like manner compel us to

   admit."

 

   "Likewise," said I, "did not the Scriptures predict that God promised

   to dispense a new covenant besides that which [was dispensed] in the

   mountain Horeb?"

 

   This, too, he replied, had been predicted.

 

   Then I said again, "Was not the old covenant laid on your fathers with

   fear and trembling, so that they could not give ear to God?"

 

   He admitted it.

 

   "What then?" said I: "God promised that there would be another

   covenant, not like that old one, and said that it would be laid on them

   without fear, and trembling, and lightnings, and that it would be such

   as to show what kind of commands and deeds God knows to be eternal and

   suited to every nation, and what commandments He has given, suiting

   them to the hardness of your people's hearts, as He exclaims also by

   the prophets."

 

   "To this also," said he, "those who are lovers of truth and not lovers

   of strife must assuredly assent."

 

   Then I replied, "I know not how you speak of persons very fond of

   strife, [since] you yourself oftentimes were plainly acting in this

   very manner, frequently contradicting what you had agreed to."

     __________________________________________________________________

 

   [2202] We have not seen that Justin admitted this; but it is not to be

   supposed that the passage where he did admit it has been lost, as

   Perionius suspected; for sometimes Justin refers to passages at other

   places, which he did not relate in their own place. --Maranus.

     __________________________________________________________________

 

  Chapter LXVIII.--He complains of the obstinacy of Trypho; he answers his

  objection; he convicts the Jews of bad faith.

 

   And Trypho said, "You endeavour to prove an incredible and well-nigh

   impossible thing; [namely], that God endured to be born and become

   man."

 

   "If I undertook," said I, "to prove this by doctrines or arguments of

   man, you should not bear with me. But if I quote frequently Scriptures,

   and so many of them, referring to this point, and ask you to comprehend

   them, you are hard-hearted in the recognition of the mind and will of

   God. But if you wish to remain for ever so, I would not be injured at

   all; and for ever retaining the same [opinions] which I had before I

   met with you, I shall leave you."

 

   And Trypho said, "Look, my friend, you made yourself master of these

   [truths] with much labour and toil. [2203] And we accordingly must

   diligently scrutinize all that we meet with, in order to give our

   assent to those things which the Scriptures compel us [to believe]."

 

   Then I said to this, "I do not ask you not to strive earnestly by all

   means, in making an investigation of the matters inquired into; but [I

   ask you], when you have nothing to say, not to contradict those things

   which you said you had admitted."

 

   And Trypho said, "So we shall endeavour to do."

 

   I continued again: "In addition to the questions I have just now put to

   you, I wish to put more: for by means of these questions I shall strive

   to bring the discourse to a speedy termination."

 

   And Trypho said, "Ask the questions."

 

   Then I said, "Do you think that any other one is said to be worthy of

   worship and called Lord and God in the Scriptures, except the Maker of

   all, and Christ, who by so many Scriptures was proved to you to have

   become man?"

 

   And Trypho replied, "How can we admit this, when we have instituted so

   great an inquiry as to whether there is any other than the Father

   alone?"

 

   Then I again said, "I must ask you this also, that I may know whether

   or not you are of a different opinion from that which you admitted some

   time ago." [2204]

 

   He replied, "It is not, sir."

 

   Then again I, "Since you certainly admit these things, and since

   Scripture says, Who shall declare His generation?' ought you not now to

   suppose that He is not the seed of a human race?"

 

   And Trypho said, "How then does the Word say to David, that out of his

   loins God shall take to Himself a Son, and shall establish His kingdom,

   and shall set Him on the throne of His glory?"

 

   And I said, "Trypho, if the prophecy which Isaiah uttered, Behold, the

   virgin shall conceive,' is said not to the house of David, but to

   another house of the twelve tribes, perhaps the matter would have some

   difficulty; but since this prophecy refers to the house of David,

   Isaiah has explained how that which was spoken by God to David in

   mystery would take place. But perhaps you are not aware of this, my

   friends, that there were many sayings written obscurely, or

   parabolically, or mysteriously, and symbolical actions, which the

   prophets who lived after the persons who said or did them expounded."

 

   "Assuredly," said Trypho.

 

   "If therefore, I shall show that this prophecy of Isaiah refers to our

   Christ, and not to Hezekiah, as you say, shall I not in this matter,

   too, compel you not to believe your teachers, who venture to assert

   that the explanation which your seventy elders that were with Ptolemy

   the king of the Egyptians gave, is untrue in certain respects? For some

   statements in the Scriptures, which appear explicitly to convict them

   of a foolish and vain opinion, these they venture to assert have not

   been so written. But other statements, which they fancy they can

   distort and harmonize with human actions, [2205] these, they say, refer

   not to this Jesus Christ of ours, but to him of whom they are pleased

   to explain them. Thus, for instance, they have taught you that this

   Scripture which we are now discussing refers to Hezekiah, in which, as

   I promised, I shall show they are wrong. And since they are compelled,

   they agree that some Scriptures which we mention to them, and which

   expressly prove that Christ was to suffer, to be worshipped, and [to be

   called] God, and which I have already recited to you, do refer indeed

   to Christ, but they venture to assert that this man is not Christ. But

   they admit that He will come to suffer, and to reign, and to be

   worshipped, and to be God; [2206] and this opinion I shall in like

   manner show to be ridiculous and silly. But since I am pressed to

   answer first to what was said by you in jest, I shall make answer to

   it, and shall afterwards give replies to what follows.

     __________________________________________________________________

 

   [2203] [Note the courteous admission of Trypho, and the consent of both

   parties to the duty of searching the Scriptures.]

 

   [2204] teos: Vulg. para Theo, vitiose. --Otto.

 

   [2205] The text is corrupt, and various emendations have been proposed.

 

   [2206] Or, "and to be worshipped as God."

     __________________________________________________________________

 

  Chapter LXIX.--The devil, since he emulates the truth, has invented fables

  about Bacchus, Hercules, and �sculapius.

 

   "Be well assured, then, Trypho," I continued, "that I am established in

   the knowledge of and faith in the Scriptures by those counterfeits

   which he who is called the devil is said to have performed among the

   Greeks; just as some were wrought by the Magi in Egypt, and others by

   the false prophets in Elijah's days. For when they tell that Bacchus,

   son of Jupiter, was begotten by [Jupiter's] intercourse with Semele,

   and that he was the discoverer of the vine; and when they relate, that

   being torn in pieces, and having died, he rose again, and ascended to

   heaven; and when they introduce wine [2207] into his mysteries, do I

   not perceive that [the devil] has imitated the prophecy announced by

   the patriarch Jacob, and recorded by Moses? And when they tell that

   Hercules was strong, and travelled over all the world, and was begotten

   by Jove of Alcmene, and ascended to heaven when he died, do I not

   perceive that the Scripture which speaks of Christ, strong as a giant

   to run his race,' [2208] has been in like manner imitated? And when he

   [the devil] brings forward �sculapius as the raiser of the dead and

   healer of all diseases, may I not say that in this matter likewise he

   has imitated the prophecies about Christ? But since I have not quoted

   to you such Scripture as tells that Christ will do these things, I must

   necessarily remind you of one such: from which you can understand, how

   that to those destitute of a knowledge of God, I mean the Gentiles,

   who, having eyes, saw not, and having a heart, understood not,'

   worshipping the images of wood, [how even to them] Scripture prophesied

   that they would renounce these [vanities], and hope in this Christ. It

   is thus written: Rejoice, thirsty wilderness: let the wilderness be

   glad, and blossom as the lily: the deserts of the Jordan shall both

   blossom and be glad: and the glory of Lebanon was given to it, and the

   honour of Carmel. And my people shall see the exaltation of the Lord,

   and the glory of God. Be strong, ye careless hands and enfeebled knees.

   Be comforted, ye faint in soul: be strong, fear not. Behold, our God

   gives, and will give, retributive judgment. He shall come and save us.

   Then the eyes of the blind shall be opened, and the ears of the deaf

   shall hear. Then the lame shall leap as an hart, and the tongue of the

   stammerers shall be distinct: for water has broken forth in the

   wilderness, and a valley in the thirsty land; and the parched ground

   shall become pools, and a spring of water shall [rise up] in the

   thirsty land.' [2209] The spring of living water which gushed forth

   from God in the land destitute of the knowledge of God, namely the land

   of the Gentiles, was this Christ, who also appeared in your nation, and

   healed those who were maimed, and deaf, and lame in body from their

   birth, causing them to leap, to hear, and to see, by His word. And

   having raised the dead, and causing them to live, by His deeds He

   compelled the men who lived at that time to recognise Him. But though

   they saw such works, they asserted it was magical art. For they dared

   to call Him a magician, and a deceiver of the people. Yet He wrought

   such works, and persuaded those who were [destined to] believe on Him;

   for even if any one be labouring under a defect of body, yet be an

   observer of the doctrines delivered by Him, He shall raise him up at

   His second advent perfectly sound, after He has made him immortal, and

   incorruptible, and free from grief.

     __________________________________________________________________

 

   [2207] Or, "an ass." The ass was sacred to Bacchus; and many fluctuate

   between oinon and onon.

 

   [2208] Ps. xix. 5.

 

   [2209] Isa. xxxv. 1-7.

     __________________________________________________________________

 

  Chapter LXX.--So also the mysteries of Mithras are distorted from the

  prophecies of Daniel and Isaiah.

 

   "And when those who record the mysteries of Mithras say that he was

   begotten of a rock, and call the place where those who believe in him

   are initiated a cave, do I not perceive here that the utterance of

   Daniel, that a stone without hands was cut out of a great mountain, has

   been imitated by them, and that they have attempted likewise to imitate

   the whole of Isaiah's [2210] words? [2211] For they [2212] contrived

   that the words of righteousness be quoted also by them. [2213] But I

   must repeat to you the words of Isaiah referred to, in order that from

   them you may know that these things are so. They are these: Hear, ye

   that are far off, what I have done; those that are near shall know my

   might. The sinners in Zion are removed; trembling shall seize the

   impious. Who shall announce to you the everlasting place? The man who

   walks in righteousness, speaks in the right way, hates sin and

   unrighteousness, and keeps his hands pure from bribes, stops the ears

   from hearing the unjust judgment of blood closes the eyes from seeing

   unrighteousness: he shall dwell in the lofty cave of the strong rock.

   Bread shall be given to him, and his water [shall be] sure. Ye shall

   see the King with glory, and your eyes shall look far off. Your soul

   shall pursue diligently the fear of the Lord. Where is the scribe?

   where are the counsellors? where is he that numbers those who are

   nourished,--the small and great people? with whom they did not take

   counsel, nor knew the depth of the voices, so that they heard not. The

   people who are become depreciated, and there is no understanding in him

   who hears.' [2214] Now it is evident, that in this prophecy [allusion

   is made] to the bread which our Christ gave us to eat, [2215] in

   remembrance of His being made flesh for the sake of His believers, for

   whom also He suffered; and to the cup which He gave us to drink, [2216]

   in remembrance of His own blood, with giving of thanks. And this

   prophecy proves that we shall behold this very King with glory; and the

   very terms of the prophecy declare loudly, that the people foreknown to

   believe in Him were foreknown to pursue diligently the fear of the

   Lord. Moreover, these Scriptures are equally explicit in saying, that

   those who are reputed to know the writings of the Scriptures, and who

   hear the prophecies, have no understanding. And when I hear, Trypho,"

   said I, "that Perseus was begotten of a virgin, I understand that the

   deceiving serpent counterfeited also this.

     __________________________________________________________________

 

   [2210] The text here has tauta poiesai homoios. Maranus suggests

   'Esaiou for poiesai; and so we have translated.

 

   [2211] Justin says that the priests of Mithras imitated all the words

   of Isaiah about to be quoted; and to prove it, is content with a single

   example, namely, the precepts of righteousness, which they were wont to

   relate to him, as in these words of Isaiah: "He who walks in

   righteousness," etc. Justin omitted many other passages, as easy and

   obvious. For since Mithras is the same as fire, it manifestly answers

   to the fire of which Isaiah speaks. And since Justin reminded them who

   are initiated, that they are said to be initiated by Mithras himself,

   it was not necessary to remind them that the words of Isaiah are

   imitated in this: "You shall see the King with glory." Bread and water

   are referred to by Isaiah: so also in these mysteries of Mithras,

   Justin testifies that bread and a cup of water are placed before them

   (Apol. i.).--Maranus.

 

   [2212] i.e., the devils.

 

   [2213] i.e., the priests of Mithras.

 

   [2214] Isa. xxxiii. 13-19.

 

   [2215] Literally, "to do," poiein. [The horrible charge of banqueting

   on blood, etc., constantly repeated against Christians, was probably

   based on the Eucharist. See Kaye's Illustrations from Tatian,

   Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]

 

   [2216] Literally, "to do," poiein. [The horrible charge of banqueting

   on blood, etc., constantly repeated against Christians, was probably

   based on the Eucharist. See Kaye's Illustrations from Tatian,

   Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]

     __________________________________________________________________

 

  Chapter LXXI.--The Jews reject the interpretation of the LXX., from which,

  moreover, they have taken away some passages.

 

   "But I am far from putting reliance in your teachers, who refuse to

   admit that the interpretation made by the seventy elders who were with

   Ptolemy [king] of the Egyptians is a correct one; and they attempt to

   frame another. And I wish you to observe, that they have altogether

   taken away many Scriptures from the translations effected by those

   seventy elders who were with Ptolemy, and by which this very man who

   was crucified is proved to have been set forth expressly as God, and

   man, and as being crucified, and as dying; but since I am aware that

   this is denied by all of your nation, I do not address myself to these

   points, but I proceed [2217] to carry on my discussions by means of

   those passages which are still admitted by you. For you assent to those

   which I have brought before your attention, except that you contradict

   the statement, Behold, the virgin shall conceive,' and say it ought to

   be read, Behold, the young woman shall conceive.' And I promised to

   prove that the prophecy referred, not, as you were taught, to Hezekiah,

   but to this Christ of mine: and now I shall go to the proof."

 

   Here Trypho remarked, "We ask you first of all to tell us some of the

   Scriptures which you allege have been completely cancelled."

     __________________________________________________________________

 

   [2217] Or, "profess."

     __________________________________________________________________

 

  Chapter LXXII.--Passages have been removed by the Jews from Esdras and

  Jeremiah.

 

   And I said, "I shall do as you please. From the statements, then, which

   Esdras made in reference to the law of the passover, they have taken

   away the following: And Esdras said to the people, This passover is our

   Saviour and our refuge. And if you have understood, and your heart has

   taken it in, that we shall humble Him on a standard, and [2218]

   thereafter hope in Him, then this place shall not be forsaken for ever,

   says the God of hosts. But if you will not believe Him, and will not

   listen to His declaration, you shall be a laughing-stock to the

   nations.' [2219] And from the sayings of Jeremiah they have cut out the

   following: I [was] like a lamb that is brought to the slaughter: they

   devised a device against me, saying, Come, let us lay on wood on His

   bread, and let us blot Him out from the land of the living; and His

   name shall no more be remembered.' [2220] And since this passage from

   the sayings of Jeremiah is still written in some copies [of the

   Scriptures] in the synagogues of the Jews (for it is only a short time

   since they were cut out), and since from these words it is demonstrated

   that the Jews deliberated about the Christ Himself, to crucify and put

   Him to death, He Himself is both declared to be led as a sheep to the

   slaughter, as was predicted by Isaiah, and is here represented as a

   harmless lamb; but being in a difficulty about them, they give

   themselves over to blasphemy. And again, from the sayings of the same

   Jeremiah these have been cut out: The Lord God remembered His dead

   people of Israel who lay in the graves; and He descended to preach to

   them His own salvation.' [2221]

     __________________________________________________________________

 

   [2218] Or, "even if we."

 

   [2219] It is not known where this passage comes from.

 

   [2220] Jer. xi. 19.

 

   [2221] This is wanting in our Scriptures: it is cited by Iren., iii.

   20, under the name of Isaiah, and in iv. 22 under that of

   Jeremiah.--Maranus.

     __________________________________________________________________

 

  Chapter LXXIII.--[The words] "From the wood" have been cut out of Ps. xcvi.

 

   "And from the ninety-fifth (ninety-sixth) Psalm they have taken away

   this short saying of the words of David: From the wood.' [2222] For

   when the passage said, Tell ye among the nations, the Lord hath reigned

   from the wood,' they have left, Tell ye among the nations, the Lord

   hath reigned.' Now no one of your people has ever been said to have

   reigned as God and Lord among the nations, with the exception of Him

   only who was crucified, of whom also the Holy Spirit affirms in the

   same Psalm that He was raised again, and freed from [the grave],

   declaring that there is none like Him among the gods of the nations:

   for they are idols of demons. But I shall repeat the whole Psalm to

   you, that you may perceive what has been said. It is thus: Sing unto

   the Lord a new song; sing unto the Lord, all the earth. Sing unto the

   Lord, and bless His name; show forth His salvation from day to day.

   Declare His glory among the nations, His wonders among all people. For

   the Lord is great, and greatly to be praised: He is to be feared above

   all the gods. For all the gods of the nations are demons but the Lord

   made the heavens. Confession and beauty are in His presence; holiness

   and magnificence are in His sanctuary. Bring to the Lord, O ye

   countries of the nations, bring to the Lord glory and honour, bring to

   the Lord glory in His name. Take sacrifices, and go into His courts;

   worship the Lord in His holy temple. Let the whole earth be moved

   before Him: tell ye among the nations, the Lord hath reigned. [2223]

   For He hath established the world, which shall not be moved; He shall

   judge the nations with equity. Let the heavens rejoice, and the earth

   be glad; let the sea and its fulness shake. Let the fields and all

   therein be joyful. Let all the trees of the wood be glad before the

   Lord: for He comes, for He comes to judge the earth. He shall judge the

   world with righteousness, and the people with His truth.' "

 

   Here Trypho remarked, "Whether [or not] the rulers of the people have

   erased any portion of the Scriptures, as you affirm, God knows; but it

   seems incredible."

 

   "Assuredly," said I, "it does seem incredible. For it is more horrible

   than the calf which they made, when satisfied with manna on the earth;

   or than the sacrifice of children to demons; or than the slaying of the

   prophets. But," said I, "you appear to me not to have heard the

   Scriptures which I said they had stolen away. For such as have been

   quoted are more than enough to prove the points in dispute, besides

   those which are retained by us, [2224] and shall yet be brought

   forward."

     __________________________________________________________________

 

   [2222] These words were not taken away by the Jews, but added by some

   Christian.--Otto. [A statement not proved.]

 

   [2223] It is strange that "from the wood" is not added; but the

   audacity of the copyists in such matters is well known.--Maranus.

 

   [2224] Many think, "you."

     __________________________________________________________________

 

  Chapter LXXIV.--The beginning of Ps. xcvi. is attributed to the Father [by

  Trypho]. But [it refers] to Christ by these words: "Tell ye among the nations

  that the Lord," etc.

 

   Then Trypho said, "We know that you quoted these because we asked you.

   But it does not appear to me that this Psalm which you quoted last from

   the words of David refers to any other than the Father and Maker of the

   heavens and earth. You, however, asserted that it referred to Him who

   suffered, whom you also are eagerly endeavouring to prove to be

   Christ."

 

   And I answered, "Attend to me, I beseech you, while I speak of the

   statement which the Holy Spirit gave utterance to in this Psalm; and

   you shall know that I speak not sinfully, and that we [2225] are not

   really bewitched; for so you shall be enabled of yourselves to

   understand many other statements made by the Holy Spirit. Sing unto the

   Lord a new song; sing unto the Lord, all the earth: sing unto the Lord,

   and bless His name; show forth His salvation from day to day, His

   wonderful works among all people.' He bids the inhabitants of all the

   earth, who have known the mystery of this salvation, i.e., the

   suffering of Christ, by which He saved them, sing and give praises to

   God the Father of all things, and recognise that He is to be praised

   and feared, and that He is the Maker of heaven and earth, who effected

   this salvation in behalf of the human race, who also was crucified and

   was dead, and who was deemed worthy by Him (God) to reign over all the

   earth. As [is clearly seen [2226] ] also by the land into which [He

   said] He would bring [your fathers]; [for He thus speaks]: [2227] This

   people [shall go a whoring after other gods], and shall forsake Me, and

   shall break my covenant which I made with them in that day; and I will

   forsake them, and will turn away My face from them; and they shall be

   devoured, [2228] and many evils and afflictions shall find them out;

   and they shall say in that day, Because the Lord my God is not amongst

   us, these misfortunes have found us out. And I shall certainly turn

   away My face from them in that day, on account of all the evils which

   they have committed, in that they have turned to other gods.' [2229]

     __________________________________________________________________

 

   [2225] In text, "you." Maranus suggests, as far better, "we."

 

   [2226] Something is here wanting; the suggested reading of Maranus has

   been adopted. [As to omissions between this Chapter and the next,

   critics are not agreed. The Benedictine editors see no proofs of them.]

 

   [2227] Deut. xxxi. 16-18.

 

   [2228] Literally, "for food."

 

   [2229] The first conference seems to have ended hereabout. [It occupied

   two days. But the student must consult the learned note of Kaye (Justin

   Martyr, p. 20. Rivingtons, London. 1853).]

     __________________________________________________________________

 

  Chapter LXXV.--It is proved that Jesus was the name of God in the book of

  Exodus.

 

   "Moreover, in the book of Exodus we have also perceived that the name

   of God Himself which, He says, was not revealed to Abraham or to Jacob,

   was Jesus, and was declared mysteriously through Moses. Thus it is

   written: And the Lord spake to Moses, Say to this people, Behold, I

   send My angel before thy face, to keep thee in the way, to bring thee

   into the land which I have prepared for thee. Give heed to Him, and

   obey Him; do not disobey Him. For He will not draw back from you; for

   My name is in Him.' [2230] Now understand that He who led your fathers

   into the land is called by this name Jesus, and first called Auses

   [2231] (Oshea). For if you shall understand this, you shall likewise

   perceive that the name of Him who said to Moses, for My name is in

   Him,' was Jesus. For, indeed, He was also called Israel, and Jacob's

   name was changed to this also. Now Isaiah shows that those prophets who

   are sent to publish tidings from God are called His angels and

   apostles. For Isaiah says in a certain place, Send me.' [2232] And that

   the prophet whose name was changed, Jesus [Joshua], was strong and

   great, is manifest to all. If, then, we know that God revealed Himself

   in so many forms to Abraham, and to Jacob, and to Moses, how are we at

   a loss, and do not believe that, according to the will of the Father of

   all things, it was possible for Him to be born man of the Virgin,

   especially after we have such [2233] Scriptures, from which it can be

   plainly perceived that He became so according to the will of the

   Father?

     __________________________________________________________________

 

   [2230] Ex. xxiii. 20, 21.

 

   [2231] [Num. xiii. 16.]

 

   [2232] Isa. vi. 8.

 

   [2233] Or, "so many."

     __________________________________________________________________

 

  Chapter LXXVI.--From other passages the same majesty and government of Christ

  are proved.

 

   "For when Daniel speaks of one like unto the Son of man' who received

   the everlasting kingdom, does he not hint at this very thing? For he

   declares that, in saying like unto the Son of man,' He appeared, and

   was man, but not of human seed. And the same thing he proclaimed in

   mystery when he speaks of this stone which was cut out without hands.

   For the expression it was cut out without hands' signified that it is

   not a work of man, but [a work] of the will of the Father and God of

   all things, who brought Him forth. And when Isaiah says, Who shall

   declare His generation?' he meant that His descent could not be

   declared. Now no one who is a man of men has a descent that cannot be

   declared. And when Moses says that He will wash His garments in the

   blood of the grape, does not this signify what I have now often told

   you is an obscure prediction, namely, that He had blood, but not from

   men; just as not man, but God, has begotten the blood of the vine? And

   when Isaiah calls Him the Angel of mighty counsel, [2234] did he not

   foretell Him to be the Teacher of those truths which He did teach when

   He came [to earth]? For He alone taught openly those mighty counsels

   which the Father designed both for all those who have been and shall be

   well-pleasing to Him, and also for those who have rebelled against His

   will, whether men or angels, when He said: They shall come from the

   east [and from the west [2235] ], and shall sit down with Abraham, and

   Isaac, and Jacob, in the kingdom of heaven: but the children of the

   kingdom shall be cast out into outer darkness.' [2236] And, Many shall

   say to Me in that day, Lord, Lord, have we not eaten, and drunk, and

   prophesied, and cast out demons in Thy name? And I will say to them,

   Depart from Me.' [2237] Again, in other words, by which He shall

   condemn those who are unworthy of salvation, He said, Depart into outer

   darkness, which the Father has prepared for Satan and his, angels.'

   [2238] And again, in other words, He said, I give unto you power to

   tread on serpents, and on scorpions, and on scolopendras, and on all

   the might of the enemy.' [2239] And now we, who believe on our Lord

   Jesus, who was crucified under Pontius Pilate, when we exorcise all

   demons and evil spirits, have them subjected to us. For if the prophets

   declared obscurely that Christ would suffer, and thereafter be Lord of

   all, yet that [declaration] could not be understood by any man until He

   Himself persuaded the apostles that such statements were expressly

   related in the Scriptures. For He exclaimed before His crucifixion: The

   Son of man must suffer many things, and be rejected by the Scribes and

   Pharisees, and be crucified, and on the third day rise again.' [2240]

   And David predicted that He would be born from the womb before sun and

   moon, [2241] according to the Father's will, and made Him known, being

   Christ, as God strong and to be worshipped."

     __________________________________________________________________

 

   [2234] [Isa. ix. 6, according to LXX.]

 

   [2235] Not in all edd.

 

   [2236] Matt. viii. 11.

 

   [2237] Matt. vii. 22.

 

   [2238] Matt. xxv. 41.

 

   [2239] Luke x. 19. ["And on scolopendras" (i.e. centipedes) not in the

   original.]

 

   [2240] Luke ix. 22.

 

   [2241] Justin puts "sun and moon" instead of "Lucifer." [Ps. cx. 3,

   Sept, compounded with Prov. viii. 27.] Maranus says, David did predict,

   not that Christ would be born of Mary before sun and moon, but that it

   would happen before sun and moon that He would be born of a virgin.

     __________________________________________________________________

 

  Chapter LXXVII.--He returns to explain the prophecy of Isaiah.

 

   Then Trypho said, "I admit that such and so great arguments are

   sufficient to persuade one; but I wish [you] to know that I ask you for

   the proof which you have frequently proposed to give me. Proceed then

   to make this plain to us, that we may see how you prove that that

   [passage] refers to this Christ of yours. For we assert that the

   prophecy relates to Hezekiah." And I replied, "I shall do as you wish.

   But show me yourselves first of all how it is said of Hezekiah, that

   before he knew how to call father or mother, he received the power of

   Damascus and the spoils of Samaria in the presence of the king of

   Assyria. For it will not be conceded to you, as you wish to explain it,

   that Hezekiah waged war with the inhabitants of Damascus and Samaria in

   presence of the king of Assyria. For before the child knows how to call

   father or mother,' the prophetic word said, He shall take the power of

   Damascus and spoils of Samaria in presence of the king of Assyria.' For

   if the Spirit of prophecy had not made the statement with an addition,

   Before the child knows how to call father or mother, he shall take the

   power of Damascus and spoils of Samaria,' but had only said, And shall

   bear a son, and he shall take the power of Damascus and spoils of

   Samaria,' then you might say that God foretold that he would take these

   things, since He foreknew it. But now the prophecy has stated it with

   this addition: Before the child knows how to call father or mother, he

   shall take the power of Damascus and spoils of Samaria.' And you cannot

   prove that such a thing ever happened to any one among the Jews. But we

   are able to prove that it happened in the case of our Christ. For at

   the time of His birth, Magi who came from Arabia worshipped Him, coming

   first to Herod, who then was sovereign in your land, and whom the

   Scripture calls king of Assyria on account of his ungodly and sinful

   character. For you know," continued I, "that the Holy Spirit oftentimes

   announces such events by parables and similitudes; just as He did

   towards all the people in Jerusalem, frequently saying to them, Thy

   father is an Amorite, and thy mother a Hittite.' [2242]

     __________________________________________________________________

 

   [2242] Ezek. xvi. 3.

     __________________________________________________________________

 

  Chapter LXXVIII.--He proves that this prophecy harmonizes with Christ alone,

  from what is afterwards written.

 

   "Now this king Herod, at the time when the Magi came to him from

   Arabia, and said they knew from a star which appeared in the heavens

   that a King had been born in your country, and that they had come to

   worship Him, learned from the elders of your people that it was thus

   written regarding Bethlehem in the prophet: And thou, Bethlehem, in the

   land of Judah, art by no means least among the princes of Judah; for

   out of thee shall go forth the leader who shall feed my people.' [2243]

   Accordingly the Magi from Arabia came to Bethlehem and worshipped the

   Child, and presented Him with gifts, gold and frankincense, and myrrh;

   but returned not to Herod, being warned in a revelation after

   worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who

   wished at first to put away his betrothed Mary, supposing her to be

   pregnant by intercourse with a man, i.e., from fornication, was

   commanded in a vision not to put away his wife; and the angel who

   appeared to him told him that what is in her womb is of the Holy Ghost.

   Then he was afraid, and did not put her away; but on the occasion of

   the first census which was taken in Jud�a, under Cyrenius, he went up

   from Nazareth, where he lived, to Bethlehem, to which he belonged, to

   be enrolled; for his family was of the tribe of Judah, which then

   inhabited that region. Then along with Mary he is ordered to proceed

   into Egypt, and remain there with the Child until another revelation

   warn them to return into Jud�a. But when the Child was born in

   Bethlehem, since Joseph could not find a lodging in that village, he

   took up his quarters in a certain cave near the village; and while they

   were there Mary brought forth the Christ and placed Him in a manger,

   and here the Magi who came from Arabia found Him. I have repeated to

   you," I continued, "what Isaiah foretold about the sign which

   foreshadowed the cave; but for the sake of those who have come with us

   to-day, I shall again remind you of the passage." Then I repeated the

   passage from Isaiah which I have already written, adding that, by means

   of those words, those who presided over the mysteries of Mithras were

   stirred up by the devil to say that in a place, called among them a

   cave, they were initiated by him. [2244] "So Herod, when the Magi from

   Arabia did not return to him, as he had asked them to do, but had

   departed by another way to their own country, according to the commands

   laid on them; and when Joseph, with Mary and the Child, had now gone

   into Egypt, as it was revealed to them to do; as he did not know the

   Child whom the Magi had gone to worship, ordered simply the whole of

   the children then in Bethlehem to be massacred. And Jeremiah prophesied

   that this would happen, speaking by the Holy Ghost thus: A voice was

   heard in Ramah, lamentation and much wailing, Rachel weeping for her

   children; and she would not be comforted, because they are not.' [2245]

   Therefore, on account of the voice which would be heard from Ramah,

   i.e., from Arabia (for there is in Arabia at this very time a place

   called Rama), wailing would come on the place where Rachel the wife of

   Jacob called Israel, the holy patriarch, has been buried, i.e., on

   Bethlehem; while the women weep for their own slaughtered children, and

   have no consolation by reason of what has happened to them. For that

   expression of Isaiah He shall take the power of Damascus and spoils of

   Samaria,' foretold that the power of the evil demon that dwelt in

   Damascus should be overcome by Christ as soon as He was born; and this

   is proved to have happened. For the Magi, who were held in bondage

   [2246] for the commission of all evil deeds through the power of that

   demon, by coming to worship Christ, shows that they have revolted from

   that dominion which held them captive; and this [dominion] the

   Scripture has showed us to reside in Damascus. Moreover, that sinful

   and unjust power is termed well in parable, Samaria. [2247] And none of

   you can deny that Damascus was, and is, in the region of Arabia,

   although now it belongs to what is called Syrophoenicia. Hence it would

   be becoming for you, sirs, to learn what you have not perceived, from

   those who have received grace from God, namely, from us Christians; and

   not to strive in every way to maintain your own doctrines, dishonouring

   those of God. Therefore also this grace has been transferred to us, as

   Isaiah says, speaking to the following effect: This people draws near

   to Me, they honour Me with their lips, but their heart is far from Me;

   but in vain they worship Me, teaching the commands and doctrines of

   men. Therefore, behold, I will proceed [2248] to remove this people,

   and I shall remove them; and I shall take away the wisdom of their wise

   men, and bring to nothing the understanding of the prudent men.' "

   [2249]

     __________________________________________________________________

 

   [2243] Mic. v. 2.

 

   [2244] Text has, by "them;" but Maranus says the artifice lay in the

   priest's compelling the initiated to say that Mithras himself was the

   initiator in the cave.

 

   [2245] Jer. xxxi. 15.

 

   [2246] Literally, "spoiled."

 

   [2247] Justin thinks the "spoils of Samaria" denote spoils of Satan;

   Tertull. thinks that they are spoils of Christ.

 

   [2248] Literally, "add."

 

   [2249] Isa. xxix. 13, 14.

     __________________________________________________________________

 

  Chapter LXXIX.--He proves against Trypho that the wicked angels have revolted

  from God.

 

   On this, Trypho, who was somewhat angry, but respected the Scriptures,

   as was manifest from his countenance, said to me, "The utterances of

   God are holy, but your expositions are mere contrivances, as is plain

   from what has been explained by you; nay, even blasphemies, for you

   assert that angels sinned and revolted from God."

 

   And I, wishing to get him to listen to me, answered in milder tones,

   thus: "I admire, sir, this piety of yours; and I pray that you may

   entertain the same disposition towards Him to whom angels are recorded

   to minister, as Daniel says; for [one] like the Son of man is led to

   the Ancient of days, and every kingdom is given to Him for ever and

   ever. But that you may know, sir," continued I, "that it is not our

   audacity which has induced us to adopt this exposition, which you

   reprehend, I shall give you evidence from Isaiah himself; for he

   affirms that evil angels have dwelt and do dwell in Tanis, in Egypt.

   These are [his] words: Woe to the rebellious children! Thus saith the

   Lord, You have taken counsel, but not through Me; and [made]

   agreements, but not through My Spirit, to add sins to sins; who have

   sinned [2250] in going down to Egypt (but they have not inquired at

   Me), that they may be assisted by Pharaoh, and be covered with the

   shadow of the Egyptians. For the shadow of Pharaoh shall be a disgrace

   to you, and a reproach to those who trust in the Egyptians; for the

   princes in Tanis [2251] are evil angels. In vain will they labour for a

   people which will not profit them by assistance, but [will be] for a

   disgrace and a reproach [to them].' [2252] And, further, Zechariah

   tells, as you yourself have related, that the devil stood on the right

   hand of Joshua the priest, to resist him; and [the Lord] said, The

   Lord, who has taken [2253] Jerusalem, rebuke thee.' [2254] And again,

   it is written in Job, [2255] as you said yourself, how that the angels

   came to stand before the Lord, and the devil came with them. And we

   have it recorded by Moses in the beginning of Genesis, that the serpent

   beguiled Eve, and was cursed. And we know that in Egypt there were

   magicians who emulated [2256] the mighty power displayed by God through

   the faithful servant Moses. And you are aware that David said, The gods

   of the nations are demons.' " [2257]

     __________________________________________________________________

 

   [2250] LXX. "who walk," poreuomenoi for ponereuomenoi.

 

   [2251] In E. V. "Zoan."

 

   [2252] Isa. xxx. 1-5.

 

   [2253] ekdexamenos; in chap. cxv. inf. it is eklexamenos.

 

   [2254] Zech. iii. 1.

 

   [2255] Job i. 6.

 

   [2256] Maranus suggests the insertion of epoiesan or epeirasan before

   exisousthai.

 

   [2257] Ps. xcvi. 5.

     __________________________________________________________________

 

  Chapter LXXX.--The opinion of Justin with regard to the reign of a thousand

  years. Several Catholics reject it.

 

   And Trypho to this replied, "I remarked to you sir, that you are very

   anxious to be safe in all respects, since you cling to the Scriptures.

   But tell me, do you really admit that this place, Jerusalem, shall be

   rebuilt; and do you expect your people to be gathered together, and

   made joyful with Christ and the patriarchs, and the prophets, both the

   men of our nation, and other proselytes who joined them before your

   Christ came? or have you given way, and admitted this in order to have

   the appearance of worsting us in the controversies?"

 

   Then I answered, "I am not so miserable a fellow, Trypho, as to say one

   thing and think another. I admitted to you formerly, [2258] that I and

   many others are of this opinion, and [believe] that such will take

   place, as you assuredly are aware; [2259] but, on the other hand, I

   signified to you that many who belong to the pure and pious faith, and

   are true Christians, think otherwise. Moreover, I pointed out to you

   that some who are called Christians, but are godless, impious heretics,

   teach doctrines that are in every way blasphemous, atheistical, and

   foolish. But that you may know that I do not say this before you alone,

   I shall draw up a statement, so far as I can, of all the arguments

   which have passed between us; in which I shall record myself as

   admitting the very same things which I admit to you. [2260] For I

   choose to follow not men or men's doctrines, but God and the doctrines

   [delivered] by Him. For if you have fallen in with some who are called

   Christians, but who do not admit this [truth], [2261] and venture to

   blaspheme the God of Abraham, and the God of Isaac, and the God of

   Jacob; who say there is no resurrection of the dead, and that their

   souls, when they die, are taken to heaven; do not imagine that they are

   Christians, even as one, if he would rightly consider it, would not

   admit that the Sadducees, or similar sects of Genist�, Merist�, [2262]

   Galil�ans, Hellenists, [2263] Pharisees, Baptists, are Jews (do not

   hear me impatiently when I tell you what I think), but are [only]

   called Jews and children of Abraham, worshipping God with the lips, as

   God Himself declared, but the heart was far from Him. But I and others,

   who are right-minded Christians on all points, are assured that there

   will be a resurrection of the dead, and a thousand years [2264] in

   Jerusalem, which will then be built, adorned, and enlarged, [as] the

   prophets Ezekiel and Isaiah and others declare.

     __________________________________________________________________

 

   [2258] Justin made no previous allusion to this point, so far as we

   know from the writing preserved.

 

   [2259] Or, "so as to believe thoroughly that such will take place"

   (after "opinion").

 

   [2260] [A hint of the origin of this work. See Kaye's Note, p. 18].

 

   [2261] i.e., resurrection.

 

   [2262] Maranus says, Hieron. thinks the Genist� were so called because

   they were sprung from Abraham (genos) the Merist� so called because

   they separated the Scriptures. Josephus bears testimony to the fact

   that the sects of the Jews differed in regard to fate and providence;

   the Pharisees submitting all things indeed to God, with the exception

   of human will; the Essenes making no exceptions, and submitting all to

   God. I believe therefore that the Genist� were so called because they

   believed the world to in general governed by God; the Merist�, because

   they believed that a fate or providence belonged to each man.

 

   [2263] Otto says, the author and chief of this sect of Galil�ans was

   Judas Galil�us, who, after the exile of king Archelaus, when the Romans

   wished to raise a tax in Jud�a, excited his countrymen to the retaining

   of their former liberty.--The Hellenists, or rather Hellen�ans. No one

   mentions this sect but Justin; perhaps Herodians or Hillel�ans (from R.

   Hillel).

 

   [2264] We have translated the text of Justin as it stands. Commentators

   make the sense, "and that there will be a thousand years in Jerusalem,"

   or "that the saints will live a thousand years in Jerusalem."

     __________________________________________________________________

 

  Chapter LXXXI.--He endeavours to prove this opinion from Isaiah and the

  Apocalypse.

 

   "For Isaiah spake thus concerning this space of a thousand years: For

   there shall be the new heaven and the new earth, and the former shall

   not be remembered, or come into their heart; but they shall find joy

   and gladness in it, which things I create. For, Behold, I make

   Jerusalem a rejoicing, and My people a joy; and I shall rejoice over

   Jerusalem, and be glad over My people. And the voice of weeping shall

   be no more heard in her, or the voice of crying. And there shall be no

   more there a person of immature years, or an old man who shall not

   fulfil his days. [2265] For the young man shall be an hundred years

   old; [2266] but the sinner who dies an hundred years old, [2267] he

   shall be accursed. And they shall build houses, and shall themselves

   inhabit them; and they shall plant vines, and shall themselves eat the

   produce of them, and drink the wine. They shall not build, and others

   inhabit; they shall not plant, and others eat. For according to the

   days of the tree of life shall be the days of my people; the works of

   their toil shall abound. [2268] Mine elect shall not toil fruitlessly,

   or beget children to be cursed; for they shall be a seed righteous and

   blessed by the Lord, and their offspring with them. And it shall come

   to pass, that before they call I will hear; while they are still

   speaking, I shall say, What is it? Then shall the wolves and the lambs

   feed together, and the lion shall eat straw like the ox; but the

   serpent [shall eat] earth as bread. They shall not hurt or maltreat

   each other on the holy mountain, saith the Lord.' [2269] Now we have

   understood that the expression used among these words, According to the

   days of the tree [of life [2270] ] shall be the days of my people; the

   works of their toil shall abound' obscurely predicts a thousand years.

   For as Adam was told that in the day he ate of the tree he would die,

   we know that he did not complete a thousand years. We have perceived,

   moreover, that the expression, The day of the Lord is as a thousand

   years,' [2271] is connected with this subject. And further, there was a

   certain man with us, whose name was John, one of the apostles of

   Christ, who prophesied, by a revelation that was made to him, that

   those who believed in our Christ would dwell [2272] a thousand years in

   Jerusalem; and that thereafter the general, and, in short, the eternal

   resurrection and judgment of all men would likewise take place. Just as

   our Lord also said, They shall neither marry nor be given in marriage,

   but shall be equal to the angels, the children of the God of the

   resurrection.' [2273]

     __________________________________________________________________

 

   [2265] Literally, "time."

 

   [2266] Literally, "the son of an hundred years."

 

   [2267] Literally, "the son of an hundred years."

 

   [2268] Or, as in margin of A. V., "they shall make the works of their

   toil continue long," so reading palaiosousin for pleonasousin: thus

   also LXX.

 

   [2269] Isa. lxv. 17 to end.

 

   [2270] These words are not found in the mss.

 

   [2271] Ps. xc. 4; 2 Pet. iii. 8.

 

   [2272] Literally, "make." [A very noteworthy passage, as a primitive

   exposition of Rev. xx. 4-5. See Kaye, chap. v.]

 

   [2273] Luke xx. 35f.

     __________________________________________________________________

 

  Chapter LXXXII.--The prophetical gifts of the Jews were transferred to the

  Christians.

 

   "For the prophetical gifts remain with us, even to the present time.

   And hence you ought to understand that [the gifts] formerly among your

   nation have been transferred to us. And just as there were false

   prophets contemporaneous with your holy prophets, so are there now many

   false teachers amongst us, of whom our Lord forewarned us to beware; so

   that in no respect are we deficient, since we know that He foreknew all

   that would happen to us after His resurrection from the dead and

   ascension to heaven. For He said we would be put to death, and hated

   for His name's sake; and that many false prophets and false Christs

   would appear in His name, and deceive many: and so has it come about.

   For many have taught godless, blasphemous, and unholy doctrines,

   forging them in His name; have taught, too, and even yet are teaching,

   those things which proceed from the unclean spirit of the devil, and

   which were put into their hearts. Therefore we are most anxious that

   you be persuaded not to be misled by such persons, since we know that

   every one who can speak the truth, and yet speaks it not, shall be

   judged by God, as God testified by Ezekiel, when He said, I have made

   thee a watchman to the house of Judah. If the sinner sin, and thou warn

   him not, he himself shall die in his sin; but his blood will I require

   at thine hand. But if thou warn him, thou shalt be innocent.' [2274]

   And on this account we are, through fear, very earnest in desiring to

   converse [with men] according to the Scriptures, but not from love of

   money, or of glory, or of pleasure. For no man can convict us of any of

   these [vices]. No more do we wish to live like the rulers of your

   people, whom God reproaches when He says, Your rulers are companions of

   thieves, lovers of bribes, followers of the rewards.' [2275] Now, if

   you know certain amongst us to be of this sort, do not for their sakes

   blaspheme the Scriptures and Christ, and do not assiduously strive to

   give falsified interpretations.

     __________________________________________________________________

 

   [2274] Ezek. iii. 17, 18, 19.

 

   [2275] Isa. i. 23.

     __________________________________________________________________

 

  Chapter LXXXIII.--It is proved that the Psalm, "The Lord said to My Lord,"

  etc., does not suit Hezekiah.

 

   "For your teachers have ventured to refer the passage, The Lord says to

   my Lord, Sit at my right hand, till I make Thine enemies Thy

   footstool,' to Hezekiah; as if he were requested to sit on the right

   side of the temple, when the king of Assyria sent to him and threatened

   him; and he was told by Isaiah not to be afraid. Now we know and admit

   that what Isaiah said took place; that the king of Assyria desisted

   from waging war against Jerusalem in Hezekiah's days, and the angel of

   the Lord slew about 185, 000 of the host of the Assyrians. But it is

   manifest that the Psalm does not refer to him. For thus it is written,

   The Lord says to my Lord, Sit at My right hand, till I make Thine

   enemies Thy footstool. He shall send forth a rod of power over [2276]

   Jerusalem, and it shall rule in the midst of Thine [2277] enemies. In

   the splendour of the saints before the morning star have I begotten

   Thee. The Lord hath sworn, and will not repent, Thou art a priest for

   ever after the order of Melchizedek.' Who does not admit, then, that

   Hezekiah is no priest for ever after the order of Melchizedek? And who

   does not know that he is not the redeemer of Jerusalem? And who does

   not know that he neither sent a rod of power into Jerusalem, nor ruled

   in the midst of his enemies; but that it was God who averted from him

   the enemies, after he mourned and was afflicted? But our Jesus, who has

   not yet come in glory, has sent into Jerusalem a rod of power, namely,

   the word of calling and repentance [meant] for all nations over which

   demons held sway, as David says, The gods of the nations are demons.'

   And His strong word has prevailed on many to forsake the demons whom

   they used to serve, and by means of it to believe in the Almighty God

   because the gods of the nations are demons. [2278] And we mentioned

   formerly that the statement, In the splendour of the saints before the

   morning star have I begotten Thee from the womb,' is made to Christ.

     __________________________________________________________________

 

   [2276] epi, but afterwards eis. Maranus thinks that epi is the

   insertion of some copyist.

 

   [2277] Or better, "His." This quotation from Ps. cx. is put very

   differently from the previous quotation of the same Psalm in chap.

   xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

 

   [2278] This last clause is thought to be an interpolation.

     __________________________________________________________________

 

  Chapter LXXXIV.--That prophecy, "Behold, a virgin," etc., suits Christ alone.

 

   "Moreover, the prophecy, Behold, the virgin shall conceive, and bear a

   son,' was uttered respecting Him. For if He to whom Isaiah referred was

   not to be begotten of a virgin, of whom [2279] did the Holy Spirit

   declare, Behold, the Lord Himself shall give us a sign: behold, the

   virgin shall conceive, and bear a son?' For if He also were to be

   begotten of sexual intercourse, like all other first-born sons, why did

   God say that He would give a sign which is not common to all the

   first-born sons? But that which is truly a sign, and which was to be

   made trustworthy to mankind,--namely, that the first-begotten of all

   creation should become incarnate by the Virgin's womb, and be a

   child,--this he anticipated by the Spirit of prophecy, and predicted

   it, as I have repeated to you, in various ways; in order that, when the

   event should take place, it might be known as the operation of the

   power and will of the Maker of all things; just as Eve was made from

   one of Adam's ribs, and as all living beings were created in the

   beginning by the word of God. But you in these matters venture to

   pervert the expositions which your elders that were with Ptolemy king

   of Egypt gave forth, since you assert that the Scripture is not so as

   they have expounded it, but says, Behold, the young woman shall

   conceive,' as if great events were to be inferred if a woman should

   beget from sexual intercourse: which indeed all young women, with the

   exception of the barren, do; but even these, God, if He wills, is able

   to cause [to bear]. For Samuel's mother, who was barren, brought forth

   by the will of God; and so also the wife of the holy patriarch Abraham;

   and Elisabeth, who bore John the Baptist, and other such. So that you

   must not suppose that it is impossible for God to do anything He wills.

   And especially when it was predicted that this would take place, do not

   venture to pervert or misinterpret the prophecies, since you will

   injure yourselves alone, and will not harm God.

     __________________________________________________________________

 

   [2279] Or, "why was it."

     __________________________________________________________________

 

  Chapter LXXXV.--He proves that Christ is the Lord of Hosts from Ps. xxiv., and

  from his authority over demons.

 

   "Moreover, some of you venture to expound the prophecy which runs, Lift

   up your gates, ye rulers; and be ye lift up, ye everlasting doors, that

   the King of glory may enter,' [2280] as if it referred likewise to

   Hezekiah, and others of you [expound it] of Solomon; but neither to the

   latter nor to the former, nor, in short, to any of your kings, can it

   be proved to have reference, but to this our Christ alone, who appeared

   without comeliness, and inglorious, as Isaiah and David and all the

   Scriptures said; who is the Lord of hosts, by the will of the Father

   who conferred on Him [the dignity]; who also rose from the dead, and

   ascended to heaven, as the Psalm and the other Scriptures manifested

   when they announced Him to be Lord of hosts; and of this you may, if

   you will, easily be persuaded by the occurrences which take place

   before your eyes. For every demon, when exorcised in the name of this

   very Son of God --who is the First-born of every creature, who became

   man by the Virgin, who suffered, and was crucified under Pontius Pilate

   by your nation, who died, who rose from the dead, and ascended into

   heaven --is overcome and subdued. But though you exorcise any demon in

   the name of any of those who were amongst you--either kings, or

   righteous men, or prophets, or patriarchs--it will not be subject to

   you. But if any of you exorcise it in [the name of] the God of Abraham,

   and the God of Isaac, and the God of Jacob, it will perhaps be subject

   to you. Now assuredly your exorcists, I have said, [2281] make use of

   craft when they exorcise, even as the Gentiles do, and employ

   fumigations and incantations. [2282] But that they are angels and

   powers whom the word of prophecy by David [commands] to lift up the

   gates, that He who rose from the dead, Jesus Christ, the Lord of hosts,

   according to the will of the Father, might enter, the word of David has

   likewise showed; which I shall again recall to your attention for the

   sake of those who were not with us yesterday, for whose benefit,

   moreover, I sum up many things I said yesterday. And now, if I say this

   to you, although I have repeated it many times, I know that it is not

   absurd so to do. For it is a ridiculous thing to see the sun, and the

   moon, and the other stars, continually keeping the same course, and

   bringing round the different seasons; and to see the computer who may

   be asked how many are twice two, because he has frequently said that

   they are four, not ceasing to say again that they are four; and equally

   so other things, which are confidently admitted, to be continually

   mentioned and admitted in like manner; yet that he who founds his

   discourse on the prophetic Scriptures should leave them and abstain

   from constantly referring to the same Scriptures, because it is thought

   he can bring forth something better than Scripture. The passage, then,

   by which I proved that God reveals that there are both angels and hosts

   in heaven is this: Praise the Lord from the heavens: praise Him in the

   highest. Praise Him, all His angels: praise Him, all His hosts.' "

   [2283]

 

   Then one of those who had come with them on the second day, whose name

   was Mnaseas, said, "We are greatly pleased that you undertake to repeat

   the same things on our account."

 

   And I said, "Listen, my friends, to the Scripture which induces me to

   act thus. Jesus commanded [us] to love even [our] enemies, as was

   predicted by Isaiah in many passages, in which also is contained the

   mystery of our own regeneration, as well, in fact, as the regeneration

   of all who expect that Christ will appear in Jerusalem, and by their

   works endeavour earnestly to please Him. These are the words spoken by

   Isaiah: Hear the word of the Lord, ye that tremble at His word. Say,

   our brethren, to them that hate you and detest you, that the name of

   the Lord has been glorified. He has appeared to your joy, and they

   shall be ashamed. A voice of noise from the city, a voice from the

   temple, [2284] a voice of the Lord who rendereth recompense to the

   proud. Before she that travailed brought forth, and before the pains of

   labour came, she brought forth a male child. Who hath heard such a

   thing? and who hath seen such a thing? has the earth brought forth in

   one day? and has she produced a nation at once? for Zion has travailed

   and borne her children. But I have given such an expectation even to

   her that does not bring forth, said the Lord. Behold, I have made her

   that begetteth, and her that is barren, saith the Lord. Rejoice, O

   Jerusalem, and hold a joyous assembly, all ye that love her. Be glad,

   all ye that mourn for her, that ye may suck and be filled with the

   breast of her consolation, that having suck ye may be delighted with

   the entrance of His glory.' " [2285]

     __________________________________________________________________

 

   [2280] Ps. xxiv. 7.

 

   [2281] Chap. lxxvi.

 

   [2282] katadesmoi, by some thought to be verses by which evil spirits,

   once expelled, were kept from returning. Plato (Rep.) speaks of

   incantations by which demons were summoned to the help of those who

   practised such rites; but Justin refers to them only as being expelled.

   Others regard them as drugs.

 

   [2283] Ps. cxlviii. 1, 2. [Kaye's citations (chap. ix. p. 181) from

   Tatian, concerning angels and demons, are valuable aids to the

   understanding of Justin in his frequent references to this subject.]

 

   [2284] In both mss. "people."

 

   [2285] Isa. lxvi. 5-11.

     __________________________________________________________________

 

  Chapter LXXXVI.--There are various figures in the Old Testament of the wood of

  the cross by which Christ reigned.

 

   And when I had quoted this, I added, "Hear, then, how this Man, of whom

   the Scriptures declare that He will come again in glory after His

   crucifixion, was symbolized both by the tree of life, which was said to

   have been planted in paradise, and by those events which should happen

   to all the just. Moses was sent with a rod to effect the redemption of

   the people; and with this in his hands at the head of the people, he

   divided the sea. By this he saw the water gushing out of the rock; and

   when he cast a tree into the waters of Marah, which were bitter, he

   made them sweet. Jacob, by putting rods into the water-troughs, caused

   the sheep of his uncle to conceive, so that he should obtain their

   young. With his rod the same Jacob boasts that he had crossed the

   river. He said he had seen a ladder, and the Scripture has declared

   that God stood above it. But that this was not the Father, we have

   proved from the Scriptures. And Jacob, having poured oil on a stone in

   the same place, is testified to by the very God who appeared to him,

   that he had anointed a pillar to the God who appeared to him. And that

   the stone symbolically proclaimed Christ, we have also proved by many

   Scriptures; and that the unguent, whether it was of oil, or of stacte,

   [2286] or of any other compounded sweet balsams, had reference to Him,

   we have also proved, [2287] inasmuch as the word says: Therefore God,

   even Thy God, hath anointed Thee with the oil of gladness above Thy

   fellows.' [2288] For indeed all kings and anointed persons obtained

   from Him their share in the names of kings and anointed: just as He

   Himself received from the Father the titles of King, and Christ, and

   Priest, and Angel, and such like other titles which He bears or did

   bear. Aaron's rod, which blossomed, declared him to be the high priest.

   Isaiah prophesied that a rod would come forth from the root of Jesse,

   [and this was] Christ. And David says that the righteous man is like

   the tree that is planted by the channels of waters, which should yield

   its fruit in its season, and whose leaf should not fade.' [2289] Again,

   the righteous is said to flourish like the palm-tree. God appeared from

   a tree to Abraham, as it is written, near the oak in Mamre. The people

   found seventy willows and twelve springs after crossing the Jordan.

   [2290] David affirms that God comforted him with a rod and staff.

   Elisha, by casting a stick [2291] into the river Jordan, recovered the

   iron part of the axe with which the sons of the prophets had gone to

   cut down trees to build the house in which they wished to read and

   study the law and commandments of God; even as our Christ, by being

   crucified on the tree, and by purifying [us] with water, has redeemed

   us, though plunged in the direst offences which we have committed, and

   has made [us] a house of prayer and adoration. Moreover, it was a rod

   that pointed out Judah to be the father of Tamar's sons by a great

   mystery."

     __________________________________________________________________

 

   [2286] [Myrrh. Christ the (Anointed) Rock is also referred to by Jacob

   (Gen. xlix. 24).]

 

   [2287] In chap. lxiii. probably, where the same Psalm is quoted.

 

   [2288] Ps. xlv. 7.

 

   [2289] Ps. i. 3.

 

   [2290] The Red Sea, not the Jordan. [Ex. xv. 27.]

 

   [2291] Literally, "a tree."

     __________________________________________________________________

 

  Chapter LXXXVII.--Trypho maintains in objection these words: "And shall rest

  on Him," etc. They are explained by Justin.

 

   Hereupon Trypho, after I had spoken these words, said, "Do not now

   suppose that I am endeavouring, by asking what I do ask, to overturn

   the statements you have made; but I wish to receive information

   respecting those very points about which I now inquire. Tell me, then,

   how, when the Scripture asserts by Isaiah, There shall come forth a rod

   from the root of Jesse; and a flower shall grow up from the root of

   Jesse; and the Spirit of God shall rest upon Him, the spirit of wisdom

   and understanding, the spirit of counsel and might, the spirit of

   knowledge and piety: and the spirit of the fear of the Lord shall fill

   Him:' [2292] (now you admitted to me," continued he, "that this

   referred to Christ, and you maintain Him to be pre-existent God, and

   having become incarnate by God's will, to be born man by the Virgin:)

   how He can be demonstrated to have been pre-existent, who is filled

   with the powers of the Holy Ghost, which the Scripture by Isaiah

   enumerates, as if He were in lack of them?"

 

   Then I replied, "You have inquired most discreetly and most prudently,

   for truly there does seem to be a difficulty; but listen to what I say,

   that you may perceive the reason of this also. The Scripture says that

   these enumerated powers of the Spirit have come on Him, not because He

   stood in need of them, but because they would rest in Him, i.e., would

   find their accomplishment in Him, so that there would be no more

   prophets in your nation after the ancient custom: and this fact you

   plainly perceive. For after Him no prophet has arisen among you. Now,

   that [you may know that] your prophets, each receiving some one or two

   powers from God, did and spoke the things which we have learned from

   the Scriptures, attend to the following remarks of mine. Solomon

   possessed the spirit of wisdom, Daniel that of understanding and

   counsel, Moses that of might and piety, Elijah that of fear, and Isaiah

   that of knowledge; and so with the others: each possessed one power, or

   one joined alternately with another; also Jeremiah, and the twelve

   [prophets], and David, and, in short, the rest who existed amongst you.

   Accordingly He [2293] rested, i.e., ceased, when He came, after whom,

   in the times of this dispensation wrought out by Him amongst men,

   [2294] it was requisite that such gifts should cease from you; and

   having received their rest in Him, should again, as had been predicted,

   become gifts which, from the grace of His Spirit's power, He imparts to

   those who believe in Him, according as He deems each man worthy

   thereof. I have already said, and do again say, that it had been

   prophesied that this would be done by Him after His ascension to

   heaven. It is accordingly said, [2295] He ascended on high, He led

   captivity captive, He gave gifts unto the sons of men.' And again, in

   another prophecy it is said: And it shall come to pass after this, I

   will pour out My Spirit on all flesh, and on My servants, and on My

   handmaids, and they shall prophesy.' [2296]

     __________________________________________________________________

 

   [2292] Isa. xi. 1 ff.

 

   [2293] He, that is, the Spirit. The following "He" is Christ.

 

   [2294] Or, "wrought out amongst His people." So Otto.

 

   [2295] Literally, "He said accordingly." Ps. lxviii. 18.

 

   [2296] Joel ii. 28 f.

     __________________________________________________________________

 

  Chapter LXXXVIII.--Christ has not received the Holy Spirit on account of

  poverty.

 

   "Now, it is possible to see amongst us women and men who possess gifts

   of the Spirit of God; so that it was prophesied that the powers

   enumerated by Isaiah would come upon Him, not because He needed power,

   but because these would not continue after Him. And let this be a proof

   to you, namely, what I told you was done by the Magi from Arabia, who

   as soon as the Child was born came to worship Him, for even at His

   birth He was in possession of His power; and as He grew up like all

   other men, by using the fitting means, He assigned its own

   [requirements] to each development, and was sustained by all kinds of

   nourishment, and waited for thirty years, more or less, until John

   appeared before Him as the herald of His approach, and preceded Him in

   the way of baptism, as I have already shown. And then, when Jesus had

   gone to the river Jordan, where John was baptizing, and when He had

   stepped into the water, a fire [2297] was kindled in the Jordan; and

   when He came out of the water, the Holy Ghost lighted on Him like a

   dove, [as] the apostles of this very Christ of ours wrote. Now, we know

   that he did not go to the river because He stood in need of baptism, or

   of the descent of the Spirit like a dove; even as He submitted to be

   born and to be crucified, not because He needed such things, but

   because of the human race, which from Adam had fallen under the power

   of death and the guile of the serpent, and each one of which had

   committed personal transgression. For God, wishing both angels and men,

   who were endowed with free-will, and at their own disposal, to do

   whatever He had strengthened each to do, made them so, that if they

   chose the things acceptable to Himself, He would keep them free from

   death and from punishment; but that if they did evil, He would punish

   each as He sees fit. For it was not His entrance into Jerusalem sitting

   on an ass, which we have showed was prophesied, that empowered Him to

   be Christ, but it furnished men with a proof that He is the Christ;

   just as it was necessary in the time of John that men have proof, that

   they might know who is Christ. For when John remained [2298] by the

   Jordan, and preached the baptism of repentance, wearing only a leathern

   girdle and a vesture made of camels' hair, eating nothing but locusts

   and wild honey, men supposed him to be Christ; but he cried to them, I

   am not the Christ, but the voice of one crying; for He that is stronger

   than I shall come, whose shoes I am not worthy to bear.' [2299] And

   when Jesus came to the Jordan, He was considered to be the son of

   Joseph the carpenter; and He appeared without comeliness, as the

   Scriptures declared; and He was deemed a carpenter (for He was in the

   habit of working as a carpenter when among men, making ploughs and

   yokes; by which He taught the symbols of righteousness and an active

   life); but then the Holy Ghost, and for man's sake, as I formerly

   stated, lighted on Him in the form of a dove, and there came at the

   same instant from the heavens a voice, which was uttered also by David

   when he spoke, personating Christ, what the Father would say to Him:

   Thou art My Son: this day have I begotten Thee;' [2300] [the Father]

   saying that His generation would take place for men, at the time when

   they would become acquainted with Him: Thou art My Son; this day have I

   begotten thee.' " [2301]

     __________________________________________________________________

 

   [2297] [The Shechinah probably attended the descent of the Holy Spirit,

   and what follows in the note seems a gratuitous explanation. The

   Ebionite corruption of a truth need not be resorted to. See chap.

   cxxviii: The fire in the bush.] Justin learned this either from

   tradition or from apocryphal books. Mention is made of a fire both in

   the Ebionite Gospel and in another publication called Pauli pr�dicatio,

   the readers and users of which denied that the rite of baptism had been

   duly performed, unless quam mox in aquam descenderunt, statim super

   aquam ignis appareat.

 

   [2298] Literally, "sat."

 

   [2299] Isa. i. 27.

 

   [2300] Ps. ii. 7.

 

   [2301] The repetition seems quite superfluous.

     __________________________________________________________________

 

  Chapter LXXXIX.--The cross alone is offensive to Trypho on account of the

  curse, yet it proves that Jesus is Christ.

 

   Then Trypho remarked, "Be assured that all our nation waits for Christ;

   and we admit that all the Scriptures which you have quoted refer to

   Him. Moreover, I do also admit that the name of Jesus, by which the the

   son of Nave (Nun) was called, has inclined me very strongly to adopt

   this view. But whether Christ should be so shamefully crucified, this

   we are in doubt about. For whosoever is crucified is said in the law to

   be accursed, so that I am exceedingly incredulous on this point. It is

   quite clear, indeed, that the Scriptures announce that Christ had to

   suffer; but we wish to learn if you can prove it to us whether it was

   by the suffering cursed in the law."

 

   I replied to him, "If Christ was not to suffer, and the prophets had

   not foretold that He would be led to death on account of the sins of

   the people, and be dishonoured and scourged, and reckoned among the

   transgressors, and as a sheep be led to the slaughter, whose

   generation, the prophet says, no man can declare, then you would have

   good cause to wonder. But if these are to be characteristic of Him and

   mark Him out to all, how is it possible for us to do anything else than

   believe in Him most confidently? And will not as many as have

   understood the writings of the prophets, whenever they hear merely that

   He was crucified, say that this is He and no other?"

     __________________________________________________________________

 

  Chapter XC.--The stretched-out hands of Moses signified beforehand the cross.

 

   "Bring us on, then," said [Trypho], "by the Scriptures, that we may

   also be persuaded by you; for we know that He should suffer and be led

   as a sheep. But prove to us whether He must be crucified and die so

   disgracefully and so dishonourably by the death cursed in the law.

   [2302] For we cannot bring ourselves even to think of this."

 

   "You know," said I, "that what the prophets said and did they veiled by

   parables and types, as you admitted to us; so that it was not easy for

   all to understand the most [of what they said], since they concealed

   the truth by these means, that those who are eager to find out and

   learn it might do so with much labour."

 

   They answered, "We admitted this."

 

   "Listen, therefore," say I, "to what follows; for Moses first exhibited

   this seeming curse of Christ's by the signs which he made."

 

   "Of what [signs] do you speak?" said he.

 

   "When the people," replied I, "waged war with Amalek, and the son of

   Nave (Nun) by name Jesus (Joshua), led the fight, Moses himself prayed

   to God, stretching out both hands, and Hur with Aaron supported them

   during the whole day, so that they might not hang down when he got

   wearied. For if he gave up any part of this sign, which was an

   imitation of the cross, the people were beaten, as is recorded in the

   writings of Moses; but if he remained in this form, Amalek was

   proportionally defeated, and he who prevailed prevailed by the cross.

   For it was not because Moses so prayed that the people were stronger,

   but because, while one who bore the name of Jesus (Joshua) was in the

   forefront of the battle, he himself made the sign of the cross. For who

   of you knows not that the prayer of one who accompanies it with

   lamentation and tears, with the body prostrate, or with bended knees,

   propitiates God most of all? But in such a manner neither he nor any

   other one, while sitting on a stone, prayed. Nor even the stone

   symbolized Christ, as I have shown.

     __________________________________________________________________

 

   [2302] [This intense abhorrence of the cross made it worth while to

   show that these similitudes existed under the law. They were ad hominem

   appeals, and suited to Jewish modes of thought.]

     __________________________________________________________________

 

  Chapter XCI.--The cross was foretold in the blessings of Joseph, and in the

  serpent that was lifted up.

 

   "And God by Moses shows in another way the force of the mystery of the

   cross, when He said in the blessing wherewith Joseph was blessed, From

   the blessing of the Lord is his land; for the seasons of heaven, and

   for the dews, and for the deep springs from beneath, and for the

   seasonable fruits of the sun, [2303] and for the coming together of the

   months, and for the heights of the everlasting mountains, and for the

   heights of the hills, and for the ever-flowing rivers, and for the

   fruits of the fatness of the earth; and let the things accepted by Him

   who appeared in the bush come on the head and crown of Joseph. Let him

   be glorified among his brethren; [2304] his beauty is [like] the

   firstling of a bullock; his horns the horns of an unicorn: with these

   shall he push the nations from one end of the earth to another.' [2305]

   Now, no one could say or prove that the horns of an unicorn represent

   any other fact or figure than the type which portrays the cross. For

   the one beam is placed upright, from which the highest extremity is

   raised up into a horn, when the other beam is fitted on to it, and the

   ends appear on both sides as horns joined on to the one horn. And the

   part which is fixed in the centre, on which are suspended those who are

   crucified, also stands out like a horn; and it also looks like a horn

   conjoined and fixed with the other horns. And the expression, With

   these shall he push as with horns the nations from one end of the earth

   to another,' is indicative of what is now the fact among all the

   nations. For some out of all the nations, through the power of this

   mystery, having been so pushed, that is, pricked in their hearts, have

   turned from vain idols and demons to serve God. But the same figure is

   revealed for the destruction and condemnation of the unbelievers; even

   as Amalek was defeated and Israel victorious when the people came out

   of Egypt, by means of the type of the stretching out of Moses' hands,

   and the name of Jesus (Joshua), by which the son of Nave (Nun) was

   called. And it seems that the type and sign, which was erected to

   counteract the serpents which bit Israel, was intended for the

   salvation of those who believe that death was declared to come

   thereafter on the serpent through Him that would be crucified, but

   salvation to those who had been bitten by him and had betaken

   themselves to Him that sent His Son into the world to be crucified.

   [2306] For the Spirit of prophecy by Moses did not teach us to believe

   in the serpent, since it shows us that he was cursed by God from the

   beginning; and in Isaiah tells us that he shall be put to death as an

   enemy by the mighty sword, which is Christ.

     __________________________________________________________________

 

   [2303] There is a variety of reading here: either abussou pegon

   katothen katharon: or, abussou pegon katothen, kai kath' horan

   gennematon, k.t.l., which we prefer.

 

   [2304] The translation in the text is a rendering of the Septuagint.

   The mss. of Justin read: "Being glorified as the first-born among his

   brethren."

 

   [2305] Deut. xxxiii. 13-17.

 

   [2306] [A clumsy exposition of St. John iii. 14.]

     __________________________________________________________________

 

  Chapter XCII.--Unless the scriptures be understood through God's great grace,

  God will not appear to have taught always the same righteousness.

 

   "Unless, therefore, a man by God's great grace receives the power to

   understand what has been said and done by the prophets, the appearance

   of being able to repeat the words or the deeds will not profit him, if

   he cannot explain the argument of them. And will they not assuredly

   appear contemptible to many, since they are related by those who

   understood them not? For if one should wish to ask you why, since

   Enoch, Noah with his sons, and all others in similar circumstances, who

   neither were circumcised nor kept the Sabbath, pleased God, God

   demanded by other leaders, and by the giving of the law after the lapse

   of so many generations, that those who lived between the times of

   Abraham and of Moses be justified by circumcision, and that those who

   lived after Moses be justified by circumcision and the other

   ordinances--to wit, the Sabbath, and sacrifices, and libations, [2307]

   and offerings; [God will be slandered] unless you show, as I have

   already said, that God who foreknew was aware that your nation would

   deserve expulsion from Jerusalem, and that none would be permitted to

   enter into it. (For [2308] you are not distinguished in any other way

   than by the fleshly circumcision, as I remarked previously. For Abraham

   was declared by God to be righteous, not on account of circumcision,

   but on account of faith. For before he was circumcised the following

   statement was made regarding him: Abraham believed God, and it was

   accounted unto him for righteousness.' [2309] And we, therefore, in the

   uncircumcision of our flesh, believing God through Christ, and having

   that circumcision which is of advantage to us who have acquired it

   --namely, that of the heart--we hope to appear righteous before and

   well-pleasing to God: since already we have received His testimony

   through the words of the prophets.) [And, further, God will be

   slandered unless you show] that you were commanded to observe the

   Sabbath, and to present offerings, and that the Lord submitted to have

   a place called by the name of God, in order that, as has been said, you

   might not become impious and godless by worshipping idols and

   forgetting God, as indeed you do always appear to have been. (Now, that

   God enjoined the ordinances of Sabbaths and offerings for these

   reasons, I have proved in what I previously remarked; but for the sake

   of those who came to-day, I wish to repeat nearly the whole.) For if

   this is not the case, God will be slandered, [2310] as having no

   foreknowledge, and as not teaching all men to know and to do the same

   acts of righteousness (for many generations of men appear to have

   existed before Moses); and the Scripture is not true which affirms that

   God is true and righteous, and all His ways are judgments, and there is

   no unrighteousness in him.' But since the Scripture is true, God is

   always willing that such even as you be neither foolish nor lovers of

   yourselves, in order that you may obtain the salvation of Christ,

   [2311] who pleased God, and received testimony from Him, as I have

   already said, by alleging proof from the holy words of prophecy.

     __________________________________________________________________

 

   [2307] Or, "ashes," spodon for spondon.

 

   [2308] We have adopted the parenthesis inserted by Maranus. Langus

   would insert before it, ti hexete apokrinasthai; "What will you have to

   answer?"

 

   [2309] Gen. xv. 6.

 

   [2310] We have supplied this phrase twice above.

 

   [2311] Literally, salvation along with Christ, that is, salvation by

   the aid of Christ.

     __________________________________________________________________

 

  Chapter XCIII.--The same kind of righteousness is bestowed on all. Christ

  comprehends it in two precepts.

 

   "For [God] sets before every race of mankind that which is always and

   universally just, as well as all righteousness; and every race knows

   that adultery, and fornication, and homicide, [2312] and such like, are

   sinful; and though they all commit such practices, yet they do not

   escape from the knowledge that they act unrighteously whenever they so

   do, with the exception of those who are possessed with an unclean

   spirit, and who have been debased by education, by wicked customs, and

   by sinful institutions, and who have lost, or rather quenched and put

   under, their natural ideas. For we may see that such persons are

   unwilling to submit to the same things which they inflict upon others,

   and reproach each other with hostile consciences for the acts which

   they perpetrate. And hence I think that our Lord and Saviour Jesus

   Christ spoke well when He summed up all righteousness and piety in two

   commandments. They are these: Thou shalt love the Lord thy God with all

   thy heart, and with all thy strength, and thy neighbour as thyself.'

   [2313] For the man who loves God with all the heart, and with all the

   strength, being filled with a God-fearing mind, will reverence no other

   god; and since God wishes it, he would reverence that angel who is

   beloved by the same Lord and God. And the man who loves his neighbour

   as himself will wish for him the same good things that he wishes for

   himself, and no man will wish evil things for himself. Accordingly, he

   who loves his neighbour would pray and labour that his neighbour may be

   possessed of the same benefits as himself. Now nothing else is

   neighbour to man than that similarly-affectioned and reasonable

   being--man. Therefore, since all righteousness is divided into two

   branches, namely, in so far as it regards God and men, whoever, says

   the Scripture, loves the Lord God with all the heart, and all the

   strength, and his neighbour as himself, would be truly a righteous man.

   But you were never shown to be possessed of friendship or love either

   towards God, or towards the prophets, or towards yourselves, but, as is

   evident, you are ever found to be idolaters and murderers of righteous

   men, so that you laid hands even on Christ Himself; and to this very

   day you abide in your wickedness, execrating those who prove that this

   man who was crucified by you is the Christ. Nay, more than this, you

   suppose that He was crucified as hostile to and cursed by God, which

   supposition is the product of your most irrational mind. For though you

   have the means of understanding that this man is Christ from the signs

   given by Moses, yet you will not; but, in addition, fancying that we

   can have no arguments, you put whatever question comes into your minds,

   while you yourselves are at a loss for arguments whenever you meet with

   some firmly established Christian.

     __________________________________________________________________

 

   [2312] andromania is read in mss. for androphonia.

 

   [2313] Matt. xxii. 37.

     __________________________________________________________________

 

  Chapter XCIV.--In what sense he who hangs on a tree is cursed.

 

   "For tell me, was it not God who commanded by Moses that no image or

   likeness of anything which was in heaven above or which was on the

   earth should be made, and yet who caused the brazen serpent to be made

   by Moses in the wilderness, and set it up for a sign by which those

   bitten by serpents were saved? Yet is He free from unrighteousness. For

   by this, as I previously remarked, He proclaimed the mystery, by which

   He declared that He would break the power of the serpent which

   occasioned the transgression of Adam, and [would bring] to them that

   believe on Him [who was foreshadowed] by this sign, i.e., Him who was

   to be crucified, salvation from the fangs of the serpent, which are

   wicked deeds, idolatries, and other unrighteous acts. Unless the matter

   be so understood, give me a reason why Moses set up the brazen serpent

   for a sign, and bade those that were bitten gaze at it, and the wounded

   were healed; and this, too, when he had himself commanded that no

   likeness of anything whatsoever should be made."

 

   On this, another of those who came on the second day said, "You have

   spoken truly: we cannot give a reason. For I have frequently

   interrogated the teachers about this matter, and none of them gave me a

   reason: therefore continue what you are speaking; for we are paying

   attention while you unfold the mystery, on account of which the

   doctrines of the prophets are falsely slandered."

 

   Then I replied, "Just as God commanded the sign to be made by the

   brazen serpent, and yet He is blameless; even so, though a curse lies

   in the law against persons who are crucified, yet no curse lies on the

   Christ of God, by whom all that have committed things worthy of a curse

   are saved. [2314]

     __________________________________________________________________

 

   [2314] [Gal. iii. 13.]

     __________________________________________________________________

 

  Chapter XCV.--Christ took upon Himself the curse due to us.

 

   "For the whole human race will be found to be under a curse. For it is

   written in the law of Moses, Cursed is every one that continueth not in

   all things that are written in the book of the law to do them.' [2315]

   And no one has accurately done all, nor will you venture to deny this;

   but some more and some less than others have observed the ordinances

   enjoined. But if those who are under this law appear to be under a

   curse for not having observed all the requirements, how much more shall

   all the nations appear to be under a curse who practise idolatry, who

   seduce youths, and commit other crimes? If, then, the Father of all

   wished His Christ for the whole human family to take upon Him the

   curses of all, knowing that, after He had been crucified and was dead,

   He would raise Him up, why do you argue about Him, who submitted to

   suffer these things according to the Father's will, as if He were

   accursed, and do not rather bewail yourselves? For although His Father

   caused Him to suffer these things in behalf of the human family, yet

   you did not commit the deed as in obedience to the will of God. For you

   did not practise piety when you slew the prophets. And let none of you

   say: If His Father wished Him to suffer this, in order that by His

   stripes the human race might be healed, we have done no wrong. If,

   indeed, you repent of your sins, and recognise Him to be Christ, and

   observe His commandments, then you may assert this; for, as I have said

   before, remission of sins shall be yours. But if you curse Him and them

   that believe on Him, and, when you have the power, put them to death,

   how is it possible that requisition shall not be made of you, as of

   unrighteous and sinful men, altogether hard-hearted and without

   understanding, because you laid your hands on Him?

     __________________________________________________________________

 

   [2315] Deut. xxvii. 26.

     __________________________________________________________________

 

  Chapter XCVI.--That curse was a prediction of the things which the Jews would

  do.

 

   "For the statement in the law, Cursed is every one that hangeth on a

   tree,' [2316] confirms our hope which depends on the crucified Christ,

   not because He who has been crucified is cursed by God, but because God

   foretold that which would be done by you all, and by those like to you,

   who do not know [2317] that this is He who existed before all, who is

   the eternal Priest of God, and King, and Christ. And you clearly see

   that this has come to pass. For you curse in your synagogues all those

   who are called [2318] from Him Christians; and other nations

   effectively carry out the curse, putting to death those who simply

   confess themselves to be Christians; to all of whom we say, You are our

   brethren; rather recognise the truth of God. And while neither they nor

   you are persuaded by us, but strive earnestly to cause us to deny the

   name of Christ, we choose rather and submit to death, in the full

   assurance that all the good which God has promised through Christ He

   will reward us with. And in addition to all this we pray for you, that

   Christ may have mercy upon you. For He taught us to pray for our

   enemies also, saying, Love your enemies; be kind and merciful, as your

   heavenly Father is.' [2319] For we see that the Almighty God is kind

   and merciful, causing His sun to rise on the unthankful and on the

   righteous, and sending rain on the holy and on the wicked; all of whom

   He has taught us He will judge.

     __________________________________________________________________

 

   [2316] Deut. xxi. 23.

 

   [2317] We read epistamenon for epistamenon. Otherwise to be translated:

   "God foretold that which you did not know," etc.

 

   [2318] legomenon for genomenon.

 

   [2319] Luke vi. 35.

     __________________________________________________________________

 

  Chapter XCVII.--Other predictions of the cross of Christ.

 

   "For it was not without design that the prophet Moses, when Hur and

   Aaron upheld his hands, remained in this form until evening. For indeed

   the Lord remained upon the tree almost until evening, and they buried

   Him at eventide; then on the third day He rose again. This was declared

   by David thus: With my voice I cried to the Lord, and He heard me out

   of His holy hill. I laid me down, and slept; I awaked, for the Lord

   sustained me.' [2320] And Isaiah likewise mentions concerning Him the

   manner in which He would die, thus: I have spread out My hands unto a

   people disobedient, and gainsaying, that walk in a way which is not

   good.' [2321] And that He would rise again, Isaiah himself said: His

   burial has been taken away from the midst, and I will give the rich for

   His death.' [2322] And again, in other words, David in the twenty-first

   [2323] Psalm thus refers to the suffering and to the cross in a parable

   of mystery: They pierced my hands and my feet; they counted all my

   bones. They considered and gazed on me; they parted my garments among

   themselves, and cast lots upon my vesture.' For when they crucified

   Him, driving in the nails, they pierced His hands and feet; and those

   who crucified Him parted His garments among themselves, each casting

   lots for what he chose to have, and receiving according to the decision

   of the lot. And this very Psalm you maintain does not refer to Christ;

   for you are in all respects blind, and do not understand that no one in

   your nation who has been called King or Christ has ever had his hands

   or feet pierced while alive, or has died in this mysterious fashion--to

   wit, by the cross--save this Jesus alone.

     __________________________________________________________________

 

   [2320] Ps. iii. 4, 5.

 

   [2321] Isa. lxv. 2; comp. also Rom. x. 21.

 

   [2322] Isa. liii. 9.

 

   [2323] That is, Ps. xxii. 16-18.

     __________________________________________________________________

 

  Chapter XCVIII.--Predictions of Christ in Ps. xxii.

 

   "I shall repeat the whole Psalm, in order that you may hear His

   reverence to the Father, and how He refers all things to Him, and prays

   to be delivered by Him from this death; at the same time declaring in

   the Psalm who they are that rise up against Him, and showing that He

   has truly become man capable of suffering. It is as follows: O God, my

   God, attend to me: why hast Thou forsaken me? The words of my

   transgressions are far from my salvation. O my God, I will cry to Thee

   in the day-time, and Thou wilt not hear; and in the night-season, and

   it is not for want of understanding in me. But Thou, the Praise of

   Israel, inhabitest the holy place. Our fathers trusted in Thee; they

   trusted, and Thou didst deliver them. They cried unto Thee, and were

   delivered: they trusted in Thee, and were not confounded. But I am a

   worm, and no man; a reproach of men, and despised of the people. All

   they that see me laughed me to scorn; they spake with the lips, they

   shook the head: He trusted on the Lord: let Him deliver him, let Him

   save him, since he desires Him. For Thou art He that took me out of the

   womb; my hope from the breasts of my mother: I was cast upon Thee from

   the womb. Thou art my God from my mother's belly: be not far from me,

   for trouble is near; for there is none to help. Many calves have

   compassed me; fat bulls have beset me round. They opened their mouth

   upon me, as a ravening and roaring lion. All my bones are poured out

   and dispersed like water. My heart has become like wax melting in the

   midst of my belly. My strength is dried up like a potsherd; and my

   tongue has cleaved to my throat; and Thou hast brought me into the dust

   of death. For many dogs have surrounded me; the assembly of the wicked

   have beset me round. They pierced my hands and my feet, they did tell

   all my bones. They did look and stare upon me; they parted my garments

   among them, and cast lots upon my vesture. But do not Thou remove Thine

   assistance from me, O Lord: give heed to help me; deliver my soul from

   the sword, and my [2324] only-begotten from the hand of the dog. Save

   me from the lion's mouth, and my humility from the horns of the

   unicorns. I will declare Thy name to my brethren; in the midst of the

   Church will I praise Thee. Ye that fear the Lord, praise Him: all ye

   the seed of Jacob, glorify Him. Let all the seed of Israel fear Him.' "

     __________________________________________________________________

 

   [2324] Probably should be "Thy."

     __________________________________________________________________

 

  Chapter XCIX.--In the commencement of the Psalm are Christ's dying words.

 

   And when I had said these words, I continued: "Now I will demonstrate

   to you that the whole Psalm refers thus to Christ, by the words which I

   shall again explain. What is said at first--O God, my God, attend to

   me: why hast Thou forsaken me?'--announced from the beginning that

   which was to be said in the time of Christ. For when crucified, He

   spake: O God, my God, why hast Thou forsaken me?' And what follows: The

   words of my transgressions are far from my salvation. O my God, I will

   cry to Thee in the day-time, and Thou wilt not hear; and in the

   night-season, and it is not for want of understanding in me.' These, as

   well as the things which He was to do, were spoken. For on the day on

   which He was to be crucified, [2325] having taken three of His

   disciples to the hill called Olivet, situated opposite to the temple in

   Jerusalem, He prayed in these words: Father, if it be possible, let

   this cup pass from me.' [2326] And again He prayed: Not as I will, but

   as Thou wilt;' [2327] showing by this that He had become truly a

   suffering man. But lest any one should say, He did not know then that

   He had to suffer, He adds immediately in the Psalm: And it is not for

   want of understanding in me.' Even as there was no ignorance on God's

   part when He asked Adam where he was, or asked Cain where Abel was; but

   [it was done] to convince each what kind of man he was, and in order

   that through the record [of Scripture] we might have a knowledge of

   all: so likewise Christ declared that ignorance was not on His side,

   but on theirs, who thought that He was not the Christ, but fancied they

   would put Him to death, and that He, like some common mortal, would

   remain in Hades.

     __________________________________________________________________

 

   [2325] [Jewish computation of the evening as part of the succeeding

   day.]

 

   [2326] Matt. xxvi. 39.

 

   [2327] Ibid.

     __________________________________________________________________

 

  Chapter C.--In what sense Christ is [called] Jacob, and Israel, and Son of

  Man.

 

   "Then what follows --But Thou, the praise of Israel, inhabitest the

   holy place'--declared that He is to do something worthy of praise and

   wonderment, being about to rise again from the dead on the third day

   after the crucifixion; and this He has obtained from the Father. For I

   have showed already that Christ is called both Jacob and Israel; and I

   have proved that it is not in the blessing of Joseph and Judah alone

   that what relates to Him was proclaimed mysteriously, but also in the

   Gospel it is written that He said: All things are delivered unto me by

   My Father;' and, No man knoweth the Father but the Son; nor the Son but

   the Father, and they to whom the Son will reveal Him.' [2328]

   Accordingly He revealed to us all that we have perceived by His grace

   out of the Scriptures, so that we know Him to be the first-begotten of

   God, and to be before all creatures; likewise to be the Son of the

   patriarchs, since He assumed flesh by the Virgin of their family, and

   submitted to become a man without comeliness, dishonoured, and subject

   to suffering. Hence, also, among His words He said, when He was

   discoursing about His future sufferings: The Son of man must suffer

   many things, and be rejected by the Pharisees and Scribes, and be

   crucified, and on the third day rise again.' [2329] He said then that

   He was the Son of man, either because of His birth by the Virgin, who

   was, as I said, of the family of David [2330] and Jacob, and Isaac, and

   Abraham; or because Adam [2331] was the father both of Himself and of

   those who have been first enumerated from whom Mary derives her

   descent. For we know that the fathers of women are the fathers likewise

   of those children whom their daughters bear. For [Christ] called one of

   His disciples-- previously known by the name of Simon--Peter; since he

   recognised Him to be Christ the Son of God, by the revelation of His

   Father: and since we find it recorded in the memoirs of His apostles

   that He is the Son of God, and since we call Him the Son, we have

   understood that He proceeded before all creatures from the Father by

   His power and will (for He is addressed in the writings of the prophets

   in one way or another as Wisdom, and the Day, [2332] and the East, and

   a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He

   became man by the Virgin, in order that the disobedience which

   proceeded from the serpent might receive its destruction in the same

   manner in which it derived its origin. For Eve, who was a virgin and

   undefiled, having conceived the word of the serpent, brought forth

   disobedience and death. But the Virgin Mary received faith and joy,

   when the angel Gabriel announced the good tidings to her that the

   Spirit of the Lord would come upon her, and the power of the Highest

   would overshadow her: wherefore also the Holy Thing begotten of her is

   the Son of God; [2333] and she replied, Be it unto me according to thy

   word.' " [2334] And by her has He been born, to whom we have proved so

   many Scriptures refer, and by whom God destroys both the serpent and

   those angels and men who are like him; but works deliverance from death

   to those who repent of their wickedness and believe upon Him.

     __________________________________________________________________

 

   [2328] Matt. xi. 27.

 

   [2329] Matt. xvi. 21.

 

   [2330] [Note this testimony to Mary's descent from David.]

 

   [2331] The text is, auton ton 'Abraam patera. Thirlby proposed auton

   tou 'Adam: Maranus changed this into autou ton 'Adam patera.

 

   [2332] It is not easy, says Maranus, to say in what Scripture Christ is

   so called. [Clearly he refers to the Dayspring (St. Luke i. 78) as the

   LXX. render many texts of the O.T. See Zech. iii. 8.] Perhaps Justin

   had in his mind the passage, "This the day which the Lord hath made"

   (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to.

 

   [2333] Luke i. 35. See Meyer in loc.

 

   [2334] Luke i. 38.

     __________________________________________________________________

 

  Chapter CI.--Christ refers all things to the Father

 

   "Then what follows of the Psalm is this, in which He says: Our fathers

   trusted in Thee; they trusted, and Thou didst deliver them. They cried

   unto Thee, and were not confounded. But I am a worm, and no man; a

   reproach of men, and despised of the people;' which show that He admits

   them to be His fathers, who trusted in God and were saved by Him, who

   also were the fathers of the Virgin, by whom He was born and became

   man; and He foretells that He shall be saved by the same God, but

   boasts not in accomplishing anything through His own will or might. For

   when on earth He acted in the very same manner, and answered to one who

   addressed Him as Good Master:' Why callest thou me good? One is good,

   my Father who is in heaven.' [2335] But when He says, I am a worm, and

   no man; a reproach of men, and despised of the people,' He prophesied

   the things which do exist, and which happen to Him. For we who believe

   on Him are everywhere a reproach, despised of the people;' for,

   rejected and dishonoured by your nation, He suffered those indignities

   which you planned against Him. And the following: All they that see me

   laughed me to scorn; they spake with the lips, they shook the head: He

   trusted in the Lord; let Him deliver him, since he desires Him;' this

   likewise He foretold should happen to Him. For they that saw Him

   crucified shook their heads each one of them, and distorted their lips,

   and twisting their noses to each other, [2336] they spake in mockery

   the words which are recorded in the memoirs of His apostles: He said he

   was the Son of God: let him come down; let God save him.'

     __________________________________________________________________

 

   [2335] Luke xviii. 18 f.

 

   [2336] The text is corrupt, and the meaning doubtful. Otto translates:

   naribus inter se certantes.

     __________________________________________________________________

 

  Chapter CII.--The prediction of the events which happened to Christ when He

  was born. Why God permitted it.

 

   "And what follows --My hope from the breasts of my mother. On Thee have

   I been cast from the womb; from my mother's belly Thou art my God: for

   there is no helper. Many calves have compassed me; fat bulls have beset

   me round. They opened their mouth upon me, as a ravening and a roaring

   lion. All my bones are poured out and dispersed like water. My heart

   has become likes wax melting in the midst of my belly. My strength is

   become dry like a potsherd; and my tongue has cleaved to my throat'

   --foretold what would come to pass; for the statement, My hope from the

   breasts of my mother,' [is thus explained]. As soon as He was born in

   Bethlehem, as I previously remarked, king Herod, having learned from

   the Arabian Magi about Him, made a plot to put Him to death and by

   God's command Joseph took Him with Mary and departed into Egypt. For

   the Father had decreed that He whom He had begotten should be put to

   death, but not before He had grown to manhood, and proclaimed the word

   which proceeded from Him. But if any of you say to us, Could not God

   rather have put Herod to death? I return answer by anticipation: Could

   not God have cut off in the beginning the serpent, so that he exist

   not, rather than have said, And I will put enmity between him and the

   woman, and between his seed and her seed?' [2337] Could He not have at

   once created a multitude of men? But yet, since He knew that it would

   be good, He created both angels and men free to do that which is

   righteous, and He appointed periods of time during which He knew it

   would be good for them to have the exercise of free-will; and because

   He likewise knew it would be good, He made general and particular

   judgments; each one's freedom of will, however, being guarded. Hence

   Scripture says the following, at the destruction of the tower, and

   division and alteration of tongues: And the Lord said, Behold, the

   people is one, and they have all one language; and this they have begun

   to do: and now nothing will be restrained from them of all which they

   have attempted to do.' [2338] And the statement, My strength is become

   dry like a potsherd, and my tongue has cleaved to my throat,' was also

   a prophecy of what would be done by Him according to the Father's will.

   For the power of His strong word, by which He always confuted the

   Pharisees and Scribes, and, in short, all your nation's teachers that

   questioned Him, had a cessation like a plentiful and strong spring, the

   waters of which have been turned off, when He kept silence, and chose

   to return no answer to any one in the presence of Pilate; as has been

   declared in the memoirs of His apostles, in order that what is recorded

   by Isaiah might have efficacious fruit, where it is written, The Lord

   gives me a tongue, that I may know when I ought to speak.' [2339]

   Again, when He said, Thou art my God; be not far from me,' He taught

   that all men ought to hope in God who created all things, and seek

   salvation and help from Him alone; and not suppose, as the rest of men

   do, that salvation can be obtained by birth, or wealth, or strength, or

   wisdom. And such have ever been your practices: at one time you made a

   calf, and always you have shown yourselves ungrateful, murderers of the

   righteous, and proud of your descent. For if the Son of God evidently

   states that He can be saved, [neither] [2340] because He is a son, nor

   because He is strong or wise, but that without God He cannot be saved,

   even though He be sinless, as Isaiah declares in words to the effect

   that even in regard to His very language He committed no sin (for He

   committed no iniquity or guile with His mouth), how do you or others

   who expect to be saved without this hope, suppose that you are not

   deceiving yourselves?

     __________________________________________________________________

 

   [2337] Gen. iii. 15.

 

   [2338] Gen. xi. 6.

 

   [2339] Isa. l. 4.

 

   [2340] Not found in mss.

     __________________________________________________________________

 

  Chapter CIII.--The Pharisees are the bulls: the roaring lion is Herod or the

  devil.

 

   "Then what is next said in the Psalm--For trouble is near, for there is

   none to help me. Many calves have compassed me; fat bulls have beset me

   round. They opened their mouth upon me as a ravening and roaring lion.

   All my bones are poured out and dispersed like water,'--was likewise a

   prediction of the events which happened to Him. For on that night when

   some of your nation, who had been sent by the Pharisees and Scribes,

   and teachers, [2341] came upon Him from the Mount [2342] of Olives,

   those whom Scripture called butting and prematurely destructive calves

   surrounded Him. And the expression, Fat bulls have beset me round,' He

   spoke beforehand of those who acted similarly to the calves, when He

   was led before your teachers. And the Scripture described them as

   bulls, since we know that bulls are authors of calves' existence. As

   therefore the bulls are the begetters of the calves, so your teachers

   were the cause why their children went out to the Mount of Olives to

   take Him and bring Him to them. And the expression, For there is none

   to help,' is also indicative of what took place. For there was not even

   a single man to assist Him as an innocent person. And the expression,

   They opened their mouth upon me like a roaring lion,' designates him

   who was then king of the Jews, and was called Herod, a successor of the

   Herod who, when Christ was born, slew all the infants in Bethlehem born

   about the same time, because he imagined that amongst them He would

   assuredly be of whom the Magi from Arabia had spoken; for he was

   ignorant of the will of Him that is stronger than all, how He had

   commanded Joseph and Mary to take the Child and depart into Egypt, and

   there to remain until a revelation should again be made to them to

   return into their own country. And there they did remain until Herod,

   who slew the infants in Bethlehem, was dead, and Archelaus had

   succeeded him. And he died before Christ came to the dispensation on

   the cross which was given Him by His Father. And when Herod succeeded

   Archelaus, having received the authority which had been allotted to

   him, Pilate sent to him by way of compliment Jesus bound; and God

   foreknowing that this would happen, had thus spoken: And they brought

   Him to the Assyrian, a present to the king.' [2343] Or He meant the

   devil by the lion roaring against Him: whom Moses calls the serpent,

   but in Job and Zechariah he is called the devil, and by Jesus is

   addressed as Satan, showing that a compounded name was acquired by him

   from the deeds which he performed. For Sata' in the Jewish and Syrian

   tongue means apostate; and Nas' is the word from which he is called by

   interpretation the serpent, i.e., according to the interpretation of

   the Hebrew term, from both of which there arises the single word

   Satanas. For this devil, when [Jesus] went up from the river Jordan, at

   the time when the voice spake to Him, Thou art my Son: this day have I

   begotten Thee,' [2344] is recorded in the memoirs of the apostles to

   have come to Him and tempted Him, even so far as to say to Him, Worship

   me;' and Christ answered him, Get thee behind me, Satan: thou shalt

   worship the Lord thy God, and Him only shalt thou serve.' [2345] For as

   he had deceived Adam, so he hoped [2346] that he might contrive some

   mischief against Christ also. Moreover, the statement, All my bones are

   poured out [2347] and dispersed like water; my heart has become like

   wax, melting in the midst of my belly,' was a prediction of that which

   happened to Him on that night when men came out against Him to the

   Mount of Olives to seize Him. For in the memoirs which I say were drawn

   up by His apostles and those who followed them, [it is recorded] that

   His sweat fell down like drops of blood while He was praying, and

   saying, If it be possible, let this cup pass:' [2348] His heart and

   also His bones trembling; His heart being like wax melting in His

   belly: [2349] in order that we may perceive that the Father wished His

   Son really [2350] to undergo such sufferings for our sakes, and may not

   say that He, being the Son of God, did not feel what was happening to

   Him and inflicted on Him. Further, the expression, My strength is dried

   up like a potsherd, and my tongue has cleaved to my throat,' was a

   prediction, as I previously remarked, of that silence, when He who

   convicted all your teachers of being unwise returned no answer at all.

     __________________________________________________________________

 

   [2341] kai ton didaskalon, adopted instead of kata ten didaskalian,

   "according to their instructions."

 

   [2342] apo tou orous. Justin seems to have supposed that the Jews came

   on Christ from some point of the hill while He was in the valley below.

   'Epi tou orous and epi to oros have been suggested.

 

   [2343] Hos. x. 6.

 

   [2344] Ps. ii. 7; Matt. iii. 17.

 

   [2345] Matt. iv. 9, 10.

 

   [2346] Literally, "said."

 

   [2347] Maranus says it is hardly to be doubted that Justin read, "I am

   poured out like water," etc.

 

   [2348] Luke xxii. 44, 42.

 

   [2349] [Breast, rather. The (koile) cavity of the nobler viscera.]

 

   [2350] Justin refers to the opinion of the Docetes, that Christ

   suffered in appearance merely, and not in reality.

     __________________________________________________________________

 

  Chapter CIV.--Circumstances of Christ's death are predicted in this Psalm.

 

   "And the statement, Thou hast brought me into the dust of death; for

   many dogs have surrounded me: the assembly of the wicked have beset me

   round. They pierced my hands and my feet. They did tell all my bones.

   They did look and stare upon me. They parted my garments among them,

   and cast lots upon my vesture,'--was a prediction, as I said before, of

   the death to which the synagogue of the wicked would condemn Him, whom

   He calls both dogs and hunters, declaring that those who hunted Him

   were both gathered together and assiduously striving to condemn Him.

   And this is recorded to have happened in the memoirs of His apostles.

   And I have shown that, after His crucifixion, they who crucified Him

   parted His garments among them.

     __________________________________________________________________

 

  Chapter CV.--The Psalm also predicts the crucifixion and the subject of the

  last prayers of Christ on Earth.

 

   "And what follows of the Psalm,--But Thou, Lord, do not remove Thine

   assistance from me; give heed to help me. Deliver my soul from the

   sword, and my [2351] only-begotten from the hand of the dog; save me

   from the lion's mouth, and my humility from the horns of the

   unicorns,'--was also information and prediction of the events which

   should befall Him. For I have already proved that He was the

   only-begotten of the Father of all things, being begotten in a peculiar

   manner Word and Power by Him, and having afterwards become man through

   the Virgin, as we have learned from the memoirs. Moreover, it is

   similarly foretold that He would die by crucifixion. For the passage,

   Deliver my soul from the sword, and my [2352] only-begotten from the

   hand of the dog; save me from the lion's mouth, and my humility from

   the horns of the unicorns,' is indicative of the suffering by which He

   should die, i.e., by crucifixion. For the horns of the, unicorns,' I

   have already explained to you, are the figure of the cross only. And

   the prayer that His soul should be saved from the sword, and lion's

   mouth, and hand of the dog, was a prayer that no one should take

   possession of His soul: so that, when we arrive at the end of life, we

   may ask the same petition from God, who is able to turn away every

   shameless evil angel from taking our souls. And that the souls survive,

   I have shown [2353] to you from the fact that the soul of Samuel was

   called up by the witch, as Saul demanded. And it appears also, that all

   the souls of similar righteous men and prophets fell under the dominion

   of such powers, as is indeed to be inferred from the very facts in the

   case of that witch. Hence also God by His Son teaches [2354] us for

   whose sake these things seem to have been done, always to strive

   earnestly, and at death to pray that our souls may not fall into the

   hands of any such power. For when Christ was giving up His spirit on

   the cross, He said, Father, into Thy hands I commend my spirit,' [2355]

   as I have learned also from the memoirs. For He exhorted His disciples

   to surpass the pharisaic way of living, with the warning, that if they

   did not, they might be sure they could not be saved; and these words

   are recorded in the memoirs: Unless your righteousness exceed that of

   the Scribes and Pharisees, ye shall not enter into the kingdom of

   heaven.' [2356]

     __________________________________________________________________

 

   [2351] See note on chap. xcviii.

 

   [2352] Ibid.

 

   [2353] This demonstration is not given. [It could not be. The woman was

   herself frightened by the direct interposition of God. 1 Sam. xxviii.

   12, 13.]

 

   [2354] Sylburg proposed dikaious ginesthai for di ous gin, "to strive

   earnestly to become righteous, and at death to pray."

 

   [2355] Luke xxiii. 46.

 

   [2356] Matt. v. 20.

     __________________________________________________________________

 

  Chapter CVI.--Christ's resurrection is foretold in the conclusion of the

  Psalm.

 

   "The remainder of the Psalm makes it manifest that He knew His Father

   would grant to Him all things which He asked, and would raise Him from

   the dead; and that He urged all who fear God to praise Him because He

   had compassion on all races of believing men, through the mystery of

   Him who was crucified; and that He stood in the midst of His brethren

   the apostles (who repented of their flight from Him when He was

   crucified, after He rose from the dead, and after they were persuaded

   by Himself that, before His passion He had mentioned to them that He

   must suffer these things, and that they were announced beforehand by

   the prophets), and when living with them sang praises to God, as is

   made evident in the memoirs of the apostles. The words are the

   following: I will declare Thy name to my brethren; in the midst of the

   Church will I praise Thee. Ye that fear the Lord, praise Him; all ye,

   the seed of Jacob, glorify Him. Let all the seed of Israel fear Him.'

   And when it is said that He changed the name of one of the apostles to

   Peter; and when it is written in the memoirs of Him that this so

   happened, as well as that He changed the names of other two brothers,

   the sons of Zebedee, to Boanerges, which means sons of thunder; this

   was an announcement of the fact that it was He by whom Jacob was called

   Israel, and Oshea called Jesus (Joshua), under whose name the people

   who survived of those that came from Egypt were conducted into the land

   promised to the patriarchs. And that He should arise like a star from

   the seed of Abraham, Moses showed before hand when he thus said, A star

   shall arise from Jacob, and a leader from Israel;' [2357] and another

   Scripture says, Behold a man; the East is His name.' [2358]

   Accordingly, when a star rose in heaven at the time of His birth, as is

   recorded in the memoirs of His apostles, the Magi from Arabia,

   recognising the sign by this, came and worshipped Him.

     __________________________________________________________________

 

   [2357] Num. xxiv. 17.

 

   [2358] [Or, "Dayspring."] Zech. vi. 12 (according to LXX.).

     __________________________________________________________________

 

  Chapter CVII.--The same is taught from the history of Jonah.

 

   "And that He would rise again on the third day after the crucifixion,

   it is written [2359] in the memoirs that some of your nation,

   questioning Him, said, Show us a sign;' and He replied to them, An evil

   and adulterous generation seeketh after a sign; and no sign shall be

   given them, save the sign of Jonah.' And since He spoke this obscurely,

   it was to be understood by the audience that after His crucifixion He

   should rise again on the third day. And He showed that your generation

   was more wicked and more adulterous than the city of Nineveh; for the

   latter, when Jonah preached to them, after he had been cast up on the

   third day from the belly of the great fish, that after three (in other

   versions, forty) [2360] days they should all perish, proclaimed a fast

   of all creatures, men and beasts, with sackcloth, and with earnest

   lamentation, with true repentance from the heart, and turning away from

   unrighteousness, in the belief that God is merciful and kind to all who

   turn from wickedness; so that the king of that city himself, with his

   nobles also, put on sackcloth and remained fasting and praying, and

   obtained their request that the city should not be overthrown. But when

   Jonah was grieved that on the (fortieth) third day, as he proclaimed,

   the city was not overthrown, by the dispensation of a gourd [2361]

   springing up from the earth for him, under which he sat and was shaded

   from the heat (now the gourd had sprung up suddenly, and Jonah had

   neither planted nor watered it, but it had come up all at once to

   afford him shade), and by the other dispensation of its withering away,

   for which Jonah grieved, [God] convicted him of being unjustly

   displeased because the city of Nineveh had not been overthrown, and

   said, Thou hast had pity on the gourd, for the which thou hast not

   laboured, neither madest it grow; which came up in a night, and

   perished in a night. And shall I not spare Nineveh, the great city,

   wherein dwell more than six score thousand persons that cannot discern

   between their right hand and their left hand; and also much cattle?'

   [2362]

     __________________________________________________________________

 

   [2359] Matt. xii. 38 f.

 

   [2360] In the LXX. only three days are recorded, though in the Hebrew

   and other versions forty. The parenthetic clause is probably the work

   of a transcriber.

 

   [2361] Read kikuona for sikuona.

 

   [2362] Jon. iv. 10 f.

     __________________________________________________________________

 

  Chapter CVIII.--The resurrection of Christ did not convert the Jews. But

  through the whole world they have sent men to accuse Christ.

 

   "And though all the men of your nation knew the incidents in the life

   of Jonah, and though Christ said amongst you that He would give the

   sign of Jonah, exhorting you to repent of your wicked deeds at least

   after He rose again from the dead, and to mourn before God as did the

   Ninevites, in order that your nation and city might not be taken and

   destroyed, as they have been destroyed; yet you not only have not

   repented, after you learned that He rose from the dead, but, as I said

   before [2363] you have sent chosen and ordained men throughout all the

   world to proclaim that a godless and lawless heresy had sprung from one

   Jesus, a Galil�an deceiver, whom we crucified, but his disciples stole

   him by night from the tomb, where he was laid when unfastened from the

   cross, and now deceive men by asserting that he has risen from the dead

   and ascended to heaven. Moreover, you accuse Him of having taught those

   godless, lawless, and unholy doctrines which you mention to the

   condemnation of those who confess Him to be Christ, and a Teacher from

   and Son of God. Besides this, even when your city is captured, and your

   land ravaged, you do not repent, but dare to utter imprecations on Him

   and all who believe in Him. Yet we do not hate you or those who, by

   your means, have conceived such prejudices against us; but we pray that

   even now all of you may repent and obtain mercy from God, the

   compassionate and long-suffering Father of all.

     __________________________________________________________________

 

   [2363] Chap. xvii.

     __________________________________________________________________

 

  Chapter CIX.--The conversion of the Gentiles has been predicted by Micah.

 

   "But that the Gentiles would repent of the evil in which they led

   erring lives, when they heard the doctrine preached by His apostles

   from Jerusalem, and which they learned [2364] through them, suffer me

   to show you by quoting a short statement from the prophecy of Micah,

   one of the twelve [minor prophets]. This is as follows: And in the last

   days the mountain of the Lord shall be manifest, established on the top

   of the mountains; it shall be exalted above the hills, and people shall

   flow unto it. [2365] And many nations shall go, and say, Come, let us

   go up to the mountain of the Lord, and to the house of the God of

   Jacob; and they shall enlighten us in His way, and we shall walk in His

   paths: for out of Zion shall go forth the law, and the word of the Lord

   from Jerusalem. And He shall judge among many peoples, and shall rebuke

   strong nations afar off; and they shall beat their swords into

   ploughshares, and their spears into sickles: nation shall not lift up a

   sword against nation, neither shall they learn war any more. And each

   man shall sit under his vine and under his fig tree; and there shall be

   none to terrify: for the mouth of the Lord of hosts hath spoken it. For

   all people will walk in the name of their gods; but we will walk in the

   name of the Lord our God for ever. And it shall come to pass in that

   day, that I will assemble her that is afflicted, and gather her that is

   driven out, and whom I had plagued; and I shall make her that is

   afflicted a remnant, and her that is oppressed a strong nation. And the

   Lord shall reign over them in Mount Zion from henceforth, and even for

   ever.' " [2366]

     __________________________________________________________________

 

   [2364] Read mathonta for pathonta.

 

   [2365] Literally, "people shall place a river in it."

 

   [2366] Mic. iv. 1 ff.

     __________________________________________________________________

 

  Chapter CX.--A portion of the prophecy already fulfilled in the Christians:

  the rest shall be fulfilled at the second advent.

 

   And when I had finished these words, I continued: "Now I am aware that

   your teachers, sirs, admit the whole of the words of this passage to

   refer to Christ; and I am likewise aware that they maintain He has not

   yet come; or if they say that He has come, they assert that it is not

   known who He is; but when He shall become manifest and glorious, then

   it shall be known who He is. And then, they say, the events mentioned

   in this passage shall happen, just as if there was no fruit as yet from

   the words of the prophecy. O unreasoning men! understanding not what

   has been proved by all these passages, that two advents of Christ have

   been announced: the one, in which He is set forth as suffering,

   inglorious, dishonoured, and crucified; but the other, in which He

   shall come from heaven with glory, when the man of apostasy, [2367] who

   speaks strange things against the Most High, shall venture to do

   unlawful deeds on the earth against us the Christians, who, having

   learned the true worship of God from the law, and the word which went

   forth from Jerusalem by means of the apostles of Jesus, have fled for

   safety to the God of Jacob and God of Israel; and we who were filled

   with war, and mutual slaughter, and every wickedness, have each through

   the whole earth changed our warlike weapons,-- our swords into

   ploughshares, and our spears into implements of tillage, --and we

   cultivate piety, righteousness, philanthropy, faith, and hope, which we

   have from the Father Himself through Him who was crucified; and sitting

   each under his vine, i.e., each man possessing his own married wife.

   For you are aware that the prophetic word says, And his wife shall be

   like a fruitful vine.' [2368] Now it is evident that no one can terrify

   or subdue us who have believed in Jesus over all the world. For it is

   plain that, though beheaded, and crucified, and thrown to wild beasts,

   and chains, and fire, and all other kinds of torture, we do not give up

   our confession; but the more such things happen, the more do others and

   in larger numbers become faithful, and worshippers of God through the

   name of Jesus. For just as if one should cut away the fruit-bearing

   parts of a vine, it grows up again, and yields other branches

   flourishing and fruitful; even so the same thing happens with us. For

   the vine planted by God and Christ the Saviour is His people. But the

   rest of the prophecy shall be fulfilled at His second coming. For the

   expression, He that is afflicted [and driven out],' i.e., from the

   world, [implies] that, so far as you and all other men have it in your

   power, each Christian has been driven out not only from his own

   property, but even from the whole world; for you permit no Christian to

   live. But you say that the same fate has befallen your own nation. Now,

   if you have been cast out after defeat in battle, you have suffered

   such treatment justly indeed, as all the Scriptures bear witness; but

   we, though we have done no such [evil acts] after we knew the truth of

   God, are testified to by God, that, together with the most righteous,

   and only spotless and sinless Christ, we are taken away out of the

   earth. For Isaiah cries, Behold how the righteous perishes, and no man

   lays it to heart; and righteous men are taken away, and no man

   considers it.' [2369]

     __________________________________________________________________

 

   [2367] 2 Thess. ii. 3; and see chap. xxxii.

 

   [2368] Ps. cxxviii. 3.

 

   [2369] Isa. lvii. 1.

     __________________________________________________________________

 

  Chapter CXI.--The two advents were signified by the two goats. Other figures

  of the first advent, in which the Gentiles are freed by the blood of Christ.

 

   "And that it was declared by symbol, even in the time of Moses, that

   there would be two advents of this Christ, as I have mentioned

   previously, [is manifest] from the symbol of the goats presented for

   sacrifice during the fast. And again, by what Moses and Joshua did, the

   same thing was symbolically announced and told beforehand. For the one

   of them, stretching out his hands, remained till evening on the hill,

   his hands being supported; and this reveals a type of no other thing

   than of the cross: and the other, whose name was altered to Jesus

   (Joshua), led the fight, and Israel conquered. Now this took place in

   the case of both those holy men and prophets of God, that you may

   perceive how one of them could not bear up both the mysteries: I mean,

   the type of the cross and the type of the name. For this is, was, and

   shall be the strength of Him alone, whose name every power dreads,

   being very much tormented because they shall be destroyed by Him.

   Therefore our suffering and crucified Christ was not cursed by the law,

   but made it manifest that He alone would save those who do not depart

   from His faith. And the blood of the passover, sprinkled on each man's

   door-posts and lintel, delivered those who were saved in Egypt, when

   the first-born of the Egyptians were destroyed. For the passover was

   Christ, who was afterwards sacrificed, as also Isaiah said, He was led

   as a sheep to the slaughter.' [2370] And it is written, that on the day

   of the passover you seized Him, and that also during the passover you

   crucified Him. And as the blood of the passover saved those who were in

   Egypt, so also the blood of Christ will deliver from death those who

   have believed. Would God, then, have been deceived if this sign had not

   been above the doors? I do not say that; but I affirm that He announced

   beforehand the future salvation for the human race through the blood of

   Christ. For the sign of the scarlet thread, which the spies, sent to

   Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling

   her to bind it to the window through which she let them down to escape

   from their enemies, also manifested the symbol of the blood of Christ,

   by which those who were at one time harlots and unrighteous persons out

   of all nations are saved, receiving remission of sins, and continuing

   no longer in sin.

     __________________________________________________________________

 

   [2370] Isa. liii. 7.

     __________________________________________________________________

 

  Chapter CXII.--The Jews expound these signs jejunely and feebly, and take up

  their attention only with insignificant matters.

 

   "But you, expounding these things in a low [and earthly] manner, impute

   much weakness to God, if you thus listen to them merely, and do not

   investigate the force of the words spoken. Since even Moses would in

   this way be considered a transgressor: for he enjoined that no likeness

   of anything in heaven, or on earth, or in the sea, be made; and then he

   himself made a brazen serpent and set it on a standard, and bade those

   who were bitten look at it: and they were saved when they looked at it.

   Will the serpent, then, which (I have already said) God had in the

   beginning cursed and cut off by the great sword, as Isaiah says, [2371]

   be understood as having preserved at that time the people? and shall we

   receive these things in the foolish acceptation of your teachers, and

   [regard] them not as signs? And shall we not rather refer the standard

   to the resemblance of the crucified Jesus, since also Moses by his

   outstretched hands, together with him who was named Jesus (Joshua),

   achieved a victory for your people? For in this way we shall cease to

   be at a loss about the things which the lawgiver did, when he, without

   forsaking God, persuaded the people to hope in a beast through which

   transgression and disobedience had their origin. And this was done and

   said by the blessed prophet with much intelligence and mystery; and

   there is nothing said or done by any one of the prophets, without

   exception, which one can justly reprehend, if he possess the knowledge

   which is in them. But if your teachers only expound to you why female

   camels are spoken of in this passage, and are not in that; or why so

   many measures of fine flour and so many measures of oil [are used] in

   the offerings; and do so in a low and sordid manner, while they never

   venture either to speak of or to expound the points which are great and

   worthy of investigation, or command you to give no audience to us while

   we expound them, and to come not into conversation with us; will they

   not deserve to hear what our Lord Jesus Christ said to them: Whited

   sepulchres, which appear beautiful outward, and within are full of dead

   men's bones; which pay tithe of mint, and swallow a camel: ye blind

   guides!' [2372] If, then, you will not despise the doctrines of those

   who exalt themselves and wish to be called Rabbi, Rabbi, and come with

   such earnestness and intelligence to the words of prophecy as to suffer

   the same inflictions from your own people which the prophets themselves

   did, you cannot receive any advantage whatsoever from the prophetic

   writings.

     __________________________________________________________________

 

   [2371] Isa. xxvii. 1.

 

   [2372] Matt. xxiii. 27, 23, 24. [Note the examples he gives of the

   rabbinical expositions. He consents to their principle, but gives

   nobler analogies.]

     __________________________________________________________________

 

  Chapter CXIII.--Joshua was a figure of Christ.

 

   "What I mean is this. Jesus (Joshua), as I have now frequently

   remarked, who was called Oshea, when he was sent to spy out the land of

   Canaan, was named by Moses Jesus (Joshua). Why he did this you neither

   ask, nor are at a loss about it, nor make strict inquiries. Therefore

   Christ has escaped your notice; and though you read, you understand

   not; and even now, though you hear that Jesus is our Christ, you

   consider not that the name was bestowed on Him not purposelessly nor by

   chance. But you make a theological discussion as to why one a' was

   added to Abraham's first name; and as to why one r' was added to

   Sarah's name, you use similar high-sounding disputations. [2373] But

   why do you not similarly investigate the reason why the name of Oshea

   the son of Nave (Nun), which his father gave him, was changed to Jesus

   (Joshua)? But since not only was his name altered, but he was also

   appointed successor to Moses, being the only one of his contemporaries

   who came out from Egypt, he led the surviving people into the Holy

   Land; and as he, not Moses, led the people into the Holy Land, and as

   he distributed it by lot to those who entered along with him, so also

   Jesus the Christ will turn again the dispersion of the people, and will

   distribute the good land to each one, though not in the same manner.

   For the former gave them a temporary inheritance, seeing he was neither

   Christ who is God, nor the Son of God; but the latter, after the holy

   resurrection, [2374] shall give us the eternal possession. The former,

   after he had been named Jesus (Joshua), and after he had received

   strength from His Spirit, caused the sun to stand still. For I have

   proved that it was Jesus who appeared to and conversed with Moses, and

   Abraham, and all the other patriarchs without exception, ministering to

   the will of the Father; who also, I say, came to be born man by the

   Virgin Mary, and I lives for ever. For the latter is He after [2375]

   whom and by whom the Father will renew both the heaven and the earth;

   this is He who shall shine an eternal light in Jerusalem; this is he

   who is the king of Salem after the order of Melchizedek, and the

   eternal Priest of the Most High. The former is said to have circumcised

   the people a second time with knives of stone (which was a sign of this

   circumcision with which Jesus Christ Himself has circumcised us from

   the idols made of stone and of other materials), and to have collected

   together those who were circumcised from the uncircumcision, i.e., from

   the error of the world, in every place by the knives of stone, to wit,

   the words of our Lord Jesus. For I have shown that Christ was

   proclaimed by the prophets in parables a Stone and a Rock. Accordingly

   the knives of stone we shall take to mean His words, by means of which

   so many who were in error have been circumcised from uncircumcision

   with the circumcision of the heart, with which God by Jesus commanded

   those from that time to be circumcised who derived their circumcision

   from Abraham, saying that Jesus (Joshua) would circumcise a second time

   with knives of stone those who entered into that holy land.

     __________________________________________________________________

 

   [2373] According to the LXX., Sara was altered to Sarrha, and Abram to

   Abraam.

 

   [2374] Or, "resurrection of the saints."

 

   [2375] Justin seems to mean that the renewal of heaven and earth dates

   from the incarnation of Christ. [St. Matt. xix. 28.]

     __________________________________________________________________

 

  Chapter CXIV.--Some rules for discerning what is said about Christ. The

  circumcision of the Jews is very different from that which Christians receive.

 

   "For the Holy Spirit sometimes brought about that something, which was

   the type of the future, should be done clearly; sometimes He uttered

   words about what was to take place, as if it was then taking place, or

   had taken place. And unless those who read perceive this art, they will

   not be able to follow the words of the prophets as they ought. For

   example's sake, I shall repeat some prophetic passages, that you may

   understand what I say. When He speaks by Isaiah, He was led as a sheep

   to the slaughter, and like a lamb before the shearer,' [2376] He speaks

   as if the suffering had already taken place. And when He says again, I

   have stretched out my hands to a disobedient and gainsaying people;'

   [2377] and when He says, Lord, who hath believed our report?' [2378]

   --the words are spoken as if announcing events which had already come

   to pass. For I have shown that Christ is oftentimes called a Stone in

   parable, and in figurative speech Jacob and Israel. And again, when He

   says, I shall behold the heavens, the works of Thy fingers,' [2379]

   unless I understand His method of using words, [2380] I shall not

   understand intelligently, but just as your teachers suppose, fancying

   that the Father of all, the unbegotten God, has hands and feet, and

   fingers, and a soul, like a composite being; and they for this reason

   teach that it was the Father Himself who appeared to Abraham and to

   Jacob. Blessed therefore are we who have been circumcised the second

   time with knives of stone. For your first circumcision was and is

   performed by iron instruments, for you remain hard-hearted; but our

   circumcision, which is the second, having been instituted after yours,

   circumcises us from idolatry and from absolutely every kind of

   wickedness by sharp stones, i.e., by the words [preached] by the

   apostles of the corner-stone cut out without hands. And our hearts are

   thus circumcised from evil, so that we are happy to die for the name of

   the good Rock, which causes living water to burst forth for the hearts

   of those who by Him have loved the Father of all, and which gives those

   who are willing to drink of the water of life. But you do not

   comprehend me when I speak these things; for you have not understood

   what it has been prophesied that Christ would do, and you do not

   believe us who draw your attention to what has been written. For

   Jeremiah thus cries: Woe unto you! because you have forsaken the living

   fountain, and have digged for yourselves broken cisterns that can hold

   no water. Shall there be a wilderness where Mount Zion is, because I

   gave Jerusalem a bill of divorce in your sight?' [2381]

     __________________________________________________________________

 

   [2376] Isa. liii. 7.

 

   [2377] Isa. lxv. 2.

 

   [2378] Isa. liii. 1.

 

   [2379] Ps. viii. 3.

 

   [2380] Literally, "the operation of His words." Editors have changed

   ton logon into ton logon or tou logou: but there is no need of change.

 

   [2381] Jer. ii. 13.

     __________________________________________________________________

 

  Chapter CXV.--Prediction about the Christians in Zechariah. The malignant way

  which the Jews have in disputations.

 

   "But you ought to believe Zechariah when he shows in parable the

   mystery of Christ, and announces it obscurely. The following are his

   words: Rejoice, and be glad, O daughter of Zion: for, lo, I come, and I

   shall dwell in the midst of thee, saith the Lord. And many nations

   shall be added to the Lord in that day. And they shall be my people,

   and I will dwell in the midst of thee; and they shall know that the

   Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah

   his portion in the holy land, and He shall choose Jerusalem again. Let

   all flesh fear before the Lord, for He is raised up out of His holy

   clouds. And He showed me Jesus (Joshua) the high priest standing before

   the angel [of the Lord [2382] ]; and the devil stood at his right hand

   to resist him. And the Lord said to the devil, The Lord who hath chosen

   Jerusalem rebuke thee. Behold, is not this a brand plucked out of the

   fire?' " [2383]

 

   As Trypho was about to reply and contradict me, I said, "Wait and hear

   what I say first: for I am not to give the explanation which you

   suppose, as if there had been no priest of the name of Joshua (Jesus)

   in the land of Babylon, where your nation were prisoners. But even if I

   did, I have shown that if there [2384] was a priest named Joshua

   (Jesus) in your nation, yet the prophet had not seen him in his

   revelation, just as he had not seen either the devil or the angel of

   the Lord by eyesight, and in his waking condition, but in a trance, at

   the time when the revelation was made to him. [2385] But I now say,

   that as [Scripture] said that the Son of Nave (Nun) by the name Jesus

   (Joshua) wrought powerful works and exploits which proclaimed

   beforehand what would be performed by our Lord; so I proceed now to

   show that the revelation made among your people in Babylon in the days

   of Jesus (Joshua) the priest, was an announcement of the things to be

   accomplished by our Priest, who is God, and Christ the Son of God the

   Father of all.

 

   "Indeed, I wondered," continued I, "why a little ago you kept silence

   while I was speaking, and why you did not interrupt me when I said that

   the son of Nave (Nun) was the only one of contemporaries who came out

   of Egypt that entered the Holy Land along with the men described as

   younger than that generation. For you swarm and light on sores like

   flies. For though one should speak ten thousand words well, if there

   happen to be one little word displeasing to you, because not

   sufficiently intelligible or accurate, you make no account of the many

   good words, but lay hold of the little word, and are very zealous in

   setting it up as something impious and guilty; in order that, when you

   are judged with the very same judgment by God, you may have a much

   heavier account to render for your great audacities, whether evil

   actions, or bad interpretations which you obtain by falsifying the

   truth. For with what judgment you judge, it is righteous that you be

   judged withal.

     __________________________________________________________________

 

   [2382] Omitted by Justin in this place.

 

   [2383] Zech. ii. 10-13, Zech. iii. 1, 2.

 

   [2384] The reading suggested by Maranus, ei men en.

 

   [2385] [Noteworthy as to prophetic vision.]

     __________________________________________________________________

 

  Chapter CXVI.--It is shown how this prophecy suits the Christians.

 

   "But to give you the account of the revelation of the holy Jesus

   Christ, I take up again my discourse, and I assert that even that

   revelation was made for us who believe on Christ the High Priest,

   namely this crucified One; and though we lived in fornication and all

   kinds of filthy conversation, we have by the grace of our Jesus,

   according to His Father's will, stripped ourselves of all those filthy

   wickednesses with which we were imbued. And though the devil is ever at

   hand to resist us, and anxious to seduce all to himself, yet the Angel

   of God, i.e., the Power of God sent to us through Jesus Christ, rebukes

   him, and he departs from us. And we are just as if drawn out from the

   fire, when purified from our former sins, and [rescued] from the

   affliction and the fiery trial by which the devil and all his

   coadjutors try us; out of which Jesus the Son of God has promised again

   to deliver us, [2386] and invest us with prepared garments, if we do

   His commandments; and has undertaken to provide an eternal kingdom [for

   us]. For just as that Jesus (Joshua), called by the prophet a priest,

   evidently had on filthy garments because he is said to have taken a

   harlot for a wife, [2387] and is called a brand plucked out of the

   fire, because he had received remission of sins when the devil that

   resisted him was rebuked; even so we, who through the name of Jesus

   have believed as one man in God the Maker of all, have been stripped,

   through the name of His first-begotten Son, of the filthy garments,

   i.e., of our sins; and being vehemently inflamed by the word of His

   calling, we are the true high priestly race of God, as even God Himself

   bears witness, saying that in every place among the Gentiles sacrifices

   are presented to Him well-pleasing and pure. Now God receives

   sacrifices from no one, except through His priests. [2388]

     __________________________________________________________________

 

   [2386] Maranus changed apospa into apospan, an emendation adopted in

   our translation. Otto retains the reading of the ms. "out of which

   Jesus the Son of God again snatches us. He promised that He would

   clothe us with," etc.

 

   [2387] Justin either confuses Joshua son of Josedech with Hosea the

   prophet, or he refers to the Jewish tradition that "filthy garments"

   signified either an illicit marriage, or sins of the people, or the

   squalor of captivity.

 

   [2388] [Isa. lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]

     __________________________________________________________________

 

  Chapter CXVII.--Malachi's prophecy concerning the sacrifices of the

  Christians. It cannot be taken as referring to the prayers of Jews of the

  dispersion.

 

   "Accordingly, God, anticipating all the sacrifices which we offer

   through this name, and which Jesus the Christ enjoined us to offer,

   i.e., in the Eucharist of the bread and the cup, and which are

   presented by Christians in all places throughout the world, bears

   witness that they are well-pleasing to Him. But He utterly rejects

   those presented by you and by those priests of yours, saying, And I

   will not accept your sacrifices at your hands; for from the rising of

   the sun to its setting my name is glorified among the Gentiles (He

   says); but ye profane it.' [2389] Yet even now, in your love of

   contention, you assert that God does not accept the sacrifices of those

   who dwelt then in Jerusalem, and were called Israelites; but says that

   He is pleased with the prayers of the individuals of that nation then

   dispersed, and calls their prayers sacrifices. Now, that prayers and

   giving of thanks, when offered by worthy men, are the only perfect and

   well-pleasing sacrifices to God, I also admit. For such alone

   Christians have undertaken to offer, and in the remembrance effected by

   their solid and liquid food, whereby the suffering of the Son of God

   [2390] which He endured is brought to mind, whose name the high priests

   of your nation and your teachers have caused to be profaned and

   blasphemed over all the earth. But these filthy garments, which have

   been put by you on all who have become Christians by the name of Jesus,

   God shows shall be taken away from us, when He shall raise all men from

   the dead, and appoint some to be incorruptible, immortal, and free from

   sorrow in the everlasting and imperishable kingdom; but shall send

   others away to the everlasting punishment of fire. But as to you and

   your teachers deceiving yourselves when you interpret what the

   Scripture says as referring to those of your nation then in dispersion,

   and maintain that their prayers and sacrifices offered in every place

   are pure and well-pleasing, learn that you are speaking falsely, and

   trying by all means to cheat yourselves: for, first of all, not even

   now does your nation extend from the rising to the setting of the sun,

   but there are nations among which none of your race ever dwelt. For

   there is not one single race of men, whether barbarians, or Greeks, or

   whatever they may be called, nomads, or vagrants, or herdsmen living in

   tents, among whom prayers and giving of thanks are not offered through

   the name of the crucified Jesus. [2391] And then, [2392] as the

   Scriptures show, at the time when Malachi wrote this, your dispersion

   over all the earth, which now exists, had not taken place.

     __________________________________________________________________

 

   [2389] Mal. i. 10-12.

 

   [2390] Or, "God of God."

 

   [2391] [Note this testimony to the catholicity of the Church in the

   second century. And see Kaye (compare with Gibbon), cap. vi. 112.]

 

   [2392] eita de for eidotes.

     __________________________________________________________________

 

  Chapter CXVIII.--He exhorts to repentance before Christ comes; in whom

  Christians, since they believe, are far more religious than Jews.

 

   "So that you ought rather to desist from the love of strife, and repent

   before the great day of judgment come, wherein all those of your tribes

   who have pierced this Christ shall mourn as I have shown has been

   declared by the Scriptures. And I have explained that the Lord swore,

   after the order of Melchizedek,' [2393] and what this prediction means;

   and the prophecy of Isaiah which says, His burial is taken away from

   the midst,' [2394] I have already said, referred to the future burying

   and rising again of Christ; and I have frequently remarked that this

   very Christ is the Judge of all the living and the dead. And Nathan

   likewise, speaking to David about Him, thus continued: I will be His

   Father, and He shall be my Son; and my mercy shall I not take away from

   Him, as I did from them that went before Him; and I will establish Him

   in my house, and in His kingdom for ever.' [2395] And Ezekiel says,

   There shall be no other prince in the house but He.' [2396] For He is

   the chosen Priest and eternal King, the Christ, inasmuch as He is the

   Son of God; and do not suppose that Isaiah or the other prophets speak

   of sacrifices of blood or libations being presented at the altar on His

   second advent, but of true and spiritual praises and giving of thanks.

   And we have not in vain believed in Him, and have not been led astray

   by those who taught us such doctrines; but this has come to pass

   through the wonderful foreknowledge of God, in order that we, through

   the calling of the new and eternal covenant, that is, of Christ, might

   be found more intelligent and God-fearing than yourselves, who are

   considered to be lovers of God and men of understanding, but are not.

   Isaiah, filled with admiration of this, said: And kings shall shut

   their mouths: for those to whom no announcement has been made in regard

   to Him [2397] shall see; and those who heard not shall understand.

   Lord, who hath believed our report? and to whom is the arm of the Lord

   revealed?' [2398]

 

   "And in repeating this, [2399] Trypho," I continued, "as far as is

   allowable, I endeavour to do so for the sake of those who came with you

   to-day, yet briefly and concisely."

 

   Then he replied, "You do well; and though you repeat the same things at

   considerable length, be assured that I and my companions listen with

   pleasure."

     __________________________________________________________________

 

   [2393] Ps. cx. 4.

 

   [2394] Isa. liii. 8.

 

   [2395] 2 Sam. vii. 14f.

 

   [2396] Ezek. xliv. 3.

 

   [2397] The mss. read "them." Otto has changed it to "Him."

 

   [2398] Isa. lii. 15, Isa. liii. 1.

 

   [2399] [Let this apology be noted.]

     __________________________________________________________________

 

  Chapter CXIX.--Christians are the holy people promised to Abraham. They have

  been called like Abraham.

 

   Then I said again, "Would you suppose, sirs, that we could ever have

   understood these matters in the Scriptures, if we had not received

   grace to discern by the will of Him whose pleasure it was? in order

   that the saying of Moses [2400] might come to pass, They provoked me

   with strange [gods], they provoked me to anger with their abominations.

   They sacrificed to demons whom they knew not; new gods that came newly

   up, whom their fathers knew not. Thou hast forsaken God that begat

   thee, and forgotten God that brought thee up. And the Lord saw, and was

   jealous, and was provoked to anger by reason of the rage of His sons

   and daughters: and He said, I will turn My face away from them, and I

   will show what shall come on them at the last; for it is a very froward

   generation, children in whom is no faith. They have moved Me to

   jealousy with that which is not God, they have provoked Me to anger

   with their idols; and I will move them to jealousy with that which is

   not a nation, I will provoke them to anger with a foolish people. For a

   fire is kindled from Mine anger, and it shall burn to Hades. It shall

   consume the earth and her increase, and set on fire the foundations of

   the mountains; I will heap mischief on them.' [2401] And after that

   Righteous One was put to death, we flourished as another people, and

   shot forth as new and prosperous corn; as the prophets said, And many

   nations shall betake themselves to the Lord in that day for a people:

   and they shall dwell in the midst of all the earth.' [2402] But we are

   not only a people, but also a holy people, as we have shown already.

   [2403] And they shall call them the holy people, redeemed by the Lord.'

   [2404] Therefore we are not a people to be despised, nor a barbarous

   race, nor such as the Carian and Phrygian nations; but God has even

   chosen us and He has become manifest to those who asked not after Him.

   Behold, I am God,' He says, to the nation which called not on My name.'

   [2405] For this is that nation which God of old promised to Abraham,

   when He declared that He would make him a father of many nations; not

   meaning, however, the Arabians, or Egyptians, or Idum�ans, since

   Ishmael became the father of a mighty nation, and so did Esau; and

   there is now a great multitude of Ammonites. Noah, moreover, was the

   father of Abraham, and in fact of all men; and others were the

   progenitors of others. What larger measure of grace, then, did Christ

   bestow on Abraham? This, namely, that He called him with His voice by

   the like calling, telling him to quit the land wherein he dwelt. And He

   has called all of us by that voice, and we have left already the way of

   living in which we used to spend our days, passing our time in evil

   after the fashions of the other inhabitants of the earth; and along

   with Abraham we shall inherit the holy land, when we shall receive the

   inheritance for an endless eternity, being children of Abraham through

   the like faith. For as he believed the voice of God, and it was imputed

   to him for righteousness, in like manner we having believed God's voice

   spoken by the apostles of Christ, and promulgated to us by the

   prophets, have renounced even to death all the things of the world.

   Accordingly, He promises to him a nation of similar faith, God-fearing,

   righteous, and delighting the Father; but it is not you, in whom is no

   faith.'

     __________________________________________________________________

 

   [2400] Literally, "in the time of Moses."

 

   [2401] Deut. xxxii. 16-23.

 

   [2402] Zech. ii. 11.

 

   [2403] See chap. cx.

 

   [2404] Isa. lxii. 12.

 

   [2405] Isa. lxv. 1.

     __________________________________________________________________

 

  Chapter CXX.--Christians were promised to Isaac, Jacob, and Judah.

 

   "Observe, too, how the same promises are made to Isaac and to Jacob.

   For thus He speaks to Isaac: And in thy seed shall all the nations of

   the earth be blessed.' [2406] And to Jacob: And in thee and in thy seed

   shall all families of the earth be blessed.' [2407] He says that

   neither to Esau nor to Reuben, nor to any other; only to those of whom

   the Christ should arise, according to the dispensation, through the

   Virgin Mary. But if you would consider the blessing of Judah, you would

   perceive what I say. For the seed is divided from Jacob, and comes down

   through Judah, and Phares, and Jesse, and David. And this was a symbol

   of the fact that some of your nation would be found children of

   Abraham, and found, too, in the lot of Christ; but that others, who are

   indeed children of Abraham, would be like the sand on the sea-shore,

   barren and fruitless, much in quantity, and without number indeed, but

   bearing no fruit whatever, and only drinking the water of the sea. And

   a vast multitude in your nation are convicted of being of this kind,

   imbibing doctrines of bitterness and godlessness, but spurning the word

   of God. He speaks therefore in the passage relating to Judah: A prince

   shall not fail from Judah, nor a ruler from his thighs, till that which

   is laid up for him come; and He shall be the expectation of the

   nations.' [2408] And it is plain that this was spoken not of Judah, but

   of Christ. For all we out of all nations do expect not Judah, but

   Jesus, who led your fathers out of Egypt. For the prophecy referred

   even to the advent of Christ: Till He come for whom this is laid up,

   and He shall be the expectation of nations.' Jesus came, therefore, as

   we have shown at length, and is expected again to appear above the

   clouds; whose name you profane, and labour hard to get it profaned over

   all the earth. It were possible for me, sirs," I continued, "to contend

   against you about the reading which you so interpret, saying it is

   written, Till the things laid up for Him come;' though the Seventy have

   not so explained it, but thus, Till He comes for whom this is laid up.'

   But since what follows indicates that the reference is to Christ (for

   it is, and He shall be the expectation of nations'), I do not proceed

   to have a mere verbal controversy with you, as I have not attempted to

   establish proof about Christ from the passages of Scripture which are

   not admitted by you [2409] which I quoted from the words of Jeremiah

   the prophet, and Esdras, and David; but from those which are even now

   admitted by you, which had your teachers comprehended, be well assured

   they would have deleted them, as they did those about the death of

   Isaiah, whom you sawed asunder with a wooden saw. And this was a

   mysterious type of Christ being about to cut your nation in two, and to

   raise those worthy of the honour to the everlasting kingdom along with

   the holy patriarchs and prophets; but He has said that He will send

   others to the condemnation of the unquenchable fire along with similar

   disobedient and impenitent men from all the nations. For they shall

   come,' He said, from the west and from the east, and shall sit down

   with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the

   children of the kingdom shall be cast out into outer darkness.' [2410]

   And I have mentioned these things, taking nothing whatever into

   consideration, except the speaking of the truth, and refusing to be

   coerced by any one, even though I should be forthwith torn in pieces by

   you. For I gave no thought to any of my people, that is, the

   Samaritans, when I had a communication in writing with C�sar, [2411]

   but stated that they were wrong in trusting to the magician Simon of

   their own nation, who, they say, is God above all power, and authority,

   and might."

     __________________________________________________________________

 

   [2406] Gen. xxvi. 4.

 

   [2407] Gen. xxviii. 14.

 

   [2408] Gen. xlix. 10.

 

   [2409] [Note this important point. He forbears to cite the New

   Testament.]

 

   [2410] Matt. viii. 11 f.

 

   [2411] The Apology, i. chap. xxvi.; ii. chap. xv.

     __________________________________________________________________

 

  Chapter CXXI.--From the fact that the Gentiles believe in Jesus, it is evident

  that He is Christ.

 

   And as they kept silence, I went on: "[The Scripture], speaking by

   David about this Christ, my friends, said no longer that in His seed'

   the nations should be blessed, but in Him.' So it is here: His name

   shall rise up for ever above the sun; and in Him shall all nations be

   blessed.' [2412] But if all nations are blessed in Christ, and we of

   all nations believe in Him, then He is indeed the Christ, and we are

   those blessed by Him. God formerly gave the sun as an object of

   worship, [2413] as it is written, but no one ever was seen to endure

   death on account of his faith in the sun; but for the name of Jesus you

   may see men of every nation who have endured and do endure all

   sufferings, rather than deny Him. For the word of His truth and wisdom

   is more ardent and more light-giving than the rays of the sun, and

   sinks down into the depths of heart and mind. Hence also the Scripture

   said, His name shall rise up above the sun.' And again, Zechariah says,

   His name is the East.' [2414] And speaking of the same, he says that

   each tribe shall mourn.' [2415] But if He so shone forth and was so

   mighty in His first advent (which was without honour and comeliness,

   and very contemptible), that in no nation He is unknown, and everywhere

   men have repented of the old wickedness in each nation's way of living,

   so that even demons were subject to His name, and all powers and

   kingdoms feared His name more than they feared all the dead, shall He

   not on His glorious advent destroy by all means all those who hated

   Him, and who unrighteously departed from Him, but give rest to His own,

   rewarding them with all they have looked for? To us, therefore, it has

   been granted to hear, and to understand, and to be saved by this

   Christ, and to recognise all the [truths revealed] by the Father.

   Wherefore He said to Him: It is a great thing for Thee to be called my

   servant, to raise up the tribes of Jacob, and turn again the dispersed

   of Israel. I have appointed Thee for a light to the Gentiles, that Thou

   mayest be their salvation unto the end of the earth.' [2416]

     __________________________________________________________________

 

   [2412] Ps. lxxii. 17.

 

   [2413] So Justin concludes from Deut. iv. 19; comp. chap. lv. [The

   explanation is not very difficult (see Rom. i. 28), but the language of

   Justin is unguarded.]

 

   [2414] Zech. vi. 12.

 

   [2415] Zech. xii. 12.

 

   [2416] Isa. xlix. 6.

     __________________________________________________________________

 

  Chapter CXXII.--The Jews understand this of the proselytes without reason.

 

   "You think that these words refer to the stranger [2417] and the

   proselytes, but in fact they refer to us who have been illumined by

   Jesus. For Christ would have borne witness even to them; but now you

   are become twofold more the children of hell, as He said Himself.

   [2418] Therefore what was written by the prophets was spoken not of

   those persons, but of us, concerning whom the Scripture speaks: I will

   lead the blind by a way which they knew not; and they shall walk in

   paths which they have not known. And I am witness, saith the Lord God,

   and my servant whom I have chosen.' [2419] To whom, then, does Christ

   bear witness? Manifestly to those who have believed. But the proselytes

   not only do not believe, but twofold more than yourselves blaspheme His

   name, and wish to torture and put to death us who believe in Him; for

   in all points they strive to be like you. And again in other words He

   cries: I the Lord have called Thee in righteousness, and will hold

   Thine hand, and will strengthen Thee, and will give Thee for a covenant

   of the people, for a light of the Gentiles, to open the eyes of the

   blind, to bring out the prisoners from their bonds.' [2420] These

   words, indeed, sirs, refer also to Christ, and concern the enlightened

   nations; or will you say again, He speaks to them of the law and the

   proselytes?"

 

   Then some of those who had come on the second day cried out as if they

   had been in a theatre, "But what? does He not refer to the law, and to

   those illumined by it? Now these are proselytes."

 

   "No," I said, looking towards Trypho, "since, if the law were able to

   enlighten the nations and those who possess it, what need is there of a

   new covenant? But since God announced beforehand that He would send a

   new covenant, and an everlasting law and commandment, we will not

   understand this of the old law and its proselytes, but of Christ and

   His proselytes, namely us Gentiles, whom He has illumined, as He says

   somewhere: Thus saith the Lord, In an acceptable time have I heard

   Thee, and in a day of salvation have I helped Thee, and I have given

   Thee for a covenant of the people, to establish the earth, and to

   inherit the deserted.' [2421] What, then, is Christ's inheritance? Is

   it not the nations? What is the covenant of God? Is it not Christ? As

   He says in another place: Thou art my Son; this day have I begotten

   Thee. Ask of Me, and I shall give Thee the nations for Thine

   inheritance, and the uttermost parts of the earth for Thy possession.'

   [2422]

     __________________________________________________________________

 

   [2417] Geora or Geiora. Found in LXX., Ex. xii. 19 and Isa. xiv. 1.

 

   [2418] Matt. xxiii. 15.

 

   [2419] Isa. xlii. 16, Isa. xliii. 10.

 

   [2420] Isa. xlii. 6.

 

   [2421] Isa. xlix. 8.

 

   [2422] Ps. ii. 7 f.

     __________________________________________________________________

 

  Chapter CXXIII.--Ridiculous interpretations of the Jews. Christians are the

  true Israel.

 

   "As, therefore, all these latter prophecies refer to Christ and the

   nations, you should believe that the former refer to Him and them in

   like manner. For the proselytes have no need of a covenant, if, since

   there is one and the same law imposed on all that are circumcised, the

   Scripture speaks about them thus: And the stranger shall also be joined

   with them, and shall be joined to the house of Jacob;' [2423] and

   because the proselyte, who is circumcised that he may have access to

   the people, becomes like one of themselves, [2424] while we who have

   been deemed worthy to be called a people are yet Gentiles, because we

   have not been circumcised. Besides, it is ridiculous for you to imagine

   that the eyes of the proselytes are to be opened while your own are

   not, and that you be understood as blind and deaf while they are

   enlightened. And it will be still more ridiculous for you, if you say

   that the law has been given to the nations, but you have not known it.

   For you would have stood in awe of God's wrath, and would not have been

   lawless, wandering sons; being much afraid of hearing God always say,

   Children in whom is no faith. And who are blind, but my servants? and

   deaf, but they that rule over them? And the servants of God have been

   made blind. You see often, but have not observed; your ears have been

   opened, and you have not heard.' [2425] Is God's commendation of you

   honourable? and is God's testimony seemly for His servants? You are not

   ashamed though you often hear these words. You do not tremble at God's

   threats, for you are a people foolish and hard-hearted. Therefore,

   behold, I will proceed to remove this people,' saith the Lord; and I

   will remove them, and destroy the wisdom of the wise, and hide the

   understanding of the prudent.' [2426] Deservedly too: for you are

   neither wise nor prudent, but crafty and unscrupulous; wise only to do

   evil, but utterly incompetent to know the hidden counsel of God, or the

   faithful covenant of the Lord, or to find out the everlasting paths.

   Therefore, saith the Lord, I will raise up to Israel and to Judah the

   seed of men and the seed of beasts.' [2427] And by Isaiah He speaks

   thus concerning another Israel: In that day shall there be a third

   Israel among the Assyrians and the Egyptians, blessed in the land which

   the Lord of Sabaoth hath blessed, saying, blessed shall my people in

   Egypt and in Assyria be, and Israel mine inheritance.' [2428] Since

   then God blesses this people, and calls them Israel, and declares them

   to be His inheritance, how is it that you repent not of the deception

   you practise on yourselves, as if you alone were the Israel, and of

   execrating the people whom God has blessed? For when He speaks to

   Jerusalem and its environs, He thus added: And I will beget men upon

   you, even my people Israel; and they shall inherit you, and you shall

   be a possession for them; and you shall be no longer bereaved of them.'

   " [2429]

 

   "What, then?" says Trypho; "are you Israel? and speaks He such things

   of you?"

 

   "If, indeed," I replied to him, "we had not entered into a lengthy

   [2430] discussion on these topics, I might have doubted whether you ask

   this question in ignorance; but since we have brought the matter to a

   conclusion by demonstration and with your assent, I do not believe that

   you are ignorant of what I have just said, or desire again mere

   contention, but that you are urging me to exhibit the same proof to

   these men." And in compliance with the assent expressed in his eyes, I

   continued: "Again in Isaiah, if you have ears to hear it, God, speaking

   of Christ in parable, calls Him Jacob and Israel. He speaks thus: Jacob

   is my servant, I will uphold Him; Israel is mine elect, I will put my

   Spirit upon Him, and He shall bring forth judgment to the Gentiles. He

   shall not strive, nor cry, neither shall any one hear His voice in the

   street: a bruised reed He shall not break, and smoking flax He shall

   not quench; but He shall bring forth judgment to truth: He shall shine,

   [2431] and shall not be broken till He have set judgment on the earth.

   And in His name shall the Gentiles trust.' [2432] As therefore from the

   one man Jacob, who was surnamed Israel, all your nation has been called

   Jacob and Israel; so we from Christ, who begat us unto God, like Jacob,

   and Israel, and Judah, and Joseph, and David, are called and are the

   true sons of God, and keep the commandments of Christ."

     __________________________________________________________________

 

   [2423] Isa. xiv. 1.

 

   [2424] Literally, "a native of the land."

 

   [2425] Deut. xxxii. 20; Isa. xlii. 19 f.

 

   [2426] Isa. xxix. 14.

 

   [2427] Jer. xxxi. 27.

 

   [2428] Isa. xix. 24 f.

 

   [2429] Ezek. xxxvi. 12.

 

   [2430] [I cannot forbear to note this "Americanism" in the text.]

 

   [2431] LXX. analampsei, as above. The reading of the text is analepsei.

 

   [2432] Isa. xlii. 1-4.

     __________________________________________________________________

 

  Chapter CXXIV.--Christians are the sons of God.

 

   And when I saw that they were perturbed because I said that we are the

   sons of God, I anticipated their questioning, and said, "Listen, sirs,

   how the Holy Ghost speaks of this people, saying that they are all sons

   of the Highest; and how this very Christ will be present in their

   assembly, rendering judgment to all men. The words are spoken by David,

   and are, according to your version of them, thus: God standeth in the

   congregation of gods; He judgeth among the gods. How long do ye judge

   unjustly, and accept the persons of the wicked? Judge for the orphan

   and the poor, and do justice to the humble and needy. Deliver the

   needy, and save the poor out of the hand of the wicked. They know not,

   neither have they understood; they walk on in darkness: all the

   foundations of the earth shall be shaken. I said, Ye are gods, and are

   all children of the Most High. But ye die like men, and fall like one

   of the princes. Arise, O God! judge the earth, for Thou shalt inherit

   all nations.' [2433] But in the version of the Seventy it is written,

   Behold, ye die like men, and fall like one of the princes,' [2434] in

   order to manifest the disobedience of men,--I mean of Adam and

   Eve,--and the fall of one of the princes, i.e., of him who was called

   the serpent, who fell with a great overthrow, because he deceived Eve.

   But as my discourse is not intended to touch on this point, but to

   prove to you that the Holy Ghost reproaches men because they were made

   like God, free from suffering and death, provided that they kept His

   commandments, and were deemed deserving of the name of His sons, and

   yet they, becoming like Adam and Eve, work out death for themselves;

   let the interpretation of the Psalm be held just as you wish, yet

   thereby it is demonstrated that all men are deemed worthy of becoming

   "gods," and of having power to become sons of the Highest; and shall be

   each by himself judged and condemned like Adam and Eve. Now I have

   proved at length that Christ is called God.

     __________________________________________________________________

 

   [2433] Ps. lxxxii.

 

   [2434] In the text there is certainly no distinction given. But if we

   read hos anthropos (k'dm), "as a man," in the first quotation we shall

   be able to follow Justin's argument.

     __________________________________________________________________

 

  Chapter CXXV.--He explains what force the word Israel has, and how it suits

  Christ.

 

   "I wish, sirs," I said, "to learn from you what is the force of the

   name Israel." And as they were silent, I continued: "I shall tell you

   what I know: for I do not think it right, when I know, not to speak;

   or, suspecting that you do know, and yet from envy or from voluntary

   ignorance deceive yourselves, [2435] to be continually solicitous; but

   I speak all things simply and candidly, as my Lord said: A sower went

   forth to sow the seed; and some fell by the wayside; and some among

   thorns, and some on stony ground, and some on good ground.' [2436] I

   must speak, then, in the hope of finding good ground somewhere; since

   that Lord of mine, as One strong and powerful, comes to demand back His

   own from all, and will not condemn His steward if He recognises that

   he, by the knowledge that the Lord is powerful and has come to demand

   His own, has given it to every bank, and has not digged for any cause

   whatsoever. Accordingly the name Israel signifies this, A man who

   overcomes power; for Isra is a man overcoming, and El is power. [2437]

   And that Christ would act so when He became man was foretold by the

   mystery of Jacob's wrestling with Him who appeared to him, in that He

   ministered to the will of the Father, yet nevertheless is God, in that

   He is the first-begotten of all creatures. For when He became man, as I

   previously remarked, the devil came to Him--i.e., that power which is

   called the serpent and Satan--tempting Him, and striving to effect His

   downfall by asking Him to worship him. But He destroyed and overthrew

   the devil, having proved him to be wicked, in that he asked to be

   worshipped as God, contrary to the Scripture; who is an apostate from

   the will of God. For He answers him, It is written, Thou shalt worship

   the Lord thy God, and Him only shall thou serve.' [2438] Then, overcome

   and convicted, the devil departed at that time. But since our Christ

   was to be numbed, i.e., by pain and experience of suffering, He made a

   previous intimation of this by touching Jacob's thigh, and causing it

   to shrink. But Israel was His name from the beginning, to which He

   altered the name of the blessed Jacob when He blessed him with His own

   name, proclaiming thereby that all who through Him have fled for refuge

   to the Father, constitute the blessed Israel. But you, having

   understood none of this, and not being prepared to understand, since

   you are the children of Jacob after the fleshly seed, expect that you

   shall be assuredly saved. But that you deceive yourselves in such

   matters, I have proved by many words.

     __________________________________________________________________

 

   [2435] The reading here is epistamai autos, which is generally

   abandoned for apatan heautous.

 

   [2436] Matt. xiii. 3.

 

   [2437] [On Justin's Hebrew, see Kaye, p. 19.]

 

   [2438] Matt. iv. 10.

     __________________________________________________________________

 

  Chapter CXXVI.--The various names of Christ according to both natures. It is

  shown that He is God, and appeared to the patriarchs.

 

   "But if you knew, Trypho," continued I, "who He is that is called at

   one time the Angel of great counsel, [2439] and a Man by Ezekiel, and

   like the Son of man by Daniel, and a Child by Isaiah, and Christ and

   God to be worshipped by David, and Christ and a Stone by many, and

   Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the

   East by Zechariah, and the Suffering One and Jacob and Israel by Isaiah

   again, and a Rod, and Flower, and Corner-Stone, and Son of God, you

   would not have blasphemed Him who has now come, and been born, and

   suffered, and ascended to heaven; who shall also come again, and then

   your twelve tribes shall mourn. For if you had understood what has been

   written by the prophets, you would not have denied that He was God, Son

   of the only, unbegotten, unutterable God. For Moses says somewhere in

   Exodus the following: The Lord spoke to Moses, and said to him, I am

   the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being

   their God; and my name I revealed not to them, and I established my

   covenant with them.' [2440] And thus again he says, A man wrestled with

   Jacob,' [2441] and asserts it was God; narrating that Jacob said, I

   have seen God face to face, and my life is preserved.' And it is

   recorded that he called the place where He wrestled with him, appeared

   to and blessed him, the Face of God (Peniel). And Moses says that God

   appeared also to Abraham near the oak in Mamre, when he was sitting at

   the door of his tent at mid-day. Then he goes on to say: And he lifted

   up his eyes and looked, and, behold, three men stood before him; and

   when he saw them, he ran to meet them.' [2442] After a little, one of

   them promises a son to Abraham: Wherefore did Sarah laugh, saying,

   Shall I of a surety bear a child, and I am old? Is anything impossible

   with God? At the time appointed I will return, according to the time of

   life, and Sarah shall have a son. And they went away from Abraham.'

   [2443] Again he speaks of them thus: And the men rose up from thence,

   and looked toward Sodom.' [2444] Then to Abraham He who was and is

   again speaks: I will not hide from Abraham, my servant, what I intend

   to do.' " [2445] And what follows in the writings of Moses I quoted and

   explained; "from which I have demonstrated," I said, "that He who is

   described as God appeared to Abraham, to Isaac, and to Jacob, and the

   other patriarchs, was appointed under the authority of the Father and

   Lord, and ministers to His will." Then I went on to say what I had not

   said before: "And so, when the people desired to eat flesh, and Moses

   had lost faith in Him, who also there is called the Angel, and who

   promised that God would give them to satiety, He who is both God and

   the Angel, sent by the Father, is described as saying and doing these

   things. For thus the Scripture says: And the Lord said to Moses, Will

   the Lord's hand not be sufficient? thou shall know now whether my word

   shall conceal thee or not.' [2446] And again, in other words, it thus

   says: But the Lord spoke unto me, Thou shalt not go over this Jordan:

   the Lord thy God, who goeth before thy face, He shall cut off the

   nations.' [2447]

     __________________________________________________________________

 

   [2439] [By Isaiah. "Counsellor" in English version.]

 

   [2440] Ex. vi. 2 ff.

 

   [2441] Gen. xxxii. 24, 30.

 

   [2442] Gen. xviii. 2.

 

   [2443] Gen. xviii. 13 f.

 

   [2444] Gen. xviii. 16.

 

   [2445] Gen. xviii. 17.

 

   [2446] Num. xi. 23.

 

   [2447] Deut. xxxi. 2 f.

     __________________________________________________________________

 

  Chapter CXXVII.--These passages of Scripture do not apply to the Father, but

  to the Word.

 

   "These and other such sayings are recorded by the lawgiver and by the

   prophets; and I suppose that I have stated sufficiently, that wherever

   [2448] God says, God went up from Abraham,' [2449] or, The Lord spake

   to Moses,' [2450] and The Lord came down to behold the tower which the

   sons of men had built,' [2451] or when God shut Noah into the ark,'

   [2452] you must not imagine that the unbegotten God Himself came down

   or went up from any place. For the ineffable Father and Lord of all

   neither has come to any place, nor walks, nor sleeps, nor rises up, but

   remains in His own place, wherever that is, quick to behold and quick

   to hear, having neither eyes nor ears, but being of indescribable

   might; and He sees all things, and knows all things, and none of us

   escapes His observation; and He is not moved or confined to a spot in

   the whole world, for He existed before the world was made. How, then,

   could He talk with any one, or be seen by any one, or appear on the

   smallest portion of the earth, when the people at Sinai were not able

   to look even on the glory of Him who was sent from Him; and Moses

   himself could not enter into the tabernacle which he had erected, when

   it was filled with the glory of God; and the priest could not endure to

   stand before the temple when Solomon conveyed the ark into the house in

   Jerusalem which he had built for it? Therefore neither Abraham, nor

   Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord

   of all, and also of Christ, but [saw] Him who was according to His will

   His Son, being God, and the Angel because He ministered to His will;

   whom also it pleased Him to be born man by the Virgin; who also was

   fire when He conversed with Moses from the bush. Since, unless we thus

   comprehend the Scriptures, it must follow that the Father and Lord of

   all had not been in heaven when what Moses wrote took place: And the

   Lord rained upon Sodom fire and brimstone from the Lord out of heaven;'

   [2453] and again, when it is thus said by David: Lift up your gates, ye

   rulers; and be ye lift up, ye everlasting gates; and the King of glory

   shall enter;' [2454] and again, when He says: The Lord says to my Lord,

   Sit at My right hand, till I make Thine enemies Thy footstool.' [2455]

     __________________________________________________________________

 

   [2448] hotau pon instead of hotan mou.

 

   [2449] Gen. xviii. 22.

 

   [2450] Ex. vi. 29.

 

   [2451] Gen. xi. 5.

 

   [2452] Gen. vii. 16.

 

   [2453] Gen. xix. 24.

 

   [2454] Ps. xxiv. 7.

 

   [2455] Ps. cx. 1.

     __________________________________________________________________

 

  Chapter CXXVIII.--The Word is sent not as an inanimate power, but as a person

  begotten of the Father's substance.

 

   "And that Christ being Lord, and God the Son of God, and appearing

   formerly in power as Man, and Angel, and in the glory of fire as at the

   bush, so also was manifested at the judgment executed on Sodom, has

   been demonstrated fully by what has been said." Then I repeated once

   more all that I had previously quoted from Exodus, about the vision in

   the bush, and the naming of Joshua (Jesus), and continued: "And do not

   suppose, sirs, that I am speaking superfluously when I repeat these

   words frequently: but it is because I know that some wish to anticipate

   these remarks, and to say that the power sent from the Father of all

   which appeared to Moses, or to Abraham, or to Jacob, is called an Angel

   because He came to men (for by Him the commands of the Father have been

   proclaimed to men); is called Glory, because He appears in a vision

   sometimes that cannot be borne; is called a Man, and a human being,

   because He appears arrayed in such forms as the Father pleases; and

   they call Him the Word, because He carries tidings from the Father to

   men: but maintain that this power is indivisible and inseparable from

   the Father, just as they say that the light of the sun on earth is

   indivisible and inseparable from the sun in the heavens; as when it

   sinks, the light sinks along with it; so the Father, when He chooses,

   say they, causes His power to spring forth, and when He chooses, He

   makes it return to Himself. In this way, they teach, He made the

   angels. But it is proved that there are angels who always exist, and

   are never reduced to that form out of which they sprang. And that this

   power which the prophetic word calls God, as has been also amply

   demonstrated, and Angel, is not numbered [as different] in name only

   like the light of the sun but is indeed something numerically distinct,

   I have discussed briefly in what has gone before; when I asserted that

   this power was begotten from the Father, by His power and will, but not

   by abscission, as if the essence of the Father were divided; as all

   other things partitioned and divided are not the same after as before

   they were divided: and, for the sake of example, I took the case of

   fires kindled from a fire, which we see to be distinct from it, and yet

   that from which many can be kindled is by no means made less, but

   remains the same.

     __________________________________________________________________

 

  Chapter CXXIX.--That is confirmed from other passages of Scripture.

 

   "And now I shall again recite the words which I have spoken in proof of

   this point. When Scripture says, The Lord rained fire from the Lord out

   of heaven,' the prophetic word indicates that there were two in number:

   One upon the earth, who, it says, descended to behold the cry of Sodom;

   Another in heaven, who also is Lord of the Lord on earth, as He is

   Father and God; the cause of His power and of His being Lord and God.

   Again, when the Scripture records that God said in the beginning,

   Behold, Adam has become like one of Us,' [2456] this phrase, like one

   of Us,' is also indicative of number; and the words do not admit of a

   figurative meaning, as the sophists endeavour to affix on them, who are

   able neither to tell nor to understand the truth. And it is written in

   the book of Wisdom: If I should tell you daily events, I would be

   mindful to enumerate them from the beginning. The Lord created me the

   beginning of His ways for His works. From everlasting He established me

   in the beginning, before He formed the earth, and before He made the

   depths, and before the springs of waters came forth, before the

   mountains were settled; He begets me before all the hills.' " [2457]

   When I repeated these words, I added: "You perceive, my hearers, if you

   bestow attention, that the Scripture has declared that this Offspring

   was begotten by the Father before all things created; and that which is

   begotten is numerically distinct from that which begets, any one will

   admit."

     __________________________________________________________________

 

   [2456] Gen. iii. 22.

 

   [2457] Prov. viii. 22 ff.

     __________________________________________________________________

 

  Chapter CXXX.--He returns to the conversion of the Gentiles, and shows that it

  was foretold.

 

   And when all had given assent, I said: "I would now adduce some

   passages which I had not recounted before. They are recorded by the

   faithful servant Moses in parable, and are as follows: Rejoice, O ye

   heavens, with Him, and let all the angels of God worship Him;' " [2458]

   and I added what follows of the passage: " Rejoice, O ye nations, with

   His people, and let all the angels of God be strengthened in Him: for

   the blood of His sons He avenges, and will avenge, and will recompense

   His enemies with vengeance, and will recompense those that hate Him;

   and the Lord will purify the land of His people.' And by these words He

   declares that we, the nations, rejoice with His people, --to wit,

   Abraham, and Isaac, and Jacob, and the prophets, and, in short, all of

   that people who are well-pleasing to God, according to what has been

   already agreed on between us. But we will not receive it of all your

   nation; since we know from Isaiah [2459] that the members of those who

   have transgressed shall be consumed by the worm and unquenchable fire,

   remaining immortal; so that they become a spectacle to all flesh. But

   in addition to these, I wish, sirs," said I, "to add some other

   passages from the very words of Moses, from which you may understand

   that God has from of old dispersed all men according to their kindreds

   and tongues; and out of all kindreds has taken to Himself your kindred,

   a useless, disobedient, and faithless generation; and has shown that

   those who were selected out of every nation have obeyed His will

   through Christ,--whom He calls also Jacob, and names Israel, --and

   these, then, as I mentioned fully previously, must be Jacob and Israel.

   For when He says, Rejoice, O ye nations, with His people,' He allots

   the same inheritance to them, and does not call them by the same name;

   [2460] but when He says that they as Gentiles rejoice with His people,

   He calls them Gentiles to reproach you. For even as you provoked Him to

   anger by your idolatry, so also He has deemed those who were idolaters

   worthy of knowing His will, and of inheriting His inheritance.

     __________________________________________________________________

 

   [2458] Deut. xxxii. 43.

 

   [2459] Isa. lxvi. 24.

 

   [2460] The reading is, "and calls them by the same name." But the whole

   argument shows that the Jews and Gentiles are distinguished by name.

   [But that Gentiles are also called (Israel) by the same name is the

   point here.]

     __________________________________________________________________

 

  Chapter CXXXI.--How much more faithful to God the Gentiles are who are

  converted to Christ than the Jews.

 

   "But I shall quote the passage by which it is made known that God

   divided all the nations. It is as follows: Ask thy father, and he will

   show thee; thine elders, and they will tell thee; when the Most High

   divided the nations, as He dispersed the sons of Adam. He set the

   bounds of the nations according to the numbers of the children of

   Israel; and the Lord's portion became His people Jacob, and Israel was

   the lot of His inheritance.' " [2461] And having said this, I added:

   "The Seventy have translated it, He set the bounds of the nations

   according to the number of the angels of God.' But because my argument

   is again in nowise weakened by this, I have adopted your exposition.

   And you yourselves, if you will confess the truth, must acknowledge

   that we, who have been called by God through the despised and shameful

   mystery of the cross (for the confession of which, and obedience to

   which, and for our piety, punishments even to death have been inflicted

   on us by demons, and by the host of the devil, through the aid

   ministered to them by you), and endure all torments rather than deny

   Christ even by word, through whom we are called to the salvation

   prepared beforehand by the Father, are more faithful to God than you,

   who were redeemed from Egypt with a high hand and a visitation of great

   glory, when the sea was parted for you, and a passage left dry, in

   which [God] slew those who pursued you with a very great equipment, and

   splendid chariots, bringing back upon them the sea which had been made

   a way for your sakes; on whom also a pillar of light shone, in order

   that you, more than any other nation in the world, might possess a

   peculiar light, never-failing and never-setting; for whom He rained

   manna as nourishment, fit for the heavenly angels, in order that you

   might have no need to prepare your food; and the water at Marah was

   made sweet; and a sign of Him that was to be crucified was made, both

   in the matter of the serpents which bit you, as I already mentioned

   (God anticipating before the proper times these mysteries, in order to

   confer grace upon you, to whom you are always convicted of being

   thankless), as well as in the type of the extending of the hands of

   Moses, and of Oshea being named Jesus (Joshua); when you fought against

   Amalek: concerning which God enjoined that the incident be recorded,

   and the name of Jesus laid up in your understandings; saying that this

   is He who would blot out the memorial of Amalek from under heaven. Now

   it is clear that the memorial of Amalek remained after the son of Nave

   (Nun): but He makes it manifest through Jesus, who was crucified, of

   whom also those symbols were fore-announcements of all that would

   happen to Him, the demons would be destroyed, and would dread His name,

   and that all principalities and kingdoms would fear Him; and that they

   who believe in Him out of all nations would be shown as God-fearing and

   peaceful men; and the facts already quoted by me, Trypho, indicate

   this. Again, when you desired flesh, so vast a quantity of quails was

   given you, that they could not be told; for whom also water gushed from

   the rock; and a cloud followed you for a shade from heat, and covering

   from cold, declaring the manner and signification of another and new

   heaven; the latchets of your shoes did not break, and your shoes waxed

   not old, and your garments wore not away, but even those of the

   children grew along with them.

     __________________________________________________________________

 

   [2461] Deut. xxxii. 7 ff.

     __________________________________________________________________

 

  Chapter CXXXII.--How great the power was of the name of Jesus in the Old

  Testament.

 

   "Yet after this you made a calf, and were very zealous in committing

   fornication with the daughters of strangers, and in serving idols. And

   again, when the land was given up to you with so great a display of

   power, that you witnessed [2462] the sun stand still in the heavens by

   the order of that man whose name was Jesus (Joshua), and not go down

   for thirty-six hours, as well as all the other miracles which were

   wrought for you as time served; [2463] and of these it seems good to me

   now to speak of another, for it conduces to your hereby knowing Jesus,

   whom we also know to have been Christ the Son of God, who was

   crucified, and rose again, and ascended to heaven, and will come again

   to judge all men, even up to Adam himself. You are aware, then," I

   continued, "that when the ark of the testimony was seized by the

   enemies of Ashdod, [2464] and a terrible and incurable malady had

   broken out among them, they resolved to place it on a cart to which

   they yoked cows that had recently calved, for the purpose of

   ascertaining by trial whether or not they had been plagued by God's

   power on account of the ark, and if God wished it to be taken back to

   the place from which it had been carried away. And when they had done

   this, the cows, led by no man, went not to the place whence the ark had

   been taken, but to the fields of a certain man whose name was Oshea,

   the same as his whose name was altered to Jesus (Joshua), as has been

   previously mentioned, who also led the people into the land and meted

   it out to them: and when the cows had come into these fields they

   remained there, showing to you thereby that they were guided by the

   name of power; [2465] just as formerly the people who survived of those

   that came out of Egypt, were guided into the land by him who had

   received the name Jesus (Joshua), who before was called Oshea.

     __________________________________________________________________

 

   [2462] [Another Americanism. Greek, theasasthai.]

 

   [2463] The anacoluthon is in the original.

 

   [2464] See 1 Sam. v.

 

   [2465] Or, "by the power of the name." [1 Sam. vi. 14. Joshua in

   English version.]

     __________________________________________________________________

 

  Chapter CXXXIII.--The hard-heartedness of the Jews, for whom the Christians

  pray.

 

   "Now, although these and all other such unexpected and marvellous works

   were wrought amongst and seen by you at different times, yet you are

   convicted by the prophets of having gone to such a length as offering

   your own children to demons; and besides all this, of having dared to

   do such things against Christ; and you still dare to do them: for all

   which may it be granted to you to obtain mercy and salvation from God

   and His Christ. For God, knowing before that you would do such things,

   pronounced this curse upon you by the prophet Isaiah: Woe unto their

   soul! they have devised evil counsel against themselves, saying, Let us

   bind the righteous man, for he is distasteful to us. Therefore they

   shall eat the fruit of their own doings. Woe to the wicked! evil,

   according to the works of his hands, shall befall him. O my people,

   your exactors glean you, and those who extort from you shall rule over

   you. O my people, they who call you blessed cause you to err, and

   disorder the way of your paths. But now the Lord shall assist His

   people to judgment, and He shall enter into judgment with the elders of

   the people and the princes thereof. But why have you burnt up my

   vineyard? and why is the spoil of the poor found in your houses? Why do

   you wrong my people, and put to shame the countenance of the humble?'

   [2466] Again, in other words, the same prophet spake to the same

   effect: Woe unto them that draw their iniquity as with a long cord, and

   their transgressions as with the harness of an heifer's yoke: who say,

   Let His speed come near, and let the counsel of the Holy One of Israel

   come, that we may know it. Woe unto them that call evil good, and good

   evil! that put light for darkness, and darkness for light! that put

   bitter for sweet, and sweet for bitter! Woe unto them that are wise in

   their own eyes, and prudent in their own sight! Woe unto those that are

   mighty among you, who drink wine, who are men of strength, who mingle

   strong drink! who justify the wicked for a reward, and take away

   justice from the righteous! Therefore, as the stubble shall be burnt by

   the coal of fire, and utterly consumed by the burning flame, their root

   shall be as wool, and their flower shall go up like dust. For they

   would not have the law of the Lord of Sabaoth, but despised [2467] the

   word of the Lord, the Holy One of Israel. And the Lord of Sabaoth was

   very angry, and laid His hands upon them, and smote them; and He was

   provoked against the mountains, and their carcases were in the midst

   like dung on the road. And for all this they have not repented, [2468]

   but their hand is still high.' [2469] For verily your hand is high to

   commit evil, because ye slew the Christ, and do not repent of it; but

   so far from that, ye hate and murder us who have believed through Him

   in the God and Father of all, as often as ye can; and ye curse Him

   without ceasing, as well as those who side with Him; while all of us

   pray for you, and for all men, as our Christ and Lord taught us to do,

   when He enjoined us to pray even for our enemies, and to love them that

   hate us, and to bless them that curse us.

     __________________________________________________________________

 

   [2466] Isa. iii. 9-15.

 

   [2467] Literally, "provoked."

 

   [2468] Literally, "turned away."

 

   [2469] Isa. v. 18-25.

     __________________________________________________________________

 

  Chapter CXXXIV.--The marriages of Jacob are a figure of the Church.

 

   "If, then, the teaching of the prophets and of Himself moves you, it is

   better for you to follow God than your imprudent and blind masters, who

   even till this time permit each man to have four or five wives; and if

   any one see a beautiful woman and desire to have her, they quote the

   doings of Jacob [called] Israel, and of the other patriarchs, and

   maintain that it is not wrong to do such things; for they are miserably

   ignorant in this matter. For, as I before said, certain dispensations

   of weighty mysteries were accomplished in each act of this sort. For in

   the marriages of Jacob I shall mention what dispensation and prophecy

   were accomplished, in order that you may thereby know that your

   teachers never looked at the divine motive which prompted each act, but

   only at the grovelling and corrupting passions. Attend therefore to

   what I say. The marriages of Jacob were types of that which Christ was

   about to accomplish. For it was not lawful for Jacob to marry two

   sisters at once. And he serves Laban for [one of] the daughters; and

   being deceived in [the obtaining of] the younger, he again served seven

   years. Now Leah is your people and synagogue; but Rachel is our Church.

   And for these, and for the servants in both, Christ even now serves.

   For while Noah gave to the two sons the seed of the third as servants,

   now on the other hand Christ has come to restore both the free sons and

   the servants amongst them, conferring the same honour on all of them

   who keep His commandments; even as the children of the free women and

   the children of the bond women born to Jacob were all sons, and equal

   in dignity. And it was foretold what each should be according to rank

   and according to fore-knowledge. Jacob served Laban for speckled and

   many-spotted sheep; and Christ served, even to the slavery of the

   cross, for the various and many-formed races of mankind, acquiring them

   by the blood and mystery of the cross. Leah was weak-eyed; for the eyes

   of your souls are excessively weak. Rachel stole the gods of Laban, and

   has hid them to this day; and we have lost our paternal and material

   gods. Jacob was hated for all time by his brother; and we now, and our

   Lord Himself, are hated by you and by all men, though we are brothers

   by nature. Jacob was called Israel; and Israel has been demonstrated to

   be the Christ, who is, and is called, Jesus.

     __________________________________________________________________

 

  Chapter CXXXV.--Christ is king of Israel, and Christians are the Israelitic

  race.

 

   "And when Scripture says, I am the Lord God, the Holy One of Israel,

   who have made known Israel your King,' [2470] will you not understand

   that truly Christ is the everlasting King? For you are aware that Jacob

   the son of Isaac was never a king. And therefore Scripture again,

   explaining to us, says what king is meant by Jacob and Israel: Jacob is

   my Servant, I will uphold Him; and Israel is mine Elect, my soul shall

   receive Him. I have given Him my Spirit; and He shall bring forth

   judgment to the Gentiles. He shall not cry, and His voice shall not be

   heard without. The bruised reed He shall not break, and the smoking

   flax He shall not quench, until He shall bring forth judgment to

   victory. He shall shine, and shall not be broken, until He set judgment

   on the earth. And in His name shall the Gentiles trust.' [2471] Then is

   it Jacob the patriarch in whom the Gentiles and yourselves shall trust?

   or is it not Christ? As, therefore, Christ is the Israel and the Jacob,

   even so we, who have been quarried out from the bowels of Christ, are

   the true Israelitic race. But let us attend rather to the very word:

   And I will bring forth,' He says, the seed out of Jacob, and out of

   Judah: and it shall inherit My holy mountain; and Mine Elect and My

   servants shall possess the inheritance, and shall dwell there; and

   there shall be folds of flocks in the thicket, and the valley of Achor

   shall be a resting-place of cattle for the people who have sought Me.

   But as for you, who forsake Me, and forget My holy mountain, and

   prepare a table for demons, and fill out drink for the demon, I shall

   give you to the sword. You shall all fall with a slaughter; for I

   called you, and you hearkened not, and did evil before me, and did

   choose that wherein I delighted not.' [2472] Such are the words of

   Scripture; understand, therefore, that the seed of Jacob now referred

   to is something else, and not, as may be supposed, spoken of your

   people. For it is not possible for the seed of Jacob to leave an

   entrance for the descendants of Jacob, or for [God] to have accepted

   the very same persons whom He had reproached with unfitness for the

   inheritance, and promise it to them again; but as there the prophet

   says, And now, O house of Jacob, come and let us walk in the light of

   the Lord; for He has sent away His people, the house of Jacob, because

   their land was full, as at the first, of soothsayers and divinations;'

   [2473] even so it is necessary for us here to observe that there are

   two seeds of Judah, and two races, as there are two houses of Jacob:

   the one begotten by blood and flesh, the other by faith and the Spirit.

     __________________________________________________________________

 

   [2470] Isa. xliii. 15.

 

   [2471] Isa. xlii. 1-4.

 

   [2472] Isa. lxv. 9-12.

 

   [2473] Isa. ii. 5 f.

     __________________________________________________________________

 

  Chapter CXXXVI.--The Jews, in rejecting Christ, rejected God who sent him.

 

   "For you see how He now addresses the people, saying a little before:

   As the grape shall be found in the cluster, and they will say, Destroy

   it not, for a blessing is in it; so will I do for My servant's sake:

   for His sake I will not destroy them all.' [2474] And thereafter He

   adds: And I shall bring forth the seed out of Jacob, and out of Judah.'

   It is plain then that if He thus be angry with them, and threaten to

   leave very few of them, He promises to bring forth certain others, who

   shall dwell in His mountain. But these are the persons whom He said He

   would sow and beget. For you neither suffer Him when He calls you, nor

   hear Him when He speaks to you, but have done evil in the presence of

   the Lord. But the highest pitch of your wickedness lies in this, that

   you hate the Righteous One, and slew Him; and so treat those who have

   received from Him all that they are and have, and who are pious,

   righteous, and humane. Therefore woe unto their soul,' says the Lord,

   [2475] for they have devised an evil counsel against themselves,

   saying, Let us take away the righteous, for he is distasteful to us.'

   For indeed you are not in the habit of sacrificing to Baal, as were

   your fathers, or of placing cakes in groves and on high places for the

   host of heaven: but you have not accepted God's Christ. For he who

   knows not Him, knows not the will of God; and he who insults and hates

   Him, insults and hates Him that sent Him. And whoever believes not in

   Him, believes not the declarations of the prophets, who preached and

   proclaimed Him to all.

     __________________________________________________________________

 

   [2474] Isa. lxv. 8 f.

 

   [2475] Isa. iii. 9.

     __________________________________________________________________

 

  Chapter CXXXVII.--He exhorts the Jews to be converted.

 

   "Say no evil thing, my brothers, against Him that was crucified, and

   treat not scornfully the stripes wherewith all may be healed, even as

   we are healed. For it will be well if, persuaded by the Scriptures, you

   are circumcised from hard-heartedness: not that circumcision which you

   have from the tenets that are put into you; for that was given for a

   sign, and not for a work of righteousness, as the Scriptures compel you

   [to admit]. Assent, therefore, and pour no ridicule on the Son of God;

   obey not the Pharisaic teachers, and scoff not at the King of Israel,

   as the rulers of your synagogues teach you to do after your prayers:

   for if he that touches those who are not pleasing [2476] to God, is as

   one that touches the apple of God's eye, how much more so is he that

   touches His beloved! And that this is He, has been sufficiently

   demonstrated."

 

   And as they kept silence, I continued: "My friends, I now refer to the

   Scriptures as the Seventy have interpreted them; for when I quoted them

   formerly as you possess them, I made proof of you [to ascertain] how

   you were disposed. [2477] For, mentioning the Scripture which says, Woe

   unto them! for they have devised evil counsel against themselves,

   saying' [2478] (as the Seventy have translated, I continued): Let us

   take away the righteous, for he is distasteful to us;' whereas at the

   commencement of the discussion I added what your version has: Let us

   bind the righteous, for he is distasteful to us.' But you had been busy

   about some other matter, and seem to have listened to the words without

   attending to them. But now, since the day is drawing to a close, for

   the sun is about to set, I shall add one remark to what I have said,

   and conclude. I have indeed made the very same remark already, but I

   think it would be right to bestow some consideration on it again.

     __________________________________________________________________

 

   [2476] Zech. ii. 8.

 

   [2477] [Justin's varied quotations of the same text seem to have been

   of purpose. But consult Kaye's most useful note as to the text of the

   LXX., in answer to objections of Wetstein, p. 20. ff.]

 

   [2478] Isa. iii. 9.

     __________________________________________________________________

 

  Chapter CXXXVIII.--Noah is a figure of Christ, who has regenerated us by

  water, and faith, and wood: [i.e., the cross.]

 

   "You know, then, sirs," I said, "that God has said in Isaiah to

   Jerusalem: I saved thee in the deluge of Noah.' [2479] By this which

   God said was meant that the mystery of saved men appeared in the

   deluge. For righteous Noah, along with the other mortals at the deluge,

   i.e., with his own wife, his three sons and their wives, being eight in

   number, were a symbol of the eighth day, wherein Christ appeared when

   He rose from the dead, for ever the first in power. For Christ, being

   the first-born of every creature, became again the chief of another

   race regenerated by Himself through water, and faith, and wood,

   containing the mystery of the cross; even as Noah was saved by wood

   when he rode over the waters with his household. Accordingly, when the

   prophet says, I saved thee in the times of Noah,' as I have already

   remarked, he addresses the people who are equally faithful to God, and

   possess the same signs. For when Moses had the rod in his hands, he led

   your nation through the sea. And you believe that this was spoken to

   your nation only, or to the land. But the whole earth, as the Scripture

   says, was inundated, and the water rose in height fifteen cubits above

   all the mountains: so that it is evident this was not spoken to the

   land, but to the people who obeyed Him: for whom also He had before

   prepared a resting-place in Jerusalem, as was previously demonstrated

   by all the symbols of the deluge; I mean, that by water, faith, and

   wood, those who are afore-prepared, and who repent of the sins which

   they have committed, shall escape from the impending judgment of God.

     __________________________________________________________________

 

   [2479] Isa. liv. 9 comes nearer to these words than any other passage;

   but still the exact quotation is not in Isaiah, or in any other part of

   Scripture. [It is quite probable that Isa. liv. 9 was thus

   misunderstood by the Jews, as Trypho seems to acquiesce.]

     __________________________________________________________________

 

  Chapter CXXXIX.--The blessings, and also the curse, pronounced by Noah were

  prophecies of the future.

 

   "For another mystery was accomplished and predicted in the days of

   Noah, of which you are not aware. It is this: in the blessings

   wherewith Noah blessed his two sons, and in the curse pronounced on his

   son's son. For the Spirit of prophecy would not curse the son that had

   been by God blessed along with [his brothers]. But since the punishment

   of the sin would cleave to the whole descent of the son that mocked at

   his father's nakedness, he made the curse originate with his son.

   [2480] Now, in what he said, he foretold that the descendants of Shem

   would keep in retention the property and dwellings of Canaan: and again

   that the descendants of Japheth would take possession of the property

   of which Shem's descendants had dispossessed Canaan's descendants; and

   spoil the descendants of Shem, even as they plundered the sons of

   Canaan. And listen to the way in which it has so come to pass. For you,

   who have derived your lineage from Shem, invaded the territory of the

   sons of Canaan by the will of God; and you possessed it. And it is

   manifest that the sons of Japheth, having invaded you in turn by the

   judgment of God, have taken your land from you, and have possessed it.

   Thus it is written: And Noah awoke from the wine, and knew what his

   younger son had done unto him; and he said, Cursed be Canaan, the

   servant; a servant shall he be unto his brethren. And he said, Blessed

   be the Lord God of Shem; and Canaan shall be his servant. May the Lord

   enlarge Japheth, and let him dwell in the houses of Shem; and let

   Canaan be his servant.' [2481] Accordingly, as two peoples were

   blessed,--those from Shem, and those from Japheth,--and as the

   offspring of Shem were decreed first to possess the dwellings of

   Canaan, and the offspring of Japheth were predicted as in turn

   receiving the same possessions, and to the two peoples there was the

   one people of Canaan handed over for servants; so Christ has come

   according to the power given Him from the Almighty Father, and

   summoning men to friendship, and blessing, and repentance, and dwelling

   together, has promised, as has already been proved, that there shall be

   a future possession for all the saints in this same land. And hence all

   men everywhere, whether bond or free, who believe in Christ, and

   recognise the truth in His own words and those of His prophets, know

   that they shall be with Him in that land, and inherit everlasting and

   incorruptible good.

     __________________________________________________________________

 

   [2480] [But Justin goes on to show that it was prophetic foresight

   only: the curse cleaves only to wicked descendants, the authors of

   idolatry. It was removed by Christ. St. Matt. xv. 22-28.]

 

   [2481] Gen. ix. 24-27.

     __________________________________________________________________

 

  Chapter CXL.--In Christ all are free. The Jews hope for salvation in vain

  because they are sons of Abraham.

 

   "Hence also Jacob, as I remarked before, being himself a type of

   Christ, had married the two handmaids of his two free wives, and of

   them begat sons, for the purpose of indicating beforehand that Christ

   would receive even all those who amongst Japheth's race are descendants

   of Canaan, equally with the free, and would have the children

   fellow-heirs. And we are such; but you cannot comprehend this, because

   you cannot drink of the living fountain of God, but of broken cisterns

   which can hold no water, as the Scripture says. [2482] But they are

   cisterns broken, and holding no water, which your own teachers have

   digged, as the Scripture also expressly asserts, teaching for doctrines

   the commandments of men.' [2483] And besides, they beguile themselves

   and you, supposing that the everlasting kingdom will be assuredly given

   to those of the dispersion who are of Abraham after the flesh, although

   they be sinners, and faithless, and disobedient towards God, which the

   Scriptures have proved is not the case. For if so, Isaiah would never

   have said this: And unless the Lord of Sabaoth had left us a seed, we

   would have been like Sodom and Gomorrah.' [2484] And Ezekiel: Even if

   Noah, and Jacob, and Daniel were to pray for sons or daughters, their

   request should not be granted.' [2485] But neither shall the father

   perish for the son, nor the son for the father; but every one for his

   own sin, and each shall be saved for his own righteousness.' [2486] And

   again Isaiah says: They shall look on the carcases [2487] of them that

   have transgressed: their worm shall not cease, and their fire shall not

   be quenched; and they shall be a spectacle to all flesh.' [2488] And

   our Lord, according to the will of Him that sent Him, who is the Father

   and Lord of all, would not have said, They shall come from the east,

   and from the west, and shall sit down with Abraham, and Isaac, and

   Jacob in the kingdom of heaven. But the children of the kingdom shall

   be cast out into outer darkness.' [2489] Furthermore, I have proved in

   what has preceded, [2490] that those who were foreknown to be

   unrighteous, whether men or angels, are not made wicked by God's fault,

   but each man by his own fault is what he will appear to be.

     __________________________________________________________________

 

   [2482] Jer. ii. 13.

 

   [2483] Isa. xxix. 13.

 

   [2484] Isa. i. 9.

 

   [2485] Ezek. xiv. 18, 20.

 

   [2486] Ezek. xviii. 20.

 

   [2487] Literally, "limbs."

 

   [2488] Isa. lxvi. 24.

 

   [2489] Matt. viii. 11 f.

 

   [2490] Chap. lxxxviii, cii.

     __________________________________________________________________

 

  Chapter CXLI.--Free-will in men and angels.

 

   "But that you may not have a pretext for saying that Christ must have

   been crucified, and that those who transgressed must have been among

   your nation, and that the matter could not have been otherwise, I said

   briefly by anticipation, that God, wishing men and angels to follow His

   will, resolved to create them free to do righteousness; possessing

   reason, that they may know by whom they are created, and through whom

   they, not existing formerly, do now exist; and with a law that they

   should be judged by Him, if they do anything contrary to right reason:

   and of ourselves we, men and angels, shall be convicted of having acted

   sinfully, unless we repent beforehand. But if the word of God foretells

   that some angels and men shall be certainly punished, it did so because

   it foreknew that they would be unchangeably [wicked], but not because

   God had created them so. So that if they repent, all who wish for it

   can obtain mercy from God: and the Scripture foretells that they shall

   be blessed, saying, Blessed is the man to whom the Lord imputeth not

   sin;' [2491] that is, having repented of his sins, that he may receive

   remission of them from God; and not as you deceive yourselves, and some

   others who resemble you in this, who say, that even though they be

   sinners, but know God, the Lord will not impute sin to them. We have as

   proof of this the one fall of David, which happened through his

   boasting, which was forgiven then when he so mourned and wept, as it is

   written. But if even to such a man no remission was granted before

   repentance, and only when this great king, and anointed one, and

   prophet, mourned and conducted himself so, how can the impure and

   utterly abandoned, if they weep not, and mourn not, and repent not,

   entertain the hope that the Lord will not impute to them sin? And this

   one fall of David, in the matter of Uriah's wife, proves, sirs," I

   said, "that the patriarchs had many wives, not to commit fornication,

   but that a certain dispensation and all mysteries might be accomplished

   by them; since, if it were allowable to take any wife, or as many wives

   as one chooses, and how he chooses, which the men of your nation do

   over all the earth, wherever they sojourn, or wherever they have been

   sent, taking women under the name of marriage, much more would David

   have been permitted to do this."

 

   When I had said this, dearest Marcus Pompeius, I came to an end.

     __________________________________________________________________

 

   [2491] Ps. xxxii. 2.

     __________________________________________________________________

 

  Chapter CXLII.--The Jews return thanks, and leave Justin.

 

   Then Trypho, after a little delay, said, "You see that it was not

   intentionally that we came to discuss these points. And I confess that

   I have been particularly pleased with the conference; and I think that

   these are of quite the same opinion as myself. For we have found more

   than we expected, and more than it was possible to have expected. And

   if we could do this more frequently, we should be much helped in the

   searching of the Scriptures themselves. But since," he said, "you are

   on the eve of departure, and expect daily to set sail, do not hesitate

   to remember us as friends when you are gone."

 

   "For my part," I replied, "if I had remained, I would have wished to do

   the same thing daily. But now, since I expect, with God's will and aid,

   to set sail, I exhort you to give all diligence in this very great

   struggle for your own salvation, and to be earnest in setting a higher

   value on the Christ of the Almighty God than on your own teachers."

 

   After this they left me, wishing me safety in my voyage, and from every

   misfortune. And I, praying for them, said, "I can wish no better thing

   for you, sirs, than this, that, recognising in this way that

   intelligence is given to every man, you may be of the same opinion as

   ourselves, and believe that Jesus is the Christ of God." [2492]

     __________________________________________________________________

 

   [2492] The last sentence is very dubious. For panti anthropinon noun

   read panti anthropo ton noun. For poiesete read pisteusete. And lastly,

   for to hemon read ton 'Iesoun. [But there is no doubt about the

   touching beauty of this close; and truly Trypho seems "not far from the

   kingdom of God." Note the marvellous knowledge of the Old Testament

   Scriptures, which Justin had acquired, and which he could use in

   conversation. His quotations from the Psalms, memoriter, are more

   accurate than others. See Kaye, p. 141.]

     __________________________________________________________________

     __________________________________________________________________

 

The Discourse to the Greeks

 

   [Translated by the Rev. M. Dods, M.A.]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Justin justifies his departure from Greek customs.

 

   Do not suppose, ye Greeks, that my separation from your customs is

   unreasonable and unthinking; for I found in them nothing that is holy

   or acceptable to God. For the very compositions of your poets are

   monuments of madness and intemperance. For any one who becomes the

   scholar of your most eminent instructor, is more beset by difficulties

   than all men besides. For first they say that Agamemnon, abetting the

   extravagant lust of his brother, and his madness and unrestrained

   desire, readily gave even his daughter to be sacrificed, and troubled

   all Greece that he might rescue Helen, who had been ravished by the

   leprous [2493] shepherd. But when in the course of the war they took

   captives, Agamemnon was himself taken captive by Chryseis, and for

   Briseis' sake kindled a feud with the son of Thetis. And Pelides

   himself, who crossed the river, [2494] overthrew Troy, and subdued

   Hector, this your hero became the slave of Polyxena, and was conquered

   by a dead Amazon; and putting off the god-fabricated armour, and

   donning the hymeneal robe, he became a sacrifice of love in the temple

   of Apollo. And the Ithacan Ulysses made a virtue of a vice. [2495] And

   indeed his sailing past the Sirens [2496] gave evidence that he was

   destitute of worthy prudence, because he could not depend on his

   prudence for stopping his ears. Ajax, son of Telamon, who bore the

   shield of sevenfold ox-hide, went mad when he was defeated in the

   contest with Ulysses for the armour. Such things I have no desire to be

   instructed in. Of such virtue I am not covetous, that I should believe

   the myths of Homer. For the whole rhapsody, the beginning and end both

   of the Iliad and the Odyssey is--a woman.

     __________________________________________________________________

 

   [2493] Potter would here read liparou, "elegant" [ironically for

   effeminate]; but the above reading is defended by Sylburg, on the

   ground that shepherds were so greatly despised, that this is not too

   hard an epithet to apply to Paris.

 

   [2494] Of the many attempts to amend this clause, there seems to be

   none satisfactory.

 

   [2495] Or, won the reputation of the virtue of wisdom by the vice of

   deceit.

 

   [2496] That is, the manner in which he did it, stopping his companions'

   ears with wax, and having himself bound to the mast of his ship.

     __________________________________________________________________

 

  Chapter II.--The Greek theogony exposed.

 

   But since, next to Homer, Hesiod wrote his Works and Days, who will

   believe his drivelling theogony? For they say that Chronos, the son of

   Ouranos, [2497] in the beginning slew his father, and possessed himself

   of his rule; and that, being seized with a panic lest he should himself

   suffer in the same way, he preferred devouring his children; but that,

   by the craft of the Curetes, Jupiter was conveyed away and kept in

   secret, and afterwards bound his father with chains, and divided the

   empire; Jupiter receiving, as the story goes, the air, and Neptune the

   deep, and Pluto the portion of Hades. But Pluto ravished Proserpine;

   and Ceres sought her child wandering through the deserts. And this myth

   was celebrated in the Eleusinian fire. [2498] Again, Neptune ravished

   Melanippe when she was drawing water, besides abusing a host of Nereids

   not a few, whose names, were we to recount them, would cost us a

   multitude of words. And as for Jupiter, he was a various adulterer,

   with Antiope as a satyr, with Dana� as gold, and with Europa as a bull;

   with Leda, moreover, he assumed wings. For the love of Semele proved

   both his unchastity and the jealousy of Semele. And they say that he

   carried off the Phrygian Ganymede to be his cup-bearer. These, then,

   are the exploits of the sons of Saturn. And your illustrious son of

   Latona [Apollo], who professed soothsaying, convicted himself of lying.

   He pursued Daphne, but did not gain possession of her; and to

   Hyacinthus, [2499] who loved him, he did not foretell his death. And I

   say nothing of the masculine character of Minerva, nor of the feminine

   nature of Bacchus, nor of the fornicating disposition of Venus. Read to

   Jupiter, ye Greeks, the law against parricides, and the penalty of

   adultery, and the ignominy of p�derasty. Teach Minerva and Diana the

   works of women, and Bacchus the works of men. What seemliness is there

   in a woman's girding herself with armour, or in a man's decorating

   himself with cymbals, and garlands, and female attire, and accompanied

   by a herd of bacchanalian women?

     __________________________________________________________________

 

   [2497] Or, Saturn son of Heaven.

 

   [2498] In the mysteries of Eleusis, the return of Proserpine from the

   lower world was celebrated.

 

   [2499] Apollo accidentally killed Hyacinthus by striking him on the

   head with a quoit.

     __________________________________________________________________

 

  Chapter III.--Follies of the Greek mythology.

 

   For Hercules, celebrated by his three nights, [2500] sung by the poets

   for his successful labours, the son of Jupiter, who slew the lion and

   destroyed the many-headed hydra; who put to death the fierce and mighty

   boar, and was able to kill the fleet man-eating birds, and brought up

   from Hades the three-headed dog; who effectually cleansed the huge

   Augean building from its dung, and killed the bulls and the stag whose

   nostrils breathed fire, and plucked the golden fruit from the tree, and

   slew the poisonous serpent (and for some reason, which it is not lawful

   to utter, killed Achelous, and the guest-slaying Busiris), and crossed

   the mountains that he might get water which gave forth an articulate

   speech, as the story goes: he who was able to do so many and such like

   and so great deeds as these, how childishly he was delighted to be

   stunned by the cymbals of the satyrs, and to be conquered by the love

   of woman, and to be struck on the hips by the laughing Lyda! And at

   last, not being able to put off the tunic of Nessus, himself kindling

   his own funeral pile, so he died. Let Vulcan lay aside his envy, and

   not be jealous if he is hated because he is old and club-footed, and

   Mars loved, because young and beautiful. Since, therefore, ye Greeks,

   your gods are convicted of intemperance, and your heroes are

   effeminate, as the histories on which your dramas are founded have

   declared, such as the curse of Atreus, the bed of Thyestes [2501] and

   the taint in the house of Pelops, and Danaus murdering through hatred

   and making �gyptus childless in the intoxication of his rage, and the

   Thyestean banquet spread by the Furies. [2502] And Procne is to this

   day flitting about, lamenting; and her sister of Athens shrills with

   her tongue cut out. For what need is there of speaking of the goad

   [2503] of OEdipus, and the murder of Laius, and the marrying his

   mother, and the mutual slaughter of those who were at once his brothers

   and his sons?

     __________________________________________________________________

 

   [2500] Triesperon, so called, as some think, [from his origin: "ex

   concubitu trium noctium."]

 

   [2501] Thyestes seduced the wife of his brother Atreus, whence the

   tragic career of the family.

 

   [2502] There is no apodosis in the Greek.

 

   [2503] Not, as the editors dispute, either the tongue of the buckle

   with which he put out his eyes, nor the awl with which his heels were

   bored through, but the goad with which he killed his father.

     __________________________________________________________________

 

  Chapter IV.--Shameless practices of the Greeks.

 

   And your public assemblies I have come to hate. For there are excessive

   banquetings, and subtle flutes which provoke to lustful movements, and

   useless and luxurious anointings, and crowning with garlands. With such

   a mass of evils do you banish shame; and ye fill your minds with them,

   and are carried away by intemperance, and indulge as a common practice

   in wicked and insane fornication. And this further I would say to you,

   why are you, being a Greek, indignant at your son when he imitates

   Jupiter, and rises against you and defrauds you of your own wife? Why

   do you count him your enemy, and yet worship one that is like him? And

   why do you blame your wife for living in unchastity, and yet honour

   Venus with shrines? If indeed these things had been related by others,

   they would have seemed to be mere slanderous accusations, and not

   truth. But now your own poets sing these things, and your histories

   noisily publish them.

     __________________________________________________________________

 

  Chapter V.--Closing appeal.

 

   Henceforth, ye Greeks, come and partake of incomparable wisdom, and be

   instructed by the Divine Word, and acquaint yourselves with the King

   immortal; and do not recognise those men as heroes who slaughter whole

   nations. For our own Ruler, [2504] the Divine Word, who even now

   constantly aids us, does not desire strength of body and beauty of

   feature, nor yet the high spirit of earth's nobility, but a pure soul,

   fortified by holiness, and the watchwords of our King, holy actions,

   for through the Word power passes into the soul. O trumpet of peace to

   the soul that is at war! O weapon that puttest to flight terrible

   passions! O instruction that quenches the innate fire of the soul! The

   Word exercises an influence which does not make poets: it does not

   equip philosophers nor skilled orators, but by its instruction it makes

   mortals immortal, mortals gods; and from the earth transports them to

   the realms above Olympus. Come, be taught; become as I am, for I, too,

   was as ye are. [2505] These have conquered me--the divinity of the

   instruction, and the power of the Word: for as a skilled

   serpent-charmer lures the terrible reptile from his den and causes it

   to flee, so the Word drives the fearful passions of our sensual nature

   from the very recesses of the soul; first driving forth lust, through

   which every ill is begotten--hatreds, strife, envy, emulations, anger,

   and such like. Lust being once banished, the soul becomes calm and

   serene. And being set free from the ills in which it was sunk up to the

   neck, it returns to Him who made it. For it is fit that it be restored

   to that state whence it departed, whence every soul was or is. [2506]

     __________________________________________________________________

 

   [2504] Autos gar hemon.

 

   [2505] [He seems to quote Gal. iv. 12.]

 

   [2506] [N. B. --It should be stated that modern critics consider this

   work as not improbably by another author.]

     __________________________________________________________________

     __________________________________________________________________

 

Justin's Hortatory Address to the Greeks

 

   [Translated by the Rev. M. Dods, M.A.]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Reasons for addressing the Greeks.

 

   As I begin this hortatory address to you, ye men of Greece, I pray God

   that I may know what I ought to say to you, and that you, shaking off

   your habitual [2507] love of disputing, and being delivered from the

   error of your fathers, may now choose what is profitable; not fancying

   that you commit any offence against your forefathers, though the things

   which you formerly considered by no means salutary should now seem

   useful to you. For accurate investigation of matters, putting truth to

   the question with a more searching scrutiny, often reveals that things

   which have passed for excellent are of quite another sort. Since, then,

   we propose to discourse of the true religion (than which, I think,

   there is nothing which is counted more valuable by those who desire to

   pass through life without danger, on account of the judgment which is

   to be after the termination of this life, and which is announced not

   only by our forefathers according to God, to wit the prophets and

   lawgivers, but also by those among yourselves who have been esteemed

   wise, not poets alone, but also philosophers, who professed among you

   that they had attained the true and divine knowledge), I think it well

   first of all to examine the teachers of religion, both our own and

   yours, who they were, and how great, and in what times they lived; in

   order that those who have formerly received from their fathers the

   false religion, may now, when they perceive this, be extricated from

   that inveterate error; and that we may clearly and manifestly show that

   we ourselves follow the religion of our forefathers according to God.

     __________________________________________________________________

 

   [2507] Literally, "former."

     __________________________________________________________________

 

  Chapter II--The poets are unfit to be religious teachers.

 

   Whom, then, ye men of Greece, do ye call your teachers of religion? The

   poets? It will do your cause no good to say so to men who know the

   poets; for they know how very ridiculous a theogony they have

   composed,--as we can learn from Homer, your most distinguished and

   prince of poets. For he says, first, that the gods were in the

   beginning generated from water; for he has written thus: [2508] --

 

 

   "Both ocean, the origin of the gods, and their mother Tethys"

 

   And then we must also remind you of what he further says of him whom ye

   consider the first of the gods, and whom he often calls "the father of

   gods and men;" for he said: [2509] --

 

 

   "Zeus, who is the dispenser of war to men."

 

   Indeed, he says that he was not only the dispenser of war to the army,

   but also the cause of perjury to the Trojans, by means of his daughter;

   [2510] and Homer introduces him in love, and bitterly complaining, and

   bewailing himself, and plotted against by the other gods, and at one

   time exclaiming concerning his own son: [2511] --

 

 

   "Alas! he falls, my most beloved of men!

 

   Sarpedon, vanquished by Patroclus, falls.

 

   So will the fates."

 

   And at another time concerning Hector: [2512] --

 

 

   "Ah! I behold a warrior dear to me

 

   Around the walls of Ilium driven, and grieve

 

   For Hector."

 

   And what he says of the conspiracy of the other gods against Zeus, they

   know who read these words: [2513] "When the other Olympians--Juno, and

   Neptune, and Minerva --wished to bind him." And unless the blessed gods

   had feared him whom gods call Briareus, Zeus would have been bound by

   them. And what Homer says of his intemperate loves, we must remind you

   in the very words he used. For he said that Zeus spake thus to Juno:

   [2514] --

 

 

   "For never goddess pour'd, nor woman yet,

 

   So full a tide of love into my breast;

 

   I never loved Ixion's consort thus,

 

   Nor sweet Acrisian Dana�, from whom

 

   Sprang Perseus, noblest of the race of man;

 

   Nor Phoenix' daughter fair, of whom were born

 

   Minos, unmatch'd but by the powers above,

 

   And Rhadamanthus; nor yet Semele,

 

   Nor yet Alcmene, who in Thebes produced

 

   The valiant Hercules; and though my son

 

   By Semele were Bacchus, joy of man;

 

   Nor Ceres golden-hair'd, nor high-enthron'd

 

   Latona in the skies; no--nor thyself

 

   As now I love thee, and my soul perceive

 

   O'erwhelm'd with sweetness of intense desire."

 

   It is fit that we now mention what one can learn from the work of Homer

   of the other gods, and what they suffered at the hands of men. For he

   says that Mars and Venus were wounded by Diomed, and of many others of

   the gods he relates the sufferings. For thus we can gather from the

   case of Dione consoling her daughter; for she said to her: [2515] --

 

 

   "Have patience, dearest child; though much enforc'd

 

   Restrain thine anger: we, in heav'n who dwell,

 

   Have much to bear from mortals; and ourselves

 

   Too oft upon each other suff'rings lay:

 

   Mars had his suff'rings; by Al�eus sons,

 

   Otus and Ephialtes, strongly bound,

 

   He thirteen months in brazen fetters lay:

 

   Juno, too, suffer'd, when Amphitryon's son

 

   Thro' her right breast a three-barb'd arrow sent:

 

   Dire, and unheard of, were the pangs she bore,

 

   Great Pluto's self the stinging arrow felt,

 

   When that same son of �gis-bearing Jove

 

   Assail'd him in the very gates of hell,

 

   And wrought him keenest anguish; pierced with pain,

 

   To high Olympus, to the courts of Jove,

 

   Groaning, he came; the bitter shaft remain'd

 

   Deep in his shoulder fix'd, and griev'd his soul."

 

   But if it is right to remind you of the battle of the gods, opposed to

   one another, your own poet himself will recount it, saying: [2516] --

 

 

   "Such was the shock when gods in battle met;

 

   For there to royal Neptune stood oppos'd

 

   Phoebus Apollo with his arrows keen;

 

   The blue-eyed Pallas to the god of war;

 

   To Juno, Dian, heav'nly archeress,

 

   Sister of Phoebus, golden-shafted queen.

 

   Stout Hermes, helpful god, Latona fac'd."

 

   These and such like things did Homer teach you; and not Homer only, but

   also Hesiod. So that if you believe your most distinguished poets, who

   have given the genealogies of your gods, you must of necessity either

   suppose that the gods are such beings as these, or believe that there

   are no gods at all.

     __________________________________________________________________

 

   [2508] Iliad, xiv. 302.

 

   [2509] Iliad, xix. 224.

 

   [2510] That is, Venus, who, after Paris had sworn that the war should

   be decided by single combat between himself and Menelaus, carried him

   off, and induced him, though defeated, to refuse performance of the

   articles agreed upon.

 

   [2511] Iliad, xvi. 433. Sarpedon was a son of Zeus.

 

   [2512] Iliad, xxii. 168.

 

   [2513] Iliad, i. 399, etc.

 

   [2514] Iliad, xiv. 315. (The passage is here given in full from

   Cowper's translation. In Justin's quotation one or two lines are

   omitted.)

 

   [2515] Iliad, v. 382 (from Lord Derby's translation).

 

   [2516] Iliad, xx. 66 (from Lord Derby's translation).

     __________________________________________________________________

 

  Chapter III.--Opinions of the school of Thales.

 

   And if you decline citing the poets, because you say it is allowable

   for them to frame myths, and to relate in a mythical way many things

   about the gods which are far from true, do you suppose you have some

   others for your religious teachers, or how do you say that they

   themselves [2517] have learned this religion of yours? For it is

   impossible that any should know matters so great and divine, who have

   not themselves learned them first from the initiated. [2518] You will

   no doubt say, "The sages and philosophers." For to them, as to a

   fortified wall, you are wont to flee, when any one quotes the opinions

   of your poets about the gods. Therefore, since it is fit that we

   commence with the ancients and the earliest, beginning thence I will

   produce the opinion of each, much more ridiculous as it is than the

   theology of the poets. For Thales of Miletus, who took the lead in the

   study of natural philosophy, declared that water was the first

   principle of all things; for from water he says that all things are,

   and that into water all are resolved. And after him Anaximander, who

   came from the same Miletus, said that the infinite was the first

   principle of all things; for that from this indeed all things are

   produced, and into this do all decay. Thirdly, Anaximenes--and he too

   was from Miletus--says that air is the first principle of all things;

   for he says that from this all things are produced, and into this all

   are resolved. Heraclitus and Hippasus, from Metapontus, say that fire

   is the first principle of all things; for from fire all things proceed,

   and in fire do all things terminate. Anaxagoras of Clazomen� said that

   the homogeneous parts are the first principles of all things.

   Archelaus, the son of Apollodorus, an Athenian, says that the infinite

   air and its density and rarity are the first principle of all things.

   All these, forming a succession from Thales, followed the philosophy

   called by themselves physical.

     __________________________________________________________________

 

   [2517] i.e., these teachers.

 

   [2518] Literally, "those who knew."

     __________________________________________________________________

 

  Chapter IV.--Opinions of Pythagoras and Epicurus.

 

   Then, in regular succession from another starting-point, Pythagoras the

   Samian, son of Mnesarchus, calls numbers, with their proportions and

   harmonies, and the elements composed of both, the first principles; and

   he includes also unity and the indefinite binary. [2519] Epicurus, an

   Athenian, the son of Neocles, says that the first principles of the

   things that exist are bodies perceptible by reason, admitting no

   vacuity, [2520] unbegotten, indestructible, which can neither be

   broken, nor admit of any formation of their parts, nor alteration, and

   are therefore perceptible by reason. Empedocles of Agrigentum, son of

   Meton, maintained that there were four elements--fire, air, water,

   earth; and two elementary powers --love and hate, [2521] of which the

   former is a power of union, the latter of separation. You see, then,

   the confusion of those who are considered by you to have been wise men,

   whom you assert to be your teachers of religion: some of them declaring

   that water is the first principle of all things; others, air others,

   fire; and others, some other of these fore-mentioned elements; and all

   of them employing persuasive arguments for the establishment of their

   own errors, and attempting to prove their own peculiar dogma to be the

   most valuable. These things were said by them. How then, ye men of

   Greece, can it be safe for those who desire to be saved, to fancy that

   they can learn the true religion from these philosophers, who were

   neither able so to convince themselves as to prevent sectarian

   wrangling with one another, and not to appear definitely opposed to one

   another's opinions?

     __________________________________________________________________

 

   [2519] monada kai ten aoriston duada. One, or unity, was considered by

   Pythagoras as the essence of number, and also as God. Two, or the

   indefinite binary, was the equivalent of evil. So Plutarch, De placit.

   philosoph., c. 7; from which treatise the above opinions of the various

   sects are quoted, generally verbatim.

 

   [2520] ametocha kenou: the void being that in which these bodies move,

   while they themselves are of a different nature from it.

 

   [2521] Or, accord and discord, attraction and repulsion.

     __________________________________________________________________

 

  Chapter V.--Opinions of Plato and Aristotle.

 

   But possibly those who are unwilling to give up the ancient and

   inveterate error, maintain that they have received the doctrine of

   their religion not from those who have now been mentioned, but from

   those who are esteemed among them as the most renowned and finished

   philosophers, Plato and Aristotle. For these, they say, have learned

   the perfect and true religion. But I would be glad to ask, first of

   all, from those who say so, from whom they say that these men have

   learned this knowledge; for it is impossible that men who have not

   learned these so great and divine matters from some who knew them,

   should either themselves know them, or be able correctly to teach

   others; and, in the second place, I think we ought to examine the

   opinions even of these sages. For we shall see whether each of these

   does not manifestly contradict the other. But if we find that even they

   do not agree with each other, I think it is easy to see clearly that

   they too are ignorant. For Plato, with the air of one that has

   descended from above, and has accurately ascertained and seen all that

   is in heaven, says that the most high God exists in a fiery substance.

   [2522] But Aristotle, in a book addressed to Alexander of Macedon,

   giving a compendious explanation of his own philosophy, clearly and

   manifestly overthrows the opinion of Plato, saying that God does not

   exist in a fiery substance: but inventing, as a fifth substance, some

   kind of �therial and unchangeable body, says that God exists in it.

   Thus, at least, he wrote: "Not, as some of those who have erred

   regarding the Deity say, that God exists in a fiery substance." Then,

   as if he were not satisfied with this blasphemy against Plato, he

   further, for the sake of proving what he says about the �therial body,

   cites as a witness him whom Plato had banished from his republic as a

   liar, and as being an imitator of the images of truth at three removes,

   [2523] for so Plato calls Homer; for he wrote: "Thus at least did Homer

   speak, [2524] And Zeus obtained the wide heaven in the air and the

   clouds,' " wishing to make his own opinion appear more worthy of credit

   by the testimony of Homer; not being aware that if he used Homer as a

   witness to prove that he spoke truth, many of his tenets would be

   proved untrue. For Thales of Miletus, who was the founder of philosophy

   among them, taking occasion from him, [2525] will contradict his first

   opinions about first principles. For Aristotle himself, having said

   that God and matter are the first principles of all things, Thales, the

   eldest of all their sages, says that water is the first principle of

   the things that exist; for he says that all things are from water, and

   that all things are resolved into water. And he conjectures this,

   first, from the fact that the seed of all living creatures, which is

   their first principle, is moist; and secondly, because all plants grow

   and bear fruit in moisture, but when deprived of moisture, wither.

   Then, as if not satisfied with his conjectures, he cites Homer as a

   most trustworthy testimony, who speaks thus:--

 

 

   "Ocean, who is the origin of all." [2526]

 

   May not Thales, then, very fairly say to him, "What is the reason,

   Aristotle, why you give heed to Homer, as if he spoke truth, when you

   wish to demolish the opinions of Plato; but when you promulgate an

   opinion contrary to ours, you think Homer untruthful?"

     __________________________________________________________________

 

   [2522] Or, "is of a fiery nature."

 

   [2523] See the Republic, x. 2. By the Platonic doctrine, the ideas of

   things in the mind of God were the realities; the things themselves, as

   seen by us, were the images of these realities; and poetry, therefore,

   describing the images of realities, was only at the third remove from

   nature. As Plato puts it briefly in this same passage, "the painter,

   the bed-maker, God--these three are the masters of three species of

   beds."

 

   [2524] Iliad, xv. 192.

 

   [2525] i.e., from Homer; using Homer's words as suggestive and

   confirmatory of his doctrine.

 

   [2526] Iliad, xiv. 246.

     __________________________________________________________________

 

  Chapter VI.--Further disagreements between Plato and Aristotle.

 

   And that these very wonderful sages of yours do not even agree in other

   respects, can be easily learned from this. For while Plato says that

   there are three first principles of all things, God, and matter, and

   form,--God, the maker of all; and matter, which is the subject of the

   first production of all that is produced, and affords to God

   opportunity for His workmanship; and form, which is the type of each of

   the things produced,-- Aristotle makes no mention at all of form as a

   first principle, but says that there are two, God and matter. And

   again, while Plato says that the highest God and the ideas exist in the

   first place of the highest heavens, and in fixed sphere, Aristotle says

   that, next to the most high God, there are, not ideas, but certain

   gods, who can be perceived by the mind. Thus, then, do they differ

   concerning things heavenly. So that one can see that they not only are

   unable to understand our earthly matters, but also, being at variance

   among themselves regarding these things, they will appear unworthy of

   credit when they treat of things heavenly. And that even their doctrine

   regarding the human soul as it now is does not harmonize, is manifest

   from what has been said by each of them concerning it. For Plato says

   that it is of three parts, having the faculty of reason, of affection,

   and of appetite. [2527] But Aristotle says that the soul is not so

   comprehensive as to include also corruptible parts, but only reason.

   And Plato loudly maintains that "the whole soul is immortal." But

   Aristotle, naming it "the actuality," [2528] would have it to be

   mortal, not immortal. And the former says it is always in motion; but

   Aristotle says that it is immoveable, since it must itself precede all

   motion.

     __________________________________________________________________

 

   [2527] to logikon to thumikon, to epithumetikon, --corresponding to

   what we roughly speak of as reason, the heart, and the appetites.

 

   [2528] entelecheia, --the completion or actuality to which each thing,

   by virtue of its peculiar nature (or potentiality, dunamis), can

   arrive.

     __________________________________________________________________

 

  Chapter VII.--Inconsistencies of Plato's doctrine.

 

   But in these things they are convicted of thinking in contradiction to

   each other. And if any one will accurately criticise their writings,

   they have chosen to abide in harmony not even with their own opinions.

   Plato, at any rate, at one time says that there are three first

   principles of the universe--God, and matter, and form; but at another

   time four, for he adds the universal soul. And again, when he has

   already said that matter is eternal, [2529] he afterwards says that it

   is produced; and when he has first given to form its peculiar rank as a

   first principle, and has asserted for its self-subsistence, he

   afterwards says that this same thing is among the things perceived by

   the understanding. Moreover, having first declared that everything that

   is made is mortal [2530] he afterwards states that some of the things

   that are made are indestructible and immortal. What, then, is the cause

   why those who have been esteemed wise among you disagree not only with

   one another but also with themselves? Manifestly, their unwillingness

   to learn from those who know, and their desire to attain accurate

   knowledge of things heavenly by their own human excess of wisdom though

   they were able to understand not even earthly matters. Certainly some

   of your philosophers say that the human soul is in us; others, that it

   is around us. For not even in this did they choose to agree with one

   another, but, distributing, as it were, ignorance in various ways among

   themselves, they thought fit to wrangle and dispute with one another

   even about the soul. For some of them say that the soul is fire, and

   some that it is the air; and others, the mind; and others, motion; and

   others, an exhalation; and certain others say that it is a power

   flowing from the stars; and others, number capable of motion; and

   others, a generating water. And a wholly confused and inharmonious

   opinion has prevailed among them, which only in this one respect

   appears praiseworthy to those who can form a right judgment, that they

   have been anxious to convict one another of error and falsehood.

     __________________________________________________________________

 

   [2529] Literally, "unbegotten."

 

   [2530] Or, "liable to destruction."

     __________________________________________________________________

 

  Chapter VIII.--Antiquity, inspiration, and harmony of Christian teachers.

 

   Since therefore it is impossible to learn anything true concerning

   religion from your teachers, who by their mutual disagreement have

   furnished you with sufficient proof of their own ignorance, I consider

   it reasonable to recur to our progenitors, who both in point of time

   have by a great way the precedence of your teachers, and who have

   taught us nothing from their own private fancy, nor differed with one

   another, nor attempted to overturn one another's positions, but without

   wrangling and contention received from God the knowledge which also

   they taught to us. For neither by nature nor by human conception is it

   possible for men to know things so great and divine, but by the gift

   which then descended from above upon the holy men, who had no need of

   rhetorical art, [2531] nor of uttering anything in a contentious or

   quarrelsome manner, but to present themselves pure [2532] to the energy

   of the Divine Spirit, in order that the divine plectrum itself,

   descending from heaven, and using righteous men as an instrument like a

   harp or lyre, might reveal to us the knowledge of things divine and

   heavenly. Wherefore, as if with one mouth and one tongue, they have in

   succession, and in harmony with one another, taught us both concerning

   God, and the creation of the world, and the formation of man, and

   concerning the immortality of the human soul, and the judgment which is

   to be after this life, and concerning all things which it is needful

   for us to know, and thus in divers times and places have afforded us

   the divine instruction. [2533]

     __________________________________________________________________

 

   [2531] Literally, "the art of words."

 

   [2532] Literally, "clean," free from other influences.

 

   [2533] [The diversities of Christian theology are to be regretted; but

   Justin here shows the harmony and order of truths, such as are

   everywhere received by Christians, to be an inestimable advantage.]

     __________________________________________________________________

 

  Chapter IX.--The antiquity of Moses proved by Greek writers.

 

   I will begin, then, with our first prophet and lawgiver, Moses; first

   explaining the times in which he lived, on authorities which among you

   are worthy of all credit. For I do not propose to prove these things

   only from our own divine histories, which as yet you are unwilling to

   credit on account of the inveterate error of your forefathers, but also

   from your own histories, and such, too, as have no reference to our

   worship, that you may know that, of all your teachers, whether sages,

   poets, historians, philosophers, or lawgivers, by far the oldest, as

   the Greek histories show us, was Moses, who was our first religious

   teacher. [2534] For in the times of Ogyges and Inachus, whom some of

   your poets suppose to have been earth-born, [2535] Moses is mentioned

   as the leader and ruler of the Jewish nation. For in this way he is

   mentioned both by Polemon in the first book of his Hellenics, and by

   Apion son of Posidonius in his book against the Jews, and in the fourth

   book of his history, where he says that during the reign of Inachus

   over Argos the Jews revolted from Amasis king of the Egyptians, and

   that Moses led them. And Ptolem�us the Mendesian, in relating the

   history of Egypt, concurs in all this. And those who write the Athenian

   history, Hellanicus and Philochorus (the author of The Attic History),

   Castor and Thallus and Alexander Polyhistor, and also the very well

   informed writers on Jewish affairs, Philo and Josephus, have mentioned

   Moses as a very ancient and time-honoured prince of the Jews. Josephus,

   certainly, desiring to signify even by the title of his work the

   antiquity and age of the history, wrote thus at the commencement of the

   history: "The Jewish antiquities [2536] of Flavius

   Josephus,"--signifying the oldness of the history by the word

   "antiquities." And your most renowned historian Diodorus, who employed

   thirty whole years in epitomizing the libraries, and who, as he himself

   wrote, travelled over both Asia and Europe for the sake of great

   accuracy, and thus became an eye-witness of very many things, wrote

   forty entire books of his own history. And he in the first book, having

   said that he had learned from the Egyptian priests that Moses was an

   ancient lawgiver, and even the first, wrote of him in these very words:

   "For subsequent to the ancient manner of living in Egypt which gods and

   heroes are fabled to have regulated, they say that Moses [2537] first

   persuaded the people to use written laws, and to live by them; and he

   is recorded to have been a man both great of soul and of great faculty

   in social matters." Then, having proceeded a little further, and

   wishing to mention the ancient lawgivers, he mentions Moses first. For

   he spoke in these words: "Among the Jews they say that Moses ascribed

   his laws [2538] to that God who is called Jehovah, whether because they

   judged it a marvellous and quite divine conception which promised to

   benefit a multitude of men, or because they were of opinion that the

   people would be the more obedient when they contemplated the majesty

   and power of those who were said to have invented the laws. And they

   say that Sasunchis was the second Egyptian legislator, a man of

   excellent understanding. And the third, they say, was Sesonchosis the

   king, who not only performed the most brilliant military exploits of

   any in Egypt, but also consolidated that warlike race by legislation.

   And the fourth lawgiver, they say, was Bocchoris the king, a wise and

   surpassingly skilful man. And after him it is said that Amasis the king

   acceded to the government, whom they relate to have regulated all that

   pertains to the rulers of provinces, and to the general administration

   of the government of Egypt. And they say that Darius, the father of

   Xerxes, was the sixth who legislated for the Egyptians."

     __________________________________________________________________

 

   [2534] The incongruity in this sentence is Justin's.

 

   [2535] [Autochthones]. That is, sprung from the soil; and hence the

   oldest inhabitants, the aborigines.

 

   [2536] Literally, arch�ology.

 

   [2537] Unfortunately, Justin here mistook Menes for Moses. [But he may

   have so read the name in his copy. See Grabe's note on Diodorus, and

   the quotation following in another note.]

 

   [2538] This sentence must be so completed from the context in Diodorus.

   See the note of Maranus.

     __________________________________________________________________

 

  Chapter X--Training and inspiration of Moses. [2539]

 

   These things, ye men of Greece, have been recorded in writing

   concerning the antiquity of Moses by those who were not of our

   religion; and they said that they learned all these things from the

   Egyptian priests, among whom Moses was not only born, but also was

   thought worthy of partaking of all the education of the Egyptians, on

   account of his being adopted by the king's daughter as her son; and for

   the same reason was thought worthy of great attention, as the wisest of

   the historians relate, who have chosen to record his life and actions,

   and the rank of his descent, --I speak of Philo and Josephus. For

   these, in their narration of the history of the Jews, say that Moses

   was sprung from the race of the Chald�ans, and that he was born in

   Egypt when his forefathers had migrated on account of famine from

   Phoenicia to that country; and him God chose to honour on account of

   his exceeding virtue, and judged him worthy to become the leader and

   lawgiver of his own race, when He thought it right that the people of

   the Hebrews should return out of Egypt into their own land. To him

   first did God communicate that divine and prophetic gift which in those

   days descended upon the holy men, and him also did He first furnish

   that he might be our teacher in religion, and then after him the rest

   of the prophets, who both obtained the same gift as he, and taught us

   the same doctrines concerning the same subjects. These we assert to

   have been our teachers, who taught us nothing from their own human

   conception, but from the gift vouchsafed to them by God from above.

     __________________________________________________________________

 

   [2539] [Consult the ponderous learning of Warburton's Divine Legation,

   passim.]

     __________________________________________________________________

 

  Chapter XI.--Heathen oracles testify of Moses.

 

   But as you do not see the necessity of giving up the ancient error of

   your forefathers in obedience to these teachers [of ours], what

   teachers of your own do you maintain to have lived worthy of credit in

   the matter of religion? For, as I have frequently said, it is

   impossible that those who have not themselves learned these so great

   and divine things from such persons as are acquainted with them, should

   either themselves know them, or be able rightly to teach others. Since,

   therefore, it has been sufficiently proved that the opinions of your

   philosophers are obviously full of all ignorance and deceit, having now

   perhaps wholly abandoned the philosophers as formerly you abandoned the

   poets, you will turn to the deceit of the oracles; for in this style I

   have heard some speaking. Therefore I think it fit to tell you at this

   step in our discourse what I formerly heard among you concerning their

   utterances. For when one inquired at your oracle--it is your own

   story--what religious men had at any time happened to live, you say

   that the oracle answered thus: "Only the Chald�ans have obtained

   wisdom, and the Hebrews, who worship God Himself, the self-begotten

   King."

 

   Since, therefore, you think that the truth can be learned from your

   oracles, when you read the histories and what has been written

   regarding the life of Moses by those who do not belong to our religion,

   and when you know that Moses and the rest of the prophets were

   descended from the race of the Chald�ans and Hebrews, do not think that

   anything incredible has taken place if a man sprung from a godly line,

   and who lived worthily of the godliness of his fathers, was chosen by

   God to be honoured with this great gift and to be set forth as the

   first of all the prophets.

     __________________________________________________________________

 

  Chapter XII.--Antiquity of Moses proved.

 

   And I think it necessary also to consider the times in which your

   philosophers lived, that you may see that the time which produced them

   for you is very recent, and also short. For thus you will be able

   easily to recognise also the antiquity of Moses. But lest, by a

   complete survey of the periods, and by the use of a greater number of

   proofs, I should seem to be prolix, I think it may be sufficiently

   demonstrated from the following. For Socrates was the teacher of Plato,

   and Plato of Aristotle. Now these men flourished in the time of Philip

   and Alexander of Macedon, in which time also the Athenian orators

   flourished, as the Philippics of Demosthenes plainly show us. And those

   who have narrated the deeds of Alexander sufficiently prove that during

   his reign Aristotle associated with him. From all manner of proofs,

   then, it is easy to see that the history of Moses is by far more

   ancient than all profane [2540] histories. And, besides, it is fit that

   you recognise this fact also, that nothing has been accurately recorded

   by Greeks before the era of the Olympiads, and that there is no ancient

   work which makes known any action of the Greeks or Barbarians. But

   before that period existed only the history of the prophet Moses, which

   he wrote in the Hebrew character by the divine inspiration. For the

   Greek character was not yet in use, as the teachers of language

   themselves prove, telling us that Cadmus first brought the letters from

   Phoenicia, and communicated them to the Greeks. And your first of

   philosophers, Plato, testifies that they were a recent discovery. For

   in the Tim�us [2541] he wrote that Solon, the wisest of the wise men,

   on his return from Egypt, said to Critias that he had heard this from a

   very aged Egyptian priest, who said to him, "O Solon, Solon, you Greeks

   are ever children, and aged Greek there is none." Then again he said,

   "You are all youths in soul, for you hold no ancient opinion derived

   through remote tradition, nor any system of instruction hoary with

   time; but all these things escape your knowledge, because for many

   generations the posterity of these ancient ages died mute, not having

   the use of letters." It is fit, therefore, that you understand that it

   is the fact that every history has been written in these

   recently-discovered Greek letters; and if any one would make mention of

   old poets, or legislators, or historians, or philosophers, or orators,

   he will find that they wrote their own works in the Greek character.

     __________________________________________________________________

 

   [2540] Literally, "without," not belonging to the true faith.

 

   [2541] C. 3.

     __________________________________________________________________

 

  Chapter XIII.--History of the Septuagint.

 

   But if any one says that the writings of Moses and of the rest of the

   prophets were also written in the Greek character, let him read profane

   histories, and know that Ptolemy, king of Egypt, when he had built the

   library in Alexandria, and by gathering books from every quarter had

   filled it, then learnt that very ancient histories written in Hebrew

   happened to be carefully preserved; and wishing to know their contents,

   he sent for seventy wise men from Jerusalem, who were acquainted with

   both the Greek and Hebrew language, and appointed them to translate the

   books; and that in freedom from all disturbance they might the more

   speedily complete the translation, he ordered that there should be

   constructed, not in the city itself, but seven stadia off (where the

   Pharos was built), as many little cots as there were translators, so

   that each by himself might complete his own translation; and enjoined

   upon those officers who were appointed to this duty, to afford them all

   attendance, but to prevent communication with one another, in order

   that the accuracy of the translation might be discernible even by their

   agreement. And when he ascertained that the seventy men had not only

   given the same meaning, but had employed the same words, and had failed

   in agreement with one another not even to the extent of one word; but

   had written the same things, and concerning the same things, he was

   struck with amazement, and believed that the translation had been

   written by divine power, and perceived that the men were worthy of all

   honour, as beloved of God; and with many gifts ordered them to return

   to their own country. And having, as was natural, marvelled at the

   books, and concluded them to be divine, he consecrated them in that

   library. These things, ye men of Greece, are no fable, nor do we

   narrate fictions; but we ourselves having been in Alexandria, saw the

   remains of the little cots at the Pharos still preserved, and having

   heard these things from the inhabitants, who had received them as part

   of their country's tradition, [2542] we now tell to you what you can

   also learn from others, and specially from those wise and esteemed men

   who have written of these things, Philo and Josephus, and many others.

   But if any of those who are wont to be forward in contradiction should

   say that these books do not belong to us, but to the Jews, and should

   assert that we in vain profess to have learnt our religion froth them,

   let him know, as he may from those very things which are written in

   these books, that not to them, but to us, does the doctrine of them

   refer. That the books relating to our religion are to this day

   preserved among the Jews, has been a work of Divine Providence on our

   behalf; for lest, by producing them out of the Church, we should give

   occasion to those who wish to slander us to charge us with fraud, we

   demand that they be produced from the synagogue of the Jews, that from

   the very books still preserved among them it might clearly and

   evidently appear, that the laws which were written by holy men for

   instruction pertain to us.

     __________________________________________________________________

 

   [2542] [Doubtless Justin relates the tradition as he received it.

   Consult Dr. Selwyn's full account of the fables concerning the LXX., in

   Smith's Dict. of the Bible, iii. p. 1203 ff.]

     __________________________________________________________________

 

  Chapter XIV.--A warning appeal to the Greeks.

 

   It is therefore necessary, ye Greeks, that you contemplate the things

   that are to be, and consider the judgment which is predicted by all,

   not only by the godly, but also by those who are irreligious, that ye

   do not without investigation commit yourselves to the error of your

   fathers, nor suppose that if they themselves have been in error, and

   have transmitted it to you, that this which they have taught you is

   true; but looking to the danger of so terrible a mistake, inquire and

   investigate carefully into those things which are, as you say, spoken

   of even by your own teachers. For even unwillingly they were on your

   account forced to say many things by the Divine regard for mankind,

   especially those of them who were in Egypt, and profited by the

   godliness of Moses and his ancestry. For I think that some of you, when

   you read even carelessly the history of Diodorus, and of those others

   who wrote of these things, cannot fail to see that both Orpheus, and

   Homer, and Solon, who wrote the laws of the Athenians, and Pythagoras,

   and Plato, and some others, when they had been in Egypt, and had taken

   advantage of the history of Moses, afterwards published doctrines

   concerning the gods quite contrary to those which formerly they had

   erroneously promulgated.

     __________________________________________________________________

 

  Chapter XV.--Testimony of Orpheus to monotheism.

 

   At all events, we must remind you what Orpheus, who was, as one might

   say, your first teacher of polytheism, latterly addressed to his son

   Mus�us, and to the other legitimate auditors, concerning the one and

   only God. And he spoke thus:--

 

 

   "I speak to those who lawfully may hear:

 

   All others, ye profane, now close the doors,

 

   And, O Mus�us! hearken thou to me,

 

   Who offspring art of the light-bringing moon:

 

   The words I utter now are true indeed;

 

   And if thou former thoughts of mine hast seen,

 

   Let them not rob thee of the blessed life,

 

   But rather turn the depths of thine own heart

 

   Unto the place where light and knowledge dwell.

 

   Take thou the word divine to guide thy steps,

 

   And walking well in the straight certain path,

 

   Look to the one and universal King--

 

   One, self-begotten, and the only One,

 

   Of whom all things and we ourselves are sprung.

 

   All things are open to His piercing gaze,

 

   While He Himself is still invisible.

 

   Present in all His works, though still unseen,

 

   He gives to mortals evil out of good,

 

   Sending both chilling wars and tearful griefs;

 

   And other than the great King there is none.

 

   The clouds for ever settle round His throne,

 

   And mortal eyeballs in mere mortal eyes

 

   Are weak, to see Jove reigning over all.

 

   He sits established in the brazen heavens

 

   Upon His golden throne; under His feet

 

   He treads the earth, and stretches His right hand

 

   To all the ends of ocean, and around

 

   Tremble the mountain ranges and the streams,

 

   The depths, too, of the blue and hoary sea."

 

   And again, in some other place he says:--

 

 

   "There is one Zeus alone, one sun, one hell,

 

   One Bacchus; and in all things but one God;

 

   Nor of all these as diverse let me speak."

 

   And when he swears he says:--

 

 

   "Now I adjure thee by the highest heaven,

 

   The work of the great God, the only wise;

 

   And I adjure thee by the Father's voice.

 

   Which first He uttered when He stablished

 

   The whole world by His counsel."

 

   What does he mean by "I adjure thee by the Father's voice, which first

   He uttered?" It is the Word of God which he here names "the voice," by

   whom heaven and earth and the whole creation were made, as the divine

   prophecies of the holy men teach us; and these he himself also paid

   some attention to in Egypt, and understood that all creation was made

   by the Word of God; and therefore, after he says, "I adjure thee by the

   Father's voice, which first He uttered," he adds this besides, "when by

   His counsel He established the whole world." Here he calls the Word

   "voice," for the sake of the poetical metre. And that this is so, is

   manifest from the fact, that a little further on, where the metre

   permits him, he names it "Word." For he said:--

 

 

   "Take thou the Word divine to guide thy steps."

     __________________________________________________________________

 

  Chapter XVI.--Testimony of the Sibyl.

 

   We must also mention what the ancient and exceedingly remote Sibyl,

   whom Plato and Aristophanes, and others besides, mention as a

   prophetess, taught you in her oracular verses concerning one only God.

   And she speaks thus:--

 

 

   "There is one only unbegotten God,

 

   Omnipotent, invisible, most high,

 

   All-seeing, but Himself seen by no flesh."

 

   Then elsewhere thus:--

 

 

   "But we have strayed from the Immortal's ways,

 

   And worship with a dull and senseless mind

 

   Idols, the workmanship of our own hands,

 

   And images and figures of dead men."

 

   And again somewhere else:--

 

 

   "Blessed shall be those men upon the earth

 

   Who shall love the great God before all else,

 

   Blessing Him when they eat and when they drink;

 

   Trusting it, this their piety alone.

 

   Who shall abjure all shrines which they may see,

 

   All altars and vain figures of dumb stones,

 

   Worthless and stained with blood of animals,

 

   And sacrifice of the four-fooled tribes,

 

   Beholding the great glory of One God."

 

   These are the Sibyl's words.

     __________________________________________________________________

 

  Chapter XVII.--Testimony of Homer.

 

   And the poet Homer, using the license of poetry, and rivalling the

   original opinion of Orpheus regarding the plurality of the gods,

   mentions, indeed, several gods in a mythical style, lest he should seem

   to sing in a different strain from the poem of Orpheus, which he so

   distinctly proposed to rival, that even in the first line of his poem

   he indicated the relation he held to him. For as Orpheus in the

   beginning of his poem had said, "O goddess, sing the wrath of Demeter,

   who brings the goodly fruit," Homer began thus, "O goddess, sing the

   wrath of Achilles, son of Peleus," preferring, as it seems to me, even

   to violate the poetical metre in his first line, than that he should

   seem not to have remembered before all else the names of the gods. But

   shortly after he also clearly and explicitly presents his own opinion

   regarding one God only, somewhere [2543] saying to Achilles by the

   mouth of Phoenix, "Not though God Himself were to promise that He would

   peel off my old age, and give me the rigour of my youth," where he

   indicates by the pronoun the real and true God. And somewhere [2544] he

   makes Ulysses address the host of the Greeks thus: "The rule of many is

   not a good thing; let there be one ruler." And that the rule of many is

   not a good thing, but on the contrary an evil, he proposed to evince by

   fact, recounting the wars which took place on account of the multitude

   of rulers, and the fights and factions, and their mutual counterplots.

   For monarchy is free from contention. So far the poet Homer.

     __________________________________________________________________

 

   [2543] Iliad, ix. 445.

 

   [2544] Iliad, ii. 204.

     __________________________________________________________________

 

  Chapter XVIII.--Testimony of Sophocles.

 

   And if it is needful that we add testimonies concerning one God, even

   from the dramatists, hear even Sophocles speaking thus:--

 

 

   "There is one God, in truth there is but one,

 

   Who made the heavens and the broad earth beneath,

 

   The glancing waves of ocean and the winds

 

   But many of us mortals err in heart,

 

   And set up for a solace in our woes

 

   Images of the gods in stone and wood,

 

   Or figures carved in brass or ivory,

 

   And, furnishing for these our handiworks,

 

   Both sacrifice and rite magnificent,

 

   We think that thus we do a pious work."

 

   Thus, then, Sophocles.

     __________________________________________________________________

 

  Chapter XIX.--Testimony of Pythagoras.

 

   And Pythagoras, son of Mnesarchus, who expounded the doctrines of his

   own philosophy, mystically by means of symbols, as those who have

   written his life show, himself seems to have entertained thoughts about

   the unity of God not unworthy of his foreign residence in Egypt. For

   when he says that unity is the first principle of all things, and that

   it is the cause of all good, he teaches by an allegory that God is one,

   and alone. [2545] And that this is so, is evident from his saying that

   unity and one differ widely from one another. For he says that unity

   belongs to the class of things perceived by the mind, but that one

   belongs to numbers. And if you desire to see a clearer proof of the

   opinion of Pythagoras concerning one God, hear his own opinion, for he

   spoke as follows: "God is one; and He Himself does not, as some

   suppose, exist outside the world, but in it, He being wholly present in

   the whole circle, and beholding all generations; being the regulating

   ingredient of all the ages, and the administrator of His own powers and

   works, the first principle of all things, the light of heaven, and

   Father of all, the intelligence and animating soul of the universe, the

   movement of all orbits." Thus, then, Pythagoras.

     __________________________________________________________________

 

   [2545] Has no fellow.

     __________________________________________________________________

 

  Chapter XX.--Testimony of Plato.

 

   But Plato, though he accepted, as is likely, the doctrine of Moses and

   the other prophets regarding one only God, which he learned while in

   Egypt, yet fearing, on account of what had befallen Socrates, lest he

   also should raise up some Anytus or Meletus against himself, who should

   accuse him before the Athenians, and say, "Plato is doing harm, and

   making himself mischievously busy, not acknowledging the gods

   recognised by the state;" in fear of the hemlock-juice, contrives an

   elaborate and ambiguous discourse concerning the gods, furnishing by

   his treatise gods to those who wish them, and none for those who are

   differently disposed, as may readily be seen from his own statements.

   For when he has laid down that everything that is made is mortal, he

   afterwards says that the gods were made. If, then, he would have God

   and matter to be the origin of all things, manifestly it is inevitably

   necessary to say that the gods were made of matter; but if of matter,

   out of which he said that evil also had its origin, he leaves

   right-thinking persons to consider what kind of beings the gods should

   be thought who are produced out of matter. For, for this very reason

   did he say that matter was eternal, [2546] that he might not seem to

   say that God is the creator of evil. And regarding the gods who were

   made by God, there is no doubt he said this: "Gods of gods, of whom I

   am the creator." And he manifestly held the correct opinion concerning

   the really existing God. For having heard in Egypt that God had said to

   Moses, when He was about to send him to the Hebrews, "I am that I am,"

   [2547] he understood that God had not mentioned to him His own proper

   name.

     __________________________________________________________________

 

   [2546] Or, "uncreated."

 

   [2547] ho on, "He who is; the Being."

     __________________________________________________________________

 

  Chapter XXI.--The namelessness of God.

 

   For God cannot be called by any proper name, for names are given to

   mark out and distinguish their subject-matters, because these are many

   and diverse; but neither did any one exist before God who could give

   Him a name, nor did He Himself think it right to name Himself, seeing

   that He is one and unique, as He Himself also by His own prophets

   testifies, when He says, "I God am the first," and after this, "And

   beside me there is no other God." [2548] On this account, then, as I

   before said, God did not, when He sent Moses to the Hebrews, mention

   any name, but by a participle He mystically teaches them that He is the

   one and only God. "For," says He; "I am the Being;" manifestly

   contrasting Himself, "the Being," with those who are not, [2549] that

   those who had hitherto been deceived might see that they were attaching

   themselves, not to beings, but to those who had no being. Since,

   therefore, God knew that the first men remembered the old delusion of

   their forefathers, whereby the misanthropic demon contrived to deceive

   them when he said to them, "If ye obey me in transgressing the

   commandment of God, ye shall be as gods," calling those gods which had

   no being, in order that men, supposing that there were other gods in

   existence, might believe that they themselves could become gods. On

   this account He said to Moses, "I am the Being," that by the participle

   "being" He might teach the difference between God who is and those who

   are not. [2550] Men, therefore, having been duped by the deceiving

   demon, and having dared to disobey God, were cast out of Paradise,

   remembering the name of gods, but no longer being taught by God that

   there are no other gods. For it was not just that they who did not keep

   the first commandment, which it was easy to keep, should any longer be

   taught, but should rather be driven to just punishment. Being therefore

   banished from Paradise, and thinking that they were expelled on account

   of their disobedience only, not knowing that it was also because they

   had believed in the existence of gods which did not exist, they gave

   the name of gods even to the men who were afterwards born of

   themselves. This first false fancy, therefore, concerning gods, had its

   origin with the father of lies. God, therefore, knowing that the false

   opinion about the plurality of gods was burdening the soul of man like

   some disease, and wishing to remove and eradicate it, appeared first to

   Moses, and said to him, "I am He who is." For it was necessary, I

   think, that he who was to be the ruler and leader of the Hebrew people

   should first of all know the living God. Wherefore, having appeared to

   him first, as it was possible for God to appear to a man, He said to

   him, "I am He who is;" then, being about to send him to the Hebrews, He

   further orders him to say, "He who is hath sent me to you."

     __________________________________________________________________

 

   [2548] Isa. xliv. 6.

 

   [2549] Literally, "with the not-beings."

 

   [2550] Literally, "between the God being and not-beings."

     __________________________________________________________________

 

  Chapter XXII.--Studied ambiguity of Plato.

 

   Plato accordingly having learned this in Egypt, and being greatly taken

   with what was said about one God, did indeed consider it unsafe to

   mention the name of Moses, on account of his teaching the doctrine of

   one only God, for he dreaded the Areopagus; but what is very well

   expressed by him in his elaborate treatise, the Tim�us, he has written

   in exact correspondence with what Moses said regarding God, though he

   has done so, not as if he had learned it from him, but as if he were

   expressing his own opinion. For he said, "In my opinion, then, we must

   first define what that is which exists eternally, and has no

   generation, [2551] and what that is which is always being generated,

   but never really is." Does not this, ye men of Greece, seem to those

   who are able to understand the matter to be one and the same thing,

   saving only the difference of the article? For Moses said, "He who is,"

   and Plato, "That which is." But either of the expressions seems to

   apply to the ever-existent God. For He is the only one who eternally

   exists, and has no generation. What, then, that other thing is which is

   contrasted with the ever-existent, and of which he said, "And what that

   is which is always being generated, but never really is," we must

   attentively consider. For we shall find him clearly and evidently

   saying that He who is unbegotten is eternal, but that those that are

   begotten and made are generated and perish [2552] --as he said of the

   same class, "gods of gods, of whom I am maker"--for he speaks in the

   following words: "In my opinion, then, we must first define what that

   is which is always existent and has no birth, and what that is which is

   always being generated but never really is. The former, indeed, which

   is apprehended by reflection combined with reason, always exists in the

   same way; [2553] while the latter, on the other hand, is conjectured by

   opinion formed by the perception of the senses unaided by reason, since

   it never really is, but is coming into being and perishing." These

   expressions declare to those who can rightly understand them the death

   and destruction of the gods that have been brought into being. And I

   think it necessary to attend to this also, that Plato never names him

   the creator, but the fashioner [2554] of the gods, although, in the

   opinion of Plato, there is considerable difference between these two.

   For the creator creates the creature by his own capability and power,

   being in need of nothing else; but the fashioner frames his production

   when he has received from matter the capability for his work.

     __________________________________________________________________

 

   [2551] That is, "is not produced or created; has no birth."

 

   [2552] Or, "are born and die."

 

   [2553] kata tauta "according to the same things," i.e., in eternal

   immutability.

 

   [2554] Or, "demiurge or maker."

     __________________________________________________________________

 

  Chapter XXIII.--Plato's self-contradiction.

 

   But, perhaps, some who are unwilling to abandon the doctrines of

   polytheism, will say that to these fashioned gods the maker said,

   "Since ye have been produced, ye are not immortal, nor at all,

   imperishable; yet shall ye not perish nor succumb to the fatality of

   death, because you have obtained my will, [2555] which is a still

   greater and mightier bond." Here Plato, through fear of the adherents

   of polytheism, introduces his "maker" uttering words which contradict

   himself. For having formerly stated that he said that everything which

   is produced is perishable, he now introduces him saying the very

   opposite; and he does not see that it is thus absolutely impossible for

   him to escape the charge of falsehood. For he either at first uttered

   what is false when he said that everything which is produced is

   perishable, or now, when he propounds the very opposite to what he had

   formerly said. For if, according to his former definition, it is

   absolutely necessary that every created thing be perishable, how can he

   consistently make that possible which is absolutely impossible? So that

   Plato seems to grant an empty and impossible prerogative to his

   "maker," when he propounds that those who were once perishable because

   made from matter should again, by his intervention, become imperishable

   and enduring. For it is quite natural that the power of matter, which,

   according to Plato's opinion, is uncreated, and contemporary and co�val

   with the maker, should resist his will. For he who has not created has

   no power, in respect of that which is uncreated, so that it is not

   possible that it (matter), being free, can be controlled by any

   external necessity. Wherefore Plato himself, in consideration of this,

   has written thus: "It is necessary to affirm that God cannot suffer

   violence."

     __________________________________________________________________

 

   [2555] That is, "my will to the contrary." See Plato, Tim., p. 41 [cap

   13].

     __________________________________________________________________

 

  Chapter XXIV.--Agreement of Plato and Homer.

 

   How, then, does Plato banish Homer from his republic, since, in the

   embassy to Achilles, he represents Phoenix as saying to Achilles, "Even

   the gods themselves are not inflexible," [2556] though Homer said this

   not of the king and Platonic maker of the gods, but of some of the

   multitude whom the Greeks esteem as gods, as one can gather from

   Plato's saying, "gods of gods?" For Homer, by that golden chain, [2557]

   refers all power and might to the one highest God. And the rest of the

   gods, he said, were so far distant from his divinity, that he thought

   fit to name them even along with men. At least he introduces Ulysses

   saying of Hector to Achilles, "He is raging terribly, trusting in Zeus,

   and values neither men nor gods." [2558] In this passage Homer seems to

   me without doubt to have learnt in Egypt, like Plato, concerning the

   one God, and plainly and openly to declare this, that he who trusts in

   the really existent God makes no account of those that do not exist.

   For thus the poet, in another passage, and employing another but

   equivalent word, to wit, a pronoun, made use of the same participle

   employed by Plato to designate the really existent God, concerning whom

   Plato said, "What that is which always exists, and has no birth." For

   not without a double sense does this expression of Phoenix seem to have

   been used: "Not even if God Himself were to promise me, that, having

   burnished off my old age, He should set me forth in the flower of

   youth." For the pronoun "Himself" signifies the really existing God.

   For thus, too, the oracle which was given to you concerning the

   Chald�ans and Hebrews signifies. For when some one inquired what men

   had ever lived godly, you say the answer was:--

 

 

   "Only the Chald�ans and the Hebrews found wisdom,

 

   Worshipping God Himself, the unbegotten King."

     __________________________________________________________________

 

   [2556] Iliad, ix. 497.

 

   [2557] That is, by the challenge of the chain introduced--Iliad, viii.

   18.

 

   [2558] Iliad, ix. 238.

     __________________________________________________________________

 

  Chapter XXV.--Plato's knowledge of God's eternity.

 

   How, then, does Plato blame Homer for saying that the gods are not

   inflexible, although, as is obvious from the expressions used, Homer

   said this for a useful purpose? For it is the property of those who

   expect to obtain mercy by prayer and sacrifices, to cease from and

   repent of their sins. For those who think that the Deity is inflexible,

   are by no means moved to abandon their sins, since they suppose that

   they will derive no benefit from repentance. How, then, does Plato the

   philosopher condemn the poet Homer for saying, "Even the gods

   themselves are not inflexible," and yet himself represent the maker of

   the gods as so easily turned, that he sometimes declares the gods to be

   mortal, and at other times declares the same to be immortal? And not

   only concerning them, but also concerning matter, from which, as he

   says, it is necessary that the created gods have been produced, he

   sometimes says that it is uncreated, and at other times that it is

   created; and yet he does not see that he himself, when he says that the

   maker of the gods is so easily turned, is convicted of having fallen

   into the very errors for which he blames Homer, though Homer said the

   very opposite concerning the maker of the gods. For he said that he

   spoke thus of himself:--

 

 

   "For ne'er my promise shall deceive, or fail,

 

   Or be recall'd, if with a nod confirm'd." [2559]

 

   But Plato, as it seems, unwillingly entered not these strange

   dissertations concerning the gods, for he feared those who were

   attached to polytheism. And whatever he thinks fit to tell of all that

   he had learned from Moses and the prophets concerning one God, he

   preferred delivering in a mystical style, so that those who desired to

   be worshippers of God might have an inkling of his own opinion. For

   being charmed with that saying of God to Moses, "I am the really

   existing," and accepting with a great deal of thought the brief

   participial expression, he understood that God desired to signify to

   Moses His eternity, and therefore said, "I am the really existing;" for

   this word "existing" expresses not one time only, but the three--the

   past, the present, and the future. For when Plato says, "and which

   never really is," he uses the verb "is" of time indefinite. For the

   word "never" is not spoken, as some suppose, of the past, but of the

   future time. And this has been accurately understood even by profane

   writers. And therefore, when Plato wished, as it were, to interpret to

   the uninitiated what had been mystically expressed by the participle

   concerning the eternity of God, he employed the following language:

   "God indeed, as the old tradition runs, includes the beginning, and

   end, and middle of all things." In this sentence he plainly and

   obviously names the law of Moses "the old tradition," fearing, through

   dread of the hemlock-cup, to mention the name of Moses; for he

   understood that the teaching of the man was hateful to the Greeks; and

   he clearly enough indicates Moses by the antiquity of the tradition.

   And we have sufficiently proved from Diodorus and the rest of the

   historians, in the foregoing chapters, that the law of Moses is not

   only old, but even the first. For Diodorus says that he was the first

   of all lawgivers; the letters which belong to the Greeks, and which

   they employed in the writing of their histories, having not yet been

   discovered.

     __________________________________________________________________

 

   [2559] Iliad, i. 526.

     __________________________________________________________________

 

  Chapter XXVI.--Plato indebted to the prophets.

 

   And let no one wonder that Plato should believe Moses regarding the

   eternity of God. For you will find him mystically referring the true

   knowledge of realities to the prophets, next in order after the really

   existent God. For, discoursing in the Tim�us about certain first

   principles, he wrote thus: "This we lay down as the first principle of

   fire and the other bodies, proceeding according to probability and

   necessity. But the first principles of these again God above knows, and

   whosoever among men is beloved of Him." [2560] And what men does he

   think beloved of God, but Moses and the rest of the prophets? For their

   prophecies he read, and, having learned from them the doctrine of the

   judgment, he thus proclaims it in the first book of the Republic: "When

   a man begins to think he is soon to die, fear invades him, and concern

   about things which had never before entered his head. And those stories

   about what goes on in Hades, which tell us that the man who has here

   been unjust must there be punished, though formerly ridiculed, now

   torment his soul with apprehensions that they may be true. And he,

   either through the feebleness of age, or even because he is now nearer

   to the things of the other world, views them more attentively. He

   becomes, therefore, full of apprehension and dread, and begins to call

   himself to account and to consider whether he has done any one an

   injury. And that man who finds in his life many iniquities, and who

   continually starts from his sleep as children do, lives in terror, and

   with a forlorn prospect. But to him who is conscious of no wrong-doing,

   sweet hope is the constant companion and good nurse of old age, as

   Pindar says. [2561] For this, Socrates, he has elegantly expressed,

   that whoever leads a life of holiness and justice, him sweet hope, the

   nurse of age, accompanies, cheering his heart, for she powerfully sways

   the changeful mind of mortals.' " [2562] This Plato wrote in the first

   book of the Republic.

     __________________________________________________________________

 

   [2560] Plato, Tim., p. 53 D, [cap. 20].

 

   [2561] Pind., Fr., 233, a fragment preserved in this place.

 

   [2562] Plato, Rep., p. 330 D.

     __________________________________________________________________

 

  Chapter XXVII.--Plato's knowledge of the judgment.

 

   And in the tenth book he plainly and manifestly wrote what he had

   learned from the prophets about the judgment, not as if he had learned

   it from them, but, on account of his fear of the Greeks, as if he had

   heard it from a man who has been slain in battle--for this story he

   thought fit to invent--and who, when he was about to be buried on the

   twelfth day, and was lying on the funeral pile, came to life again, and

   described the other world. The following are his very words: [2563]

   "For he said that he was present when one was asked by another person

   where the great Ardi�us was. This Ardi�us had been prince in a certain

   city of Pamphylia, and had killed his aged father and his elder

   brother, and done many other unhallowed deeds, as was reported. He

   said, then that the person who was asked said: He neither comes nor

   ever will come hither. For we saw, among other terrible sights, this

   also. When we were close to the mouth [of the pit], and were about to

   return to the upper air, and had suffered everything else, we suddenly

   beheld both him and others likewise, most of whom were tyrants. But

   there were also some private sinners who had committed great crimes.

   And these, when they thought they were to ascend, the mouth would not

   permit, but bellowed when any of those who were so incurably wicked

   attempted to ascend, unless they had paid the full penalty. Then fierce

   men, fiery to look at, stood close by, and hearing the din, [2564] took

   some and led them away; but Ardi�us and the rest, having bound hand and

   foot, and striking their heads down, and flaying, they dragged to the

   road outside, tearing them with thorns, and signifying to those who

   were present the cause of their suffering these things, and that they

   were leading them away to cast them into Tartarus. Hence, he said, that

   amidst all their various fears, this one was the greatest, lest the

   mouth should bellow when they ascended, since if it were silent each

   one would most gladly ascend; and that the punishments and torments

   were such as these, and that, on the other hand, the rewards were the

   reverse of these." Here Plato seems to me to have learnt from the

   prophets not only the doctrine of the judgment, but also of the

   resurrection, which the Greeks refuse to believe. For his saying that

   the soul is judged along with the body, proves nothing more clearly

   than that he believed the doctrine of the resurrection. Since how could

   Ardi�us and the rest have undergone such punishment in Hades, had they

   left on earth the body, with its head, hands, feet, and skin? For

   certainly they will never say that the soul has a head and hands, and

   feet and skin. But Plato, having fallen in with the testimonies of the

   prophets in Egypt, and having accepted what they teach concerning the

   resurrection of the body, teaches that the soul is judged in company

   with the body.

     __________________________________________________________________

 

   [2563] Plato, Rep., p. 615, [lib. x. p. 325. Ed. Bipont, 1785.]

 

   [2564] The bellowing of the mouth of the pit.

     __________________________________________________________________

 

  Chapter XXVIII.--Homer's obligations to the sacred writers.

 

   And not only Plato, but Homer also, having received similar

   enlightenment in Egypt, said that Tityus was in like manner punished.

   For Ulysses speaks thus to Alcinous when he is recounting his

   divination by the shades of the dead: [2565] --

 

 

   "There Tityus, large and long, in fetters bound,

 

   O'erspread nine acres of infernal ground;

 

   Two ravenous vultures, furious for their food,

 

   Scream o'er the fiend, and riot in his blood,

 

   Incessant gore the liver in his breast,

 

   Th' immortal liver grows, and gives th' immortal feast."

 

   For it is plain that it is not the soul, but the body, which has a

   liver. And in the same manner he has described both Sisyphus and

   Tantalus as enduring punishment with the body. And that Homer had been

   in Egypt, and introduced into his own poem much of what he there

   learnt, Diodorus, the most esteemed of historians, plainly enough

   teaches us. For he said that when he was in Egypt he had learnt that

   Helen, having received from Theon's wife, Polydamna, a drug, "lulling

   all sorrow and melancholy, and causing forgetfulness of all ills,"

   [2566] brought it to Sparta. And Homer said that by making use of that

   drug Helen put an end to the lamentation of Menelaus, caused by the

   presence of Telemachus. And he also called Venus "golden," from what he

   had seen in Egypt. For he had seen the temple which in Egypt is called

   "the temple of golden Venus," and the plain which is named "the plain

   of golden Venus." And why do I now make mention of this? To show that

   the poet transferred to his own poem much of what is contained in the

   divine writings of the prophets. And first he transferred what Moses

   had related as the beginning of the creation of the world. For Moses

   wrote thus: "In the beginning God created the heaven and the earth,"

   [2567] then the sun, and the moon, and the stars. For having learned

   this in Egypt, and having been much taken with what Moses had written

   in the Genesis of the world, he fabled that Vulcan had made in the

   shield of Achilles a kind of representation of the creation of the

   world. For he wrote thus: [2568] --

 

 

   "There he described the earth, the heaven, the sea,

 

   The sun that rests not, and the moon full-orb'd;

 

   There also, all the stars which round about,

 

   As with a radiant frontlet, bind the skies."

 

   And he contrived also that the garden of Alcinous should preserve the

   likeness of Paradise, and through this likeness he represented it as

   ever-blooming and full of all fruits. For thus he wrote: [2569] --

 

 

   "Tall thriving trees confess'd the fruitful mould;

 

   The reddening apple ripens here to gold.

 

   Here the blue fig with luscious juice o'erflows,

 

   With deeper red the full pomegranate glows;

 

   The branch here bends beneath the weighty pear,

 

   And verdant olives flourish round the year.

 

   The balmy spirit of the western gale

 

   Eternal breathes on fruits, untaught to fail;

 

   Each dropping pear a following pear supplies,

 

   On apples, figs on figs arise.

 

   The same mild season gives the blooms to blow,

 

   The buds to harden, and the fruits to grow.

 

   Here order'd vines in equal ranks appear,

 

   With all th' united labours of the year.

 

   Some to unload the fertile branches run,

 

   Some dry the blackening clusters in the sun,

 

   Others to tread the liquid harvest join.

 

   The groaning presses foam with floods of wine.

 

   Here are the vines in early flower descry'd

 

   Here grapes discoloured on the sunny side,

 

   And there in autumn's richest purple dy'd."

 

   Do not these words present a manifest and clear imitation of what the

   first prophet Moses said about Paradise? And if any one wish to know

   something of the building of the tower by which the men of that day

   fancied they would obtain access to heaven, he will find a sufficiently

   exact allegorical imitation of this in what the poet has ascribed to

   Otus and Ephialtes. For of them he wrote thus: [2570] --

 

 

   "Proud of their strength, and more than mortal size,

 

   The gods they challenge, and affect the skies.

 

   Heav'd on Olympus tottering Ossa stood;

 

   On Ossa, Pelion nods with all his wood."

 

   And the same holds good regarding the enemy of mankind who was cast out

   of heaven, whom the Sacred Scriptures call the Devil, [2571] a name

   which he obtained from his first devilry against man; and if any one

   would attentively consider the matter, he would find that the poet,

   though he certainly never mentions the name of "the devil," yet gives

   him a name from his wickedest action. For the poet, calling him Ate,

   [2572] says that he was hurled from heaven by their god, just as if he

   had a distinct remembrance of the expressions which Isaiah the prophet

   had uttered regarding him. He wrote thus in his own poem: [2573] --

 

 

   "And, seizing by her glossy locks

 

   The goddess Ate, in his wrath he swore

 

   That never to the starry skies again,

 

   And the Olympian heights, he would permit

 

   The universal mischief to return.

 

   Then, whirling her around, he cast her down

 

   To earth. She, mingling with all works of men,

 

   Caused many a pang to Jove."

     __________________________________________________________________

 

   [2565] Odyssey, xi, 576 (Pope's translation, line 709).

 

   [2566] Odyssey, iv. 221; [Milton's Comus, line 675].

 

   [2567] Gen. i. 1.

 

   [2568] Iliad, xviii. 483.

 

   [2569] Odyssey, vii. 114 (Pope's translation, line 146.).

 

   [2570] Odyssey, xi. 312 (Pope's translation, line 385).

 

   [2571] The false accuser; one who does injury by slanderous

   accusations.

 

   [2572] 'Ate, the goddess of mischief, from whom spring all rash, blind

   deeds and their results.

 

   [2573] Iliad, xix. 126.

     __________________________________________________________________

 

  Chapter XXIX.--Origin of Plato's doctrine of form.

 

   And Plato, too, when he says that form is the third original principle

   next to God and matter, has manifestly received this suggestion from no

   other source than from Moses, having learned, indeed, from the words of

   Moses the name of form, but not having at the same time been instructed

   by the initiated, that without mystic insight it is impossible to have

   any distinct knowledge of the writings of Moses. For Moses wrote that

   God had spoken to him regarding the tabernacle in the following words:

   "And thou shalt make for me according to all that I show thee in the

   mount, the pattern of the tabernacle." [2574] And again: "And thou

   shalt erect the tabernacle according to the pattern of all the

   instruments thereof, even so shalt thou make it." [2575] And again, a

   little afterwards: "Thus then thou shalt make it according to the

   pattern which was showed to thee in the mount." [2576] Plato, then,

   reading these passages, and not receiving what was written with the

   suitable insight, thought that form had some kind of separate existence

   before that which the senses perceive, and he often calls it the

   pattern of the things which are made, since the writing of Moses spoke

   thus of the tabernacle: "According to the form showed to thee in the

   mount, so shalt thou make it."

     __________________________________________________________________

 

   [2574] Ex. xxv.

 

   [2575] Ex. xxv. 9.

 

   [2576] Ex. xxv. 40.

     __________________________________________________________________

 

  Chapter XXX.--Homer's knowledge of man's origin.

 

   And he was obviously deceived in the same way regarding the earth and

   heaven and man; for he supposes that there are "ideas" of these. For as

   Moses wrote thus, "In the beginning God created the heaven and the

   earth," and then subjoins this sentence, "And the earth was invisible

   and unfashioned," he thought that it was the pre-existent earth which

   was spoken of in the words, "The earth was," because Moses said, "And

   the earth was invisible and unfashioned;" and he thought that the

   earth, concerning which he says, "God created the heaven and the

   earth," was that earth which we perceive by the senses, and which God

   made according to the pre-existent form. And so also, of the heaven

   which was created, he thought that the heaven which was created--and

   which he also called the firmament--was that creation which the senses

   perceive; and that the heaven which the intellect perceives is that

   other of which the prophet said, "The heaven of heavens is the Lord's,

   but the earth hath He given to the children of men." [2577] And so also

   concerning man: Moses first mentions the name of man, and then after

   many other creations he makes mention of the formation of man, saying,

   "And God made man, taking dust from the earth." [2578] He thought,

   accordingly, that the man first so named existed before the man who was

   made, and that he who was formed of the earth was afterwards made

   according to the pre-existent form. And that man was formed of earth,

   Homer, too, having discovered from the ancient and divine history which

   says, "Dust thou art, and unto dust shalt thou return," [2579] calls

   the lifeless body of Hector dumb clay. For in condemnation of Achilles

   dragging the corpse of Hector after death, he says somewhere: [2580] --

 

 

   "On the dumb clay he cast indignity,

 

   Blinded with rage."

 

   And again, somewhere else, [2581] he introduces Menelaus, thus

   addressing those who were not accepting Hector's challenge to single

   combat with becoming alacrity,--

 

 

   "To earth and water may you all return,"--

 

   resolving them in his violent rage into their original and pristine

   formation from earth. These things Homer and Plato, having learned in

   Egypt from the ancient histories, wrote in their own words.

     __________________________________________________________________

 

   [2577] Ps. cxv. 16.

 

   [2578] Gen. ii. 7.

 

   [2579] Gen. iii. 19.

 

   [2580] Iliad, xxii.

 

   [2581] Iliad, vii. 99.

     __________________________________________________________________

 

  Chapter XXXI.--Further proof of Plato's acquaintance with Scripture.

 

   For from what other source, if not from his reading the writings of the

   prophets, could Plato have derived the information he gives us, that

   Jupiter drives a winged chariot in heaven? For he knew this from the

   following expressions of the prophet about the cherubim: "And the glory

   of the Lord went out from the house and rested on the cherubim; and the

   cherubim lift up their wings, and the wheels beside them; and the glory

   of the Lord God of Israel was over them above." [2582] And borrowing

   this idea, the magniloquent Plato shouts aloud with vast assurance,

   "The great Jove, indeed, driving his winged chariot in heaven." For

   from what other source, if not from Moses and the prophets, did he

   learn this and so write? And whence did he receive the suggestion of

   his saying that God exists in a fiery substance? Was it not from the

   third book of the history of the Kings, where it is written, "The Lord

   was not in the wind; and after the wind an earthquake, but the Lord was

   not in the earthquake; and after the earthquake a fire, but the Lord

   was not in the fire; and after the fire a still small voice?" [2583]

   But these things pious men must understand in a higher sense with

   profound and meditative insight. But Plato, not attending to the words

   with the suitable insight, said that God exists in a fiery substance.

     __________________________________________________________________

 

   [2582] Ezek. xi. 22.

 

   [2583] 1 Kings xix. 11, 12.

     __________________________________________________________________

 

  Chapter XXXII.--Plato's doctrine of the heavenly gift.

 

   And if any one will attentively consider the gift that descends from

   God on the holy men, --which gift the sacred prophets call the Holy

   Ghost,--he shall find that this was announced under another name by

   Plato in the dialogue with Meno. For, fearing to name the gift of God

   "the Holy Ghost," lest he should seem, by following the teaching of the

   prophets, to be an enemy to the Greeks, he acknowledges, indeed, that

   it comes down from God, yet does not think fit to name it the Holy

   Ghost, but virtue. For so in the dialogue with Meno, concerning

   reminiscence, after he had put many questions regarding virtue, whether

   it could be taught or whether it could not be taught, but must be

   gained by practice, or whether it could be attained neither by practice

   nor by learning, but was a natural gift in men, or whether it comes in

   some other way, he makes this declaration in these very words: "But if

   now through this whole dialogue we have conducted our inquiry and

   discussion aright, virtue must be neither a natural gift, nor what one

   can receive by teaching, but comes to those to whom it does come by

   divine destiny." These things, I think, Plato having learned from the

   prophets regarding the Holy Ghost, he has manifestly transferred to

   what he calls virtue. For as the sacred prophets say that one and the

   same spirit is divided into seven spirits, so he also, naming it one

   and the same virtue, says this is divided into four virtues; wishing by

   all means to avoid mention of the Holy Spirit, but clearly declaring in

   a kind of allegory what the prophets said of the Holy Spirit. For to

   this effect he spoke in the dialogue with Meno towards the close: "From

   this reasoning, Meno, it appears that virtue comes to those to whom it

   does come by a divine destiny. But we shall know clearly about this, in

   what kind of way virtue comes to men, when, as a first step, we shall

   have set ourselves to investigate, as an independent inquiry, what

   virtue itself is." You see how he calls only by the name of virtue, the

   gift that descends from above; and yet he counts it worthy of inquiry,

   whether it is right that this [gift] be called virtue or some other

   thing, fearing to name it openly the Holy Spirit, lest he should seem

   to be following the teaching of the prophets.

     __________________________________________________________________

 

  Chapter XXXIII.--Plato's idea of the beginning of time drawn from Moses.

 

   And from what source did Plato draw the information that time was

   created along with the heavens? For he wrote thus: "Time, accordingly,

   was created along with the heavens; in order that, coming into being

   together, they might also be together dissolved, if ever their

   dissolution should take place." Had he not learned this from the divine

   history of Moses? For he knew that the creation of time had received

   its original constitution from days and months and years. Since, then,

   the first day which was created along with the heavens constituted the

   beginning of all time (for thus Moses wrote, "In the beginning God

   created the heavens and the earth," and then immediately subjoins, "And

   one day was made," as if he would designate the whole of time by one

   part of it), Plato names the day "time," lest, if he mentioned the

   "day," he should seem to lay himself open to the accusation of the

   Athenians, that he was completely adopting the expressions of Moses.

   And from what source did he derive what he has written regarding the

   dissolution of the heavens? Had he not learned this, too, from the

   sacred prophets, and did he not think that this was their doctrine?

     __________________________________________________________________

 

  Chapter XXXIV.--Whence men attributed to God human form.

 

   And if any person investigates the subject of images, and inquires on

   what ground those who first fashioned your gods conceived that they had

   the forms of men, he will find that this also was derived from the

   divine history. For seeing that Moses history, speaking in the person

   of God, says, "Let Us make man in our image and likeness," these

   persons, under the impression that this meant that men were like God in

   form, began thus to fashion their gods, supposing they would make a

   likeness from a likeness. But why, ye men of Greece, am I now induced

   to recount these things? That ye may know that it is not possible to

   learn the true religion from those who were unable, even on those

   subjects by which they won the admiration of the heathen, [2584] to

   write anything original, but merely propounded by some allegorical

   device in their own writings what they had learned from Moses and the

   other prophets.

     __________________________________________________________________

 

   [2584] Literally, "those without."

     __________________________________________________________________

 

  Chapter XXXV.--Appeal to the Greeks.

 

   The time, then, ye men of Greece, is now come, that ye, having been

   persuaded by the secular histories that Moses and the rest of the

   prophets were far more ancient than any of those who have been esteemed

   sages among you, abandon the ancient delusion of your forefathers, and

   read the divine histories of the prophets, and ascertain from them the

   true religion; for they do not present to you artful discourses, nor

   speak speciously and plausibly--for this is the property of those who

   wish to rob you of the truth--but use with simplicity the words and

   expressions which offer themselves, and declare to you whatever the

   Holy Ghost, who descended upon them, chose to teach through them to

   those who are desirous to learn the true religion. Having then laid

   aside all false shame, and the inveterate error of mankind, with all

   its bombastic parade and empty noise, though by means of it you fancy

   you are possessed of all advantages, do you give yourselves to the

   things that profit you. For neither will you commit any offence against

   your fathers, if you now show a desire to betake yourselves to that

   which is quite opposed to their error, since it is likely enough that

   they themselves are now lamenting in Hades, and repenting with a too

   late repentance; and if it were possible for them to show you thence

   what had befallen them after the termination of this life, ye would

   know from what fearful ills they desired to deliver you. But now, since

   it is not possible in this present life that ye either learn from them,

   or from those who here profess to teach that philosophy which is

   falsely so called, it follows as the one thing that remains for you to

   do, that, renouncing the error of your fathers, ye read the prophecies

   of the sacred writers, [2585] not requiring from them unexceptionable

   diction (for the matters of our religion lie in works, [2586] not in

   words), and learn from them what will give you life everlasting. For

   those who bootlessly disgrace the name of philosophy are convicted of

   knowing nothing at all, as they are themselves forced, though

   unwillingly, to confess, since not only do they disagree with each

   other, but also expressed their own opinions sometimes in one way,

   sometimes in another.

     __________________________________________________________________

 

   [2585] Literally, "sacred men."

 

   [2586] [A noteworthy apology for early Christian writers.]

     __________________________________________________________________

 

  Chapter XXXVI.--True knowledge not held by the philosophers.

 

   And if "the discovery of the truth" be given among them as one

   definition of philosophy, how are they who are not in possession of the

   true knowledge worthy of the name of philosophy? For if Socrates, the

   wisest of your wise men, to whom even your oracle, as you yourselves

   say, bears witness, saying, "Of all men Socrates is the wisest"--if he

   confesses that he knows nothing, how did those who came after him

   profess to know even things heavenly? For Socrates said that he was on

   this account called wise, because, while other men pretended to know

   what they were ignorant of, he himself did not shrink from confessing

   that he knew nothing. For he said, "I seem to myself to be wisest by

   this little particular, that what I do not know, I do not suppose I

   know." Let no one fancy that Socrates ironically feigned ignorance,

   because he often used to do so in his dialogues. For the last

   expression of his apology which he uttered as he was being led away to

   the prison, proves that in seriousness and truth he was confessing his

   ignorance: "But now it is time to go away, I indeed to die, but you to

   live. And which of us goes to the better state, is hidden to all but

   God." Socrates, indeed, having uttered this last sentence in the

   Areopagus, departed to the prison, ascribing to God alone the knowledge

   of those things which are hidden from us; but those who came after him,

   though they are unable to comprehend even earthly things, profess to

   understand things heavenly as if they had seen them. Aristotle at

   least--as if he had seen things heavenly with greater accuracy than

   Plato--declared that God did not exist, as Plato said, in the fiery

   substance (for this was Plato's doctrine) but in the fifth element,

   air. And while he demanded that concerning these matters he should be

   believed on account of the excellence of his language, he yet departed

   this life because he was overwhelmed with the infamy and disgrace of

   being unable to discover even the nature of the Euripus in Chalcis.

   [2587] Let not any one, therefore, of sound judgment prefer the elegant

   diction of these men to his own salvation, but let him, according to

   that old story, stop his ears with wax, and flee the sweet hurt which

   these sirens would inflict upon him. For the above-mentioned men,

   presenting their elegant language as a kind of bait, have sought to

   seduce many from the right religion, in imitation of him who dared to

   teach the first men polytheism. Be not persuaded by these persons, I

   entreat you, but read the prophecies of the sacred writers. [2588] And

   if any slothfulness or old hereditary superstition prevents you from

   reading the prophecies of the holy men through which you can be

   instructed regarding the one only God, which is the first article of

   the true religion, yet believe him who, though at first he taught you

   polytheism, yet afterwards preferred to sing a useful and necessary

   recantation--I mean Orpheus, who said what I quoted a little before;

   and believe the others who wrote the same things concerning one God.

   For it was the work of Divine Providence on your behalf, that they,

   though unwillingly, bore testimony that what the prophets said

   regarding one God was true, in order that, the doctrine of a plurality

   of gods being rejected by all, occasion might be afforded you of

   knowing the truth.

     __________________________________________________________________

 

   [2587] This is now supposed to be fable.

 

   [2588] Literally, "sacred men."

     __________________________________________________________________

 

  Chapter XXXVII.--Of the Sibyl. [2589]

 

   And you may in part easily learn the right religion from the ancient

   Sibyl, who by some kind of potent inspiration teaches you, through her

   oracular predictions, truths which seem to be much akin to the teaching

   of the prophets. She, they say, was of Babylonian extraction, being the

   daughter of Berosus, who wrote the Chald�an History; and when she had

   crossed over (how, I know not) into the region of Campania, she there

   uttered her oracular sayings in a city called Cum�, six miles from

   Bai�, where the hot springs of Campania are found. And being in that

   city, we saw also a certain place, in which we were shown a very large

   basilica [2590] cut out of one stone; a vast affair, and worthy of all

   admiration. And they who had heard it from their fathers as part of

   their country's tradition, told us that it was here she used to publish

   her oracles. And in the middle of the basilica they showed us three

   receptacles cut out of one stone, in which, when filled with water,

   they said that she washed, and having put on her robe again, retires

   into the inmost chamber of the basilica, which is still a part of the

   one stone; and sitting in the middle of the chamber on a high rostrum

   and throne, thus proclaims her oracles. And both by many other writers

   has the Sibyl been mentioned as a prophetess, and also by Plato in his

   Ph�drus. And Plato seems to me to have counted prophets divinely

   inspired when he read her prophecies. For he saw that what she had long

   ago predicted was accomplished; and on this account he expresses in the

   Dialogue with Meno his wonder at and admiration of prophets in the

   following terms: "Those whom we now call prophetic persons we should

   rightly name divine. And not least would we say that they are divine,

   and are raised to the prophetic ecstasy by the inspiration and

   possession of God, when they correctly speak of many and important

   matters, and yet know nothing of what they are saying," --plainly and

   manifestly referring to the prophecies of the Sibyl. For, unlike the

   poets who, after their poems are penned, have power to correct and

   polish, specially in the way of increasing the accuracy of their verse,

   she was filled indeed with prophecy at the time of the inspiration, but

   as soon as the inspiration ceased, there ceased also the remembrance of

   all she had said. And this indeed was the cause why some only, and not

   all, the metres of the verses of the Sibyl were preserved. For we

   ourselves, when in that city, ascertained from our cicerone, who showed

   us the places in which she used to prophesy, that there was a certain

   coffer made of brass in which they said that her remains were

   preserved. And besides all else which they told us as they had heard it

   from their fathers, they said also that they who then took down her

   prophecies, being illiterate persons, often went quite astray from the

   accuracy of the metres; and this, they said, was the cause of the want

   of metre in some of the verses, the prophetess having no remembrance of

   what she had said, after the possession and inspiration ceased, and the

   reporters having, through their lack of education, failed to record the

   metres with accuracy. And on this account, it is manifest that Plato

   had an eye to the prophecies of the Sibyl when he said this about

   prophets, for he said, "When they correctly speak of many and important

   matters, and yet know nothing of what they are saying.

     __________________________________________________________________

 

   [2589] [In Grabe's edition consult notes of Lang and Kortholt, ii. p.

   45.]

 

   [2590] [Travellers must recognise the agreement of Justin's story with

   the traditional cave still shown in this region.]

     __________________________________________________________________

 

  Chapter XXXVIII.--Concluding appeal.

 

   But since, ye men of Greece, the matters of the true religion lie not

   in the metrical numbers of poetry, nor yet in that culture which is

   highly esteemed among you, do ye henceforward pay less devotion to

   accuracy of metres and of language; and giving heed without

   contentiousness to the words of the Sibyl, recognise how great are the

   benefits which she will confer upon you by predicting, as she does in a

   clear and patent manner, the advent of our Saviour Jesus Christ; [2591]

   who, being the Word of God, inseparable from Him in power, having

   assumed man, who had been made in the image and likeness of God,

   restored to us the knowledge of the religion of our ancient

   forefathers, which the men who lived after them abandoned through the

   bewitching counsel of the envious devil, and turned to the worship of

   those who were no gods. And if you still hesitate and are hindered from

   belief regarding the formation of man, believe those whom you have

   hitherto thought it right to give heed to, and know that your own

   oracle, when asked by some one to utter a hymn of praise to the

   Almighty God, in the middle of the hymn spoke thus, "Who formed the

   first of men, and called him Adam." And this hymn is preserved by many

   whom we know, for the conviction of those who are unwilling to believe

   the truth which all bear witness to. If therefore, ye men of Greece, ye

   do not esteem the false fancy concerning those that are no gods at a

   higher rate than your own salvation, believe, as I said, the most

   ancient and time-honoured Sibyl, whose books are preserved in all the

   world, and who by some kind of potent inspiration both teaches us in

   her oracular utterances concerning those that are called gods, that

   have no existence; and also clearly and manifestly prophesies

   concerning the predicted advent of our Saviour Jesus Christ, and

   concerning all those things which were to be done by Him. For the

   knowledge of these things will constitute your necessary preparatory

   training for the study of the prophecies of the sacred writers. And if

   any one supposes that he has learned the doctrine concerning God from

   the most ancient of those whom you name philosophers, let him listen to

   Ammon and Hermes: [2592] to Ammon, who in his discourse concerning God

   calls Him wholly hidden; and to Hermes, who says plainly and

   distinctly, "that it is difficult to comprehend God, and that it is

   impossible even for the man who can comprehend Him to declare Him to

   others." From every point of view, therefore, it must be seen that in

   no other way than only from the prophets who teach us by divine

   inspiration, is it at all possible to learn anything concerning God and

   the true religion. [2593]

     __________________________________________________________________

 

   [2591] [The fascinating use made of this by Virgil must not be

   overlooked:-- "Ultima Cum�i venit jam carminis �tas," etc. Ecl., iv.

   (Pollio) 4.]

 

   [2592] [Hermes Trismegistus. Milton (Penseroso, line 88,) translates

   this name.]

 

   [2593] [N.B.-- This work is not supposed to be Justin's by modern

   critics.]

     __________________________________________________________________

     __________________________________________________________________

 

Justin on the Sole Government of God [2594]

 

   [Translated by the Rev. G. Reith, M.A.]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Object of the author.

 

   Although human nature at first received a union of intelligence and

   safety to discern the truth, and the worship due to the one Lord of

   all, yet envy, insinuating the excellence of human greatness, turned

   men away to the making of idols; and this superstitious custom, after

   continuing for a long period, is handed down to the majority as if it

   were natural and true. It is the part of a lover of man, or rather of a

   lover of God, to remind men who have neglected it of that which they

   ought to know. For the truth is of itself sufficient to show forth, by

   means of those things which are contained under the pole of heaven, the

   order [instituted by] Him who has created them. But forgetfulness

   having taken possession of the minds of men, through the long-suffering

   of God, has acted recklessly in transferring to mortals the name which

   is applicable to the only true God; and from the few the infection of

   sin spread to the many, who were blinded by popular usage to the

   knowledge of that which was lasting and unchangeable. For the men of

   former generations, who instituted private and public rites in honour

   of such as were more powerful, caused forgetfulness of the Catholic

   [2595] faith to take possession of their posterity; but I, as I have

   just stated, along with a God-loving mind, shall employ the speech of

   one who loves man, and set it before those who have intelligence, which

   all ought to have who are privileged to observe the administration of

   the universe, so that they should worship unchangeably Him who knows

   all things. This I shall do, not by mere display of words, but by

   altogether using demonstration drawn from the old poetry in Greek

   literature, [2596] and from writings very common amongst all. For from

   these the famous men who have handed down idol-worship as law to the

   multitudes, shall be taught and convicted by their own poets and

   literature of great ignorance.

     __________________________________________________________________

 

   [2595] i.e., the doctrine that God only is to be worshipped.

 

   [2596] Literally, "history."

     __________________________________________________________________

 

  Chapter II.--Testimonies to the unity of God.

 

   First, then, �schylus, [2597] in expounding the arrangement of his

   work, [2598] expressed himself also as follows respecting the only

   God:--

 

 

   "Afar from mortals place the holy God,

 

   Nor ever think that He, like to thyself,

 

   In fleshly robes is clad; for all unknown

 

   Is the great God to such a worm as thou.

 

   Divers similitudes He bears; at times

 

   He seems as a consuming fire that burns

 

   Unsated; now like water, then again

 

   In sable folds of darkness shrouds Himself.

 

   Nay, even the very beasts of earth reflect

 

   His sacred image; whilst the wind, clouds, rain,

 

   The roll of thunder and the lightning flash,

 

   Reveal to men their great and sovereign Lord.

 

   Before Him sea and rocks, with every fount,

 

   And all the water floods, in reverence bend;

 

   And as they gaze upon His awful face,

 

   Mountains and earth, with the profoundest depths

 

   Of ocean, and the highest peaks of hills,

 

   Tremble: for He is Lord Omnipotent;

 

   And this the glory is of God Most High."

 

   But he was not the only man initiated in the knowledge of God; for

   Sophocles also thus describes the nature of the only Creator of all

   things, the One God:--

 

 

   "There is one God, in truth there is but one,

 

   Who made the heavens and the broad earth beneath,

 

   The glancing waves of ocean, and the winds;

 

   But many of us mortals err in heart,

 

   And set up, for a solace in our woes,

 

   Images of the gods in stone and brass,

 

   Or figures carved in gold or ivory;

 

   And, furnishing for these, our handiworks,

 

   Both sacrifice and rite magnificent,

 

   We think that thus we do a pious work."

 

   And Philemon also, who published many explanations of ancient customs,

   shares in the knowledge of the truth; and thus he writes:--

 

 

   "Tell me what thoughts of God we should conceive?

 

   One, all things seeing, yet Himself unseen."

 

   Even Orpheus, too, who introduces three hundred and sixty gods, will

   bear testimony in my favour from the tract called Diathec�, in which he

   appears to repent of his error by writing the following:--

 

 

   "I'll speak to those who lawfully may hear;

 

   All others, ye profane, now close the doors!

 

   And, O Mus�us, hearken thou to me,

 

   Who offspring art of the light-bringing moon.

 

   The words I tell thee now are true indeed,

 

   And if thou former thoughts of mine hast seen,

 

   Let them not rob thee of the blessed life;

 

   But rather turn the depths of thine own heart

 

   Unto that place where light and knowledge dwell.

 

   Take thou the word divine to guide thy steps;

 

   And walking well in the straight certain path,

 

   Look to the one and universal King,

 

   One, self-begotten, and the only One

 

   Of whom all things, and we ourselves, are sprung.

 

   All things are open to His piercing gaze,

 

   While He Himself is still invisible;

 

   Present in all His works, though still unseen,

 

   He gives to mortals evil out of good,

 

   Sending both chilling wars and tearful griefs;

 

   And other than the Great King there is none.

 

   The clouds for ever settle round His throne;

 

   And mortal eyeballs in mere mortal eyes

 

   Are weak to see Jove, reigning over all.

 

   He sits established in the brazen heavens

 

   Upon His throne; and underneath His feet

 

   He treads the earth, and stretches His right hand

 

   To all the ends of ocean, and around

 

   Tremble the mountain ranges, and the streams,

 

   The depths, too, of the blue and hoary sea."

 

   He speaks indeed as if he had been an eyewitness of God's greatness.

   And Pythagoras [2599] agrees with him when he writes:--

 

 

   "Should one in boldness say, Lo, I am God!

 

   Besides the One--Eternal--Infinite,

 

   Then let him from the throne he has usurped

 

   Put forth his power and form another globe,

 

   Such as we dwell in, saying, This is mine.

 

   Nor only so, but in this new domain

 

   For ever let him dwell. If this he can,

 

   Then verily he is a god proclaimed."

     __________________________________________________________________

 

   [2597] Grotius supposes this to be �schylus the younger in some

   prologue.

 

   [2598] This may also be translated: "expounding the set of opinions

   prevalent in his day."

 

   [2599] "Pythagorei cujusdam fetus."--Otto, after Goezius.

     __________________________________________________________________

 

  Chapter III.--Testimonies to a future judgment.

 

   Then further concerning Him, that He alone is powerful, both to

   institute judgment on the deeds performed in life, and on the ignorance

   of the Deity [displayed by men], I can adduce witnesses from your own

   ranks; and first Sophocles, [2600] who speaks as follows:--

 

 

   "That time of times shall come, shall surely come,

 

   When from the golden ether down shall fall

 

   Fire's teeming treasure, and in burning flames

 

   All things of earth and heaven shall be consumed;

 

   And then, when all creation is dissolved,

 

   The sea's last wave shall die upon the shore,

 

   The bald earth stript of trees, the burning air

 

   No winged thing upon its breast shall bear.

 

   There are two roads to Hades, well we know; [2601]

 

   By this the righteous, and by that the bad,

 

   On to their separate fates shall tend; and He,

 

   Who all things had destroyed, shall all things save."

 

   And Philemon [2602] again:--

 

 

   "Think'st thou, Nicostratus, the dead, who here

 

   Enjoyed whate'er of good life often man,

 

   Escape the notice of Divinity,

 

   As if they might forgotten be of Him?

 

   Nay, there's an eye of Justice watching all;

 

   For if the good and bad find the same end,

 

   Then go thou, rob, steal, plunder, at thy will,

 

   Do all the evil that to thee seems good.

 

   Yet be not thou deceived; for underneath

 

   There is a throne and place of judgment set,

 

   Which God the Lord of all shall occupy;

 

   Whose name is terrible, nor shall I dare

 

   To breathe it forth in feeble human speech."

 

   And Euripides: [2603] --

 

 

   "Not grudgingly he gives a lease of life,

 

   That we the holders may be fairly judged;

 

   And if a mortal man doth think to hide

 

   His daily guilt from the keen eye of God,

 

   It is an evil thought; so if perchance

 

   He meets with leisure-taking Justice, she

 

   Demands him as her lawful prisoner:

 

   But many of you hastily commit

 

   A twofold sin, and say there is no God.

 

   But, ah! there is; there is. Then see that he

 

   Who, being wicked, prospers, may redeem

 

   The time so precious, else hereafter waits

 

   For him the due reward of punishment."

     __________________________________________________________________

 

   [2600] [Langus compares 2 Pet. iii. 7.]

 

   [2601] Some propose to insert these three lines in the centre of the

   next quotation from Philemon, after the line, "Nay, there's an eye,"

   etc.

 

   [2602] Some say Diphilus.

 

   [2603] Grotius joins these lines to the preceding. Clement of

   Alexandria assigns them, and the others, which are under the name of

   Euripides, to Diphilus.

     __________________________________________________________________

 

  Chapter IV.--God desires not sacrifices, but righteousness.

 

   And that God is not appeased by the libations and incense of

   evil-doers, but awards vengeance in righteousness to each one, Philemon

   [2604] again shall bear testimony to me:--

 

 

   "If any one should dream, O Pamphilus,

 

   By sacrifice of bulls or goats--nay, then,

 

   By Jupiter--of any such like things;

 

   Or by presenting gold or purple robes,

 

   Or images of ivory and gems;

 

   If thus he thinks he may propitiate God,

 

   He errs, and shows himself a silly one.

 

   But let him rather useful be, and good,

 

   Committing neither theft nor lustful deeds,

 

   Nor murder foul, for earthly riches' sake.

 

   Let him of no man covet wife or child,

 

   His splendid house, his wide-spread property,

 

   His maiden, or his slave born ill his house,

 

   His horses, or his cattle, or his beeves,

 

   Nay, covet not a pin, O Pamphilus,

 

   For God, close by you, sees whate'er you do.

 

   He ever with the wicked man is wroth,

 

   But in the righteous takes a pleasure still,

 

   Permitting him to reap fruit of his toil,

 

   And to enjoy the bread his sweat has won.

 

   But being righteous, see thou pay thy vows,

 

   And unto God the giver offer gifts.

 

   Place thy adorning not in outward shows,

 

   But in an inward purity of heart;

 

   Hearing the thunder then, thou shall not fear,

 

   Nor shall thou flee, O master, at its voice,

 

   For thou art conscious of no evil deed,

 

   And God, close by you, sees whate'er you do."

 

   Again, Plato, in Tim�us, [2605] says: "But if any one on consideration

   should actually institute a rigid inquiry, he would be ignorant of the

   distinction between the human and the divine nature; because God

   mingles many [2606] things up into one, [and again is able to dissolve

   one into many things,] seeing that He is endued with knowledge and

   power; but no man either is, or ever shall be, able to perform any of

   these."

     __________________________________________________________________

 

   [2604] Some attribute these lines to Menander, others regard them as

   spurious.

 

   [2605] P. 68, D, [cap. 30.]

 

   [2606] The mss. are corrupt here. They seem to read, and one actually

   does read, "all" for "many." "Many" is in Plato, and the clause in

   brackets is taken from Plato to fill up the sense.

     __________________________________________________________________

 

  Chapter V.--The vain pretensions of false gods.

 

   But concerning those who think that they shall share the holy and

   perfect name, which some have received by a vain tradition as if they

   were gods, Menander in the Auriga says:--

 

 

   "If there exists a god who walketh out

 

   With an old woman, or who enters in

 

   By stealth to houses through the folding-doors,

 

   He ne'er can please me; nay, but only he

 

   Who stays at home, a just and righteous God,

 

   To give salvation to His worshippers."

 

   The same Menander, in the Sacerdos, says:--

 

 

   "There is no God, O woman, that can save

 

   One man by another; if indeed a man,

 

   With sound of tinkling cymbals, charm a god

 

   Where'er he listeth, then assuredly

 

   He who doth so is much the greater god.

 

   But these, O Rhode, are but the cunning schemes

 

   Which daring men of intrigue, unabashed,

 

   Invent to earn themselves a livelihood,

 

   And yield a laughing-stock unto the age."

 

   Again, the same Menander, stating his opinion about those who are

   received as gods, proving rather that they are not so, says:--

 

 

   "Yea, if I this beheld, I then should wish

 

   That back to me again my soul returned.

 

   For tell me where, O Getas, in the world

 

   'Tis possible to find out righteous gods?"

 

   And in the Depositum:--

 

 

   "There's an unrighteous judgment, as it seems,

 

   Even with the gods."

 

   And Euripides the tragedian, in Orestes, says:--

 

 

   "Apollo having caused by his command

 

   The murder of the mother, knoweth not

 

   What honesty and justice signify.

 

   We serve the gods, whoever they may be;

 

   But from the central regions of the earth

 

   You see Apollo plainly gives response

 

   To mortals, and whate'er he says we do.

 

   I him obeyed, when she that bore me fell

 

   Slain by my hand: he is the wicked man.

 

   Then slay him, for 'twas he that sinned, not I.

 

   What could I do? Think you not that the god

 

   Should free me from the blame which I do bear?"

 

   The same also in Hippolytus:--

 

 

   "But on these points the gods do not judge right."

 

   And in Ion:--

 

 

   "But in the daughter of Erechtheus

 

   What interest have I? for that pertains

 

   Not unto such as me. But when I come

 

   With golden vessels for libations, I

 

   The dew shall sprinkle, and yet needs must warn

 

   Apollo of his deeds; for when he weds

 

   Maidens by force, the children secretly

 

   Begotten he betrays, and then neglects

 

   When dying. Thus not you; but while you may

 

   Always pursue the virtues, for the gods

 

   Will surely punish men of wickedness.

 

   How is it right that you, who have prescribed

 

   Laws for men's guidance, live unrighteously?

 

   But ye being absent, I shall freely speak,

 

   And ye to men shall satisfaction give

 

   For marriage forced, thou Neptune, Jupiter,

 

   Who over heaven presides. The temples ye

 

   Have emptied, while injustice ye repay.

 

   And though ye laud the prudent to the skies,

 

   Yet have ye filled your hands with wickedness.

 

   No longer is it right to call men ill

 

   If they do imitate the sins [2607] of gods; [2608]

 

   Nay, evil let their teachers rather be."

 

   And in Archelaus:--

 

 

   "Full oft, my son, do gods mankind perplex."

 

   And in Bellerophon:--

 

 

   "They are no gods, who do not what is right."

 

   And again in the same:--

 

 

   "Gods reign in heaven most certainly, says one;

 

   But it is false,--and let not him

 

   Who speaks thus, be so foolish as to use

 

   Ancient tradition, or to pay regard

 

   Unto my words: but with unclouded eye

 

   Behold the matter in its clearest light.

 

   Power absolute, I say, robs men of life

 

   And property; transgresses plighted faith;

 

   Nor spares even cities, but with cruel hand

 

   Despoils and devastates them ruthlessly.

 

   But they that do these things have more success

 

   Than those who live a gentle pious life;

 

   And cities small, I know, which reverence gods,

 

   Submissive bend before the many spears

 

   Of larger impious ones; yea, and methinks

 

   If any man lounge idly, and abstain

 

   From working with his hands for sustenance,

 

   Yet pray the gods; he very soon will know

 

   If they from him misfortunes will avert."

 

   And Menander in Diphilus: [2609] --

 

 

   "Therefore ascribe we praise and honour great

 

   To Him who Father is, and Lord of all;

 

   Sole maker and preserver of mankind,

 

   And who with all good things our earth has stored."

 

   The same also in the Piscatores:--

 

 

   "For I deem that which nourishes my life

 

   Is God; but he whose custom 'tis to meet

 

   The wants of men,--He needs not at our hands

 

   Renewed supplies, Himself being all in all." [2610]

 

   The same in the Fratres:--

 

 

   "God ever is intelligence to those

 

   Who righteous are: so wisest men have thought."

 

   And in the Tibicin�:--

 

 

   "Good reason finds a temple in all things

 

   Wherein to worship; for what is the mind,

 

   But just the voice of God within us placed?"

 

   And the tragedian in Phrixus:--

 

 

   "But if the pious and the impious

 

   Share the same lot, how could we think it just,

 

   If Jove, the best, judges not uprightly?"

 

   In Philoctetes:--

 

 

   "You see how honourable gain is deemed

 

   Even to the gods; and how he is admired

 

   Whose shrine is laden most with yellow gold.

 

   What, then, doth hinder thee, since it is good

 

   To be like gods, from thus accepting gain?"

 

   In Hecuba:--

 

 

   "O Jupiter I whoever thou mayest be,

 

   Of whom except in word all knowledge fails;"

 

   and,--

 

 

   "Jupiter, whether thou art indeed

 

   A great necessity, or the mind of man,

 

   I worship thee!"

     __________________________________________________________________

 

   [2607] kaka in Euripedes, kala in text.

 

   [2608] [See Warburton's Divine Legation (book ii. � 4), vol. ii. p. 20.

   Ed. London, 1811.]

 

   [2609] These lines are assigned to Diphilus.

 

   [2610] The words from "but" to "all" are assigned by Otto to Justin,

   not to Menander.

     __________________________________________________________________

 

  Chapter VI.--We should acknowledge one only God.

 

   Here, then, is a proof of virtue, and of a mind loving prudence, to

   recur to the communion of the unity, [2611] and to attach one's self to

   prudence for salvation, and make choice of the better things according

   to the free-will placed in man; and not to think that those who are

   possessed of human passions are lords of all, when they shall not

   appear to have even equal power with men. For in Homer, [2612]

   Demodocus says he is self-taught --

 

 

   "God inspired me with strains"--

 

   though he is a mortal. �sculapius and Apollo are taught to heal by

   Chiron the Centaur,--a very novel thing indeed, for gods to be taught

   by a man. What need I speak of Bacchus, who the poet says is mad? or of

   Hercules, who he says is unhappy? What need to speak of Mars and Venus,

   the leaders of adultery; and by means of all these to establish the

   proof which has been undertaken? For if some one, in ignorance, should

   imitate the deeds which are said to be divine, he would be reckoned

   among impure men, and a stranger to life and humanity; and if any one

   does so knowingly, he will have a plausible excuse for escaping

   vengeance, by showing that imitation of godlike deeds of audacity is no

   sin. But if any one should blame these deeds, he will take away their

   well-known names, and not cover them up with specious and plausible

   words. It is necessary, then, to accept the true and invariable Name,

   not proclaimed by my words only, but by the words of those who have

   introduced us to the elements of learning, in order that we may not, by

   living idly in this present state of existence, not only as those who

   are ignorant of the heavenly glory, but also as having proved ourselves

   ungrateful, render our account to the Judge. [2613]

     __________________________________________________________________

 

   [2611] See chap. i., the opening sentence.

 

   [2612] Odyssey, xxii. 347.

 

   [2613] [N. B.--This tractate is probably the genuine work of Justin.]

     __________________________________________________________________

 

   [2594] Theou is omitted in mss., but monarchia of itself implies it.

     __________________________________________________________________

 

Fragments of the Lost Work of Justin on the Resurrection

 

   [Translated by the Rev. M. Dods, M.A.]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--The self-evidencing power of truth.

 

   The word of truth is free, and carries its own authority, disdaining to

   fall under any skilful argument, or to endure the logical scrutiny of

   its hearers. But it would be believed for its own nobility, and for the

   confidence due to Him who sends it. Now the word of truth is sent from

   God; wherefore the freedom claimed by the truth is not arrogant. For

   being sent with authority, it were not fit that it should be required

   to produce proof of what is said; since neither is there any proof

   beyond itself, which is God. For every proof is more powerful and

   trustworthy than that which it proves; since what is disbelieved, until

   proof is produced, gets credit when such proof is produced, and is

   recognised as being what it was stated to be. But nothing is either

   more powerful or more trustworthy than the truth; so that he who

   requires proof of this is like one who wishes it demonstrated why the

   things that appear to the senses do appear. For the test of those

   things which are received through the reason, is sense; but of sense

   itself there is no test beyond itself. As then we bring those things

   which reason hunts after, to sense, and by it judge what kind of things

   they are, whether the things spoken be true or false, and then sit in

   judgment no longer, giving full credit to its decision; so also we

   refer all that is said regarding men and the world to the truth, and by

   it judge whether it be worthless or no. But the utterances of truth we

   judge by no separate test, giving full credit to itself. And God, the

   Father of the universe, who is the perfect intelligence, is the truth.

   And the Word, being His Son, came to us, having put on flesh, revealing

   both Himself and the Father, giving to us in Himself resurrection from

   the dead, and eternal life afterwards. And this is Jesus Christ, our

   Saviour and Lord. He, therefore, is Himself both the faith and the

   proof of Himself and of all things. Wherefore those who follow Him, and

   know Him, having faith in Him as their proof, shall rest in Him. But

   since the adversary does not cease to resist many, and uses many and

   divers arts to ensnare them, that he may seduce the faithful from their

   faith, and that he may prevent the faithless from believing, it seems

   to me necessary that we also, being armed with the invulnerable

   doctrines of the faith, do battle against him in behalf of the weak.

     __________________________________________________________________

 

  Chapter II.--Objections to the resurrection of the flesh.

 

   They who maintain the wrong opinion say that there is no resurrection

   of the flesh; giving as their reason that it is impossible that what is

   corrupted and dissolved should be restored to the same as it had been.

   And besides the impossibility, they say that the salvation of the flesh

   is disadvantageous; and they abuse the flesh, adducing its infirmities,

   and declare that it only is the cause of our sins, so that if the

   flesh, say they, rise again, our infirmities also rise with it. And

   such sophistical reasons as the following they elaborate: If the flesh

   rise again, it must rise either entire and possessed of all its parts,

   or imperfect. But its rising imperfect argues a want of power on God's

   part, if some parts could be saved, and others not; but if all the

   parts are saved, then the body will manifestly have all its members.

   But is it not absurd to say that these members will exist after the

   resurrection from the dead, since the Saviour said, "They neither

   marry, nor are given in marriage, but shall be as the angels in

   heaven?" [2614] And the angels, say they, have neither flesh, nor do

   they eat, nor have sexual intercourse; therefore there shall be no

   resurrection of the flesh. By these and such like arguments, they

   attempt to distract men from the faith. And there are some who maintain

   that even Jesus Himself appeared only as spiritual, and not in flesh,

   but presented merely the appearance of flesh: these persons seek to rob

   the flesh of the promise. First, then, let us solve those things which

   seem to them to be insoluble; then we will introduce in an orderly

   manner the demonstration concerning the flesh, proving that it partakes

   of salvation.

     __________________________________________________________________

 

   [2614] Mark xii. 25.

     __________________________________________________________________

 

  Chapter III.--If the members rise, must they discharge the same functions as

  now?

 

   They say, then, if the body shall rise entire, and in possession of all

   its members, it necessarily follows that the functions of the members

   shall also be in existence; that the womb shall become pregnant, and

   the male also discharge his function of generation, and the rest of the

   members in like manner. Now let this argument stand or fall by this one

   assertion. For this being proved false, their whole objection will be

   removed. Now it is indeed evident that the members which discharge

   functions discharge those functions which in the present life we see

   but it does not follow that they necessarily discharge the same

   functions from the beginning. And that this may be more clearly seen,

   let us consider it thus. The function of the womb is to become

   pregnant; and of the member of the male to impregnate. But as, though

   these members are destined to discharge such functions, it is not

   therefore necessary that they from the beginning discharge them (since

   we see many women who do not become pregnant, as those that are barren,

   even though they have wombs), so pregnancy is not the immediate and

   necessary consequence of having a womb; but those even who are not

   barren abstain from sexual intercourse, some being virgins from the

   first, and others from a certain time. And we see men also keeping

   themselves virgins, some from the first, and some from a certain time;

   so that by their means, marriage, made lawless through lust, is

   destroyed. [2615] And we find that some even of the lower animals,

   though possessed of wombs, do not bear, such as the mule; and the male

   mules do not beget their kind. So that both in the case of men and the

   irrational animals we can see sexual intercourse abolished; and this,

   too, before the future world. And our Lord Jesus Christ was born of a

   virgin, for no other reason than that He might destroy the begetting by

   lawless desire, and might show to the ruler [2616] that the formation

   of man was possible to God without human intervention. And when He had

   been born, and had submitted to the other conditions of the flesh,--I

   mean food, drink, and clothing,--this one condition only of discharging

   the sexual function He did not submit to; for, regarding the desires of

   the flesh, He accepted some as necessary, while others, which were

   unnecessary, He did not submit to. For if the flesh were deprived of

   food, drink, and clothing, it would be destroyed; but being deprived of

   lawless desire, it suffers no harm. And at the same time He foretold

   that, in the future world, sexual intercourse should be done away with;

   as He says, "The children of this world marry, and are given in

   marriage; but the children of the world to come neither marry nor are

   given in marriage, but shall be like the angels in heaven." [2617] Let

   not, then, those that are unbelieving marvel, if in the world to come

   He do away with those acts of our fleshly members which even in this

   present life are abolished.

     __________________________________________________________________

 

   [2615] That is to say, their lives are a protest against entering into

   marriage for any other purpose than that of begetting children.

 

   [2616] i.e., to the devil. [St. John xii. 31, John xiv. 30, John xvi.

   11.]

 

   [2617] Luke xx. 34, 35.

     __________________________________________________________________

 

  Chapter IV.--Must the deformed rise deformed?

 

   Well, they say, if then the flesh rise, it must rise the same as it

   falls; so that if it die with one eye, it must rise one-eyed; if lame,

   lame; if defective in any part of the body, in this part the man must

   rise deficient. How truly blinded are they in the eyes of their hearts!

   For they have not seen on the earth blind men seeing again, and the

   lame walking by His word. All things which the Saviour did, He did in

   the first place in order that what was spoken concerning Him in the

   prophets might be fulfilled, "that the blind should receive sight, and

   the deaf hear," [2618] and so on; but also to induce the belief that in

   the resurrection the flesh shall rise entire. For if on earth He healed

   the sicknesses of the flesh, and made the body whole, much more will He

   do this in the resurrection, so that the flesh shall rise perfect and

   entire. In this manner, then, shall those dreaded difficulties of

   theirs be healed.

     __________________________________________________________________

 

   [2618] Isa. xxxv. 5.

     __________________________________________________________________

 

  Chapter V.--The resurrection of the flesh is not impossible.

 

   But again, of those who maintain that the flesh has no resurrection,

   some assert that it is impossible; others that, considering how vile

   and despicable the flesh is, it is not fit that God should raise it;

   and others, that it did not at the first receive the promise. First,

   then, in respect of those who say that it is impossible for God to

   raise it, it seems to me that I should show that they are ignorant,

   professing as they do in word that they are believers, yet by their

   works proving themselves to be unbelieving, even more unbelieving than

   the unbelievers. For, seeing that all the heathen believe in their

   idols, and are persuaded that to them all things are possible (as even

   their poet Homer says, [2619] "The gods can do all things, and that

   easily;" and he added the word "easily" that he might bring out the

   greatness of the power of the gods), many do seem to be more

   unbelieving than they. For if the heathen believe in their gods, which

   are idols ("which have ears, and they hear not; they have eyes, and

   they see not" [2620] ), that they can do all things, though they be but

   devils, as saith the Scripture, "The gods of the nations are devils,"

   [2621] much more ought we, who hold the right, excellent, and true

   faith, to believe in our God, since also we have proofs [of His power],

   first in the creation of the first man, for he was made from the earth

   by God; and this is sufficient evidence of God's power; and then they

   who observe things can see how men are generated one by another, and

   can marvel in a still greater degree that from a little drop of

   moisture so grand a living creature is formed. And certainly if this

   were only recorded in a promise, and not seen accomplished, this too

   would be much more incredible than the other; but it is rendered more

   credible by accomplishment. [2622] But even in the case of the

   resurrection the Saviour has shown us accomplishments, of which we will

   in a little speak. But now we are demonstrating that the resurrection

   of the flesh is possible, asking pardon of the children of the Church

   if we adduce arguments which seem to be secular [2623] and physical:

   [2624] first, because to God nothing is secular, not even the world

   itself, for it is His workmanship; and secondly, because we are

   conducting our argument so as to meet unbelievers. For if we argued

   with believers, it were enough to say that we believe; but now we must

   proceed by demonstrations. The foregoing proofs are indeed quite

   sufficient to evince the possibility of the resurrection of the flesh;

   but since these men are exceedingly unbelieving, we will further adduce

   a more convincing argument still, --an argument drawn not from faith,

   for they are not within its scope, but from their own mother

   unbelief,--I mean, of course, from physical reasons. For if by such

   arguments we prove to them that the resurrection of the flesh is

   possible, they are certainly worthy of great contempt if they can be

   persuaded neither by the deliverances of faith nor by the arguments of

   the world.

     __________________________________________________________________

 

   [2619] Odyssey, ii. 304.

 

   [2620] Ps. cxv. 5.

 

   [2621] Ps. xcvi. 5.

 

   [2622] i.e., by actually happening under our observation.

 

   [2623] exothen, "without" or "outside," to which reference is made in

   the next clause, which may be translated, "because nothing is outside

   God," or, "because to God nothing is without' "

 

   [2624] kosmikon, arguments drawn from the laws by which the world is

   governed.

     __________________________________________________________________

 

  Chapter VI.--The resurrection consistent with the opinions of the

  philosophers.

 

   Those, then, who are called natural philosophers, say, some of them, as

   Plato, that the universe is matter and God; others, as Epicurus, that

   it is atoms and the void; [2625] others, like the Stoics, that it is

   these four--fire, water, air, earth. For it is sufficient to mention

   the most prevalent opinions. And Plato says that all things are made

   from matter by God, and according to His design; but Epicures and his

   followers say that all things are made from the atom and the void by

   some kind of self-regulating action of the natural movement of the

   bodies; and the Stoics, that all are made of the four elements, God

   pervading them. But while there is such discrepancy among them, there

   are some doctrines acknowledged by them all in common, one of which is

   that neither can anything be produced from what is not in being, nor

   anything be destroyed or dissolved into what has not any being, and

   that the elements exist indestructible out of which all things are

   generated. And this being so, the regeneration of the flesh will,

   according to all these philosophers, appear to be possible. For if,

   according to Plato, it is matter and God, both these are indestructible

   and God; and God indeed occupies the position of an artificer, to wit,

   a potter; and matter occupies the place of clay or wax, or some such

   thing. That, then, which is formed of matter, be it an image or a

   statue, is destructible; but the matter itself is indestructible, such

   as clay or wax, or any other such kind of matter. Thus the artist

   designs in the clay or wax, and makes the form of a living animal; and

   again, if his handiwork be destroyed, it is not impossible for him to

   make the same form, by working up the same material, and fashioning it

   anew. So that, according to Plato, neither will it be impossible for

   God, who is Himself indestructible, and has also indestructible

   material, even after that which has been first formed of it has been

   destroyed, to make it anew again, and to make the same form just as it

   was before. But according to the Stoics even, the body being produced

   by the mixture of the four elementary substances, when this body has

   been dissolved into the four elements, these remaining indestructible,

   it is possible that they receive a second time the same fusion and

   composition, from God pervading them, and so re-make the body which

   they formerly made. Like as if a man shall make a composition of gold

   and silver, and brass and tin, and then shall wish to dissolve it

   again, so that each element exist separately, having again mixed them,

   he may, if he pleases, make the very same composition as he had

   formerly made. Again, according to Epicurus, the atoms and the void

   being indestructible, it is by a definite arrangement and adjustment of

   the atoms as they come together, that both all other formations are

   produced, and the body itself; and it being in course of time

   dissolved, is dissolved again into those atoms from which it was also

   produced. And as these remain indestructible, it is not at all

   impossible, that by coming together again, and receiving the same

   arrangement and position, they should make a body of like nature to

   what was formerly produced by them; as if a jeweller should make in

   mosaic the form of an animal, and the stones should be scattered by

   time or by the man himself who made them, he having still in his

   possession the scattered stones, may gather them together again, and

   having gathered, may dispose them in the same way, and make the same

   form of an animal. And shall not God be able to collect again the

   decomposed members of the flesh, and make the same body as was formerly

   produced by Him?

     __________________________________________________________________

 

   [2625] to kenon, the void of space in which the infinity of atoms

   moved.

     __________________________________________________________________

 

  Chapter VII.--The body valuable in God's sight.

 

   But the proof of the possibility of the resurrection of the flesh I

   have sufficiently demonstrated, in answer to men of the world. And if

   the resurrection of the flesh is not found impossible on the principles

   even of unbelievers, how much more will it be found in accordance with

   the mind of believers! But following our order, we must now speak with

   respect to those who think meanly of the flesh, and say that it is not

   worthy of the resurrection nor of the heavenly economy, [2626] because,

   first, its substance is earth; and besides, because it is full of all

   wickedness, so that it forces the soul to sin along with it. But these

   persons seem to be ignorant of the whole work of God, both of the

   genesis and formation of man at the first, and why the things in the

   world were made. [2627] For does not the word say, "Let Us make man in

   our image, and after our likeness?" [2628] What kind of man? Manifestly

   He means fleshly man, For the word says, "And God took dust of the

   earth, and made man." [2629] It is evident, therefore, that man made in

   the image of God was of flesh. Is it not, then, absurd to say, that the

   flesh made by God in His own image is contemptible, and worth nothing?

   But that the flesh is with God a precious possession is manifest, first

   from its being formed by Him, if at least the image is valuable to the

   former and artist; and besides, its value can be gathered from the

   creation of the rest of the world. For that on account of which the

   rest is made, is the most precious of all to the maker.

     __________________________________________________________________

 

   [2626] Or, "citizenship."

 

   [2627] This might also be rendered, "and the things in the world, on

   account of which he was made;" but the subsequent argument shows the

   propriety of the above rendering.

 

   [2628] Gen. i. 26.

 

   [2629] Gen. ii. 7.

     __________________________________________________________________

 

  Chapter VIII.--Does the body cause the soul to sin?

 

   Quite true, say they; yet the flesh is a sinner, so much so, that it

   forces the soul to sin along with it. And thus they vainly accuse it,

   and lay to its charge alone the sins of both. But in what instance can

   the flesh possibly sin by itself, if it have not the soul going before

   it and inciting it? For as in the case of a yoke of oxen, if one or

   other is loosed from the yoke, neither of them can plough alone; so

   neither can soul or body alone effect anything, if they be unyoked from

   their communion. And if it is the flesh that is the sinner, then on its

   account alone did the Saviour come, as He says, "I am not come to call

   the righteous, but sinners to repentance." [2630] Since, then, the

   flesh has been proved to be valuable in the sight of God, and glorious

   above all His works, it would very justly be saved by Him.

 

   We must meet, therefore, those who say, that even though it be the

   special handiwork of God, and beyond all else valued by Him, it would

   not immediately follow that it has the promise of the resurrection. Yet

   is it not absurd, that that which has been produced with such

   circumstance, and which is beyond all else valuable, should be so

   neglected by its Maker, as to pass to nonentity? Then the sculptor and

   painter, if they wish the works they have made to endure, that they may

   win glory by them, renew them when they begin to decay; but God would

   so neglect His own possession and work, that it becomes annihilated,

   and no longer exists. Should we not call this labour in vain? As if a

   man who has built a house should forthwith destroy it, or should

   neglect it, though he sees it falling into decay, and is able to repair

   it: we would blame him for labouring in vain; and should we not so

   blame God? But not such an one is the Incorruptible,--not senseless is

   the Intelligence of the universe. Let the unbelieving be silent, even

   though they themselves do not believe.

 

   But, in truth, He has even called the flesh to the resurrection, and

   promises to it everlasting life. For where He promises to save man,

   there He gives the promise to the flesh. For what is man but the

   reasonable animal composed of body and soul? Is the soul by itself man?

   No; but the soul of man. Would the body be called man? No, but it is

   called the body of man. If, then, neither of these is by itself man,

   but that which is made up of the two together is called man, and God

   has called man to life and resurrection, He has called not a part, but

   the whole, which is the soul and the body. Since would it not be

   unquestionably absurd, if, while these two are in the same being and

   according to the same law, the one were saved and the other not? And if

   it be not impossible, as has already been proved, that the flesh be

   regenerated, what is the distinction on the ground of which the soul is

   saved and the body not? Do they make God a grudging God? But He is

   good, and will have all to be saved. And by God and His proclamation,

   not only has your soul heard and believed on Jesus Christ, and with it

   the flesh, [2631] but both were washed, and both wrought righteousness.

   They make God, then ungrateful and unjust, if, while both believe on

   Him, He desires to save one and not the other. Well, they say, but the

   soul is incorruptible, being a part of God and inspired by Him, and

   therefore He desires to save what is peculiarly His own and akin to

   Himself; but the flesh is corruptible, and not from Him, as the soul

   is. Then what thanks are due to Him, and what manifestation of His

   power and goodness is it, if He purposed to save what is by nature

   saved and exists as a part of Himself? For it had its salvation from

   itself; so that in saving the soul, God does no great thing. For to be

   saved is its natural destiny, because it is a part of Himself, being

   His inspiration. But no thanks are due to one who saves what is his

   own; for this is to save himself. For he who saves a part himself,

   saves himself by his own means, lest he become defective in that part;

   and this is not the act of a good man. For not even when a man does

   good to his children and offspring, does one call him a good man; for

   even the most savage of the wild beasts do so, and indeed willingly

   endure death, if need be, for the sake of their cubs. But if a man were

   to perform the same acts in behalf of his slaves, that man would justly

   be called good. Wherefore the Saviour also taught us to love our

   enemies, since, says He, what thank have ye? So that He has shown us

   that it is a good work not only to love those that are begotten of Him,

   but also those that are without. And what He enjoins upon us, He

   Himself first of all does. [2632]

     __________________________________________________________________

 

   [2630] Mark ii. 17.

 

   [2631] Migne proposes to read here kai ou sun aute, "without the

   flesh," which gives a more obvious meaning. The above reading is,

   however, defensible. Justin means that the flesh was not merely

   partaking of the soul's faith and promise, but had rights of its own.

 

   [2632] It is supposed that a part of the treatise has been here dropped

   out.

     __________________________________________________________________

 

  Chapter IX.--The resurrection of Christ proves that the body rises.

 

   If He had no need of the flesh, why did He heal it? And what is most

   forcible of all, He raised the dead. Why? Was it not to show what the

   resurrection should be? How then did He raise the dead? Their souls or

   their bodies? Manifestly both. If the resurrection were only spiritual,

   it was requisite that He, in raising the dead, should show the body

   lying apart by itself, and the soul living apart by itself. But now He

   did not do so, but raised the body, confirming in it the promise of

   life. Why did He rise in the flesh in which He suffered, unless to show

   the resurrection of the flesh? And wishing to confirm this, when His

   disciples did not know whether to believe He had truly risen in the

   body, and were looking upon Him and doubting, He said to them, "Ye have

   not yet faith, see that it is I;" [2633] and He let them handle Him,

   and showed them the prints of the nails in His hands. And when they

   were by every kind of proof persuaded that it was Himself, and in the

   body, they asked Him to eat with them, that they might thus still more

   accurately ascertain that He had in verity risen bodily; and He did eat

   honey-comb and fish. And when He had thus shown them that there is

   truly a resurrection of the flesh, wishing to show them this also, that

   it is not impossible for flesh to ascend into heaven (as He had said

   that our dwelling-place is in heaven), "He was taken up into heaven

   while they beheld," [2634] as He was in the flesh. If, therefore, after

   all that has been said, any one demand demonstration of the

   resurrection, he is in no respect different from the Sadducees, since

   the resurrection of the flesh is the power of God, and, being above all

   reasoning, is established by faith, and seen in works.

     __________________________________________________________________

 

   [2633] Comp. Luke xxiv. 32, etc.

 

   [2634] Acts i. 9.

     __________________________________________________________________

 

  Chapter X.--The body saved, and will therefore rise.

 

   The resurrection is a resurrection of the flesh which died. For the

   spirit dies not; the soul is in the body, and without a soul it cannot

   live. The body, when the soul forsakes it, is not. For the body is the

   house of the soul; and the soul the house of the spirit. These three,

   in all those who cherish a sincere hope and unquestioning faith in God,

   will be saved. Considering, therefore, even such arguments as are

   suited to this world, and finding that, even according to them, it is

   not impossible that the flesh be regenerated; and seeing that, besides

   all these proofs, the Saviour in the whole Gospel shows that there is

   salvation for the flesh, why do we any longer endure those unbelieving

   and dangerous arguments, and fail to see that we are retrograding when

   we listen to such an argument as this: that the soul is immortal, but

   the body mortal, and incapable of being revived? For this we used to

   hear from Pythagoras and Plato, even before we learned the truth. If

   then the Saviour said this, and proclaimed salvation to the soul alone,

   what new thing, beyond what we heard from Pythagoras and Plato and all

   their band, did He bring us? But now He has come proclaiming the glad

   tidings of a new and strange hope to men. For indeed it was a strange

   and new thing for God to promise that He would not keep incorruption in

   incorruption, but would make corruption incorruption. But because the

   prince of wickedness could in no other way corrupt the truth, he sent

   forth his apostles (evil men who introduced pestilent doctrines),

   choosing them from among those who crucified our Saviour; and these men

   bore the name of the Saviour, but did the works of him that sent them,

   through whom the name itself has been spoken against. But if the flesh

   do not rise, why is it also guarded, and why do we not rather suffer it

   to indulge its desires? Why do we not imitate physicians, who, it is

   said, when they get a patient that is despaired of and incurable, allow

   him to indulge his desires? For they know that he is dying; and this

   indeed those who hate the flesh surely do, casting it out of its

   inheritance, so far as they can; for on this account they also despise

   it, because it is shortly to become a corpse. But if our physician

   Christ, God, having rescued us from our desires, regulates our flesh

   with His own wise and temperate rule, it is evident that He guards it

   from sins because it possesses a hope of salvation, as physicians do

   not suffer men whom they hope to save to indulge in what pleasures they

   please. [2635]

     __________________________________________________________________

 

   [2635] [N.B.--These fragments are probably genuine.]

     __________________________________________________________________

     __________________________________________________________________

 

Other Fragments from the Lost Writings of Justin

 

   [Translated by the Rev. A. Roberts, D.D.]

     __________________________________________________________________

     __________________________________________________________________

 

  I.

 

   The most admirable Justin rightly declared that the aforesaid demons

   [2636] resembled robbers.--Tatian's Address to the Greeks, chap. xviii.

     __________________________________________________________________

 

   [2636] [See, on the Resurrection, cap. vi.; and compare, --

 

   "And of those demons that are found

 

   In fire, air, flood, or under ground," etc.

   Milton, Pens., line 93.]

     __________________________________________________________________

 

  II.

 

   And Justin well said in his book against Marcion, that he would not

   have believed the Lord Himself, if He had announced any other God than

   the Fashioner and Maker [of the world], and our Nourisher. But since,

   from the one God, who both made this world and formed us, and contains

   as well as administers all things, there came to us the only-begotten

   Son, summing up His own workmanship in Himself, my faith in Him is

   stedfast, and my love towards the Father is immoveable, God bestowing

   both upon us.--Iren�us: Heresies, iv. 6.

     __________________________________________________________________

 

  III.

 

   Justin well said: Before the advent of the Lord, Satan never ventured

   to blaspheme God, inasmuch as he was not yet sure of his own damnation,

   since that was announced concerning him by the prophets only in

   parables and allegories. But after the advent of the Lord learning

   plainly from the discourses of Christ and His apostles that eternal

   fire was prepared for him who voluntarily departed from God and for all

   who, without repentance, persevere in apostasy, then, by means of a man

   of this sort, he, as if already condemned, blasphemes that God who

   inflicts judgment upon him, and imputes the sin of his apostasy to his

   Maker, instead of to his own will and predilection.--Iren�us: Heresies,

   v. 26.

     __________________________________________________________________

 

  IV.

 

   Expounding the reason of the incessant plotting of the devil against

   us, he declares: Before the advent of the Lord, the devil did not so

   plainly know the measure of his own punishment, inasmuch as the divine

   prophets had but enigmatically announced it; as, for instance, Isaiah,

   who in the person of the Assyrian tragically revealed the course to be

   followed against the devil. But when the Lord appeared, and the devil

   clearly understood that eternal fire was laid up and prepared for him

   and his angels, he then began to plot without ceasing against the

   faithful, being desirous to have many companions in his apostasy, that

   he might not by himself endure the shame of condemnation, comforting

   himself by this cold and malicious consolation.--From the writings of

   John of Antioch.

     __________________________________________________________________

 

  V.

 

   And Justin of Neapolis, a man who was not far separated from the

   apostles either in age or excellence, says that that which is mortal is

   inherited, but that which is immortal inherits; and that the flesh

   indeed dies, but the kingdom of heaven lives.--From Methodius On the

   Resurrection, in Photius.

     __________________________________________________________________

 

  VI.

 

   Neither is there straitness with God, nor anything that is not

   absolutely perfect.--From manuscript of the writings of Justin.

     __________________________________________________________________

 

  VII.

 

   We shall not injure God by remaining ignorant of Him, but shall deprive

   ourselves of His friendship.

     __________________________________________________________________

 

  VIII.

 

   The unskilfulness of the teacher proves destructive to his disciples,

   and the carelessness of the disciples entails danger on the teacher,

   and especially should they owe their negligence to his want of

   knowledge.

     __________________________________________________________________

 

  IX.

 

   The soul can with difficulty be recalled to those good things from

   which it has fallen, and is with difficulty dragged away from those

   evils to which it has become accustomed. If at any time thou showest a

   disposition to blame thyself, then perhaps, through the medicine of

   repentance, I should cherish good hopes regarding thee. But when thou

   altogether despisest fear, and rejectest with scorn the very faith of

   Christ, it were better for thee that thou hadst never been born from

   the womb.--From the writings of John of Damascus.

     __________________________________________________________________

 

  X.

 

   By the two birds [2637] Christ is denoted, both dead as man, and living

   as God. He is likened to a bird, because He is understood and declared

   to be from above, and from heaven. And the living bird, having been

   dipped in the blood of the dead one, was afterwards let go. For the

   living and divine Word was in the crucified and dead temple [of the

   body], as being a partaker of the passion, and yet impassible to God.

 

   By that which took place in the running [2638] water, in which the wood

   and the hyssop and the scarlet were dipped, is set forth the bloody

   passion of Christ on the cross for the salvation of those who are

   sprinkled with the Spirit, and the water, and the blood. Wherefore the

   material for purification was not provided chiefly with reference to

   leprosy, but with regard to the forgiveness of sins, that both leprosy

   might be understood to be an emblem of sin, and the things which were

   sacrificed an emblem of Him who was to be sacrificed for sins.

 

   For this reason, consequently, he ordered that the scarlet should be

   dipped at the same time in the water, thus predicting that the flesh

   should no longer possess its natural [evil] properties. For this

   reason, also, were there the two birds, the one being sacrificed in the

   water, and the other dipped both in the blood and in the water and then

   sent away, just as is narrated also respecting the goats.

 

   The goat that was sent away presented a type of Him who taketh away the

   sins of men. But the two contained a representation of the one economy

   of God incarnate. For He was wounded for our transgressions, and He

   bare the sins of many, and He was delivered for our iniquities.--From

   manuscript of writings of Justin.

     __________________________________________________________________

 

   [2637] See Lev. xiv. 49-53.

 

   [2638] Literally, "living."

     __________________________________________________________________

 

  XI.

 

   When God formed man at the beginning, He suspended the things of nature

   on his will, and made an experiment by means of one commandment. For He

   ordained that, if he kept this, he should partake of immortal

   existence; but if he transgressed it, the contrary should be his lot.

   Man having been thus made, and immediately looking towards

   transgression, naturally became subject to corruption. Corruption then

   becoming inherent in nature, it was necessary that He who wished to

   save should be one who destroyed the efficient cause of corruption. And

   this could not otherwise be done than by the life which is according to

   nature being united to that which had received the corruption, and so

   destroying the corruption, while preserving as immortal for the future

   that which had received it. It was therefore necessary that the Word

   should become possessed of a body, that He might deliver us from the

   death of natural corruption. For if, as ye [2639] say, He had simply by

   a nod warded off death from us, death indeed would not have approached

   us on account of the expression of His will; but none the less would we

   again have become corruptible, inasmuch as we carried about in

   ourselves that natural corruption.--Leontius against Eutychians, etc.,

   book ii.

     __________________________________________________________________

 

   [2639] The Gentiles are here referred to, who saw no necessity for the

   incarnation.

     __________________________________________________________________

 

  XII.

 

   As it is inherent in all bodies formed by God to have a shadow, so it

   is fitting that God, who is just, should render to those who choose

   what is good, and to those who prefer what is evil, to every one

   according to his deserts.--From the writings of John of Damascus.

     __________________________________________________________________

 

  XIII.

 

   He speaks not of the Gentiles in foreign lands, but concerning [the

   people] who agree with the Gentiles, according to that which is spoken

   by Jeremiah: "It is a bitter thing for thee, that thou hast forsaken

   me, saith the Lord thy God, that of old thou hast broken thy yoke, and

   torn asunder thy bands, and said, I will not serve Thee, but will go to

   every high hill, and underneath every tree, and there shall I become

   dissolute in my fornication." [2640] --From manuscript of the writings

   of Justin.

     __________________________________________________________________

 

   [2640] Jer. ii. 19, etc. (LXX.)

     __________________________________________________________________

 

  XIV.

 

   Neither shall light ever be darkness as long as light exists, nor shall

   the truth of the things pertaining to us be controverted. For truth is

   that than which nothing is more powerful. Every one who might speak the

   truth, and speaks it not, shall be judged by God.--Manuscript and works

   of John of Damascus.

     __________________________________________________________________

 

  XV.

 

   And the fact that it was not said of the seventh day equally with the

   other days, "And there was evening, and there was morning," is a

   distinct indication of the consummation which is to take place in it

   before it is finished, as the fathers declare, especially St. Clement,

   and Iren�us, and Justin the martyr and philosopher, who, commenting

   with exceeding wisdom on the number six of the sixth day, affirms that

   the intelligent soul of man and his five susceptible senses were the

   six works of the sixth day. Whence also, having discoursed at length on

   the number six, he declares that all things which have been framed by

   God are divided into six classes,--viz., into things intelligent and

   immortal, such as are the angels; into things reasonable and mortal,

   such as mankind; into things sensitive and irrational, such as cattle,

   and birds, and fishes; into things that can advance, and move, and are

   insensible, such as the winds, and the clouds, and the waters, and the

   stars; into things which increase and are immoveable, such as the

   trees; and into things which are insensible and immoveable, such as the

   mountains, the earth, and such like. For all the creatures of God, in

   heaven and on earth, fall under one or other of these divisions, and

   are circumscribed by them.-- From the writings of Anastasius.

     __________________________________________________________________

 

  XVI.

 

   Sound doctrine does not enter into the hard and disobedient heart; but,

   as if beaten back, enters anew into itself.

     __________________________________________________________________

 

  XVII.

 

   As the good of the body is health, so the good of the soul is

   knowledge, which is indeed a kind of health of soul, by which a

   likeness to God is attained.--From the writings of John of Damascus.

     __________________________________________________________________

 

  XVIII.

 

   To yield and give way to our passions is the lowest slavery, even as to

   rule over them is the only liberty.

 

   The greatest of all good is to be free from sin, the next is to be

   justified; but he must be reckoned the most unfortunate of men, who,

   while living unrighteously, remains for a long time unpunished.

 

   Animals in harness cannot but be carried over a precipice by the

   inexperience and badness of their driver, even as by his skilfulness

   and excellence they will be saved.

 

   The end contemplated by a philosopher is likeness to God, so far as

   that is possible.--From the writings of Antonius Melissa.

     __________________________________________________________________

 

  XIX.

 

   [The words] of St. Justin, philosopher and martyr, from the fifth part

   of his Apology: [2641] --I reckon prosperity, O men, to consist in

   nothing else than in living according to truth. But we do not live

   properly, or according to truth, unless we understand the nature of

   things.

 

   It escapes them apparently, that he who has by a true faith come forth

   from error to the truth, has truly known himself, not, as they say, as

   being in a state of frenzy, but as free from the unstable and (as to

   every variety of error) changeable corruption, by the simple and ever

   identical truth.--From the writings of John of Damascus.

     __________________________________________________________________

 

   [2641] It is doubtful if these words are really Justin's, or, if so,

   from which, or what part, of his Apologies they are derived.

     __________________________________________________________________

     __________________________________________________________________

 

Introductory Note to the Martyrdom of Justin Martyr

     __________________________________________________________________

 

   Crescens, a cynic, has the ill-renown of stirring up the persecution in

   which Justin and his friends suffered for Christ. The story that he

   died by the hemlock seems to have originated among the Greeks, who

   naturally gave this turn to the sufferings of a philosopher. The

   following Introductory Notice of the translator supplies all that need

   be added.

 

   Though nothing is known as to the date or authorship of the following

   narrative, it is generally reckoned among the most trustworthy of the

   Martyria. An absurd addition was in some copies made to it, to the

   effect that Justin died by means of hemlock. Some have thought it

   necessary, on account of this story, to conceive of two Justins, one of

   whom, the celebrated defender of the Christian faith whose writings are

   given in this volume, died through poison, while the other suffered in

   the way here described, along with several of his friends. But the

   description of Justin given in the following account, is evidently such

   as compels us to refer it to the famous apologist and martyr of the

   second century. [2642]

     __________________________________________________________________

 

   [2642] [See Cave, Lives of the Fathers, i. 243. Epiphanius, by fixing

   the martyrdom under the prefecture of Rusticus, seems to identify this

   history; but, then, he also connects it with the reign of Hadrian. Ed.

   Oehler, tom ii. 709. Berlin, 1859.]

     __________________________________________________________________

 

The Martyrdom of the Holy Martyrs Justin, Chariton, Charites, P�on, and

Liberianus, who Suffered at Rome

 

   [Translated by the Rev. M. Dods, M.A.]

     __________________________________________________________________

     __________________________________________________________________

 

  Chapter I.--Examination of Justin by the prefect.

 

   In the time of the lawless partisans of idolatry, wicked decrees were

   passed against the godly Christians in town and country, to force them

   to offer libations to vain idols; and accordingly the holy men, having

   been apprehended, were brought before the prefect of Rome, Rusticus by

   name. And when they had been brought before his judgment-seat, said to

   Justin, "Obey the gods at once, and submit to the kings." [2643] Justin

   said, "To obey the commandments of our Saviour Jesus Christ is worthy

   neither of blame nor of condemnation." Rusticus the prefect said, "What

   kind of doctrines do you profess?" Justin said, "I have endeavoured to

   learn all doctrines; but I have acquiesced at last in the true

   doctrines, those namely of the Christians, even though they do not

   please those who hold false opinions." Rusticus the prefect said, "Are

   those the doctrines that please you, you utterly wretched man?" Justin

   said, "Yes, since I adhere to them with right dogma." [2644] Rusticus

   the prefect said, "What is the dogma?" Justin said, "That according to

   which we worship the God of the Christians, whom we reckon to be one

   from the beginning, the maker and fashioner of the whole creation,

   visible and invisible; and the Lord Jesus Christ, the Son of God, who

   had also been preached beforehand by the prophets as about to be

   present with the race of men, the herald of salvation and teacher of

   good disciples. And I, being a man, think that what I can say is

   insignificant in comparison with His boundless divinity, acknowledging

   a certain prophetic power, [2645] since it was prophesied concerning

   Him of whom now I say that He is the Son of God. For I know that of old

   the prophets foretold His appearance among men."

     __________________________________________________________________

 

   [2643] i.e., the emperors.

 

   [2644] Meta dogmatos orthou, orthodoxy.

 

   [2645] That is, that a prophetic inspiration is required to speak

   worthily of Christ.

     __________________________________________________________________

 

  Chapter II.--Examination of Justin continued.

 

   Rusticus the prefect said, "Where do you assemble?" Justin said, "Where

   each one chooses and can: for do you fancy that we all meet in the very

   same place? Not so; because the God of the Christians is not

   circumscribed by place; but being invisible, fills heaven and earth,

   and everywhere is worshipped and glorified by the faithful." Rusticus

   the prefect said, "Tell me where you assemble, or into what place do

   you collect your followers?" Justin said, "I live above one Martinus,

   at the Timiotinian Bath; and during the whole time (and I am now living

   in Rome for the second time) I am unaware of any other meeting than

   his. And if any one wished to come to me, I communicated to him the

   doctrines of truth." Rusticus said, "Are you not, then, a Christian?"

   Justin said, "Yes, I am a Christian."

     __________________________________________________________________

 

  Chapter III.--Examination of Chariton and others.

 

   Then said the prefect Rusticus to Chariton, "Tell me further, Chariton,

   are you also a Christian?" Chariton said, "I am a Christian by the

   command of God." Rusticus the prefect asked the woman Charito, "What

   say you, Charito?" Charito said, "I am a Christian by the grace of

   God." Rusticus said to Euelpistus, "And what are you?" Euelpistus, a

   servant of C�sar, answered, "I too am a Christian, having been freed by

   Christ; and by the grace of Christ I partake of the same hope."

   Rusticus the prefect said to Hierax, "And you, are you a Christian?"

   Hierax said, "Yes, I am a Christian, for I revere and worship the same

   God." Rusticus the prefect said, "Did Justin make you Christians?"

   Hierax said, "I was a Christian, and will be a Christian." And P�on

   stood up and said, "I too am a Christian." Rusticus the prefect said,

   "Who taught you?" P�on said, "From our parents we received this good

   confession." Euelpistus said, "I willingly heard the words of Justin.

   But from my parents also I learned to be a Christian." Rusticus the

   prefect said, "Where are your parents?" Euelpistus said, "In

   Cappadocia." Rusticus says to Hierax, "Where are your parents?" And he

   answered, and said, "Christ is our true father, and faith in Him is our

   mother; and my earthly parents died; and I, when I was driven from

   Iconium in Phrygia, came here." Rusticus the prefect said to

   Liberianus, "And what say you? Are you a Christian, and unwilling to

   worship [the gods]?" Liberianus said, "I too am a Christian, for I

   worship and reverence the only true God."

     __________________________________________________________________

 

  Chapter IV.--Rusticus threatens the Christians with death.

 

   The prefect says to Justin, "Hearken, you who are called learned, and

   think that you know true doctrines; if you are scourged and beheaded,

   do you believe you will ascend into heaven?" Justin said, "I hope that,

   if I endure these things, I shall have His gifts. [2646] For I know

   that, to all who have thus lived, there abides the divine favour until

   the completion of the whole world." Rusticus the prefect said, "Do you

   suppose, then, that you will ascend into heaven to receive some

   recompense?" Justin said, "I do not suppose it, but I know and am fully

   persuaded of it." Rusticus the prefect said, "Let us, then, now come to

   the matter in hand, and which presses. Having come together, offer

   sacrifice with one accord to the gods." Justin said, "No right-thinking

   person falls away from piety to impiety." Rusticus the prefect said,

   "Unless ye obey, ye shall be mercilessly punished." Justin said,

   "Through prayer we can be saved on account of our Lord Jesus Christ,

   even when we have been punished, [2647] because this shall become to us

   salvation and confidence at the more fearful and universal

   judgment-seat of our Lord and Saviour." Thus also said the other

   martyrs: "Do what you will, for we are Christians, and do not sacrifice

   to idols."

     __________________________________________________________________

 

   [2646] Another reading is dogmata, which may be translated, "I shall

   have what He teaches [us to expect]."

 

   [2647] This passage admits of another rendering. Lord Hailes, following

   the common Latin version, thus translates: "It was our chief wish to

   endure tortures for the sake of our Lord Jesus Christ, and so to be

   saved."

     __________________________________________________________________

 

  Chapter V.--Sentence pronounced and executed.

 

   Rusticus the prefect pronounced sentence, saying, "Let those who have

   refused to sacrifice to the gods and to yield to the command of the

   emperor be scourged, [2648] and led away to suffer the punishment of

   decapitation, according to the laws." The holy martyrs having glorified

   God, and having gone forth to the accustomed place, were beheaded, and

   perfected their testimony in the confession of the Saviour. And some of

   the faithful having secretly removed their bodies, laid them in a

   suitable place, the grace of our Lord Jesus Christ having wrought along

   with them, to whom be glory for ever and ever. Amen.

     __________________________________________________________________

 

   [2648] [This wholesale sentence implies a great indifference to the

   probable Roman citizenship of some of them, if not our heroic martyr

   himself; but Acts xxii. 25-29 seems to allow that the condemned were

   not protected by the law.]

     __________________________________________________________________

     __________________________________________________________________

     __________________________________________________________________

 

                                    Iren�us

     __________________________________________________________________

 

Introductory Note to Iren�us Against Heresies

     __________________________________________________________________

 

   [a.d. 120-202.] This history introduces us to the Church in her Western

   outposts. We reach the banks of the Rhone, where for nearly a century

   Christian missions have flourished. Between Marseilles and Smyrna there

   seems to have been a brisk trade, and Polycarp had sent Pothinus into

   Celtic Gaul at an early date as its evangelist. He had fixed his see at

   Lyons, when Iren�us joined him as a presbyter, having been his

   fellow-pupil under Polycarp. There, under the "good Aurelius," as he is

   miscalled (a.d. 177), arose the terrible persecution which made "the

   martyrs of Lyons and Vienne" so memorable. It was during this

   persecution that Iren�us was sent to Rome with letters of remonstrance

   against the rising pestilence of heresy; and he was probably the author

   of the account of the sufferings of the martyrs which is appended to

   their testimony. [2649] But he had the mortification of finding the

   Montanist heresy patronized by Eleutherus the Bishop of Rome; and there

   he met an old friend from the school of Polycarp, who had embraced the

   Valentinian heresy. We cannot doubt that to this visit we owe the

   lifelong struggle of Iren�us against the heresies that now came in,

   like locusts, to devour the harvests of the Gospel. But let it be noted

   here, that, so far from being "the mother and mistress" of even the

   Western Churches, Rome herself is a mission of the Greeks; [2650]

   Southern Gaul is evangelized from Asia Minor, and Lyons checks the

   heretical tendencies of the Bishop at Rome. Ante-Nicene Christianity,

   and indeed the Church herself, appears in Greek costume which lasts

   through the synodical period; and Latin Christianity, when it begins to

   appear, is African, and not Roman. It is strange that those who have

   recorded this great historical fact have so little perceived its

   bearings upon Roman pretensions in the Middle Ages and modern times.

 

   Returning to Lyons, our author found that the venerable Pothinus had

   closed his holy career by a martyr's death; and naturally Iren�us

   became his successor. When the emissaries of heresy followed him, and

   began to disseminate their licentious practices and foolish doctrines

   by the aid of "silly women," the great work of his life began. He

   condescended to study these diseases of the human mind like a wise

   physician; and, sickening as was the process of classifying and

   describing them, he made this also his laborious task, that he might

   enable others to withstand and to overcome them. The works he has left

   us are monuments of his fidelity to Christ, and to the charges of St.

   Paul, St. Peter, and St. Jude, whose solemn warnings now proved to be

   prophecies. No marvel that the great apostle, "night and day with

   tears," had forewarned the churches of "the grievous wolves" which were

   to make havoc of the fold.

 

   If it shocks the young student of the virgin years of Christianity to

   find such a state of things, let him reflect that it was all foretold

   by Christ himself, and demonstrates the malice and power of the

   adversary. "An enemy hath done this," said the Master. The spirit that

   was then working "in the children of disobedience," now manifested

   itself. The awful visions of the Apocalypse began to be realized. It

   was now evident in what sense "the Prince of peace" had pronounced His

   mission, "not peace, but a sword." In short, it became a conspicuous

   fact, that the Church here on earth is "militant;" while, at the same

   time, there was seen to be a profound philosophy in the apostolic

   comment, [2651] "There must be also heresies among you, that they which

   are approved may be made manifest." In the divine economy of Providence

   it was permitted that every form of heresy which was ever to infest the

   Church should now exhibit its essential principle, and attract the

   censures of the faithful. Thus testimony to primitive truth was secured

   and recorded: the language of catholic orthodoxy was developed and

   defined, and landmarks of faith were set up for perpetual memorial to

   all generations. It is a striking example of this divine economy, that

   the see of Rome was allowed to exhibit its fallibility very

   conspicuously at this time, and not only to receive the rebukes of

   Iren�us, but to accept them as wholesome and necessary; so that the

   heresy of Eleutherus, and the spirit of Diotrephes in Victor, have

   enabled reformers ever since, and even in the darkest days of

   pontifical despotism, to testify against the manifold errors patronized

   by Rome. Hilary and other Gallicans have been strengthened by the

   example of Iren�us, and by his faithful words of reproof and

   exhortation, to resist Rome, even down to our own times.

 

   That the intolerable absurdities of Gnosticism should have gained so

   many disciples, and proved itself an adversary to be grappled with and

   not despised, throws light on the condition of the human mind under

   heathenism, even when it professed "knowledge" and "philosophy." The

   task of Iren�us was twofold: (1) to render it impossible for any one to

   confound Gnosticism with Christianity, and (2) to make it impossible

   for such a monstrous system to survive, or ever to rise again. His task

   was a nauseous one; but never was the spirit enjoined by Scripture more

   patiently exhibited, nor with more entire success. [2652] If Julian had

   found Gnosticism just made to his hand, and powerful enough to suit his

   purposes, the whole history of his attempt to revive Paganism would

   have been widely different. Iren�us demonstrated its essential unity

   with the old mythology, and with heathen systems of philosophy. If the

   fog and malaria that rose with the Day-star, and obscured it, were

   speedily dispersed, our author is largely to be identified with the

   radiance which flowed from the Sun of righteousness, and with the

   breath of the Spirit that banished them for ever.

 

   The Episcopate of Iren�us was distinguished by labours, "in season and

   out of season," for the evangelization of Southern Gaul; and he seems

   to have sent missionaries into other regions of what we now call

   France. In spite of Paganism and heresy, he rendered Lyons a Christian

   city; and Marcus seems to have retreated before his terrible

   castigation, taking himself off to regions beyond the Pyrenees. [2653]

   But the pacific name he bears, was rendered yet more illustrious by his

   interposition to compose the Easter Controversy, then threatening to

   impair, if not to destroy, the unity of the Church. The beautiful

   concordat between East and West, in which Polycarp and Anicetus had

   left the question, was now disturbed by Victor, Bishop of Rome, whose

   turbulent spirit would not accept the compromise of his predecessor.

   Iren�us remonstrates with him in a catholic spirit, and overrules his

   impetuous temper. At the Council of Nice, the rule for the observance

   of Easter was finally settled by the whole Church; and the forbearing

   example of Iren�us, no doubt contributed greatly to this happy result.

   The blessed peacemaker survived this great triumph, for a short time

   only, closing his life, like a true shepherd, with thousands of his

   flock, in the massacre (a.d. 202) stimulated by the wolfish Emperor

   Severus.

 

   The Introductory Notice of the learned translators [2654] is as

   follows:--

 

   The work of Iren�us Against Heresies is one of the most precious

   remains of early Christian antiquity. It is devoted, on the one hand,

   to an account and refutation of those multiform Gnostic heresies which

   prevailed in the latter half of the second century; and, on the other

   hand, to an exposition and defence of the Catholic faith.

 

   In the prosecution of this plan, the author divides his work into five

   books. The first of these contains a minute description of the tenets

   of the various heretical sects, with occasional brief remarks in

   illustration of their absurdity, and in confirmation of the truth to

   which they were opposed. In his second book, Iren�us proceeds to a more

   complete demolition of those heresies which he has already explained,

   and argues at great length against them, on grounds principally of

   reason. The three remaining books set forth more directly the true

   doctrines of revelation, as being in utter antagonism to the views held

   by the Gnostic teachers. In the course of this argument, many passages

   of Scripture are quoted and commented on; many interesting statements

   are made, bearing on the rule of faith; and much important light is

   shed on the doctrines, held, as well as the practices observed, by the

   Church of the second century.

 

   It may be made matter of regret, that so large a portion of the work of

   Iren�us is given to an exposition of the manifold Gnostic speculations.

   Nothing more absurd than these has probably ever been imagined by

   rational beings. Some ingenious and learned men have indeed endeavoured

   to reconcile the wild theories of these heretics with the principles of

   reason; but, as Bishop Kaye remarks (Eccl. Hist. of the Second and

   Third Centuries, p. 524), "a more arduous or unpromising undertaking

   cannot well be conceived." The fundamental object of the Gnostic

   speculations was doubtless to solve the two grand problems of all

   religious philosophy, viz., How to account for the existence of evil;

   and, How to reconcile the finite with the infinite. But these ancient

   theorists were not more successful in grappling with such questions

   than have been their successors in modern times. And by giving loose

   reins to their imagination, they built up the most incongruous and

   ridiculous systems; while, by deserting the guidance of Scripture they

   were betrayed into the most pernicious and extravagant errors.

 

   Accordingly, the patience of the reader is sorely tried, in following

   our author through those mazes of absurdity which he treads, in

   explaining and refuting these Gnostic speculations. This is especially

   felt in the perusal of the first two books, which, as has been said,

   are principally devoted to an exposition and subversion of the various

   heretical systems. But the vagaries of the human mind, however

   melancholy in themselves, are never altogether destitute of

   instruction. And in dealing with those set before us in this work, we

   have not only the satisfaction of becoming acquainted with the currents

   of thought prevalent in these early times, but we obtain much valuable

   information regarding the primitive Church, which, had it not been for

   these heretical schemes, might never have reached our day.

 

   Not a little of what is contained in the following pages will seem

   almost unintelligible to the English reader. And it is scarcely more

   comprehensible to those who have pondered long on the original. We have

   inserted brief notes of explanation where these seemed specially

   necessary. But we have not thought it worth while to devote a great

   deal of space to the elucidation of those obscure Gnostic views which,

   in so many varying forms, are set forth in this work. For the same

   reason, we give here no account of the origin, history, and successive

   phases of Gnosticism. Those who wish to know the views of the learned

   on these points, may consult the writings of Neander, Baur, and others,

   among the Germans, or the lectures of Dr. Burton in English; while a

   succinct description of the whole matter will be found in the

   "Preliminary Observations on the Gnostic System," prefixed to Harvey's

   edition of Iren�us.

 

   The great work of Iren�us, now for the first time translated into

   English, is unfortunately no longer extant in the original. It has come

   down to us only in an ancient Latin version, with the exception of the

   greater part of the first book, which has been preserved in the

   original Greek, through means of copious quotations made by Hippolytus

   and Epiphanius. The text, both Latin and Greek, is often most

   uncertain. Only three mss. of the work Against Heresies are at present

   known to exist. Others, however, were used in the earliest printed

   editions put forth by Erasmus. And as these codices were more ancient

   than any now available, it is greatly to be regretted that they have

   disappeared or perished. One of our difficulties throughout, has been

   to fix the readings we should adopt, especially in the first book.

   Varieties of reading, actual or conjectural, have been noted only when

   some point of special importance seemed to be involved.

 

   After the text has been settled, according to the best judgment which

   can be formed, the work of translation remains; and that is, in this

   case, a matter of no small difficulty. Iren�us, even in the original

   Greek, is often a very obscure writer. At times he expresses himself

   with remarkable clearness and terseness; but, upon the whole, his style

   is very involved and prolix. And the Latin version adds to these

   difficulties of the original, by being itself of the most barbarous

   character. In fact, it is often necessary to make a conjectural

   re-translation of it into Greek, in order to obtain some inkling of

   what the author wrote. Dodwell supposes this Latin version to have been

   made about the end of the fourth century; but as Tertullian seems to

   have used it, we must rather place it in the beginning of the third.

   Its author is unknown, but he was certainly little qualified for his

   task. We have endeavoured to give as close and accurate a translation

   of the work as possible, but there are not a few passages in which a

   guess can only be made as to the probable meaning.

 

   Iren�us had manifestly taken great pains to make himself acquainted

   with the various heretical systems which he describes. His mode of

   exposing and refuting these is generally very effective. It is plain

   that he possessed a good share of learning, and that he had a firm

   grasp of the doctrines of Scripture. Not unfrequently he indulges in a

   kind of sarcastic humour, while inveighing against the folly and

   impiety of the heretics. But at times he gives expression to very

   strange opinions. He is, for example, quite peculiar in imagining that

   our Lord lived to be an old man, and that His public ministry embraced

   at least ten years. But though, on these and some other points, the

   judgment of Iren�us is clearly at fault, his work contains a vast deal

   of sound and valuable exposition of Scripture, in opposition to the

   fanciful systems of interpretation which prevailed in his day.

 

   We possess only very scanty accounts of the personal history of

   Iren�us. It has been generally supposed that he was a native of Smyrna,

   or some neighbouring city, in Asia Minor. Harvey, however, thinks that

   he was probably born in Syria, and removed in boyhood to Smyrna. He

   himself tells us (iii. 3, 4) that he was in early youth acquainted with

   Polycarp, the illustrious bishop of that city. A sort of clue is thus

   furnished as to the date of his birth. Dodwell supposes that he was

   born so early as a.d. 97, but this is clearly a mistake; and the

   general date assigned to his birth is somewhere between a.d. 120 and

   a.d. 140.

 

   It is certain that Iren�us was bishop of Lyons, in France, during the

   latter quarter of the second century. The exact period or circumstances

   of his ordination cannot be determined. Eusebius states (Hist. Eccl.,

   v. 4) that he was, while yet a presbyter, sent with a letter, from

   certain members of the Church of Lyons awaiting martyrdom, to

   Eleutherus, bishop of Rome; and that (v. 5) he succeeded Pothinus as

   bishop of Lyons, probably about a.d. 177. His great work Against

   Heresies was, we learn, written during the episcopate of Eleutherus,

   that is, between a.d. 182 and a.d. 188, for Victor succeeded to the

   bishopric of Rome in a.d. 189. This new bishop of Rome took very harsh

   measures for enforcing uniformity throughout the Church as to the

   observance of the paschal solemnities. On account of the severity thus

   evinced, Iren�us addressed to him a letter (only a fragment of which

   remains), warning him that if he persisted in the course on which he

   had entered, the effect would be to rend the Catholic Church in pieces.

   This letter had the desired result; and the question was more

   temperately debated, until finally settled by the Council of Nice.

 

   The full title of the principal work of Iren�us, as given by Eusebius

   (Hist. Eccl., v. 7), and indicated frequently by the author himself,

   was A Refutation and Subversion of Knowledge falsely so called, but it

   is generally referred to under the shorter title, Against Heresies.

   Several other smaller treatises are ascribed to Iren�us; viz., An

   Epistle to Florinus, of which a small fragment has been preserved by

   Eusebius; a treatise On the Valentinian Ogdoad; a work called forth by

   the paschal controversy, entitled On Schism, and another On Science;

   all of which that remain will be found in our next volume of his

   writings. Iren�us is supposed to have died about a.d. 202; but there is

   probably no real ground for the statement of Jerome, repeated by

   subsequent writers, that he suffered martyrdom, since neither

   Tertullian nor Eusebius, nor other early authorities, make any mention

   of such a fact.

 

   As has been already stated, the first printed copy of our author was

   given to the world by Erasmus. This was in the year 1526. Between that

   date and 1571, a number of reprints were produced in both folio and

   octavo. All these contained merely the ancient barbarous Latin version,

   and were deficient towards the end by five entire chapters. These

   latter were supplied by the edition of Feuardent, Professor of Divinity

   at Paris, which was published in 1575, and went through six subsequent

   editions. Previously to this, however, another had been set forth by

   Gallasius, a minister of Geneva, which contained the first portions of

   the Greek text from Epiphanius. Then, in 1702, came the edition of

   Grabe, a learned Prussian, who had settled in England. It was published

   at Oxford, and contained considerable additions to the Greek text, with

   fragments. Ten years after this there appeared the important Paris

   edition by the Benedictine monk Massuet. This was reprinted at Venice

   in the year 1724, in two thin folio volumes, and again at Paris in a

   large octavo, by the Abb� Migne, in 1857. A German edition was

   published by Stieren in 1853. In the year 1857 there was also brought

   out a Cambridge edition, by the Rev. Wigan Harvey, in two octavo

   volumes. The two principal features of this edition are: the additions

   which have been made to the Greek text from the recently discovered

   Philosophoumena of Hippolytus; and the further addition of thirty-two

   fragments of a Syriac version of the Greek text of Iren�us, culled from

   the Nitrian collection of Syriac mss. in the British Museum. These

   fragments are of considerable interest, and in some instances rectify

   the readings of the barbarous Latin version, where, without such aid,

   it would have been unintelligible. The edition of Harvey will be found

   constantly referred to in the notes appended to our translation.

     __________________________________________________________________

 

   [2649] Eusebius, book v. to the twenty-seventh chapter, should be read

   as an introduction to this author.

 

   [2650] Milman, Hist. Latin Christianity, b. i. pp. 27, 28, and the

   notes.

 

   [2651] 1 Cor. xi. 19.

 

   [2652] 2 Tim. ii. 24, 25, 26.

 

   [2653] On the authority of St. Jerome. See Guett�e, De l'�glise de

   France, vol. 1. p. 27.

 

   [2654] The first two books of Iren�us Against Heresies have been

   translated by Dr. Roberts. The groundwork of the translation of the

   third book, and that portion of the fourth book which is continued in

   this volume, has been furnished by the Rev. W. H. Rambaut. An attempt

   has been made, in rendering this important author into English, to

   adhere as closely as possible to the original. It would have been far

   easier to give a loose and flowing translation of the obscure and

   involved sentences of Iren�us; but the object has been studiously kept

   in view, to place the English reader, as much as possible, in the

   position of one who has immediate access to the Greek or Latin text.

     __________________________________________________________________

 

Against Heresies: Book I

     __________________________________________________________________

     __________________________________________________________________

 

  Preface.

 

   1. Inasmuch [2655] as certain men have set the truth aside, and bring

   in lying words and vain genealogies, which, as the apostle says, [2656]

   "minister questions rather than godly edifying which is in faith," and

   by means of their craftily-constructed plausibilities draw away the

   minds of the inexperienced and take them captive, [I have felt

   constrained, my dear friend, to compose the following treatise in order

   to expose and counteract their machinations.] These men falsify the

   oracles of God, and prove themselves evil interpreters of the good word

   of revelation. They also overthrow the faith of many, by drawing them

   away, under a pretence of [superior] knowledge, from Him who rounded

   and adorned the universe; as if, forsooth, they had something more

   excellent and sublime to reveal, than that God who created the heaven

   and the earth, and all things that are therein. By means of specious

   and plausible words, they cunningly allure the simple-minded to inquire

   into their system; but they nevertheless clumsily destroy them, while

   they initiate them into their blasphemous and impious opinions

   respecting the Demiurge; [2657] and these simple ones are unable, even

   in such a matter, to distinguish falsehood from truth.

 

   2. Error, indeed, is never set forth in its naked deformity, lest,

   being thus exposed, it should at once be detected. But it is craftily

   decked out in an attractive dress, so as, by its outward form, to make

   it appear to the inexperienced (ridiculous as the expression may seem)

   more true than the truth itself. One [2658] far superior to me has well

   said, in reference to this point, "A clever imitation in glass casts

   contempt, as it were, on that precious jewel the emerald (which is most

   highly esteemed by some), unless it come under the eye of one able to

   test and expose the counterfeit. Or, again, what inexperienced person

   can with ease detect the presence of brass when it has been mixed up

   with silver?" Lest, therefore, through my neglect, some should be

   carried off, even as sheep are by wolves, while they perceive not the

   true character of these men,--because they outwardly are covered with

   sheep's clothing (against whom the Lord has enjoined [2659] us to be on

   our guard), and because their language resembles ours, while their

   sentiments are very different,--I have deemed it my duty (after reading

   some of the Commentaries, as they call them, of the disciples of

   Valentinus, and after making myself acquainted with their tenets

   through personal intercourse with some of them) to unfold to thee, my

   friend, these portentous and profound mysteries, which do not fall

   within the range of every intellect, because all have not sufficiently

   purged [2660] their brains. I do this, in order that thou, obtaining an

   acquaintance with these things, mayest in turn explain them to all

   those with whom thou art connected, and exhort them to avoid such an

   abyss of madness and of blasphemy against Christ. I intend, then, to

   the best of my ability, with brevity and clearness to set forth the

   opinions of those who are now promulgating heresy. I refer especially

   to the disciples of Ptolem�us, whose school may be described as a bud

   from that of Valentinus. I shall also endeavour, according to my

   moderate ability, to furnish the means of overthrowing them, by showing

   how absurd and inconsistent with the truth are their statements. Not

   that I am practised either in composition or eloquence; but my feeling

   of affection prompts me to make known to thee and all thy companions

   those doctrines which have been kept in concealment until now, but

   which are at last, through the goodness of God, brought to light. "For

   there is nothing hidden which shall not be revealed, nor secret that

   shall not be made known." [2661]

 

   3. Thou wilt not expect from me, who am resident among the Kelt�,

   [2662] and am accustomed for the most part to use a barbarous dialect,

   any display of rhetoric, which I have never learned, or any excellence

   of composition, which I have never practised, or any beauty and

   persuasiveness of style, to which I make no pretensions. But thou wilt

   accept in a kindly spirit what I in a like spirit write to thee simply,

   truthfully, and in my own homely way; whilst thou thyself (as being

   more capable than I am) wilt expand those ideas of which I send thee,

   as it were, only the seminal principles; and in the comprehensiveness

   of thy understanding, wilt develop to their full extent the points on

   which I briefly touch, so as to set with power before thy companions

   those things which I have uttered in weakness. In fine, as I (to

   gratify thy long-cherished desire for information regarding the tenets

   of these persons) have spared no pains, not only to make these

   doctrines known to thee, but also to furnish the means of showing their

   falsity; so shalt thou, according to the grace given to thee by the

   Lord, prove an earnest and efficient minister to others, that men may

   no longer be drawn away by the plausible system of these heretics,

   which I now proceed to describe. [2663]

     __________________________________________________________________

 

   [2655] The Greek original of the work of Iren�us is from time to time

   recovered through the numerous quotations made from it by subsequent

   writers, especially by the author's pupil Hippolytus, and by

   Epiphanius. The latter preserves (H�r. xxxi. secs. 9-32) the preface of

   Iren�us, and most of the first book. An important difference of reading

   occurs between the Latin and Greek in the very first word. The

   translator manifestly read epei, quatenus, while in Epiphanius we find

   epi, against. The former is probably correct, and has been followed in

   our version. We have also supplied a clause, in order to avoid the

   extreme length of the sentence in the original, which runs on without

   any apodosis to the words anankaion hegesamen, "I have judged it

   necessary."

 

   [2656] 1 Tim. i. 4. The Latin has here genealogias infinitas, "endless

   genealogies," as in textus receptus of New Testament.

 

   [2657] As will be seen by and by, this fancied being was, in the

   Valentinian system, the creator of the material universe, but far

   inferior to the supreme ruler Bythus.

 

   [2658] There are frequent references to Iren�us to some venerable men

   who had preceded him in the Church. It is supposed that Pothinus, whom

   he succeeded at Lyons, is generally meant; but the reference may

   sometimes be to Polycarp, with whom in early life he had been

   acquainted. [On this matter of quotations from anonymous authors of the

   apostolic times, not infrequently made by Iren�us, consult the

   important tractate of Dr. Routh, in his Reliqui� Sacr�, vol. i. 45-68.]

 

   [2659] Comp. Matt. vii. 15.

 

   [2660] The original is enkephalon exeptukasin, which the Latin

   translator renders simply, "have not sufficient brains." He probably

   followed a somewhat different reading. Various emendations have been

   proposed, but the author may be understood by the ordinary text to be

   referring ironically to the boasted subtlety and sublimity of the

   Gnostics.

 

   [2661] Matt. x. 26.

 

   [2662] As C�sar informs us (Comm., i. 1), Gaul was divided into three

   parts, one of which was called Celtic Gaul, lying between the Seine and

   the Garonne. Of this division Lyons is the principal city.

 

   [2663] [The reader will find a logical and easy introduction to the

   crabbed details which follow, by turning to chap. xxiii., and reading

   through succeeding chapters down to chap. xxix.]

     __________________________________________________________________

 

  Chapter I.--Absurd ideas of the disciples of Valentinus as to the origin,

  name, order, and conjugal productions of their fancied �ons, with the passages

  of Scripture which they adapt to their opinions.

 

   1. They maintain, then, that in the invisible and ineffable heights

   above there exists a certain perfect, pre-existent �on, [2664] whom

   they call Proarche, Propator, and Bythus, and describe as being

   invisible and incomprehensible. Eternal and unbegotten, he remained

   throughout innumerable cycles of ages in profound serenity and

   quiescence. There existed along with him Ennoea, whom they also call

   Charis and Sige. [2665] At last this Bythus determined to send forth

   from himself the beginning of all things, and deposited this production

   (which he had resolved to bring forth) in his contemporary Sige, even

   as seed is deposited in the womb. She then, having received this seed,

   and becoming pregnant, gave birth to Nous, who was both similar and

   equal to him who had produced him, and was alone capable of

   comprehending his father's greatness. This Nous they call also

   Monogenes, and Father, and the Beginning of all Things. Along with him

   was also produced Aletheia; and these four constituted the first and

   first-begotten Pythagorean Tetrad, which they also denominate the root

   of all things. For there are first Bythus and Sige, and then Nous and

   Aletheia. And Monogenes, perceiving for what purpose he had been

   produced, also himself sent forth Logos and Zoe, being the father of

   all those who were to come after him, and the beginning and fashioning

   of the entire Pleroma. By the conjunction of Logos and Zoe were brought

   forth Anthropos and Ecclesia; and thus was formed the first-begotten

   Ogdoad, the root and substance of all things, called among them by four

   names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of

   these is masculo-feminine, as follows: Propator was united by a

   conjunction with his Ennoea; then Monogenes, that is Nous, with

   Aletheia; Logos with Zoe, and Anthropos with Ecclesia.

 

   2. These �ons having been produced for the glory of the Father, and

   wishing, by their own efforts, to effect this object, sent forth

   emanations by means of conjunction. Logos and Zoe, after producing

   Anthropos and Ecclesia, sent forth other ten �ons, whose names are the

   following: Bythius and Mixis, Ageratos and Henosis, Autophyes and

   Hedone, Acinetos and Syncrasis, Monogenes and Macaria. [2666] These are

   the ten �ons whom they declare to have been produced by Logos and Zoe.

   They then add that Anthropos himself, along with Ecclesia, produced

   twelve �ons, to whom they give the following names: Paracletus and

   Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis,

   Ecclesiasticus and Macariotes, Theletos and Sophia.

 

   3. Such are the thirty �ons in the erroneous system of these men; and

   they are described as being wrapped up, so to speak, in silence, and

   known to none [except these professing teachers]. Moreover, they

   declare that this invisible and spiritual Pleroma of theirs is

   tripartite, being divided into an Ogdoad, a Decad, and a Duodecad. And

   for this reason they affirm it was that the "Saviour"-- for they do not

   please to call Him "Lord"--did no work in public during the space of

   thirty years, [2667] thus setting forth the mystery of these �ons. They

   maintain also, that these thirty �ons are most plainly indicated in the

   parable [2668] of the labourers sent into the vineyard. For some are

   sent about the first hour, others about the third hour, others about

   the sixth hour, others about the ninth hour, and others about the

   eleventh hour. Now, if we add up the numbers of the hours here

   mentioned, the sum total will be thirty: for one, three, six, nine, and

   eleven, when added together, form thirty. And by the hours, they hold

   that the �ons were pointed out; while they maintain that these are

   great, and wonderful, and hitherto unspeakable mysteries which it is

   their special function to develop; and so they proceed when they find

   anything in the multitude [2669] of things contained in the Scriptures

   which they can adopt and accommodate to their baseless speculations.

     __________________________________________________________________

 

   [2664] This term �on (Aion) seems to have been formed from the words

   aei on, ever-existing. "We may take aion, therefore," says Harvey

   (Iren�us, cxix.), "in the Valentinian acceptation of the word, to mean

   an emanation from the divine substance, subsisting co-ordinately and

   co-eternally with the Deity, the Pleroma still remaining one."

 

   [2665] Sige, however, was no true consort of Bythus, who included in

   himself the idea of male and female, and was the one cause of all

   things: comp. Hippolytus, Philosop., vi. 29. There seems to have been

   considerable disagreement among these heretics as to the completion of

   the mystical number thirty. Valentinus himself appears to have

   considered Bythus as a monad, and Sige as a mere nonentity. The two

   latest �ons, Christ and the Holy Spirit, would then complete the number

   thirty. But other Gnostic teachers included both Bythus and Sige in

   that mystical number.

 

   [2666] It may be well to give here the English equivalents of the names

   of these �ons and their authors. They are as follows: Bythus,

   Profundity; Proarche, First-Beginning; Propator, First-Father; Ennoea,

   Idea; Charis, Grace; Sige, Silence; Nous, Intelligence; Aletheia,

   Truth; Logos, Word; Zoe, Life; Anthropos, Man; Ecclesia, Church;

   Bythius, Deep; Mixis, Mingling; Ageratos, Undecaying; Henosis, Union;

   Autophyes, Self-existent; Hedone, Pleasure; Acinetos, Immoveable;

   Syncrasis, Blending; Monogenes, Only-Begotten; Macaria, Happiness;

   Paracletus, Advocate; Pistis, Faith; Patricos, Ancestral; Elpis, Hope;

   Metricos, Metrical; Agape, Love; Ainos, Praise; Synesis, Understanding;

   Ecclesiasticus, Ecclesiastical; Macariotes, Felicity; Theletos,

   Desiderated; Sophia, Wisdom.

 

   [2667] Luke iii. 23.

 

   [2668] Matt. xx. 1-16.

 

   [2669] Some omit en plethei, while others render the words "a definite

   number," thus: "And if there is anything else in Scripture which is

   referred to by a definite number."

     __________________________________________________________________

 

  Chapter II.--The Propator was known to Monogenes alone. Ambition, disturbance,

  and danger into which Sophia fell; her shapeless offspring: she is restored by

  Horos. The production of Christ and of the Holy Spirit, in order to the

  completion of the �ons. Manner of the production of Jesus.

 

   1. They proceed to tell us that the Propator of their scheme was known

   only to Monogenes, who sprang from him; in other words, only to Nous,

   while to all the others he was invisible and incomprehensible. And,

   according to them, Nous alone took pleasure in contemplating the

   Father, and exulting in considering his immeasurable greatness; while

   he also meditated how he might communicate to the rest of the �ons the

   greatness of the Father, revealing to them how vast and mighty he was,

   and how he was without beginning,--beyond comprehension, and altogether

   incapable of being seen. But, in accordance with the will of the

   Father, Sige restrained him, because it was his design to lead them all

   to an acquaintance with the aforesaid Propator, and to create within

   them a desire of investigating his nature. In like manner, the rest of

   the �ons also, in a kind of quiet way, had a wish to behold the Author

   of their being, and to contemplate that First Cause which had no

   beginning.

 

   2. But there rushed forth in advance of the rest that �on who was much

   the latest of them, and was the youngest of the Duodecad which sprang

   from Anthropos and Ecclesia, namely Sophia, and suffered passion apart

   from the embrace of her consort Theletos. This passion, indeed, first

   arose among those who were connected with Nous and Aletheia, but passed

   as by contagion to this degenerate �on, who acted under a pretence of

   love, but was in reality influenced by temerity, because she had not,

   like Nous, enjoyed communion with the perfect Father. This passion,

   they say, consisted in a desire to search into the nature of the

   Father; for she wished, according to them, to comprehend his greatness.

   When she could not attain her end, inasmuch as she aimed at an

   impossibility, and thus became involved in an extreme agony of mind,

   while both on account of the vast profundity as well as the

   unsearchable nature of the Father, and on account of the love she bore

   him, she was ever stretching herself forward, there was danger lest she

   should at last have been absorbed by his sweetness, and resolved into

   his absolute essence, unless she had met with that Power which supports

   all things, and preserves them outside of the unspeakable greatness.

   This power they term Horos; by whom, they say, she was restrained and

   supported; and that then, having with difficulty been brought back to

   herself, she was convinced that the Father is incomprehensible, and so

   laid aside her original design, along with that passion which had

   arisen within her from the overwhelming influence of her admiration.

 

   3. But others of them fabulously describe the passion and restoration

   of Sophia as follows: They say that she, having engaged in an

   impossible and impracticable attempt, brought forth an amorphous

   substance, such as her female nature enabled her to produce. [2670]

   When she looked upon it, her first feeling was one of grief, on account

   of the imperfection of its generation, and then of fear lest this

   should end [2671] her own existence. Next she lost, as it were, all

   command of herself, and was in the greatest perplexity while

   endeavouring to discover the cause of all this, and in what way she

   might conceal what had happened. Being greatly harassed by these

   passions, she at last changed her mind, and endeavoured to return anew

   to the Father. When, however, she in some measure made the attempt,

   strength failed her, and she became a suppliant of the Father. The

   other �ons, Nous in particular, presented their supplications along

   with her. And hence they declare material substance [2672] had its

   beginning from ignorance and grief, and fear and bewilderment.

 

   4. The Father afterwards produces, in his own image, by means of

   Monogenes, the above-mentioned Horos, without conjunction, [2673]

   masculo-feminine. For they maintain that sometimes the Father acts in

   conjunction with Sige, but that at other times he shows himself

   independent both of male and female. They term this Horos both Stauros

   and Lytrotes, and Carpistes, and Horothetes, and Metagoges. [2674] And

   by this Horos they declare that Sophia was purified and established,

   while she was also restored to her proper conjunction. For her

   enthymesis (or inborn idea) having been taken away from her, along with

   its supervening passion, she herself certainly remained within the

   Pleroma; but her enthymesis, with its passion, was separated from her

   by Horos, fenced [2675] off, and expelled from that circle. This

   enthymesis was, no doubt, a spiritual substance, possessing some of the

   natural tendencies of an �on, but at the same time shapeless and

   without form, because it had received nothing. [2676] And on this

   account they say that it was an imbecile and feminine production.

   [2677]

 

   5. After this substance had been placed outside of the Pleroma of the

   �ons, and its mother restored to her proper conjunction, they tell us

   that Monogenes, acting in accordance with the prudent forethought of

   the Father, gave origin to another conjugal pair, namely Christ and the

   Holy Spirit (lest any of the �ons should fall into a calamity similar

   to that of Sophia), for the purpose of fortifying and strengthening the

   Pleroma, and who at the same time completed the number of the �ons.

   Christ then instructed them as to the nature of their conjunction, and

   taught them that those who possessed a comprehension of the Unbegotten

   were sufficient for themselves. [2678] He also announced among them

   what related to the knowledge of the Father,--namely, that he cannot be

   understood or comprehended, nor so much as seen or heard, except in so

   far as he is known by Monogenes only. And the reason why the rest of

   the �ons possess perpetual existence is found in that part of the

   Father's nature which is incomprehensible; but the reason of their

   origin and formation was situated in that which may be comprehended

   regarding him, that is, in the Son. [2679] Christ, then, who had just

   been produced, effected these things among them.

 

   6. But the Holy Spirit [2680] taught them to give thanks on being all

   rendered equal among themselves, and led them to a state of true

   repose. Thus, then, they tell us that the �ons were constituted equal

   to each other in form and sentiment, so that all became as Nous, and

   Logos, and Anthropos, and Christus. The female �ons, too, became all as

   Aletheia, and Zoe, and Spiritus, and Ecclesia. Everything, then, being

   thus established, and brought into a state of perfect rest, they next

   tell us that these beings sang praises with great joy to the Propator,

   who himself shared in the abounding exaltation. Then, out of gratitude

   for the great benefit which had been conferred on them, the whole

   Pleroma of the �ons, with one design and desire, and with the

   concurrence of Christ and the Holy Spirit, their Father also setting

   the seal of His approval on their conduct, brought together whatever

   each one had in himself of the greatest beauty and preciousness; and

   uniting all these contributions so as skilfully to blend the whole,

   they produced, to the honour and glory of Bythus, a being of most

   perfect beauty, the very star of the Pleroma, and the perfect fruit [of

   it], namely Jesus. Him they also speak of under the name of Saviour,

   and Christ, and patronymically, Logos, and Everything, because He was

   formed from the contributions of all. And then we are told that, by way

   of honour, angels of the same nature as Himself were simultaneously

   produced, to act as His body-guard.

     __________________________________________________________________

 

   [2670] Alluding to the Gnostic notion that, in generation, the male

   gives form, the female substance. Sophia, therefore, being a female

   �on, gave to her enthymesis substance alone, without form. Comp.

   Hippol., Philosop., vi. 30.

 

   [2671] Some render this obscure clause, "lest it should never attain

   perfection," but the above seems preferable. See Hippol., vi. 31, where

   the fear referred to is extended to the whole Pleroma.

 

   [2672] "The reader will observe the parallel; as the enthymesis of

   Bythus produced intelligent substance, so the enthymesis of Sophia

   resulted in the formation of material substance."--Harvey.

 

   [2673] Some propose reading these words in the dative rather than the

   accusative, and thus to make them refer to the image of the Father.

 

   [2674] The meaning of these terms is as follows: Stauros means

   primarily a stake, and then a cross; Lytrotes is a Redeemer; Carpistes,

   according to Grabe, means an Emancipator, according to Neander a

   Reaper; Horothetes is one that fixes boundaries; and Metagoges is

   explained by Neander as being one that brings back, from the supposed

   function of Horos, to bring back all that sought to wander from the

   special grade of being assigned them.

 

   [2675] The common text has aposterethenai, was deprived; but Billius

   proposes to read apostaurothenai, in conformity with the ancient Latin

   version, "crucifixam."

 

   [2676] That is, had not shared in any male influence, but was a purely

   female production.

 

   [2677] Literally, "fruit." Harvey remarks on this expression, "that

   what we understand by emanations, the Gnostic described as spiritual

   fructification; and as the seed of a tree is in itself, even in the

   embryo state, so these various �ons, as existing always in the divine

   nature, were co-eternal with it."

 

   [2678] This is an exceedingly obscure and difficult passage. Harvey's

   rendering is: "For, say they, Christ taught them the nature of their

   copul�, (namely,) that being cognisant of their (limited) perception of

   the Unbegotten they needed no higher knowledge, and that He enounced,"

   etc. the words seem scarcely capable of yielding this sense: we have

   followed the interpretation of Billius.

 

   [2679] Both the text and meaning are here very doubtful. Some think

   that the import of the sentence is, that the knowledge that the Father

   is incomprehensible secured the continued safety of the �ons, while the

   same knowledge conferred upon Monogenes his origin and form.

 

   [2680] The Greek text inserts hen, one, before "Holy Spirit."

     __________________________________________________________________

 

  Chapter III.--Texts of Holy Scripture used by these heretics to support their

  opinions.

 

   1. Such, then, is the account they give of what took place within the

   Pleroma; such the calamities that flowed from the passion which seized

   upon the �on who has been named, and who was within a little of

   perishing by being absorbed in the universal substance, through her

   inquisitive searching after the Father; such the consolidation [2681]

   [of that �on] from her condition of agony by Horos, and Stauros, and

   Lytrotes, and Carpistes, and Horothetes, and Metagoges. [2682] Such

   also is the account of the generation of the later �ons, namely of the

   first Christ and of the Holy Spirit, both of whom were produced by the

   Father after the repentance [2683] [of Sophia], and of the second

   [2684] Christ (whom they also style Saviour), who owed his being to the

   joint contributions [of the �ons]. They tell us, however, that this

   knowledge has not been openly divulged, because all are not capable of

   receiving it, but has been mystically revealed by the Saviour through

   means of parables to those qualified for understanding it. This has

   been done as follows. The thirty �ons are indicated (as we have already

   remarked) by the thirty years during which they say the Saviour

   performed no public act, and by the parable of the labourers in the

   vineyard. Paul also, they affirm, very clearly and frequently names

   these �ons, and even goes so far as to preserve their order, when he

   says, "To all the generations of the �ons of the �on." [2685] Nay, we

   ourselves, when at the giving [2686] of thanks we pronounce the words,

   "To �ons of �ons" (for ever and ever), do set forth these �ons. And, in

   fine, wherever the words �on or �ons occur, they at once refer them to

   these beings.

 

   2. The production, again, of the Duodecad of the �ons, is indicated by

   the fact that the Lord was twelve [2687] years of age when He disputed

   with the teachers of the law, and by the election of the apostles, for

   of these there were twelve. [2688] The other eighteen �ons are made

   manifest in this way: that the Lord, [according to them,] conversed

   with His disciples for eighteen months [2689] after His resurrection

   from the dead. They also affirm that these eighteen �ons are strikingly

   indicated by the first two letters of His name ['Iesous], namely Iota

   [2690] and Eta. And, in like manner, they assert that the ten �ons are

   pointed out by the letter Iota, which begins His name; while, for the

   same reason, they tell us the Saviour said, "One Iota, or one tittle,

   shall by no means pass away until all be fulfilled." [2691]

 

   3. They further maintain that the passion which took place in the case

   of the twelfth �on is pointed at by the apostasy of Judas, who was the

   twelfth apostle, and also by the fact that Christ suffered in the

   twelfth month. For their opinion is, that He continued to preach for

   one year only after His baptism. The same thing is also most clearly

   indicated by the case of the woman who suffered from an issue of blood.

   For after she had been thus afflicted during twelve years, she was

   healed by the advent of the Saviour, when she had touched the border of

   His garment; and on this account the Saviour said, "Who touched me?"

   [2692] --teaching his disciples the mystery which had occurred among

   the �ons, and the healing of that �on who had been involved in

   suffering. For she who had been afflicted twelve years represented that

   power whose essence, as they narrate, was stretching itself forth, and

   flowing into immensity; and unless she had touched the garment of the

   Son, [2693] that is, Aletheia of the first Tetrad, who is denoted by

   the hem spoken of, she would have been dissolved into the general

   essence [2694] [of which she participated]. She stopped short, however,

   and ceased any longer to suffer. For the power that went forth from the

   Son (and this power they term Horos) healed her, and separated the

   passion from her.

 

   4. They moreover affirm that the Saviour [2695] is shown to be derived

   from all the �ons, and to be in Himself everything by the following

   passage: "Every male that openeth the womb." [2696] For He, being

   everything, opened the womb [2697] of the enthymesis of the suffering

   �on, when it had been expelled from the Pleroma. This they also style

   the second Ogdoad, of which we shall speak presently. And they state

   that it was clearly on this account that Paul said, "And He Himself is

   all things;" [2698] and again, "All things are to Him, and of Him are

   all things;" [2699] and further, "In Him dwelleth all the fulness of

   the Godhead;" [2700] and yet again, "All things are gathered together

   by God in Christ." [2701] Thus do they interpret these and any like

   passages to be found in Scripture.

 

   5. They show, further, that that Horos of theirs, whom they call by a

   variety of names, has two faculties,--the one of supporting, and the

   other of separating; and in so far as he supports and sustains, he is

   Stauros, while in so far as he divides and separates, he is Horos. They

   then represent the Saviour as having indicated this twofold faculty:

   first, the sustaining power, when He said, "Whosoever doth not bear his

   cross (Stauros), and follow after me, cannot be my disciple;" [2702]

   and again, "Taking up the cross, follow me;" [2703] but the separating

   power when He said, "I came not to send peace, but a sword." [2704]

   They also maintain that John indicated the same thing when he said,

   "The fan is in His hand, and He will thoroughly purge the floor, and

   will gather the wheat into His garner; but the chaff He will burn with

   fire unquenchable." [2705] By this declaration He set forth the faculty

   of Horos. For that fan they explain to be the cross (Stauros), which

   consumes, no doubt, all material [2706] objects, as fire does chaff,

   but it purifies all them that are saved, as a fan does wheat. Moreover,

   they affirm that the Apostle Paul himself made mention of this cross in

   the following words: "The doctrine of the cross is to them that perish

   foolishness, but to us who are saved it is the power of God." [2707]

   And again: "God forbid that I should glory in anything [2708] save in

   the cross of Christ, by whom the world is crucified to me, and I unto

   the world."

 

   6. Such, then, is the account which they all give of their Pleroma, and

   of the formation [2709] of the universe, striving, as they do, to adapt

   the good words of revelation to their own wicked inventions. And it is

   not only from the writings of the evangelists and the apostles that

   they endeavour to derive proofs for their opinions by means of perverse

   interpretations and deceitful expositions: they deal in the same way

   with the law and the prophets, which contain many parables and

   allegories that can frequently be drawn into various senses, according

   to the kind of exegesis to which they are subjected. And others [2710]

   of them, with great craftiness, adapted such parts of Scripture to

   their own figments, lead away captive from the truth those who do not

   retain a stedfast faith in one God, the Father Almighty, and in one

   Lord Jesus Christ, the Son of God.

     __________________________________________________________________

 

   [2681] The reading is here very doubtful. We have followed the text of

   Grabe (approved by Harvey), ex agonos sumpexis.

 

   [2682] These are all names of the same person: see above, ii. 4. Hence

   some have proposed the reading hexaionios instead of ex agonos,

   alluding to the sixfold appellation of the �on Horos.

 

   [2683] Billius renders, "from the repentance of the Father," but the

   above seems preferable.

 

   [2684] Harvey remarks, "Even in their Christology the Valentinians must

   have their part and counterpart."

 

   [2685] Or, "to all the generations of the ages of the age." See Eph.

   iii. 21. The apostle, of course, simply uses these words as a strong

   expression to denote "for ever."

 

   [2686] Literally, "at the thanksgiving," or "eucharist." Massuet, the

   Benedictine editor, refers this to the Lord's Supper, and hence

   concludes that some of the ancient liturgies still extant must even

   then have been in use. Harvey and others, however, deny that there is

   any necessity for supposing the Holy Eucharist to be referred to; the

   ancient Latin version translates in the plural, "in gratiarum

   actionibus."

 

   [2687] Luke ii. 42.

 

   [2688] Luke vi. 13.

 

   [2689] This opinion is in positive contradiction to the forty days

   mentioned by St. Luke (Acts i. 3). But the Valentinians seem to have

   followed a spurious writing of their own called "The Gospel of Truth."

   See iii. 11, 8.

 

   [2690] The numeral value of Iota in Greek is ten, and of Eta, eight.

 

   [2691] Matt. v. 18.

 

   [2692] Mark v. 31.

 

   [2693] The Latin reads "filii," which we have followed. Reference is

   made in this word to Nous, who was, as we have already seen, also

   called Son, and who interested himself in the recovery of Sophia.

   Aletheia was his consort, and was typified by the hem of the Saviour's

   garment.

 

   [2694] Her individuality (morphe) would have been lost, while her

   substance (ousia) would have survived in the common essence of the

   �ons.

 

   [2695] That is, the "second Christ" referred to above, sec. 1. [It is

   much to be wished that this second were always distinguished by the

   untranslated name Soter.]

 

   [2696] Ex. xiii. 2; Luke ii. 23.

 

   [2697] Not as being born of it, but as fecundating it, and so producing

   a manifold offspring. See below.

 

   [2698] Col. iii. 11.

 

   [2699] Rom. xi. 36.

 

   [2700] Col. ii. 9.

 

   [2701] Eph. i. 10.

 

   [2702] Luke xiv. 27. It will be observed that the quotations of

   Scripture made by Iren�us often vary somewhat from the received text.

   This may be due to various reasons--his quoting from memory; his giving

   the texts in the form in which they were quoted by the heretics; or, as

   Harvey conjectures, from his having been more familiar with a Syriac

   version of the New Testament than with the Greek original.

 

   [2703] Matt. x. 21.

 

   [2704] Matt. x. 34.

 

   [2705] Luke iii. 17.

 

   [2706] Hence Stauros was called by the agricultural name Carpistes, as

   separating what was gross and material from the spiritual and heavenly.

 

   [2707] 1 Cor. i. 18.

 

   [2708] Gal. vi. 14. The words en medeni do not occur in the Greek text.

 

   [2709] Billius renders, "of their opinion."

 

   [2710] The punctuation and rendering are here slightly doubtful.

     __________________________________________________________________

 

  Chapter IV.--Account given by the heretics of the formation of Achamoth;

  origin of the visible world from her disturbances.

 

   1. The following are the transactions which they narrate as having

   occurred outside of the Pleroma: The enthymesis of that Sophia who

   dwells above, which they also term Achamoth, [2711] being removed from

   the Pleroma, together with her passion, they relate to have, as a

   matter of course, become violently excited in those places of darkness

   and vacuity [to which she had been banished]. For she was excluded from

   light [2712] and the Pleroma, and was without form or figure, like an

   untimely birth, because she had received nothing [2713] [from a male

   parent]. But the Christ dwelling on high took pity upon her; and having

   extended himself through and beyond Stauros, [2714] he imparted a

   figure to her, but merely as respected substance, and not so as to

   convey intelligence. [2715] Having effected this, he withdrew his

   influence, and returned, leaving Achamoth to herself, in order that

   she, becoming sensible of her suffering as being severed from the

   Pleroma, might be influenced by the desire of better things, while she

   possessed in the meantime a kind of odour of immortality left in her by

   Christ and the Holy Spirit. Wherefore also she is called by two

   names--Sophia after her father (for Sophia is spoken of as being her

   father), and Holy Spirit from that Spirit who is along with Christ.

   Having then obtained a form, along with intelligence, and being

   immediately deserted by that Logos who had been invisibly present with

   her--that is, by Christ --she strained herself to discover that light

   which had forsaken her, but could not effect her purpose, inasmuch as

   she was prevented by Horos. And as Horos thus obstructed her further

   progress, he exclaimed, Iao, [2716] whence, they say, this name Iao

   derived its origin. And when she could not pass by Horos on account of

   that passion in which she had been involved, and because she alone had

   been left without, she then resigned herself to every sort of that

   manifold and varied state of passion to which she was subject; and thus

   she suffered grief on the one hand because she had not obtained the

   object of her desire, and fear on the other hand, lest life itself

   should fail her, as light had already done, while, in addition, she was

   in the greatest perplexity. All these feelings were associated with

   ignorance. And this ignorance of hers was not like that of her mother,

   the first Sophia, an �on, due to degeneracy by means of passion, but to

   an [innate] opposition [of nature to knowledge]. [2717] Moreover,

   another kind of passion fell upon her (Achamoth), namely, that of

   desiring to return to him who gave her life.

 

   2. This collection [of passions] they declare was the substance of the

   matter from which this world was formed. For from [her desire of]

   returning [to him who gave her life], every soul belonging to this

   world, and that of the Demiurge [2718] himself, derived its origin. All

   other things owed their beginning to her terror and sorrow. For from

   her tears all that is of a liquid nature was formed; from her smile all

   that is lucent; and from her grief and perplexity all the corporeal

   elements of the world. For at one time, as they affirm, she would weep

   and lament on account of being left alone in the midst of darkness and

   vacuity; while, at another time, reflecting on the light which had

   forsaken her, she would be filled with joy, and laugh; then, again, she

   would be struck with terror; or, at other times, would sink into

   consternation and bewilderment.

 

   3. Now what follows from all this? No light tragedy comes out of it, as

   the fancy of every man among them pompously explains, one in one way,

   and another in another, from what kind of passion and from what element

   being derived its origin. They have good reason, as seems to me, why

   they should not feel inclined to teach these things to all in public,

   but only to such as are able to pay a high price for an acquaintance

   with such profound mysteries. For these doctrines are not at all

   similar to those of which our Lord said, "Freely ye have received,

   freely give." [2719] They are, on the contrary, abstruse, and

   portentous, and profound mysteries, to be got at only with great labour

   by such as are in love with falsehood. For who would not expend all

   that he possessed, if only he might learn in return, that from the

   tears of the enthymesis of the �on involved in passion, seas, and

   fountains, and rivers, and every liquid substance derived its origin;

   that light burst forth from her smile; and that from her perplexity and

   consternation the corporeal elements of the world had their formation?

 

   4. I feel somewhat inclined myself to contribute a few hints towards

   the development of their system. For when I perceive that waters are in

   part fresh, such as fountains, rivers, showers, and so on, and in part

   salt; such as those in the sea, I reflect with myself that all such

   waters cannot be derived from her tears, inasmuch as these are of a

   saline quality only. It is clear, therefore, that the waters which are

   salt are alone those which are derived from her tears. But it is

   probable that she, in her intense agony and perplexity, was covered

   with perspiration. And hence, following out their notion, we may

   conceive that fountains and rivers, and all the fresh water in the

   world, are due to this source. For it is difficult, since we know that

   all tears are of the same quality, to believe that waters both salt and

   fresh proceeded from them. The more plausible supposition is, that some

   are from her tears, and some from her perspiration. And since there are

   also in the world certain waters which are hot and acrid in their

   nature, thou must be left to guess their origin, how and whence. Such

   are some of the results of their hypothesis.

 

   5. They go on to state that, when the mother Achamoth had passed

   through all sorts of passion, and had with difficulty escaped from

   them, she turned herself to supplicate the light which had forsaken

   her, that is, Christ. He, however, having returned to the Pleroma, and

   being probably unwilling again to descend from it, sent forth to her

   the Paraclete, that is, the Saviour. [2720] This being was endowed with

   all power by the Father, who placed everything under his authority, the

   �ons [2721] doing so likewise, so that "by him were all things, visible

   and invisible, created, thrones, divinities, dominions." [2722] He then

   was sent to her along with his contemporary angels. And they related

   that Achamoth, filled with reverence, at first veiled herself through

   modesty, but that by and by, when she had looked upon him with all his

   endowments, and had acquired strength from his appearance, she ran

   forward to meet him. He then imparted to her form as respected

   intelligence, and brought healing to her passions, separating them from

   her, but not so as to drive them out of thought altogether. For it was

   not possible that they should be annihilated as in the former case,

   [2723] because they had already taken root and acquired strength [so as

   to possess an indestructible existence]. All that he could do was to

   separate them and set them apart, and then commingle and condense them,

   so as to transmute them from incorporeal passion into unorganized

   matter. [2724] He then by this process conferred upon them a fitness

   and a nature to become concretions and corporeal structures, in order

   that two substances should be formed,--the one evil, resulting from the

   passions, and the other subject indeed to suffering, but originating

   from her conversion. And on this account (i.e., on account of this

   hypostatizing of ideal matter) they say that the Saviour virtually

   [2725] created the world. But when Achamoth was freed from her passion,

   she gazed with rapture on the dazzling vision of the angels that were

   with him; and in her ecstasy, conceiving by them, they tell us that she

   brought forth new beings, partly after her own image, and partly a

   spiritual progeny after the image of the Saviour's attendants.

     __________________________________________________________________

 

   [2711] This term, though Tertullian declares himself to have been

   ignorant of its derivation, was evidently formed from the Hebrew word

   chkmh--chockmah, wisdom.

 

   [2712] The reader will observe that light and fulness are the exact

   correlatives of the darkness and vacuity which have just been

   mentioned.

 

   [2713] As above stated (ii. 3), the Gnostics held that form and figure

   were due to the male, substance to the female parent.

 

   [2714] The Valentinian Stauros was the boundary fence of the Pleroma

   beyond which Christ extended himself to assist the enthymesis of

   Sophia.

 

   [2715] The peculiar gnosis which Nous received from his father, and

   communicated to the other �ons.

 

   [2716] Probably corresponding to the Hebrew yhvh, Jehovah.

 

   [2717] This sentence is very elliptical in the original, but the sense

   is as given above. Sophia fell from Gnosis by degradation; Achamoth

   never possessed this knowledge, her nature being from the first opposed

   to it.

 

   [2718] "The Demiurge derived from Enthymesis an animal, and not a

   spiritual nature."-- Harvey.

 

   [2719] Matt. x. 8.

 

   [2720] "Jesus, or Soter, was also called the Paraclete in the sense of

   Advocate, or one acting as the representative of others."--Harvey.

 

   [2721] Both the Father and the other �ons constituting Soter an

   impersonation of the entire Pleroma.

 

   [2722] Col. i. 16.

 

   [2723] That is, as in the case of her mother Sophia, who is sometimes

   called "the Sophia above," Achamoth being "the Sophia below," or "the

   second Sophia."

 

   [2724] Thus Harvey renders asomaton hulen: so Baur, Chr. Gnos., as

   quoted by Stieren. Billius proposes to read ensomaton, corporeal.

 

   [2725] Though not actually, for that was the work of the Demiurge. See

   next chapter.

     __________________________________________________________________

 

  Chapter V.--Formation of the Demiurge; description of him. He is the creator

  of everything outside of the Pleroma.

 

   1. These three kinds of existence, then, having, according to them,

   been now formed,--one from the passion, which was matter; a second from

   the conversion, which was animal; and the third, that which she

   (Achamoth) herself brought forth, which was spiritual,--she next

   addressed herself to the task of giving these form. But she could not

   succeed in doing this as respected the spiritual existence, because it

   was of the same nature with herself. She therefore applied herself to

   give form to the animal substance which had proceeded from her own

   conversion, and to bring forth to light the instructions of the

   Saviour. [2726] And they say she first formed out of animal substance

   him who is Father and King of all things, both of these which are of

   the same nature with himself, that is, animal substances, which they

   also call right-handed, and those which sprang from the passion, and

   from matter, which they call left-handed. For they affirm that he

   formed all the things which came into existence after him, being

   secretly impelled thereto by his mother. From this circumstance they

   style him Metropator, [2727] Apator, Demiurge, and Father, saying that

   he is Father of the substances on the right hand, that is, of the

   animal, but Demiurge of those on the left, that is, of the material,

   while he is at the same time the king of all. For they say that this

   Enthymesis, desirous of making all things to the honour of the �ons,

   formed images of them, or rather that the Saviour [2728] did so through

   her instrumentality. And she, in the image [2729] of the invisible

   Father, kept herself concealed from the Demiurge. But he was in the

   image of the only-begotten Son, and the angels and archangels created

   by him were in the image of the rest of the �ons.

 

   2. They affirm, therefore, that he was constituted the Father and God

   of everything outside of the Pleroma, being the creator of all animal

   and material substances. For he it was that discriminated these two

   kinds of existence hitherto confused, and made corporeal from

   incorporeal substances, fashioned things heavenly and earthly, and

   became the Framer (Demiurge) of things material and animal, of those on

   the right and those on the left, of the light and of the heavy, and of

   those tending upwards as well as of those tending downwards. He created

   also seven heavens, above which they say that he, the Demiurge, exists.

   And on this account they term him Hebdomas, and his mother Achamoth

   Ogdoads, preserving the number of the first-begotten and primary Ogdoad

   as the Pleroma. They affirm, moreover, that these seven heavens are

   intelligent, and speak of them as being angels, while they refer to the

   Demiurge himself as being an angel bearing a likeness to God; and in

   the same strain, they declare that Paradise, situated above the third

   heaven, is a fourth angel possessed of power, from whom Adam derived

   certain qualities while he conversed with him.

 

   3. They go on to say that the Demiurge imagined that he created all

   these things of himself, while he in reality made them in conjunction

   with the productive power of Achamoth. He formed the heavens, yet was

   ignorant of the heavens; he fashioned man, yet knew not man; he brought

   to light the earth, yet had no acquaintance with the earth; and, in

   like manner, they declare that he was ignorant of the forms of all that

   he made, and knew not even of the existence of his own mother, but

   imagined that he himself was all things. They further affirm that his

   mother originated this opinion in his mind, because she desired to

   bring him forth possessed of such a character that he should be the

   head and source of his own essence, and the absolute ruler over every

   kind of operation [that was afterwards attempted]. This mother they

   also call Ogdoad, Sophia, Terra, Jerusalem, Holy Spirit, and, with a

   masculine reference, Lord. [2730] Her place of habitation is an

   intermediate one, above the Demiurge indeed, but below and outside of

   the Pleroma, even to the end. [2731]

 

   4. As, then, they represent all material substance to be formed from

   three passions, viz., fear, grief, and perplexity, the account they

   give is as follows: Animal substances originated from fear and from

   conversion; the Demiurge they also describe as owing his origin to

   conversion; but the existence of all the other animal substances they

   ascribe to fear, such as the souls of irrational animals, and of wild

   beasts, and men. And on this account, he (the Demiurge), being

   incapable of recognising any spiritual essences, imagined himself to be

   God alone, and declared through the prophets, "I am God, and besides me

   there is none else." [2732] They further teach that the spirits of

   wickedness derived their origin from grief. Hence the devil, whom they

   also call Cosmocrator (the ruler of the world), and the demons, and the

   angels, and every wicked spiritual being that exists, found the source

   of their existence. They represent the Demiurge as being the son of

   that mother of theirs (Achamoth), and Cosmocrator as the creature of

   the Demiurge. Cosmocrator has knowledge of what is above himself,

   because he is a spirit of wickedness; but the Demiurge is ignorant of

   such things, inasmuch as he is merely animal. Their mother dwells in

   that place which is above the heavens, that is, in the intermediate

   abode; the Demiurge in the heavenly place, that is, in the hebdomad;

   but the Cosmocrator in this our world. The corporeal elements of the

   world, again, sprang, as we before remarked, from bewilderment and

   perplexity, as from a more ignoble source. Thus the earth arose from

   her state of stupor; water from the agitation caused by her fear; air

   from the consolidation of her grief; while fire, producing death and

   corruption, was inherent in all these elements, even as they teach that

   ignorance also lay concealed in these three passions.

 

   5. Having thus formed the world, he (the Demiurge) also created the

   earthy [part of] man, not taking him from this dry earth, but from an

   invisible substance consisting of fusible and fluid matter, and then

   afterwards, as they define the process, breathed into him the animal

   part of his nature. It was this latter which was created after his

   image and likeness. The material part, indeed, was very near to God, so

   far as the image went, but not of the same substance with him. The

   animal, on the other hand, was so in respect to likeness; and hence his

   substance was called the spirit of life, because it took its rise from

   a spiritual outflowing. After all this, he was, they say, enveloped all

   round with a covering of skin; and by this they mean the outward

   sensitive flesh.

 

   6. But they further affirm that the Demiurge himself was ignorant of

   that offspring of his mother Achamoth, which she brought forth as a

   consequence of her contemplation of those angels who waited on the

   Saviour, and which was, like herself, of a spiritual nature. She took

   advantage of this ignorance to deposit it (her production) in him

   without his knowledge, in order that, being by his instrumentality

   infused into that animal soul proceeding from himself, and being thus

   carried as in a womb in this material body, while it gradually

   increased in strength, might in course of time become fitted for the

   reception of perfect rationality. [2733] Thus it came to pass, then,

   according to them, that, without any knowledge on the part of the

   Demiurge, the man formed by his inspiration was at the same time,

   through an unspeakable providence, rendered a spiritual man by the

   simultaneous inspiration received from Sophia. For, as he was ignorant

   of his mother, so neither did he recognise her offspring. This

   [offspring] they also declare to be the Ecclesia, an emblem of the

   Ecclesia which is above. This, then, is the kind of man whom they

   conceive of: he has his animal soul from the Demiurge, his body from

   the earth, his fleshy part from matter, and his spiritual man from the

   mother Achamoth.

     __________________________________________________________________

 

   [2726] "In order that," says Grabe, "this formation might not be merely

   according to essence, but also according to knowledge, as the formation

   of the mother Achamoth was characterized above."

 

   [2727] Metropator, as proceeding only from his mother Achamoth: Apator,

   as having no male progenitor.

 

   [2728] Harvey remarks, "The Valentinian Saviour being an aggregation of

   all the �onic perfections, the images of them were reproduced by the

   spiritual conception of Achamoth beholding the glory of Soter. The

   reader will not fail to observe that every successive development is

   the reflex of a more divine antecedent."

 

   [2729] The relation indicated seems to be as follows: Achamoth, after

   being formed "according to knowledge," was outside of the Pleroma as

   the image of Propator, the Demiurge was as Nous, and the mundane angels

   which he formed corresponded to the other �ons of the Pleroma.

 

   [2730] "Achamoth by these names must be understood to have an

   intermediate position between the divine prototypal idea and creation:

   she was the reflex of the one, and therefore masculo-feminine; she was

   the pattern to be realized in the latter, and therefore was named Earth

   and Jerusalem." --Harvey.

 

   [2731] But after the consummation here referred to, Achamoth regained

   the Pleroma: see below, chap. vii. 1.

 

   [2732] Isa. xlv. 5, 6, Isa. xlvi. 9.

 

   [2733] An account is here given of the infusion of a spiritual

   principle into mankind. The Demiurge himself could give no more than

   the animal soul; but, unwittingly to himself, he was made the

   instrument of conveying that spiritual essence from Achamoth, which had

   grown up within her from the contemplation of those angels who

   accompanied the Saviour.

     __________________________________________________________________

 

  Chapter VI.--The threefold kind of man feigned by these heretics: good works

  needless for them, though necessary to others: their abandoned morals.

 

   1. There being thus three kinds of substances, they declare of all that

   is material (which they also describe as being "on the left hand") that

   it must of necessity perish, inasmuch as it is incapable of receiving

   any afflatus of incorruption. As to every animal existence (which they

   also denominate "on the right hand"), they hold that, inasmuch as it is

   a mean between the spiritual and the material, it passes to the side to

   which inclination draws it. Spiritual substance, again, they describe

   as having been sent forth for this end, that, being here united with

   that which is animal, it might assume shape, the two elements being

   simultaneously subjected to the same discipline. And this they declare

   to be "the salt" [2734] and "the light of the world." For the animal

   substance had need of training by means of the outward senses; and on

   this account they affirm that the world was created, as well as that

   the Saviour came to the animal substance (which was possessed of

   free-will), that He might secure for it salvation. For they affirm that

   He received the first-fruits of those whom He was to save [as follows],

   from Achamoth that which was spiritual, while He was invested by the

   Demiurge with the animal Christ, but was begirt [2735] by a [special]

   dispensation with a body endowed with an animal nature, yet constructed

   with unspeakable skill, so that it might be visible and tangible, and

   capable of enduring suffering. At the same time, they deny that He

   assumed anything material [into His nature], since indeed matter is

   incapable of salvation. They further hold that the consummation of all

   things will take place when all that is spiritual has been formed and

   perfected by Gnosis (knowledge); and by this they mean spiritual men

   who have attained to the perfect knowledge of God, and been initiated

   into these mysteries by Achamoth. And they represent themselves to be

   these persons.

 

   2. Animal men, again, are instructed in animal things; such men,

   namely, as are established by their works, and by a mere faith, while

   they have not perfect knowledge. We of the Church, they say, are these

   persons. [2736] Wherefore also they maintain that good works are

   necessary to us, for that otherwise it is impossible we should be

   saved. But as to themselves, they hold that they shall be entirely and

   undoubtedly saved, not by means of conduct, but because they are

   spiritual by nature. [2737] For, just as it is impossible that material

   substance should partake of salvation (since, indeed, they maintain

   that it is incapable of receiving it), so again it is impossible that

   spiritual substance (by which they mean themselves) should ever come

   under the power of corruption, whatever the sort of actions in which

   they indulged. For even as gold, when submersed in filth, loses not on

   that account its beauty, but retains its own native qualities, the

   filth having no power to injure the gold, so they affirm that they

   cannot in any measure suffer hurt, or lose their spiritual substance,

   whatever the material actions in which they may be involved.

 

   3. Wherefore also it comes to pass, that the "most perfect" among them

   addict themselves without fear to all those kinds of forbidden deeds of

   which the Scriptures assure us that "they who do such things shall not

   inherit the kingdom of God." [2738] For instance, they make no scruple

   about eating meats offered in sacrifice to idols, imagining that they

   can in this way contract no defilement. Then, again, at every heathen

   festival celebrated in honour of the idols, these men are the first to

   assemble; and to such a pitch do they go, that some of them do not even

   keep away from that bloody spectacle hateful both to God and men, in

   which gladiators either fight with wild beasts, or singly encounter one

   another. Others of them yield themselves up to the lusts of the flesh

   with the utmost greediness, maintaining that carnal things should be

   allowed to the carnal nature, while spiritual things are provided for

   the spiritual. Some of them, moreover, are in the habit of defiling

   those women to whom they have taught the above doctrine, as has

   frequently been confessed by those women who have been led astray by

   certain of them, on their returning to the Church of God, and

   acknowledging this along with the rest of their errors. Others of them,

   too, openly and without a blush, having become passionately attached to

   certain women, seduce them away from their husbands, and contract

   marriages of their own with them. Others of them, again, who pretend at

   first to live in all modesty with them as with sisters, have in course

   of time been revealed in their true colours, when the sister has been

   found with child by her [pretended] brother.

 

   4. And committing many other abominations and impieties, they run us

   down (who from the fear of God guard against sinning even in thought or

   word) as utterly contemptible and ignorant persons, while they highly

   exalt themselves, and claim to be perfect, and the elect seed. For they

   declare that we simply receive grace for use, wherefore also it will

   again be taken away from us; but that they themselves have grace as

   their own special possession, which has descended from above by means

   of an unspeakable and indescribable conjunction; and on this account

   more will be given them. [2739] They maintain, therefore, that in every

   way it is always necessary for them to practise the mystery of

   conjunction. And that they may persuade the thoughtless to believe

   this, they are in the habit of using these very words, "Whosoever being

   in this world does not so love a woman as to obtain possession of her,

   is not of the truth, nor shall attain to the truth. But whosoever being

   of [2740] this world has intercourse with woman, shall not attain to

   the truth, because he has so acted under the power of concupiscence."

   On this account, they tell us that it is necessary for us whom they

   call animal men, and describe as being of the world, to practise

   continence and good works, that by this means we may attain at length

   to the intermediate habitation, but that to them who are called "the

   spiritual and perfect" such a course of conduct is not at all

   necessary. For it is not conduct of any kind which leads into the

   Pleroma, but the seed sent forth thence in a feeble, immature state,

   and here brought to perfection.

     __________________________________________________________________

 

   [2734] Matt. v. 13, 14.

 

   [2735] "The doctrine of Valentinus, therefore," says Harvey, "as

   regards the human nature of Christ, was essentially Docetic. His body

   was animal, but not material, and only visible and tangible as having

   been formed kat' oikonomian and kateskeuasmenon arrheto techne."

 

   [2736] [That is, carnal; men of the carnal mind, psychic instead of

   pneumatic. Rom. viii. 6.]

 

   [2737] On account of what they had received from Achamoth.

 

   [2738] Gal. v. 21.

 

   [2739] Comp. Luke xix. 26.

 

   [2740] Comp. John xvii. 16. The Valentinians, while in the world,

   claimed to be not of the world, as animal men were.

     __________________________________________________________________

 

  Chapter VII.--The mother Achamoth, when all her seed are perfected, shall pass

  into the Pleroma, accompanied by those men who are spiritual; the Demiurge,

  with animal men, shall pass into the intermediate habitation; but all material

  men shall go into corruption. Their blasphemous opinions against the true

  incarnation of Christ by the Virgin Mary. Their views as to the prophecies.

  Stupid ignorance of the Demiurge.

 

   1. When all the seed shall have come to perfection, they state that

   then their mother Achamoth shall pass from the intermediate place, and

   enter in within the Pleroma, and shall receive as her spouse the

   Saviour, who sprang from all the �ons, that thus a conjunction may be

   formed between the Saviour and Sophia, that is, Achamoth. These, then,

   are the bridegroom and bride, while the nuptial chamber is the full

   extent of the Pleroma. The spiritual seed, again, being divested of

   their animal souls, [2741] and becoming intelligent spirits, shall in

   an irresistible and invisible manner enter in within the Pleroma, and

   be bestowed as brides on those angels who wait upon the Saviour. The

   Demiurge himself will pass into the place of his mother Sophia; [2742]

   that is, the intermediate habitation. In this intermediate place, also,

   shall the souls of the righteous repose; but nothing of an animal

   nature shall find admittance to the Pleroma. When these things have

   taken place as described, then shall that fire which lies hidden in the

   world blaze forth and burn; and while destroying all matter, shall also

   be extinguished along with it, and have no further existence. They

   affirm that the Demiurge was acquainted with none of these things

   before the advent of the Saviour.

 

   2. There are also some who maintain that he also produced Christ as his

   own proper son, but of an animal nature, and that mention was [2743]

   made of him by the prophets. This Christ passed through Mary [2744]

   just as water flows through a tube; and there descended upon him in the

   form of a dove at the time of his baptism, that Saviour who belonged to

   the Pleroma, and was formed by the combined efforts of all its

   inhabitants. In him there existed also that spiritual seed which

   proceeded from Achamoth. They hold, accordingly, that our Lord, while

   preserving the type of the first-begotten and primary tetrad, was

   compounded of these four substances,--of that which is spiritual, in so

   far as He was from Achamoth; of that which is animal, as being from the

   Demiurge by a special dispensation, inasmuch as He was formed

   [corporeally] with unspeakable skill; and of the Saviour, as respects

   that dove which descended upon Him. He also continued free from all

   suffering, since indeed it was not possible that He should suffer who

   was at once incomprehensible and invisible. And for this reason the

   Spirit of Christ, who had been placed within Him, was taken away when

   He was brought before Pilate. They maintain, further, that not even the

   seed which He had received from the mother [Achamoth] was subject to

   suffering; for it, too, was impassible, as being spiritual, and

   invisible even to the Demiurge himself. It follows, then, according to

   them, that the animal Christ, and that which had been formed

   mysteriously by a special dispensation, underwent suffering, that the

   mother might exhibit through him a type of the Christ above, namely, of

   him who extended himself through Stauros, [2745] and imparted to

   Achamoth shape, so far as substance was concerned. For they declare

   that all these transactions were counterparts of what took place above.

 

   3. They maintain, moreover, that those souls which possess the seed of

   Achamoth are superior to the rest, and are more dearly loved by the

   Demiurge than others, while he knows not the true cause thereof, but

   imagines that they are what they are through his favour towards them.

   Wherefore, also, they say he distributed them to prophets, priests, and

   kings; and they declare that many things were spoken [2746] by this

   seed through the prophets, inasmuch as it was endowed with a

   transcendently lofty nature. The mother also, they say, spake much

   about things above, and that both through him and through the souls

   which were formed by him. Then, again, they divide the prophecies [into

   different classes], maintaining that one portion was uttered by the

   mother, a second by her seed, and a third by the Demiurge. In like

   manner, they hold that Jesus uttered some things under the influence of

   the Saviour, others under that of the mother, and others still under

   that of the Demiurge, as we shall show further on in our work.

 

   4. The Demiurge, while ignorant of those things which were higher than

   himself, was indeed excited by the announcements made [through the

   prophets], but treated them with contempt, attributing them sometimes

   to one cause and sometimes to another; either to the prophetic spirit

   (which itself possesses the power of self-excitement), or to [mere

   unassisted] man, or that it was simply a crafty device of the lower

   [and baser order of men]. [2747] He remained thus ignorant until the

   appearing of the Lord. But they relate that when the Saviour came, the

   Demiurge learned all things from Him, and gladly with all, his power

   joined himself to Him. They maintain that he is the centurion mentioned

   in the Gospel, who addressed the Saviour in these words: "For I also am

   one having soldiers and servants under my authority; and whatsoever I

   command they do." [2748] They further hold that he will continue

   administering the affairs of the world as long as that is fitting and

   needful, and specially that he may exercise a care over the Church;

   while at the same time he is influenced by the knowledge of the reward

   prepared for him, namely, that he may attain to the habitation of his

   mother.

 

   5. They conceive, then, of three kinds of men, spiritual, material, and

   animal, represented by Cain, Abel, and Seth. These three natures are no

   longer found in one person, [2749] but constitute various kinds [of

   men]. The material goes, as a matter of course, into corruption. The

   animal, if it make choice of the better part, finds repose in the

   intermediate place; but if the worse, it too shall pass into

   destruction. But they assert that the spiritual principles which have

   been sown by Achamoth, being disciplined and nourished here from that

   time until now in righteous souls (because when given forth by her they

   were yet but weak), at last attaining to perfection, shall be given as

   brides to the angels of the Saviour, while their animal souls of

   necessity rest for ever with the Demiurge in the intermediate place.

   And again subdividing the animal souls themselves, they say that some

   are by nature good, and others by nature evil. The good are those who

   become capable of receiving the [spiritual] seed; the evil by nature

   are those who are never able to receive that seed.

     __________________________________________________________________

 

   [2741] Their spiritual substance was received from Achamoth; their

   animal souls were created by the Demiurge. These are now separated; the

   spirit enters the Pleroma, while the soul remains in heaven.

 

   [2742] Viz., Achamoth.

 

   [2743] A Syriac fragment here reads, "He spake by the prophets through

   him."

 

   [2744] "Thus," says Harvey, "we may trace back to the Gnostic period

   the Apollinarian error, closely allied to the Docetic, that the body of

   Christ was not derived from the blessed Virgin, but that it was of

   heavenly substance, and was only brought forth into the world through

   her instrumentality."

 

   [2745] By thus extending himself through Stauros, who bounded the

   Pleroma, the Christ above became the type of the Christ below, who was

   extended upon the cross.

 

   [2746] Billius, following the old Latin version, reads, "They interpret

   many things, spoken by the prophets, of this seed."

 

   [2747] Such appears to be the meaning of this sentence, but the

   original is very obscure. The writer seems to refer to the spiritual,

   the animal, and the material classes of men, and to imply that the

   Demiurge supposed some prophecies to be due to one of these classes,

   and some to the others.

 

   [2748] Matt. viii. 9; Luke vii. 8.

 

   [2749] As was the case at first, in Adam.

     __________________________________________________________________

 

  Chapter VIII.--How the Valentinians pervert the Scriptures to support their

  own pious opinions.

 

   1. Such, then, is their system, which neither the prophets announced,

   nor the Lord taught, nor the apostles delivered, but of which they

   boast that beyond all others they have a perfect knowledge. They gather

   their views from other sources than the Scriptures; [2750] and, to use

   a common proverb, they strive to weave ropes of sand, while they

   endeavour to adapt with an air of probability to their own peculiar

   assertions the parables of the Lord, the sayings of the prophets, and

   the words of the apostles, in order that their scheme may not seem

   altogether without support. In doing so, however, they disregard the

   order and the connection of the Scriptures, and so far as in them lies,

   dismember and destroy the truth. By transferring passages, and dressing

   them up anew, and making one thing out of another, they succeed in

   deluding many through their wicked art in adapting the oracles of the

   Lord to their opinions. Their manner of acting is just as if one, when

   a beautiful image of a king has been constructed by some skilful artist

   out of precious jewels, should then take this likeness of the man all

   to pieces, should rearrange the gems, and so fit them together as to

   make them into the form of a dog or of a fox, and even that but poorly

   executed; and should then maintain and declare that this was the

   beautiful image of the king which the skilful artist constructed,

   pointing to the jewels which had been admirably fitted together by the

   first artist to form the image of the king, but have been with bad

   effect transferred by the latter one to the shape of a dog, and by thus

   exhibiting the jewels, should deceive the ignorant who had no

   conception what a king's form was like, and persuade them that that

   miserable likeness of the fox was, in fact, the beautiful image of the

   king. In like manner do these persons patch together old wives' fables,

   and then endeavour, by violently drawing away from their proper

   connection, words, expressions, and parables whenever found, to adapt

   the oracles of God to their baseless fictions. We have already stated

   how far they proceed in this way with respect to the interior of the

   Pleroma.

 

   2. Then, again, as to those things outside of their Pleroma, the

   following are some specimens of what they attempt to accommodate out of

   the Scriptures to their opinions. They affirm that the Lord came in the

   last times of the world to endure suffering, for this end, that He

   might indicate the passion which occurred to the last of the �ons, and

   might by His own end announce the cessation of that disturbance which

   had risen among the �ons. They maintain, further, that that girl of

   twelve years old, the daughter of the ruler of the synagogue, [2751] to

   whom the Lord approached and raised her from the dead, was a type of

   Achamoth, to whom their Christ, by extending himself, imparted shape,

   and whom he led anew to the perception of that light which had forsaken

   her. And that the Saviour appeared to her when she lay outside of the

   Pleroma as a kind of abortion, they affirm Paul to have declared in his

   Epistle to the Corinthians [in these words], "And last of all, He

   appeared to me also, as to one born out of due time." [2752] Again, the

   coming of the Saviour with His attendants to Achamoth is declared in

   like manner by him in the same Epistle, when he says, "A woman ought to

   have a veil upon her head, because of the angels." [2753] Now, that

   Achamoth, when the Saviour came to her, drew a veil over herself

   through modesty, Moses rendered manifest when he put a veil upon his

   face. Then, also, they say that the passions which she endured were

   indicated by the Lord upon the cross. Thus, when He said, "My God, my

   God, why hast Thou forsaken Me?" [2754] He simply showed that Sophia

   was deserted by the light, and was restrained by Horos from making any

   advance forward. Her anguish, again, was indicated when He said, "My

   soul is exceeding sorrowful, even unto death;" [2755] her fear by the

   words, "Father, if it be possible, let this cup pass from Me;" [2756]

   and her perplexity, too, when He said, "And what I shall say, I know

   not." [2757]

 

   3. And they teach that He pointed out the three kinds of men as

   follows: the material, when He said to him that asked Him, "Shall I

   follow Thee?" [2758] "The Son of man hath not where to lay His head;"--

   the animal, when He said to him that declared, "I will follow Thee, but

   suffer me first to bid them farewell that are in my house," "No man,

   putting his hand to the plough, and looking back, is fit for the

   kingdom of heaven" [2759] (for this man they declare to be of the

   intermediate class, even as they do that other who, though he professed

   to have wrought a large amount of righteousness, yet refused to follow

   Him, and was so overcome by [the love of] riches, as never to reach

   perfection)--this one it pleases them to place in the animal

   class;--the spiritual, again, when He said, "Let the dead bury their

   dead, but go thou and preach the kingdom of God," [2760] and when He

   said to Zaccheus the publican, "Make haste, and come down, for to-day I

   must abide in thine house" [2761] --for these they declared to have

   belonged to the spiritual class. Also the parable of the leaven which

   the woman is described as having hid in three measures of meal, they

   declare to make manifest the three classes. For, according to their

   teaching, the woman represented Sophia; the three measures of meal, the

   three kinds of men-- spiritual, animal, and material; while the leaven

   denoted the Saviour Himself. Paul, too, very plainly set forth the

   material, animal, and spiritual, saying in one place, "As is the

   earthy, such are they also that are earthy;" [2762] and in another

   place, "But the animal man receiveth not the things of the Spirit;"

   [2763] and again: "He that is spiritual judgeth all things." [2764] And

   this, "The animal man receiveth not the things of the Spirit," they

   affirm to have been spoken concerning the Demiurge, who, as being

   animal, knew neither his mother who was spiritual, nor her seed, nor

   the �ons in the Pleroma. And that the Saviour received first-fruits of

   those whom He was to save, Paul declared when he said, "And if the

   first-fruits be holy, the lump is also holy," [2765] teaching that the

   expression "first-fruits" denoted that which is spiritual, but that

   "the lump" meant us, that is, the animal Church, the lump of which they

   say He assumed, and blended it with Himself, inasmuch as He is "the

   leaven."

 

   4. Moreover, that Achamoth wandered beyond the Pleroma, and received

   form from Christ, and was sought after by the Saviour, they declare

   that He indicated when He said, that He had come after that sheep which

   was gone astray. [2766] For they explain the wandering sheep to mean

   their mother, by whom they represent the Church as having been sown.

   The wandering itself denotes her stay outside of the Pleroma in a state

   of varied passion, from which they maintain that matter derived its

   origin. The woman, again, who sweeps the house and finds the piece of

   money, they declare to denote the Sophia above, who, having lost her

   enthymesis, afterwards recovered it, on all things being purified by

   the advent of the Saviour. Wherefore this substance also, according to

   them, was reinstated in Pleroma. They say, too, that Simeon, "who took

   Christ into his arms, and gave thanks to God, and said, Lord, now

   lettest Thou Thy servant depart in peace, according to Thy word,"

   [2767] was a type of the Demiurge, who, on the arrival of the Saviour,

   learned his own change of place, and gave thanks to Bythus. They also

   assert that by Anna, who is spoken of in the gospel [2768] as a

   prophetess, and who, after living seven years with her husband, passed

   all the rest of her life in widowhood until she saw the Saviour, and

   recognised Him, and spoke of Him to all, was most plainly indicated

   Achamoth, who, having for a little while looked upon the Saviour with

   His associates, and dwelling all the rest of the time in the

   intermediate place, waited for Him till He should come again, and

   restore her to her proper consort. Her name, too, was indicated by the

   Saviour, when He said, "Yet wisdom is justified by her children."

   [2769] This, too, was done by Paul in these words, "But we speak wisdom

   among them that are perfect." [2770] They declare also that Paul has

   referred to the conjunctions within the Pleroma, showing them forth by

   means of one; for, when writing of the conjugal union in this life, he

   expressed himself thus: "This is a great mystery, but I speak

   concerning Christ and the Church." [2771]

 

   5. Further, they teach that John, the disciple of the Lord, indicated

   the first Ogdoad, expressing themselves in these words: John, the

   disciple of the Lord, wishing to set forth the origin of all things, so

   as to explain how the Father produced the whole, lays down a certain

   principle,--that, namely, which was first-begotten by God, which Being

   he has termed both the only-begotten Son and God, in whom the Father,

   after a seminal manner, brought forth all things. By him the Word was

   produced, and in him the whole substance of the �ons, to which the Word

   himself afterwards imparted form. Since, therefore, he treats of the

   first origin of things, he rightly proceeds in his teaching from the

   beginning, that is, from God and the Word. And he expresses himself

   thus: "In the beginning was the Word, and the Word was with God, and

   the Word was God; the same was in the beginning with God." [2772]

   Having first of all distinguished these three--God, the Beginning, and

   the Word --he again unites them, that he may exhibit the production of

   each of them, that is, of the Son and of the Word, and may at the same

   time show their union with one another, and with the Father. For "the

   beginning" is in the Father, and of the Father, while "the Word" is in

   the beginning, and of the beginning. Very properly, then, did he say,

   "In the beginning was the Word," for He was in the Son; "and the Word

   was with God," for He was the beginning; "and the Word was God," of

   course, for that which is begotten of God is God. "The same was in the

   beginning with God"--this clause discloses the order of production.

   "All things were made by Him, and without Him was nothing made;" [2773]

   for the Word was the author of form and beginning to all the �ons that

   came into existence after Him. But "what was made in Him," says John,

   "is life." [2774] Here again he indicated conjunction; for all things,

   he said, were made by Him, but in Him was life. This, then, which is in

   Him, is more closely connected with Him than those things which were

   simply made by Him, for it exists along with Him, and is developed by

   Him. When, again, he adds, "And the life was the light of men," while

   thus mentioning Anthropos, he indicated also Ecclesia by that one

   expression, in order that, by using only one name, he might disclose

   their fellowship with one another, in virtue of their conjunction. For

   Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled

   life (Zoe) the light of men, because they are enlightened by her, that

   is, formed and made manifest. This also Paul declares in these words:

   "For whatsoever doth make manifest is light." [2775] Since, therefore,

   Zoe manifested and begat both Anthropos and Ecclesia, she is termed

   their light. Thus, then, did John by these words reveal both other

   things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia.

   And still further, he also indicated the first Tetrad. For, in

   discoursing of the Saviour and declaring that all things beyond the

   Pleroma received form from Him, he says that He is the fruit of the

   entire Pleroma. For he styles Him a "light which shineth in darkness,

   and which was not comprehended" [2776] by it, inasmuch as, when He

   imparted form to all those things which had their origin from passion,

   He was not known by it. [2777] He also styles Him Son, and Aletheia,

   and Zoe, and the "Word made flesh, whose glory," he says, "we beheld;

   and His glory was as that of the Only-begotten (given to Him by the

   Father), full of grace and truth." [2778] (But what John really does

   say is this: "And the Word was made flesh, and dwelt among us; and we

   beheld His glory, the glory as of the only-begotten of the Father, full

   of grace and truth." [2779] ) Thus, then, does he [according to them]

   distinctly set forth the first Tetrad, when he speaks of the Father,

   and Charis, and Monogenes, and Aletheia. In this way, too, does John

   tell of the first Ogdoad, and that which is the mother of all the �ons.

   For he mentions the Father, and Charis, and Monogenes, and Aletheia,

   and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of

   Ptolem�us. [2780]

     __________________________________________________________________

 

   [2750] Literally, "reading from things unwritten."

 

   [2751] Luke viii. 41.

 

   [2752] 1 Cor. xv. 8.

 

   [2753] 1 Cor. xi. 10. Iren�us here reads kalumma, veil, instead of

   exousian, power, as in the received text. [An interesting fact, as it

   betokens an old gloss, which may have slipped into the text of some

   ancient mss.]

 

   [2754] Matt. xxvii. 46.

 

   [2755] Matt. xxvi. 38.

 

   [2756] Matt. xxvi. 39.

 

   [2757] John xii. 27. The Valentinians seem, for their own purposes, to

   have added ouk oida to this text.

 

   [2758] Luke ix. 57, 58.

 

   [2759] Luke ix. 61, 62.

 

   [2760] Luke ix. 60.

 

   [2761] Luke xix. 5.

 

   [2762] 1 Cor. xv. 48.

 

   [2763] 1 Cor. ii. 14.

 

   [2764] 1 Cor. ii. 15.

 

   [2765] Rom. xi. 16.

 

   [2766] Luke xv. 4, 8.

 

   [2767] Luke ii. 28.

 

   [2768] Luke ii. 36.

 

   [2769] Luke vii. 35.

 

   [2770] 1 Cor. ii. 6.

 

   [2771] Eph. v. 32.

 

   [2772] John i. 1, 2.

 

   [2773] John i. 3.

 

   [2774] John i. 3, 4. The punctuation here followed is different from

   that commonly adopted, but is found in many of the Fathers, and in some

   of the most ancient mss.

 

   [2775] Eph. v. 13.

 

   [2776] John i. 5.

 

   [2777] hup' autes, occurring twice, is rendered both times in the old

   Latin version, "ab eis." The reference is to skotia, darkness, i.e.,

   all those not belonging to the spiritual seed.

 

   [2778] Comp. John i. 14.

 

   [2779] This is parenthetically inserted by the author, to show the

   misquotation of Scripture by these heretics.

 

   [2780] These words are wanting in the Greek, but are inserted in the

   old Latin version.

     __________________________________________________________________

 

  Chapter IX.--Refutation of the impious interpretations of these heretics.

 

   1. You see, my friend, the method which these men employ to deceive

   themselves, while they abuse the Scriptures by endeavouring to support

   their own system out of them. For this reason, I have brought forward

   their modes of expressing themselves, that thus thou mightest

   understand the deceitfulness of their procedure, and the wickedness of

   their error. For, in the first place, if it had been John's intention

   to set forth that Ogdoad above, he would surely have preserved the

   order of its production, and would doubtless have placed the primary

   Tetrad first as being, according to them, most venerable and would then

   have annexed the second, that, by the sequence of the names, the order

   of the Ogdoad might be exhibited, and not after so long an interval, as

   if forgetful for the moment and then again calling the matter to mind,

   he, last of all, made mention of the primary Tetrad. In the next place,

   if he had meant to indicate their conjunctions, he certainly would not

   have omitted the name of Ecclesia; while, with respect to the other

   conjunctions, he either would have been satisfied with the mention of

   the male [�ons] (since the others [like Ecclesia] might be understood),

   so as to preserve a uniformity throughout; or if he enumerated the

   conjunctions of the rest, he would also have announced the spouse of

   Anthropos, and would not have left us to find out her name by

   divination.

 

   2. The fallacy, then, of this exposition is manifest. For when John,

   proclaiming one God, the Almighty, and one Jesus Christ, the

   Only-begotten, by whom all things were made, declares that this was the

   Son of God, this the Only-begotten, this the Former of all things, this

   the true Light who enlighteneth every man, this the Creator of the

   world, this He that came to His own, this He that became flesh and

   dwelt among us,--these men, by a plausible kind of exposition,

   perverting these statements, maintain that there was another Monogenes,

   according to production, whom they also style Arche. They also maintain

   that there was another Saviour, and another Logos, the son of

   Monogenes, and another Christ produced for the re-establishment of the

   Pleroma. Thus it is that, wresting from the truth every one of the

   expressions which have been cited, and taking a bad advantage of the

   names, they have transferred them to their own system; so that,

   according to them, in all these terms John makes no mention of the Lord

   Jesus Christ. For if he has named the Father, and Charis, and

   Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and

   Ecclesia, according to their hypothesis, he has, by thus speaking,

   referred to the primary Ogdoad, in which there was as yet no Jesus, and

   no Christ, the teacher of John. But that the apostle did not speak

   concerning their conjunctions, but concerning our Lord Jesus Christ,

   whom he also acknowledges as the Word of God, he himself has made

   evident. For, summing up his statements respecting the Word previously

   mentioned by him, he further declares, "And the Word was made flesh,

   and dwelt among us." But, according to their hypothesis, the Word did

   not become flesh at all, inasmuch as He never went outside of the

   Pleroma, but that Saviour [became flesh] who was formed by a special

   dispensation [out of all the �ons], and was of later date than the

   Word.

 

   3. Learn then, ye foolish men, that Jesus who suffered for us, and who

   dwelt among us, is Himself the Word of God. For if any other of the

   �ons had become flesh for our salvation, it would have been probable

   that the apostle spoke of another. But if the Word of the Father who

   descended is the same also that ascended, He, namely, the Only-begotten

   Son of the only God, who, according to the good pleasure of the Father,

   became flesh for the sake of men, the apostle certainly does not speak

   regarding any other, or concerning any Ogdoad, but respecting our Lord

   Jesus Christ. For, according to them, the Word did not originally

   become flesh. For they maintain that the Saviour assumed an animal

   body, formed in accordance with a special dispensation by an

   unspeakable providence, so as to become visible and palpable. But flesh

   is that which was of old formed for Adam by God out of the dust, and it

   is this that John has declared the Word of God became. Thus is their

   primary and first-begotten Ogdoad brought to nought. For, since Logos,

   and Monogenes, and Zoe, and PhOs, and Soter, and Christus, and the Son

   of God, and He who became incarnate for us, have been proved to be one

   and the same, the Ogdoad which they have built up at once falls to

   pieces. And when this is destroyed, their whole system sinks into

   ruin,--a system which they falsely dream into existence, and thus

   inflict injury on the Scriptures, while they build up their own

   hypothesis.

 

   4. Then, again, collecting a set of expressions and names scattered

   here and there [in Scripture], they twist them, as we have already

   said, from a natural to a non-natural sense. In so doing, they act like

   those who bring forward any kind of hypothesis they fancy, and then

   endeavour to support [2781] them out of the poems of Homer, so that the

   ignorant imagine that Homer actually composed the verses bearing upon

   that hypothesis, which has, in fact, been but newly constructed; and

   many others are led so far by the regularly-formed sequence of the

   verses, as to doubt whether Homer may not have composed them. Of this

   kind [2782] is the following passage, where one, describing Hercules as

   having been sent by Eurystheus to the dog in the infernal regions, does

   so by means of these Homeric verses,--for there can be no objection to

   our citing these by way of illustration, since the same sort of attempt

   appears in both:--

 

   ""Thus saying, there sent forth from his house deeply groaning."--Od.,

   x. 76.

   "The hero Hercules conversant with mighty deeds."--Od., xxi. 26.

   "Eurystheus, the son of Sthenelus, descended from Perseus."--Il., xix.

   123.

   "That he might bring from Erebus the dog of gloomy Pluto."--Il., viii.

   368.

   "And he advanced like a mountain-bred lion confident of

   strength."--Od., vi. 130.

   "Rapidly through the city, while all his friends followed." --Il.,

   xxiv. 327.

   "Both maidens, and youths, and much-enduring old men."--Od., xi. 38.

   "Mourning for him bitterly as one going forward to death." --Il., xxiv.

   328.

   "But Mercury and the blue-eyed Minerva conducted him."--Od., xi. 626.

   "For she knew the mind of her brother, how it laboured with

   grief."--Il., ii. 409."

 

   Now, what simple-minded man, I ask, would not be led away by such

   verses as these to think that Homer actually framed them so with

   reference to the subject indicated? But he who is acquainted with the

   Homeric writings will recognise the verses indeed, but not the subject

   to which they are applied, as knowing that some of them were spoken of

   Ulysses, others of Hercules himself, others still of Priam, and others

   again of Menelaus and Agamemnon. But if he takes them and restores each

   of them to its proper position, he at once destroys the narrative in

   question. In like manner he also who retains unchangeable [2783] in his

   heart the rule of the truth which he received by means of baptism, will

   doubtless recognise the names, the expressions, and the parables taken

   from the Scriptures, but will by no means acknowledge the blasphemous

   use which these men make of them. For, though he will acknowledge the

   gems, he will certainly not receive the fox instead of the likeness of

   the king. But when he has restored every one of the expressions quoted

   to its proper position, and has fitted it to the body of the truth, he

   will lay bare, and prove to be without any foundation, the figment of

   these heretics.

 

   5. But since what may prove a finishing-stroke [2784] to this

   exhibition is wanting, so that any one, on following out their farce to

   the end, may then at once append an argument which shall overthrow it,

   we have judged it well to point out, first of all, in what respects the

   very fathers of this fable differ among themselves, as if they were

   inspired by different spirits of error. For this very fact forms an a

   priori proof that the truth proclaimed by the Church is immoveable,

   [2785] and that the theories of these men are but a tissue of

   falsehoods.

     __________________________________________________________________

 

   [2781] It is difficult to give an exact rendering of meletan in this

   passage; the old Lat. version translates it by meditari, which Massuet

   proposes to render "skilfully to fit."

 

   [2782] Tertullian refers (Pr�scrip. H�r.) to those Homeric centos of

   which a specimen follows. We have given each line as it stands in the

   original: the text followed by Iren�us differs slightly from the

   received text.

 

   [2783] Literally, "immoveable in himself," the word akline being used

   with an apparent reference to the original meaning of kanona, a

   builder's rule.

 

   [2784] The meaning of the word apolutrosis here is not easily

   determined; but it is probably a scenic term equivalent to apolusis,

   and may be rendered as above.

 

   [2785] [The Creed, in the sublime simplicity of its fundamental

   articles, is established; that is, by the impossibility of framing

   anything to take their place.]

     __________________________________________________________________

 

  Chapter X.--Unity of the faith of the Church throughout the whole world.

 

   1. The Church, though dispersed through our the whole world, even to

   the ends of the earth, has received from the apostles and their

   disciples this faith: [She believes] in one God, the Father Almighty,

   Maker of heaven, and earth, and the sea, and all things that are in

   them; and in one Christ Jesus, the Son of God, who became incarnate for

   our salvation; and in the Holy Spirit, who proclaimed through the

   prophets the dispensations [2786] of God, and the advents, and the

   birth from a virgin, and the passion, and the resurrection from the

   dead, and the ascension into heaven in the flesh of the beloved Christ

   Jesus, our Lord, and His [future] manifestation from heaven in the

   glory of the Father "to gather all things in one," [2787] and to raise

   up anew all flesh of the whole human race, in order that to Christ

   Jesus, our Lord, and God, and Saviour, and King, according to the will

   of the invisible Father, "every knee should bow, of things in heaven,

   and things in earth, and things under the earth, and that every tongue

   should confess" [2788] to Him, and that He should execute just judgment

   towards all; that He may send "spiritual wickednesses," [2789] and the

   angels who transgressed and became apostates, together with the

   ungodly, and unrighteous, and wicked, and profane among men, into

   everlasting fire; but may, in the exercise of His grace, confer

   immortality on the righteous, and holy, and those who have kept His

   commandments, and have persevered in His love, some from the beginning

   [of their Christian course], and others from [the date of] their

   repentance, and may surround them with everlasting glory.

 

   2. As I have already observed, the Church, having received this

   preaching and this faith, although scattered throughout the whole

   world, yet, as if occupying but one house, carefully preserves it. She

   also believes these points [of doctrine] just as if she had but one

   soul, and one and the same heart, and she proclaims them, and teaches

   them, and hands them down, with perfect harmony, as if she possessed

   only one mouth. For, although the languages of the world are

   dissimilar, yet the import of the tradition is one and the same. For

   the Churches which have been planted in Germany do not believe or hand

   down anything different, nor do those in Spain, nor those in Gaul, nor

   those in the East, nor those in Egypt, nor those in Libya, nor those

   which have been established in the central regions [2790] of the world.

   But as the sun, that creature of God, is one and the same throughout

   the whole world, so also the preaching of the truth shineth everywhere,

   and enlightens all men that are willing to come to a knowledge of the

   truth. Nor will any one of the rulers in the Churches, however highly

   gifted he may be in point of eloquence, teach doctrines different from

   these (for no one is greater than the Master); nor, on the other hand,

   will he who is deficient in power of expression inflict injury on the

   tradition. For the faith being ever one and the same, neither does one

   who is able at great length to discourse regarding it, make any

   addition to it, nor does one, who can say but little diminish it.

 

   3. It does not follow because men are endowed with greater and less

   degrees of intelligence, that they should therefore change the

   subject-matter [of the faith] itself, and should conceive of some other

   God besides Him who is the Framer, Maker, and Preserver of this

   universe, (as if He were not sufficient [2791] for them), or of another

   Christ, or another Only-begotten. But the fact referred to simply

   implies this, that one may [more accurately than another] bring out the

   meaning of those things which have been spoken in parables, and

   accommodate them to the general scheme of the faith; and explain [with

   special clearness] the operation and dispensation of God connected with

   human salvation; and show that God manifested longsuffering in regard

   to the apostasy of the angels who transgressed, as also with respect to

   the disobedience of men; and set forth why it is that one and the same

   God has made some things temporal and some eternal, some heavenly and

   others earthly; and understand for what reason God, though invisible,

   manifested Himself to the prophets not under one form, but differently

   to different individuals; and show why it was that more covenants than

   one were given to mankind; and teach what was the special character of

   each of these covenants; and search out for what reason "God [2792]

   hath concluded every man [2793] in unbelief, that He may have mercy

   upon all;" and gratefully [2794] describe on what account the Word of

   God became flesh and suffered; and relate why the advent of the Son of

   God took place in these last times, that is, in the end, rather than in

   the beginning [of the world]; and unfold what is contained in the

   Scriptures concerning the end [itself], and things to come; and not be

   silent as to how it is that God has made the Gentiles, whose salvation

   was despaired of, fellow-heirs, and of the same body, and partakers

   with the saints; and discourse how it is that "this mortal body shall

   put on immortality, and this corruptible shall put on incorruption;"

   [2795] and proclaim in what sense [God] says, "That is a people who was

   not a people; and she is beloved who was not beloved;" [2796] and in

   what sense He says that "more are the children of her that was

   desolate, than of her who possessed a husband." [2797] For in reference

   to these points, and others of a like nature, the apostle exclaims:

   "Oh! the depth of the riches both of the wisdom and knowledge of God;

   how unsearchable are His judgments, and His ways past finding out!"

   [2798] But [the superior skill spoken of] is not found in this, that

   any one should, beyond the Creator and Framer [of the world], conceive

   of the Enthymesis of an erring �on, their mother and his, and should

   thus proceed to such a pitch of blasphemy; nor does it consist in this,

   that he should again falsely imagine, as being above this [fancied

   being], a Pleroma at one time supposed to contain thirty, and at

   another time an innumerable tribe of �ons, as these teachers who are

   destitute of truly divine wisdom maintain; while the Catholic Church

   possesses one and the same faith throughout the whole world, as we have

   already said.

     __________________________________________________________________

 

   [2786] "Of God" is added from the old Latin

 

   [2787] Eph. i. 10.

 

   [2788] Phil. ii. 10, 11.

 

   [2789] Eph. vi. 12.

 

   [2790] Probably referring to the Churches in Palestine.

 

   [2791] The text here is arkoumenous toutous, which is manifestly

   corrupt. Various emendations have been proposed: we prefer reading

   arkoumenos toutois, and have translated accordingly.

 

   [2792] Rom. xi. 32.

 

   [2793] Iren�us here reads panta instead of pantas, as in Text. Rec. of

   New Testament.

 

   [2794] eucharistein-- this word has been deemed corrupt, as it

   certainly appears out of keeping with the other verbs; but it may be

   rendered as above.

 

   [2795] 1 Cor. xv. 54.

 

   [2796] Hos. ii. 23; Rom. ix. 25.

 

   [2797] Isa. liv. 1; Gal. iv. 27.

 

   [2798] Rom. xi. 33.

     __________________________________________________________________

 

  Chapter XI.--The opinions of Valentinus, with those of his disciples and

  others.

 

   1. Let us now look at the inconsistent opinions of those heretics (for

   there are some two or three of them), how they do not agree in treating

   the same points, but alike, in things and names, set forth opinions

   mutually discordant. The first [2799] of them, Valentinus, who adapted

   the principles of the heresy called "Gnostic" to the peculiar character

   of his own school, taught as follows: He maintained that there is a

   certain Dyad (twofold being), who is inexpressible by any name, of whom

   one part should be called Arrhetus (unspeakable), and the other Sige

   (silence). But of this Dyad a second was produced, one part of whom he

   names Pater, and the other Aletheia. From this Tetrad, again, arose

   Logos and Zoe, Anthropos and Ecclesia. These constitute the primary

   Ogdoad. He next states that from Logos and Zoe ten powers were

   produced, as we have before mentioned. But from Anthropos and Ecclesia

   proceeded twelve, one of which separating from the rest, and falling

   from its original condition, produced the rest [2800] of the universe.

   He also supposed two beings of the name of Horos, the one of whom has

   his place between Bythus and the rest of the Pleroma, and divides the

   created �ons from the uncreated Father, while the other separates their

   mother from the Pleroma. Christ also was not produced from the �ons

   within the Pleroma, but was brought forth by the mother who had been

   excluded from it, in virtue of her remembrance of better things, but

   not without a kind of shadow. He, indeed, as being masculine, having

   severed the shadow from himself, returned to the Pleroma; but his

   mother being left with the shadow, and deprived of her spiritual

   substance, brought forth another son, namely, the Demiurge, whom he

   also styles the supreme ruler of all those things which are subject to

   him. He also asserts that, along with the Demiurge, there was produced

   a left-hand power, in which particular he agrees with those falsely

   called Gnostics, of whom to we have yet to speak. Sometimes, again, he

   maintains that Jesus was produced from him who was separated from their

   mother, and united to the rest, that is, from Theletus, sometimes as

   springing from him who returned into the Pleroma, that is, from Christ;

   and at other times still as derived from Anthropos and Ecclesia. And he

   declares that the Holy Spirit was produced by Aletheia [2801] for the

   inspection and fructification of the �ons, by entering invisibly into

   them, and that, in this way, the �ons brought forth the plants of

   truth.

 

   2. Secundus again affirms that the primary Ogdoad consists of a right

   hand and a left hand Tetrad, and teaches that the one of these is

   called light, and the other darkness. But he maintains that the power

   which separated from the rest, and fell away, did not proceed directly

   from the thirty �ons, but from their fruits.

 

   3. There is another, [2802] who is a renowned teacher among them, and

   who, struggling to reach something more sublime, and to attain to a

   kind of higher knowledge, has explained the primary Tetrad as follows:

   There is [he says] a certain Proarche who existed before all things,

   surpassing all thought, speech, and nomenclature, whom I call Monotes

   (unity). Together with this Monotes there exists a power, which again I

   term Henotes (oneness). This Henotes and Monotes, being one, produced,

   yet not so as to bring forth [apart from themselves, as an emanation]

   the beginning of all things, an intelligent, unbegotten, and invisible

   being, which beginning language terms "Monad." With this Monad there

   co-exists a power of the same essence, which again I term Hen (One).

   These powers then-- Monotes, and Henotes, and Monas, and Hen--produced

   the remaining company of the �ons.

 

   4. Iu, Iu! Pheu, Pheu!--for well may we utter these tragic exclamations

   at such a pitch of audacity in the coining of names as he has displayed

   without a blush, in devising a nomenclature for his system of

   falsehood. For when he declares: There is a certain Proarche before all

   things, surpassing all thought, whom I call Monotes; and again, with

   this Monotes there co-exists a power which I also call Henotes,--it is

   most manifest that he confesses the things which have been said to be

   his own invention, and that he himself has given names to his scheme of

   things, which had never been previously suggested by any other. It is

   manifest also, that he himself is the one who has had sufficient

   audacity to coin these names; so that, unless he had appeared in the

   world, the truth would still have been destitute of a name. But, in

   that case, nothing hinders any other, in dealing with the same subject,

   to affix names after such a fashion as the following: There [2803] is a

   certain Proarche, royal, surpassing all thought, a power existing

   before every other substance, and extended into space in every

   direction. But along with it there exists a power which I term a Gourd;

   and along with this Gourd there exists a power which again I term

   Utter-Emptiness. This Gourd and Emptiness, since they are one, produced

   (and yet did not simply produce, so as to be apart from themselves) a

   fruit, everywhere visible, eatable, and delicious, which fruit-language

   calls a Cucumber. Along with this Cucumber exists a power of the same

   essence, which again I call a Melon. These powers, the Gourd,

   Utter-Emptiness, the Cucumber, and the Melon, brought forth the

   remaining multitude of the delirious melons of Valentinus. [2804] For

   if it is fitting that that language which is used respecting the

   universe be transformed to the primary Tetrad, and if any one may

   assign names at his pleasure, who shall prevent us from adopting these

   names, as being much more credible [than the others], as well as in

   general use, and understood by all?

 

   5. Others still, however, have called their primary and first-begotten

   Ogdoad by the following names: first, Proarche; then Anennoetos;

   thirdly, Arrhetos; and fourthly, Aoratos. Then, from the first,

   Proarche, there was produced, in the first and fifth place, Arche; from

   Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos,

   in the third and seventh place, Anonomastos; and from Aoratos, in the

   fourth and eighth place, Agennetos. This is the Pleroma of the first

   Ogdoad. They maintain that these powers were anterior to Bythus and

   Sige, that they may appear more perfect than the perfect, and more

   knowing than the very Gnostics! To these persons one may justly

   exclaim: "O ye trifling sophists!" since, even respecting Bythus

   himself, there are among them many and discordant opinions. For some

   declare him to be without a consort, and neither male nor female, and,

   in fact, nothing at all; while others affirm him to be

   masculo-feminine, assigning to him the nature of a hermaphrodite;

   others, again, allot Sige to him as a spouse, that thus may be formed

   the first conjunction.

     __________________________________________________________________

 

   [2799] That is, the first of the two or three here referred to, not the

   first of the Gnostic teachers, as some have imagined. [The Gnosticism

   of one age may be essentially the same in spirit as the Agnosticism of

   another.]

 

   [2800] Viz., all outside of the Pleroma.

 

   [2801] Corrected from Ecclesia in the text.

 

   [2802] Some have supposed that the name of this teacher was Epiphanes,

   and that the old Latin mistakenly translates this by clarus; others

   think that Colorbasus is the teacher in question.

 

   [2803] The Greek text is wanting till the end of this section.

 

   [2804] [1 Kings xviii. 27. "It came to pass that Elijah mocked them,"

   etc. This reductio ad absurdum of our author is singularly applicable

   to certain forms of what is called "Modern Thought."]

     __________________________________________________________________

 

  Chapter XII.--The doctrines of the followers of Ptolemy and Colorbasus.

 

   1. But the followers of Ptolemy say [2805] that he [Bythus] has two

   consorts, which they also name Diatheses (affections), viz., Ennoea and

   Thelesis. For, as they affirm, he first conceived the thought of

   producing something, and then willed to that effect. Wherefore, again,

   these two affections, or powers, Ennoea and Thelesis, having

   intercourse, as it were, between themselves, the production of

   Monogenes and Aletheia took place according to conjunction. These two

   came forth as types and images of the two affections of the

   Father,--visible representations of those that were invisible,--Nous

   (i.e., Monogenes) of Thelesis, and Aletheia of Ennoea, and accordingly

   the image resulting from Thelesis was masculine, [2806] while that from

   Ennoea was feminine. Thus Thelesis (will) became, as it were, a faculty

   of Ennoea (thought). For Ennoea continually yearned after offspring;

   but she could not of herself bring forth that which she desired. But

   when the power of Thelesis (the faculty of will) came upon her, then

   she brought forth that on which she had brooded.

 

   2. These fancied beings [2807] (like the Jove of Homer, who is

   represented [2808] as passing an anxious sleepless night in devising

   plans for honouring Achilles and destroying numbers of the Greeks) will

   not appear to you, my dear friend, to be possessed of greater knowledge

   than He who is the God of the universe. He, as soon as He thinks, also

   performs what He has willed; and as soon as He wills, also thinks that

   which He has willed; then thinking when He wills, and then willing when

   He thinks, since He is all thought, [all will, all mind, all light,]

   [2809] all eye, all ear, the one entire fountain of all good things.

 

   3. Those of them, however, who are deemed more skilful than the persons

   who have just been mentioned, say that the first Ogdoad was not

   produced gradually, so that one �on was sent forth by another, but that

   all [2810] the �ons were brought into existence at once by Propator and

   his Ennoea. He (Colorbasus) affirms this as confidently as if he had

   assisted at their birth. Accordingly, he and his followers maintain

   that Anthropos and Ecclesia were not produced, [2811] as others hold,

   from Logos and Zoe; but, on the contrary, Logos and Zoe from Anthropos

   and Ecclesia. But they express this in another form, as follows: When

   the Propator conceived the thought of producing something, he received

   the name of Father. But because what he did produce was true, it was

   named Aletheia. Again, when he wished to reveal himself, this was

   termed Anthropos. Finally, when he produced those whom he had

   previously thought of, these were named Ecclesia. Anthropos, by

   speaking, formed Logos: this is the first-born son. But Zoe followed

   upon Logos; and thus the first Ogdoad was completed.

 

   4. They have much contention also among themselves respecting the

   Saviour. For some maintain that he was formed out of all; wherefore

   also he was called Eudocetos, because the whole Pleroma was well

   pleased through him to glorify the Father. But others assert that he

   was produced from those ten �ons alone who sprung from Logos and Zoe,

   and that on this account he was called Logos and Zoe, thus preserving

   the ancestral names. [2812] Others, again, affirm that he had his being

   from those twelve �ons who were the offspring of Anthropos and

   Ecclesia; and on this account he acknowledges himself the Son of man,

   as being a descendant of Anthropos. Others still, assert that he was

   produced by Christ and the Holy Spirit, who were brought forth for the

   security of the Pleroma; and that on this account he was called Christ,

   thus preserving the appellation of the Father, by whom he was produced.

   And there are yet others among them who declare that the Propator of

   the whole, Proarche, and Proanennoetos is called Anthropos; and that

   this is the great and abstruse mystery, namely, that the Power which is

   above all others, and contains all in his embrace, is termed Anthropos;

   hence does the Saviour style himself the "Son of man."

     __________________________________________________________________

 

   [2805] We here follow the Greek as preserved by Hippolytus (Philosoph.,

   vi. 38). The text followed by Epiphanius (H�r., xxxiii. 1) does not so

   well agree with the Latin.

 

   [2806] The text is here hopelessly corrupt; but the general meaning

   seems to be that given above.

 

   [2807] This sentence exists only in the Latin version, and we can give

   only a free translation.

 

   [2808] Iliad, ii. 1, etc.

 

   [2809] These words are found in Epiphanius, but omitted in the old

   Latin version. The Latin gives "sense" instead of "light."

 

   [2810] The text is here very uncertain. Some propose to read six �ons

   instead of all.

 

   [2811] Here again the text is corrupt and obscure. We have followed

   what seems the most probable emendation.

 

   [2812] Harvey justly remarks, that "one cause of perplexity in

   unravelling the Valentinian scheme is the recurrence of similar names

   at different points of the system, e.g., the Enthymesis of Sophia was

   called Sophia and Spiritus; and Pater, Arche, Monogenes, Christus,

   Anthropos, Ecclesia, were all of them terms of a double denomination."

     __________________________________________________________________

 

  Chapter XIII.--The deceitful arts and nefarious practices of Marcus.

 

   1. But [2813] there is another among these heretics, Marcus by name,

   who boasts himself as having improved upon his master. He is a perfect

   adept in magical impostures, and by this means drawing away a great

   number of men, and not a few women, he has induced them to join

   themselves to him, as to one who is possessed of the greatest knowledge

   and perfection, and who has received the highest power from the

   invisible and ineffable regions above. Thus it appears as if he really

   were the precursor of Antichrist. For, joining the buffooneries of

   Anaxilaus [2814] to the craftiness of the magi, as they are called, he

   is regarded by his senseless and cracked-brain followers as working

   miracles by these means.

 

   2. Pretending [2815] to consecrate cups mixed with wine, and

   protracting to great length the word of invocation, he contrives to

   give them a purple and reddish colour, so that Charis, [2816] who is

   one of those that are superior to all things, should be thought to drop

   her own blood into that cup through means of his invocation, and that

   thus those who are present should be led to rejoice to taste of that

   cup, in order that, by so doing, the Charis, who is set forth by this

   magician, may also flow into them. Again, handing mixed cups to the

   women, he bids them consecrate these in his presence. When this has

   been done, he himself produces another cup of much larger size than

   that which the deluded woman has consecrated, and pouring from the

   smaller one consecrated by the woman into that which has been brought

   forward by himself, he at the same time pronounces these words: "May

   that Charis who is before all things, and who transcends all knowledge

   and speech, fill thine inner man, and multiply in thee her own

   knowledge, by sowing the grain of mustard seed in thee as in good

   soil." Repeating certain other like words, and thus goading on the

   wretched woman [to madness], he then appears a worker of wonders when

   the large cup is seen to have been filled out of the small one, so as

   even to overflow by what has been obtained from it. By accomplishing

   several other similar things, he has completely deceived many, and

   drawn them away after him.

 

   3. It appears probable enough that this man possesses a demon as his

   familiar spirit, by means of whom he seems able to prophesy, [2817] and

   also enables as many as he counts worthy to be partakers of his Charis

   themselves to prophesy. He devotes himself especially to women, and

   those such as are well-bred, and elegantly attired, and of great

   wealth, whom he frequently seeks to draw after him, by addressing them

   in such seductive words as these: "I am eager to make thee a partaker

   of my Charis, since the Father of all doth continually behold thy angel

   before His face. Now the place of thy angel is among us: [2818] it

   behoves us to become one. Receive first from me and by me [the gift of]

   Charis. Adorn thyself as a bride who is expecting her bridegroom, that

   thou mayest be what I am, and I what thou art. Establish the germ of

   light in thy nuptial chamber. Receive from me a spouse, and become

   receptive of him, while thou art received by him. Behold Charis has

   descended upon thee; open thy mouth and prophesy." On the woman

   replying, "I have never at any time prophesied, nor do I know how to

   prophesy;" then engaging, for the second time, in certain invocations,

   so as to astound his deluded victim, he says to her, "Open thy mouth,

   speak whatsoever occurs to thee, and thou shalt prophesy." She then,

   vainly puffed up and elated by these words, and greatly excited in soul

   by the expectation that it is herself who is to prophesy, her heart

   beating violently [from emotion], reaches the requisite pitch of

   audacity, and idly as well as impudently utters some nonsense as it

   happens to occur to her, such as might be expected from one heated by

   an empty spirit. (Referring to this, one superior to me has observed,

   that the soul is both audacious and impudent when heated with empty

   air.) Henceforth she reckons herself a prophetess, and expresses her

   thanks to Marcus for having imparted to her of his own Charis. She then

   makes the effort to reward him, not only by the gift of her possessions

   (in which way he has collected a very large fortune), but also by

   yielding up to him her person, desiring in every way to be united to

   him, that she may become altogether one with him.

 

   4. But already some of the most faithful women, possessed of the fear

   of God, and not being deceived (whom, nevertheless, he did his best to

   seduce like the rest by bidding them prophesy), abhorring and

   execrating him, have withdrawn from such a vile company of revellers.

   This they have done, as being well aware that the gift of prophecy is

   not conferred on men by Marcus, the magician, but that only those to

   whom God sends His grace from above possess the divinely-bestowed power

   of prophesying; and then they speak where and when God pleases, and not

   when Marcus orders them to do so. For that which commands is greater

   and of higher authority than that which is commanded, inasmuch as the

   former rules, while the latter is in a state of subjection. If, then,

   Marcus, or any one else, does command,-- as these are accustomed

   continually at their feasts to play at drawing lots, and [in accordance

   with the lot] to command one another to prophesy, giving forth as

   oracles what is in harmony with their own desires,--it will follow that

   he who commands is greater and of higher authority than the prophetic

   spirit, though he is but a man, which is impossible. But such spirits

   as are commanded by these men, and speak when they desire it, are

   earthly and weak, audacious and impudent, sent forth by Satan for the

   seduction and perdition of those who do not hold fast that

   well-compacted faith which they received at first through the Church.

 

   5. Moreover, that this Marcus compounds philters and love-potions, in

   order to insult the persons of some of these women, if not of all,

   those of them who have returned to the Church of God-- a thing which

   frequently occurs--have acknowledged, confessing, too, that they have

   been defiled by him, and that they were filled with a burning passion

   towards him. A sad example of this occurred in the case of a certain

   Asiatic, one of our deacons, who had received him (Marcus) into his

   house. His wife, a woman of remarkable beauty, fell a victim both in

   mind and body to this magician, and, for a long time, travelled about

   with him. At last, when, with no small difficulty, the brethren had

   converted her, she spent her whole time in the exercise of public

   confession, [2819] weeping over and lamenting the defilement which she

   had received from this magician.

 

   6. Some of his disciples, too, addicting themselves [2820] to the same

   practices, have deceived many silly women, and defiled them. They

   proclaim themselves as being "perfect," so that no one can be compared

   to them with respect to the immensity of their knowledge, nor even were

   you to mention Paul or Peter, or any other of the apostles. They assert

   that they themselves know more than all others, and that they alone

   have imbibed the greatness of the knowledge of that power which is

   unspeakable. They also maintain that they have attained to a height

   above all power, and that therefore they are free in every respect to

   act as they please, having no one to fear in anything. For they affirm,

   that because of the "Redemption" [2821] it has come to pass that they

   can neither be apprehended, nor even seen by the judge. But even if he

   should happen to lay hold upon them, then they might simply repeat

   these words, while standing in his presence along with the

   "Redemption:" "O thou, who sittest beside God, [2822] and the mystical,

   eternal Sige, thou through whom the angels (mightiness), who

   continually behold the face of the Father, having thee as their guide

   and introducer, do derive their forms [2823] from above, which she in

   the greatness of her daring inspiring with mind on account of the

   goodness of the Propator, produced us as their images, having her mind

   then intent upon the things above, as in a dream,-- behold, the judge

   is at hand, and the crier orders me to make my defence. But do thou, as

   being acquainted with the affairs of both, present the cause of both of

   us to the judge, inasmuch as it is in reality but one cause." [2824]

   Now, as soon as the Mother hears these words, she puts the Homeric

   [2825] helmet of Pluto upon them, so that they may invisibly escape the

   judge. And then she immediately catches them up, conducts them into the

   bridal chamber, and hands them over to their consorts.

 

   7. Such are the words and deeds by which, in our own district of the

   Rhone, they have deluded many women, who have their consciences seared

   as with a hot iron. [2826] Some of them, indeed, make a public

   confession of their sins; but others of them are ashamed to do this,

   and in a tacit kind of way, despairing of [attaining to] the life of

   God, have, some of them, apostatized altogether; while others hesitate

   between the two courses, and incur that which is implied in the

   proverb, "neither without nor within;" possessing this as the fruit

   from the seed of the children of knowledge.

     __________________________________________________________________

 

   [2813] The Greek text of this section is preserved both by Epiphanius

   (H�r. xxxiv. 1) and by Hippolytus (Philosoph., vi. 39, 40). Their

   citation are somewhat discordant, and we therefore follow the old Latin

   version.

 

   [2814] Pliny, Hist. Nat., xxxv. 15, etc.

 

   [2815] Epiphanius now gives the Greek text verbatim, to which,

   therefore, we return.

 

   [2816] Probably referring to Sige, the consort of Bythus.

 

   [2817] [Comp. Acts xvi. 16.]

 

   [2818] Literally, "the place of thy mightiness is in us."

 

   [2819] [Note this manner of primitive "confession;" and see Bingham,

   Antiquities, book xv. cap. 8]

 

   [2820] We here follow the rendering of Billius, "in iisdem studiis

   versantes." Others adhere to the received text, and translate

   peripolizontes "going about idly."

 

   [2821] Grabe is of opinion that reference is made in this term to an

   imprecatory formula in use among the Marcosians, analogous to the form

   of thanksgiving employed night and morning by the Jews for their

   redemption from Egypt. Harvey refers the word to the second baptism

   practised among these and other heretics, by which it was supposed they

   were removed from the cognizance of the Demiurge, who is styled the

   "judge" in the close of the above sentence.

 

   [2822] That is, Sophia, of whom Achamoth, afterwards referred to, was

   the emanation.

 

   [2823] The angels accompanying Soter were the consorts of spiritual

   Gnostics, to whom they were restored after death.

 

   [2824] The syntax in this long sentence is very confused, but the

   meaning is tolerably plain. The gist of it is, that these Gnostics, as

   being the spiritual seed, claimed a consubstantiality with Achamoth,

   and consequently escaped from the material Demiurge, and attained at

   last to the Pleroma.

 

   [2825] Rendering the wearer invisible. See Il., v. 844.

 

   [2826] 2 Tim. iii. 6.

     __________________________________________________________________

 

  Chapter XIV.--The various hypotheses of Marcus and others. Theories respecting

  letters and syllables.

 

   1. This Marcus [2827] then, declaring that he alone was the matrix and

   receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten,

   has brought to the birth in some such way as follows that which was

   committed to him of the defective Enthymesis. He declares that the

   infinitely exalted Tetrad descended upon him from the invisible and

   indescribable places in the form of a woman (for the world could not

   have borne it coming in its male form), and expounded to him alone its

   own nature, and the origin of all things, which it had never before

   revealed to any one either of gods or men. This was done in the

   following terms: When first the unoriginated, inconceivable Father, who

   is without material substance, [2828] and is neither male nor female,

   willed to bring forth that which is ineffable to Him, and to endow with

   form that which is invisible, He opened His mouth, and sent forth the

   Word similar to Himself, who, standing near, showed Him what He Himself

   was, inasmuch as He had been manifested in the form of that which was

   invisible. Moreover, the pronunciation of His name took place as

   follows:--He spoke the first word of it, which was the beginning [2829]

   [of all the rest], and that utterance consisted of four letters. He

   added the second, and this also consisted of four letters. Next He

   uttered the third, and this again embraced ten letters. Finally, He

   pronounced the fourth, which was composed of twelve letters. Thus took

   place the enunciation of the whole name, consisting of thirty letters,

   and four distinct utterances. Each of these elements has its own

   peculiar letters, and character, and pronunciation, and forms, and

   images, and there is not one of them that perceives the shape of that

   [utterance] of which it is an element. Neither does any one know [2830]

   itself, nor is it acquainted with the pronunciation of its neighbour,

   but each one imagines that by its own utterance it does in fact name

   the whole. For while every one of them is a part of the whole, it

   imagines its own sound to be the whole name, and does not leave off

   sounding until, by its own utterance, it has reached the last letter of

   each of the elements. This teacher declares that the restitution of all

   things will take place, when all these, mixing into one letter, shall

   utter one and the same sound. He imagines that the emblem of this

   utterance is found in Amen, which we pronounce in concert. [2831] The

   diverse sounds (he adds) are those which give form to that �on who is

   without material substance and unbegotten, and these, again, are the

   forms which the Lord has called angels, who continually behold the face

   of the Father. [2832]

 

   2. Those names of the elements which may be told, and are common, he

   has called �ons, and words, and roots, and seeds, and fulnesses, and

   fruits. He asserts that each of these, and all that is peculiar to

   every one of them, is to be understood as contained in the name

   Ecclesia. Of these elements, the last letter of the last one uttered

   its voice, and this sound [2833] going forth generated its own elements

   after the image of the [other] elements, by which he affirms, that both

   the things here below were arranged into the order they occupy, and

   those that preceded them were called into existence. He also maintains

   that the letter itself, the sound of which followed that sound below,

   was received up again by the syllable to which it belonged, in order to

   the completion of the whole, but that the sound remained below as if

   cast outside. But the element itself from which the letter with its

   special pronunciation descended to that below, he affirms to consist of

   thirty letters, while each of these letters, again, contains other

   letters in itself, by means of which the name of the letter is

   expressed. And thus, again, others are named by other letters, and

   others still by others, so that the multitude of letters swells out

   into infinitude. You may more clearly understand what I mean by the

   following example:--The word Delta contains five letters, viz., D, E,

   L, T, A: these letters again, are written by other letters, [2834] and

   others still by others. If, then, the entire composition of the word

   Delta [when thus analyzed] runs out into infinitude, letters

   continually generating other letters, and following one another in

   constant succession, how much vaster than that [one] word is the

   [entire] ocean of letters! And if even one letter be thus infinite,

   just consider the immensity of the letters in the entire name; out of

   which the Sige of Marcus has taught us the Propator is composed. For

   which reason the Father, knowing the incomprehensibleness of His own

   nature, assigned to the elements which He also terms �ons, [the power]

   of each one uttering its own enunciation, because no one of them was

   capable by itself of uttering the whole.

 

   3. Moreover, the Tetrad, explaining these things to him more fully,

   said:--I wish to show thee Aletheia (Truth) herself; for I have brought

   her down from the dwellings above, that thou mayest see her without a

   veil, and understand her beauty --that thou mayest also hear her

   speaking, and admire her wisdom. Behold, then, her head on high, Alpha

   and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma

   and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon;

   her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and

   Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ankles,

   Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth,

   according to this magician, such the figure of the element, such the

   character of the letter. And he calls this element Anthropos (Man), and

   says that is the fountain of all speech, and the beginning of all

   sound, and the expression of all that is unspeakable, and the mouth of

   the silent Sige. This indeed is the body of Truth. But do thou,

   elevating the thoughts of thy mind on high, listen from the mouth of

   Truth to the self-begotten Word, who is also the dispenser of the

   bounty of the Father.

 

   4. When she (the Tetrad) had spoken these things, Aletheia looked at

   him, opened her mouth, and uttered a word. That word was a name, and

   the name was this one which we do know and speak of, viz., Christ

   Jesus. When she had uttered this name, she at once relapsed into

   silence. And as Marcus waited in the expectation that she would say

   something more, the Tetrad again came forward and said:--Thou hast

   reckoned as contemptible that word which thou hast heard from the mouth

   of Aletheia. This which thou knowest and seemest to possess, is not an

   ancient name. For thou possessest the sound of it merely, whilst thou

   art ignorant of its power. For Jesus ('Iesous) is a name arithmetically

   [2835] symbolical, consisting of six letters, and is known by all those

   that belong to the called. But that which is among the �ons of the

   Pleroma consists of many parts, and is of another form and shape, and

   is known by those [angels] who are joined in affinity with Him, and

   whose figures (mightinesses) are always present with Him.

 

   5. Know, then, that the four-and-twenty letters which you possess are

   symbolical emanations of the three powers that contain the entire

   number of the elements above. For you are to reckon thus --that the

   nine mute [2836] letters are [the images] of Pater and Aletheia,

   because they are without voice, that is, of such a nature as cannot be

   uttered or pronounced. But the semi-vowels [2837] represent Logos and

   Zoe, because they are, as it were, midway between the consonants and

   the vowels, partaking [2838] of the nature of both. The vowels, again,

   are representative of Anthropos and Ecclesia, inasmuch as a voice

   proceeding from Anthropos gave being to them all; for the sound of the

   voice imparted to them form. Thus, then, Logos and Zoe possess eight

   [of these letters]; Anthropos and Ecclesia seven; and Pater and

   Aletheia nine. But since the number allotted to each was unequal, He

   who existed in the Father came down, having been specially sent by Him

   from whom He was separated, for the rectification of what had taken

   place, that the unity of the Pleromas, being endowed with equality,

   might develop in all that one power which flows from all. Thus that

   division which had only seven letters, received the power of eight,

   [2839] and the three sets were rendered alike in point of number, all

   becoming Ogdoads; which three, when brought together, constitute the

   number four-and-twenty. The three elements, too (which he declares to

   exist in conjunction with three powers, [2840] and thus form the six

   from which have flowed the twenty-four letters), being quadrupled by

   the word of the ineffable Tetrad, give rise to the same number with

   them; and these elements he maintains to belong to Him who cannot be

   named. These, again, were endowed by the three powers with a

   resemblance to Him who is invisible. And he says that those letters

   which we call double [2841] are the images of the images of these

   elements; and if these be added to the four-and-twenty letters, by the

   force of analogy they form the number thirty.

 

   6. He asserts that the fruit of this arrangement and analogy has been

   manifested in the likeness of an image, namely, Him who, after six

   days, ascended [2842] into the mountain along with three others, and

   then became one of six (the sixth), [2843] in which character He

   descended and was contained in the Hebdomad, since He was the

   illustrious Ogdoad, [2844] and contained in Himself the entire number

   of the elements, which the descent of the dove (who is Alpha and Omega)

   made clearly manifest, when He came to be baptized; for the number of

   the dove is eight hundred and one. [2845] And for this reason did Moses

   declare that man was formed on the sixth day; and then, again,

   according to arrangement, it was on the sixth day, which is the

   preparation, that the last man appeared, for the regeneration of the

   first. Of this arrangement, both the beginning and the end were formed

   at that sixth hour, at which He was nailed to the tree. For that

   perfect being Nous, knowing that the number six had the power both of

   formation and regeneration, declared to the children of light, that

   regeneration which has been wrought out by Him who appeared as the

   Episemon in regard to that number. Whence also he declares it is that

   the double letters [2846] contain the Episemon number; for this

   Episemon, when joined to the twenty-four elements, completed the name

   of thirty letters.

 

   7. He employed as his instrument, as the Sige of Marcus declares, the

   power of seven letters, [2847] in order that the fruit of the

   independent will [of Achamoth] might be revealed. "Consider this

   present Episemon," she says--"Him who was formed after the [original]

   Episemon, as being, as it were, divided or cut into two parts, and

   remaining outside; who, by His own power and wisdom, through means of

   that which had been produced by Himself, gave life to this world,

   consisting of seven powers, [2848] after the likeness of the power of

   the Hebdomad, and so formed it, that it is the soul of everything

   visible. And He indeed uses this work Himself as if it had been formed

   by His own free will; but the rest, as being images of what cannot be

   [fully] imitated, are subservient to the Enthymesis of the mother. And

   the first heaven indeed pronounces Alpha, the next to this Epsilon, the

   third Eta, the fourth, which is also in the midst of the seven, utters

   the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh,

   which is also the fourth from the middle, utters the elegant Omega,"--

   as the Sige of Marcus, talking a deal of nonsense, but uttering no word

   of truth, confidently asserts. "And these powers," she adds, "being all

   simultaneously clasped in each other's embrace, do sound out the glory

   of Him by whom they were produced; and the glory of that sound is

   transmitted upwards to the Propator." She asserts, moreover, that "the

   sound of this uttering of praise, having been wafted to the earth, has

   become the Framer and the Parent of those things which are on the

   earth."

 

   8. He instances, in proof of this, the case of infants who have just

   been born, the cry of whom, as soon as they have issued from the womb,

   is in accordance with the sound of every one of these elements. As,

   then, he says, the seven powers glorify the Word, so also does the

   complaining soul of infants. [2849] For this reason, too, David said:

   "Out of the mouth of babes and sucklings Thou hast perfected praise;"

   [2850] and again: "The heavens declare the glory of God." [2851] Hence

   also it comes to pass, that when the soul is involved in difficulties

   and distresses, for its own relief it calls out, "Oh" (O), in honour of

   the letter in question, [2852] so that its cognate soul above may

   recognise [its distress], and send down to it relief.

 

   9. Thus it is, that in regard to the whole name, [2853] which consists

   of thirty letters, and Bythus, who receives his increase from the

   letters of this [name], and, moreover, the body of Aletheia, which is

   composed of twelve members, each of which consists of two letters, and

   the voice which she uttered without having spoken at all, and in regard

   to the analysis of that name which cannot be expressed in words, and

   the soul of the world and of man, according as they possess that

   arrangement, which is after the image [of things above], he has uttered

   his nonsensical opinions. It remains that I relate how the Tetrad

   showed him from the names a power equal in number; so that nothing, my

   friend, which I have received as spoken by him, may remain unknown to

   thee; and thus thy request, often proposed to me, may be fulfilled.

     __________________________________________________________________

 

   [2827] This sentence has completely baffled all the critics. [Its

   banter, or mock gravity, has not been self-evident.] We cannot enter

   upon the wide field of discussion which it has opened up, but would

   simply state that Iren�us here seems to us, as often, to be playing

   upon the terms which were in common use among these heretics. Marcus

   probably received his system from Colorbasus, and is here declared, by

   the use of that jargon which Iren�us means to ridicule while so

   employing it, to have proceeded to develop it in the way described.

 

   [2828] Such appears to be the meaning of anousios in this passage. The

   meaning of ousia fluctuated for a time in the early Church, and was

   sometimes used to denote material substance, instead of its usual

   significance of being.

 

   [2829] The old Latin preserves arche untranslated, implying that this

   was the first word which the Father spoke. Some modern editors adopt

   this view, while others hold the meaning simply to be, as given above,

   that that first sound which the Father uttered was the origin of all

   the rest.

 

   [2830] The letters are here confounded with the �ons, which they

   represented.

 

   [2831] [1 Cor. xiv. 16.]

 

   [2832] Matt. xviii. 10.

 

   [2833] By this Achamoth is denoted, who was said to give rise to the

   material elements, after the image of the Divine.

 

   [2834] That is, their names are spelt by other letters.

 

   [2835] The old Latin version renders episemon, insigne, illustrious,

   but there seems to be a reference to the Valentinian notion of the

   mystic number of 888 formed (10+8+200+70+400+200) by the numerical

   value of the letters in the word 'Iesous.

 

   [2836] The mutes are p, k, t, b, g, d, ph, ch, th.

 

   [2837] The semi-vowels are l, m, n, r, s, z, x, ps.

 

   [2838] It seems scarcely possible to give a more definite rendering of

   this clause: it may be literally translated thus: "And because they

   receive the outflow of those above, but the turning back again of those

   below."

 

   [2839] The ninth letter being taken from the mutes and added to the

   semi-vowels, an equal division of the twenty-four was thus secured.

 

   [2840] Viz., Pater, Anthropos, and Logos.

 

   [2841] Viz., z, x, ps = ds, ks, ps.

 

   [2842] Matt. xvii. 7; Mark ix. 2.

 

   [2843] Moses and Elias being added to the company.

 

   [2844] Referring to the word Chreistos, according to Harvey, who

   remarks, that "generally the Ogdoad was the receptacle of the spiritual

   seed."

 

   [2845] The Saviour, as Alpha and Omega, was symbolized by the dove, the

   sum of the Greek numerals, p, e, r, i, s, t, e, r, a (peristera, dove),

   being, like that of A and O, 801.

 

   [2846] That is, the letters z, x, ps all contain s, whose value is six,

   and which was called episemon by the Greeks.

 

   [2847] Referring to Aletheia, which, in Greek, contains seven letters.

 

   [2848] By these seven powers are meant the seven heavens (also called

   angels), formed by the Demiurge.

 

   [2849] We here follow the text of Hippolytus: the ordinary text and the

   old Latin read, "So does the soul of infants, weeping and mourning over

   Marcus, deify him."

 

   [2850] Ps. viii. 2.

 

   [2851] Ps. xix. 1.

 

   [2852] The text is here altogether uncertain: we have given the

   probable meaning.

 

   [2853] That is, the name of Soter, the perfect result of the whole

   Pleroma.

     __________________________________________________________________

 

  Chapter XV.--Sige relates to Marcus the generation of the twenty-four elements

  and of Jesus. Exposure of these absurdities.

 

   1. The all-wise Sige then announced the production of the

   four-and-twenty elements to him as follows:--Along with Monotes there

   coexisted Henotes, from which sprang two productions, as we have

   remarked above, Monas and Hen, which, added to the other two, make

   four, for twice two are four. And again, two and four, when added

   together, exhibit the number six. And further, these six being

   quadrupled, give rise to the twenty-four forms. And the names of the

   first Tetrad, which are understood to be most holy, and not capable of

   being expressed in words, are known by the Son alone, while the father

   also knows what they are. The other names which are to be uttered with

   respect, and faith, and reverence, are, according to him, Arrhetos and

   Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts

   to four-and-twenty letters; for the name Arrhetos contains in itself

   seven letters, Seige [2854] five, Pater five, and Aletheia seven. If

   all these be added together--twice five, and twice seven--they complete

   the number twenty-four. In like manner, also, the second Tetrad, Logos

   and Zoe, Anthropos and Ecclesia, reveal the same number of elements.

   Moreover, that name of the Saviour which may be pronounced, viz., Jesus

   ['Iesous], consists of six letters, but His unutterable name comprises

   four-and-twenty letters. The name Christ the Son [2855] (huios

   Chreistos) comprises twelve letters, but that which is unpronounceable

   in Christ contains thirty letters. And for this reason he declares that

   He is Alpha and Omega, that he may indicate the dove, inasmuch as that

   bird has this number [in its name].

 

   2. But Jesus, he affirms, has the following unspeakable origin. From

   the mother of all things, that is, the first Tetrad, there came forth

   the second Tetrad, after the manner of a daughter; and thus an Ogdoad

   was formed, from which, again, a Decad proceeded: thus was produced a

   Decad and an Ogdoad. The Decad, then, being joined with the Ogdoad, and

   multiplying it ten times, gave rise to the number eighty; and, again,

   multiplying eighty ten times, produced the number eight hundred. Thus,

   then, the whole number of the letters proceeding from the Ogdoad

   [multiplied] into the Decad, is eight hundred and eighty-eight. [2856]

   This is the name of Jesus; for this name, if you reckon up the

   numerical value of the letters, amounts to eight hundred and

   eighty-eight. Thus, then, you have a clear statement of their opinion

   as to the origin of the supercelestial Jesus. Wherefore, also, the

   alphabet of the Greeks contains eight Monads, eight Decads, and eight

   Hecatads [2857] , which present the number eight hundred and

   eighty-eight, that is, Jesus, who is formed of all numbers; and on this

   account He is called Alpha and Omega, indicating His origin from all.

   And, again, they put the matter thus: If the first Tetrad be added up

   according to the progression of number, the number ten appears. For

   one, and two, and three, and four, when added together, form ten; and

   this, as they will have it, is Jesus. Moreover, Chreistus, he says,

   being a word of eight letters, indicates the first Ogdoad, and this,

   when multiplied by ten, gives birth to Jesus (888). And Christ the Son,

   he says, is also spoken of, that is, the Duodecad. For the name Son,

   (uios) contains four letters, and Christ (Chreistus) eight, which,

   being combined, point out the greatness of the Duodecad. But, he

   alleges, before the Episemon of this name appeared, that is Jesus the

   Son, mankind were involved in great ignorance and error. But when this

   name of six letters was manifested (the person bearing it clothing

   Himself in flesh, that He might come under the apprehension of man's

   senses, and having in Himself these six and twenty-four letters), then,

   becoming acquainted with Him, they ceased from their ignorance, and

   passed from death unto life, this name serving as their guide to the

   Father of truth. [2858] For the Father of all had resolved to put an

   end to ignorance, and to destroy death. But this abolishing of

   ignorance was just the knowledge of Him. And therefore that man

   (Anthropos) was chosen according to His will, having been formed after

   the image of the [corresponding] power above.

 

   3. As to the �ons, they proceeded from the Tetrad, and in that Tetrad

   were Anthropos and Ecclesia, Logos and Zoe. The powers, then, he

   declares, who emanated from these, generated that Jesus who appeared

   upon the earth. The angel Gabriel took the place of Logos, the Holy

   Spirit that of Zoe, the Power of the Highest that of Anthropos, while

   the Virgin pointed out the place of Ecclesia. And thus, by a special

   dispensation, there was generated by Him, through Mary, that man, whom,

   as He passed through the womb, the Father of all chose to [obtain] the

   knowledge of Himself by means of the Word. And on His coming to the

   water [of baptism], there descended on Him, in the form of a dove, that

   Being who had formerly ascended on high, and completed the twelfth

   number, in whom there existed the seed of those who were produced

   contemporaneously with Himself, and who descended and ascended along

   with Him. Moreover, he maintains that power which descended was the

   seed of the Father, which had in itself both the Father and the Son, as

   well as that power of Sige which is known by means of them, but cannot

   be expressed in language, and also all the �ons. And this was that

   Spirit who spoke by the mouth of Jesus, and who confessed that He was

   the son of Man as well as revealed the Father, and who, having

   descended into Jesus, was made one with Him. And he says that the

   Saviour formed by special dispensation did indeed destroy death, but

   that Christ made known the Father. [2859] He maintains, therefore, that

   Jesus is the name of that man formed by a special dispensation, and

   that He was formed after the likeness and form of that [heavenly]

   Anthropos, who was about to descend upon Him. After He had received

   that �on, He possessed Anthropos himself, and Logos himself, and Pater,

   and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.

 

   4. Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and

   every kind of tragic exclamation or utterance of misery. [2860] For who

   would not detest one who is the wretched contriver of such audacious

   falsehoods, when he perceives the truth turned by Marcus into a mere

   image, and that punctured all over with the letters of the alphabet?

   The Greeks confess that they first received sixteen letters from

   Cadmus, and that but recently, as compared with the beginning, [the

   vast antiquity of which is implied] in the common proverb: "Yesterday

   and before;" [2861] and afterwards, in the course of time, they

   themselves invented at one period the aspirates, and at another the

   double letters, while, last of all, they say Palamedes added the long

   letters to the former. Was it so, then, that until these things took

   place among the Greeks, truth had no existence? For, according to thee,

   Marcus, the body of truth is posterior to Cadmus and those who preceded

   him-- posterior also to those who added the rest of the letters--

   posterior even to thyself! For thou alone hast formed that which is

   called by thee the truth into an [outward, visible] image.

 

   5. But who will tolerate thy nonsensical Sige, who names Him that

   cannot be named, and expounds the nature of Him that is unspeakable,

   and searches out Him that is unsearchable, and declares that He whom

   thou maintainest to be destitute of body and form, opened His mouth and

   sent forth the Word, as if He were included among organized beings; and

   that His Word, while like to His Author, and bearing the image of the

   invisible, nevertheless consisted of thirty elements and four

   syllables? It will follow, then, according to thy theory, that the

   Father of all, in accordance with the likeness of the Word, consists of

   thirty elements and four syllables! Or, again, who will tolerate thee

   in thy juggling with forms and numbers,--at one time thirty, at another

   twenty-four, and at another, again, only six,--whilst thou shuttest up

   [in these] the Word of God, the Founder, and Framer, and Maker of all

   things; and then, again, cutting Him up piecemeal into four syllables

   and thirty elements; and bringing down the Lord of all who founded the

   heavens to the number eight hundred and eighty-eight, so that He should

   be similar to the alphabet; and subdividing the Father, who cannot be

   contained, but contains all things, into a Tetrad, and an Ogdoad, and a

   Decad, and a Duodecad; and by such multiplications, setting forth the

   unspeakable and inconceivable nature of the Father, as thou thyself

   declarest it to be? And showing thyself a very D�dalus for evil

   invention, and the wicked architect of the supreme power, thou dost

   construct a nature and substance for Him whom thou callest incorporeal

   and immaterial, out of a multitude of letters, generated the one by the

   other. And that power whom thou affirmest to be indivisible, thou dost

   nevertheless divide into consonants, and vowels, and semi-vowels; and,

   falsely ascribing those letters which are mute to the Father of all

   things, and to His Ennoea (thought), thou hast driven on all that place

   confidence in thee to the highest point of blasphemy, and to the

   grossest impiety. [2862]

 

   6. With good reason, therefore, and very fittingly, in reference to thy

   rash attempt, has that divine elder [2863] and preacher of the truth

   burst forth in verse against thee as follows:--

 

 

   "Marcus, thou former of idols, inspector of portents,

 

   Skill'd in consulting the stars, and deep in the black arts of magic,

 

   Ever by tricks such as these confirming the doctrines of error,

 

   Furnishing signs unto those involved by thee in deception,

 

   Wonders of power that is utterly severed from God and apostate,

 

   Which Satan, thy true father, enables thee still to accomplish,

 

   By means of Azazel, that fallen and yet mighty angel,--

 

   Thus making thee the precursor of his own impious actions."

 

   Such are the words of the saintly elder. And I shall endeavour to state

   the remainder of their mystical system, which runs out to great length,

   in brief compass, and to bring to the light what has for a long time

   been concealed. For in this way such things will become easily

   susceptible of exposure by all.

     __________________________________________________________________

 

   [2854] Manifestly to be so spelt here, as in the sequel Chreistus, for

   Christus.

 

   [2855] The text is here altogether uncertain, and the meaning obscure.

 

   [2856] The reading is exceedingly doubtful: some prefer the number

   eighty-eight.

 

   [2857] There were, as Harvey observes, three extraneous characters

   introduced into the Greek alphabet for the sake of numeration --the

   three episema for 6, 90, and 900 respectively. The true alphabet, then,

   as employed to denote number, included eight units, eight tens, and

   eight hundreds.

 

   [2858] Or, according to the Greek text, "being as the way to the

   Father;" comp. John xiv. 6.

 

   [2859] The text is here uncertain: we follow that suggested by Grabe.

 

   [2860] [Comp. cap. xi. 4, supra.]

 

   [2861] Comp. Gen. xxxi. 2. --We here follow the punctuation of

   Scaliger, now generally accepted by the editors, though entirely

   different from the old Latin.

 

   [2862] [Mosheim thinks this Marcus was a lunatic.]

 

   [2863] [Some think Pothinus.]

     __________________________________________________________________

 

  Chapter XVI.--Absurd interpretations of the Marcosians.

 

   1. Blending in one the production of their own �ons, and the straying

   and recovery of the sheep [spoken of in the Gospel [2864] ], these

   persons endeavour to set forth things in a more mystical style, while

   they refer everything to numbers, maintaining that the universe has

   been formed out of a Monad and a Dyad. And then, reckoning from unity

   on to four, they thus generate the Decad. For when one, two, three, and

   four are added together, they give rise to the number of the ten �ons.

   And, again, the Dyad advancing from itself [by twos] up to six--two,

   and four, and six--brings out the Duodecad. Once more, if we reckon in

   the same way up to ten, the number thirty appears, in which are found

   eight, and ten, and twelve. They therefore term the Duodecad--because

   it contains the Episemon, [2865] and because the Episemon [so to speak]

   waits upon it--the passion. And for this reason, because an error

   occurred in connection with the twelfth number, [2866] the sheep

   frisked off, and went astray; for they assert that a defection took

   place from the Duodecad. In the same way they oracularly declare, that

   one power having departed also from the Duodecad, has perished; and

   this was represented by the woman who lost the drachma, [2867] and,

   lighting a lamp, again found it. Thus, therefore, the numbers that were

   left, viz., nine, as respects the pieces of money, and eleven in regard

   to the sheep, [2868] when multiplied together, give birth to the number

   ninety-nine, for nine times eleven are ninety-nine. Wherefore also they

   maintain the word "Amen" contains this number.

 

   2. I will not, however, weary thee by recounting their other

   interpretations, that you may perceive the results everywhere. They

   maintain for instance, that the letter Eta (e) along with the Episemon

   (s) constitutes an Ogdoad, inasmuch as it occupies the eighth place

   from the first letter. Then, again, without the Episemon, reckoning the

   number of the letters, and adding them up till we come to Eta, they

   bring out the Triacontad. For if one begins at Alpha and ends with Eta,

   omitting the Episemon, and adds together the value of the letters in

   succession, he will find their number altogether to amount to thirty.

   For up to Epsilon (e) fifteen are formed; then adding seven to that

   number, the sum of twenty-two is reached. Next, Eta being added to

   these, since its value is eight, the most wonderful Triacontad is

   completed. And hence they give forth that the Ogdoad is the mother of

   the thirty �ons. Since, therefore, the number thirty is composed of

   three powers [the Ogdoad, Decad, and Duodecad], when multiplied by

   three, it produces ninety, for three times thirty are ninety. Likewise

   this Triad, when multiplied by itself, gives rise to nine. Thus the

   Ogdoad generates, by these means, ninety-nine. And since the twelfth

   �on, by her defection, left eleven in the heights above, they maintain

   that therefore the position of the letters is a true coordinate of the

   method of their calculation [2869] (for Lambda is the eleventh in order

   among the letters, and represents the number thirty), and also forms a

   representation of the arrangement of affairs above, since, on from

   Alpha, omitting Episemon, the number of the letters up to Lambda, when

   added together according to the successive value of the letters, and

   including Lambda itself, forms the sum of ninety-nine; but that this

   Lambda, being the eleventh in order, descended to seek after one equal

   to itself, so as to complete the number of twelve letters, and when it

   found such a one, the number was completed, is manifest from the very

   configuration of the letter; for Lambda being engaged, as it were, in

   the quest of one similar to itself, and finding such an one, and

   clasping it to itself, thus filled up the place of the twelfth, the

   letter Mu (M) being composed of two Lambdas (LL). Wherefore also they,

   by means of their "knowledge," avoid the place of ninety-nine, that is,

   the defection--a type of the left hand, [2870] --but endeavour to

   secure one more, which, when added to the ninety and nine, has the

   effect of changing their reckoning to the right hand.

 

   3. I well know, my dear friend, that when thou hast read through all

   this, thou wilt indulge in a hearty laugh over this their inflated wise

   folly! But those men are really worthy of being mourned over, who

   promulgate such a kind of religion, and who so frigidly and perversely

   pull to pieces the greatness of the truly unspeakable power, and the

   dispensations of God in themselves so striking, by means of Alpha and

   Beta, and through the aid of numbers. But as many as separate from the

   Church, and give heed to such old wives' fables as these, are truly

   self-condemned; and these men Paul commands us, "after a first and

   second admonition, to avoid." [2871] And John, the disciple of the

   Lord, has intensified their condemnation, when he desires us not even

   to address to them the salutation of "good-speed;" for, says he, "He

   that bids them be of good-speed is a partaker with their evil deeds;"

   [2872] and that with reason, "for there is no good-speed to the

   ungodly," [2873] saith the Lord. Impious indeed, beyond all impiety,

   are these men, who assert that the Maker of heaven and earth, the only

   God Almighty, besides whom there is no God, was produced by means of a

   defect, which itself sprang from another defect, so that, according to

   them, He was the product of the third defect. [2874] Such an opinion we

   should detest and execrate, while we ought everywhere to flee far apart

   from those that hold it; and in proportion as they vehemently maintain

   and rejoice in their fictitious doctrines, so much the more should we

   be convinced that they are under the influence of the wicked spirits of

   the Ogdoad,--just as those persons who fall into a fit of frenzy, the

   more they laugh, and imagine themselves to be well, and do all things

   as if they were in good health [both of body and mind], yea, some

   things better than those who really are so, are only thus shown to be

   the more seriously diseased. In like manner do these men, the more they

   seem to excel others in wisdom, and waste their strength by drawing the

   bow too tightly, [2875] the greater fools do they show themselves. For

   when the unclean spirit of folly has gone forth, and when afterwards he

   finds them not waiting upon God, but occupied with mere worldly

   questions, then, "taking seven other spirits more wicked than himself,"

   [2876] and inflating the minds of these men with the notion of their

   being able to conceive of something beyond God, and having fitly

   prepared them for the reception of deceit, he implants within them the

   Ogdoad of the foolish spirits of wickedness.

     __________________________________________________________________

 

   [2864] Luke xv. 4.

 

   [2865] All the editors, Grabe, Massuet, Stieren, and Harvey, differ as

   to the text and interpretation of this sentence. We have given what

   seems the simplest rendering of the text as it stands.

 

   [2866] Referring to the last of the twelve �ons.

 

   [2867] Luke xv. 8.

 

   [2868] Meaning the �on who left the Duodecad, when eleven remained, and

   not referring to the lost sheep of the parable.

 

   [2869] Harvey gives the above paraphrase of the very obscure original;

   others propose to read l instead of logou.

 

   [2870] Massuet explains this and the following reference, by remarking

   that the ancients used the fingers of the hand in counting; by the left

   hand they indicated all the numbers below a hundred, but by the right

   hand all above that sum.--Comp. Juvenal, Sat., x. 249.

 

   [2871] Tit. iii. 10.

 

   [2872] 2 John 10, 11.

 

   [2873] Isa. xlviii. 22.

 

   [2874] The Demiurge being the fruit of the abortive conversion of the

   abortive passion of Achamoth, who, again, was the abortive issue of

   Sophia.

 

   [2875] i.e., by aiming at what transcends their ability, they fall into

   absurdity, as a bow is broken by bending it too far.

 

   [2876] Matt. xii. 43.

     __________________________________________________________________

 

  Chapter XVII.--The theory of the Marcosians, that created things were made

  after the image of things invisible.

 

   1. I wish also to explain to thee their theory as to the way in which

   the creation itself was formed through the mother by the Demiurge (as

   it were without his knowledge), after the image of things invisible.

   They maintain, then, that first of all the four elements, fire, water,

   earth, and air, were produced after the image of the primary Tetrad

   above, and that then, we add their operations, viz., heat, cold,

   dryness, and humidity, an exact likeness of the Ogdoad is presented.

   They next reckon up ten powers in the following manner:--There are

   seven globular bodies, which they also call heavens; then that globular

   body which contains these, which also they name the eighth heaven; and,

   in addition to these, the sun and moon. These, being ten in number,

   they declare to be types of the invisible Decad, which proceeded from

   Logos and Zoe. As to the Duodecad, it is indicated by the zodiacal

   circle, as it is called; for they affirm that the twelve signs do most

   manifestly shadow forth the Duodecad, the daughter of Anthropos and

   Ecclesia. And since the highest heaven, beating upon the very sphere

   [of the seventh heaven], has been linked with the most rapid precession

   of the whole system, as a check, and balancing that system with its own

   gravity, so that it completes the cycle from sign to sign in thirty

   years,--they say that this is an image of Horus, encircling their

   thirty-named mother. [2877] And then, again, as the moon travels

   through her allotted space of heaven in thirty days, they hold, that by

   these days she expresses the number of the thirty �ons. The sun also,

   who runs through his orbit in twelve months, and then returns to the

   same point in the circle, makes the Duodecad manifest by these twelve

   months; and the days, as being measured by twelve hours, are a type of

   the invisible Duodecad. Moreover, they declare that the hour, which is

   the twelfth part of the day, is composed [2878] of thirty parts, in

   order to set forth the image of the Triacontad. Also the circumference

   of the zodiacal circle itself contains three hundred and sixty degrees

   (for each of its signs comprises thirty); and thus also they affirm,

   that by means of this circle an image is preserved of that connection

   which exists between the twelve and the thirty. Still further,

   asserting that the earth is divided into twelve zones, and that in each

   zone it receives power from the heavens, according to the perpendicular

   [position of the sun above it], bringing forth productions

   corresponding to that power which sends down its influence upon it,

   they maintain that this is a most evident type of the Duodecad and its

   offspring.

 

   2. In addition to these things, they declare that the Demiurge,

   desiring to imitate the infinitude, and eternity, and immensity, and

   freedom from all measurement by time of the Ogdoad above, but, as he

   was the fruit of defect, being unable to express its permanence and

   eternity, had recourse to the expedient of spreading out its eternity

   into times, and seasons, and vast numbers of years, imagining, that by

   the multitude of such times he might imitate its immensity. They

   declare further, that the truth having escaped him, he followed that

   which was false, and that, for this reason, when the times are

   fulfilled, his work shall perish.

     __________________________________________________________________

 

   [2877] Such is the translation which Harvey, following the text

   preserved by Hippolytus, gives of the above intricate and obscure

   sentence.

 

   [2878] Literally, "is adorned with."

     __________________________________________________________________

 

  Chapter XVIII.--Passages from Moses, which the heretics pervert to the support

  of their hypothesis.

 

   1. And while they affirm such things as these concerning the creation,

   every one of them generates something new, day by day, according to his

   ability; for no one is deemed "perfect," who does not develop among

   them some mighty fictions. It is thus necessary, first, to indicate

   what things they metamorphose [to their own use] out of the prophetical

   writings, and next, to refute them. Moses, then, they declare, by his

   mode of beginning the account of the creation, has at the commencement

   pointed out the mother of all things when he says, "In the beginning

   God created the heaven and the earth;" [2879] for, as they maintain, by

   naming these four,--God, beginning, heaven, and earth,--he set forth

   their Tetrad. Indicating also its invisible and hidden nature, he said,

   "Now the earth was invisible and unformed." [2880] They will have it,

   moreover, that he spoke of the second Tetrad, the offspring of the

   first, in this way--by naming an abyss and darkness, in which were also

   water, and the Spirit moving upon the water. Then, proceeding to

   mention the Decad, he names light, day, night, the firmament, the

   evening, the morning, dry land, sea, plants, and, in the tenth place,

   trees. Thus, by means of these ten names, he indicated the ten �ons.

   The power of the Duodecad, again, was shadowed forth by him thus:--He

   names the sun, moon, stars, seasons, years, whales, fishes, reptiles,

   birds, quadrupeds, wild beasts, and after all these, in the twelfth

   place, man. Thus they teach that the Triacontad was spoken of through

   Moses by the Spirit. Moreover, man also, being formed after the image

   of the power above, had in himself that ability which flows from the

   one source. This ability was seated in the region of the brain, from

   which four faculties proceed, after the image of the Tetrad above, and

   these are called: the first, sight, the second, hearing, the third,

   smell, and the fourth, [2881] taste. And they say that the Ogdoad is

   indicated by man in this way: that he possesses two ears, the like

   number of eyes, also two nostrils, and a twofold taste, namely, of

   bitter and sweet. Moreover, they teach that the whole man contains the

   entire image of the Triacontad as follows: In his hands, by means of

   his fingers, he bears the Decad; and in his whole body the Duodecad,

   inasmuch as his body is divided into twelve members; for they portion

   that out, as the body of Truth is divided by them--a point of which we

   have already spoken. [2882] But the Ogdoad, as being unspeakable and

   invisible, is understood as hidden in the viscera.

 

   2. Again, they assert that the sun, the great light-giver, was formed

   on the fourth day, with a reference to the number of the Tetrad. So

   also, according to them, the courts [2883] of the tabernacle

   constructed by Moses, being composed of fine linen, and blue, and

   purple, and scarlet, pointed to the same image. Moreover, they maintain

   that the long robe of the priest falling over his feet, as being

   adorned with four rows of precious stones, [2884] indicates the Tetrad;

   and if there are any other things in the Scriptures which can possibly

   be dragged into the number four, they declare that these had their

   being with a view to the Tetrad. The Ogdoad, again, was shown as

   follows:--They affirm that man was formed on the eighth day, for

   sometimes they will have him to have been made on the sixth day, and

   sometimes on the eighth, unless, perchance, they mean that his earthly

   part was formed on the sixth day, but his fleshly part on the eighth,

   for these two things are distinguished by them. Some of them also hold

   that one man was formed after the image and likeness of God,

   masculo-feminine, and that this was the spiritual man; and that another

   man was formed out of the earth.

 

   3. Further, they declare that the arrangement made with respect to the

   ark in the Deluge, by means of which eight persons were saved, [2885]

   most clearly indicates the Ogdoad which brings salvation. David also

   shows forth the same, as holding the eighth place in point of age among

   his brethren. [2886] Moreover, that circumcision which took place on

   the eighth day, [2887] represented the circumcision of the Ogdoad

   above. In a word, whatever they find in the Scriptures capable of being

   referred to the number eight, they declare to fulfil the mystery of the

   Ogdoad. With respect, again, to the Decad, they maintain that it is

   indicated by those ten nations which God promised to Abraham for a

   possession. [2888] The arrangement also made by Sarah when, after ten

   years, she gave [2889] her handmaid Hagar to him, that by her he might

   have a son, showed the same thing. Moreover, the servant of Abraham who

   was sent to Rebekah, and presented her at the well with ten bracelets

   of gold, and her brethren who detained her for ten days; [2890]

   Jeroboam also, who received the ten sceptres [2891] (tribes), and the

   ten courts [2892] of the tabernacle, and the columns of ten cubits

   [2893] [high], and the ten sons of Jacob who were at first sent into

   Egypt to buy corn, [2894] and the ten apostles to whom the Lord

   appeared after His resurrection,--Thomas [2895] being

   absent,--represented, according to them, the invisible Decad.

 

   4. As to the Duodecad, in connection with which the mystery of the

   passion of the defect occurred, from which passion they maintain that

   all things visible were framed, they assert that is to be found

   strikingly and manifestly everywhere [in Scripture]. For they declare

   that the twelve sons of Jacob, [2896] from whom also sprung twelve

   tribes,-- the breastplate of the high priest, which bore twelve

   precious stones and twelve little bells, [2897] --the twelve stones

   which were placed by Moses at the foot of the mountain, [2898] --the

   same number which was placed by Joshua in the river, [2899] and again,

   on the other side, the bearers of the ark of the covenant, [2900]

   --those stones which were set up by Elijah when the heifer was offered

   as a burnt-offering; [2901] the number, too, of the apostles; and, in

   fine, every event which embraces in it the number twelve,--set forth

   their Duodecad. And then the union of all these, which is called the

   Triacontad, they strenuously endeavour to demonstrate by the ark of

   Noah, the height of which was thirty cubits; [2902] by the case of

   Samuel, who assigned Saul the chief place among thirty guests; [2903]

   by David, when for thirty days he concealed himself in the field;

   [2904] by those who entered along with him into the cave; also by the

   fact that the length (height) of the holy tabernacle was thirty cubits;

   [2905] and if they meet with any other like numbers, they still apply

   these to their Triacontad.

     __________________________________________________________________

 

   [2879] Gen. i. 1.

 

   [2880] Gen. i. 2.

 

   [2881] One of the senses was thus capriciously cancelled by these

   heretics.

 

   [2882] See above, chap. xiv. 2.

 

   [2883] Or, rather, perhaps "curtains." Ex. xxvi. 1.

 

   [2884] Ex. xxviii. 17.

 

   [2885] Gen. vi. 18; 1 Pet. iii. 20.

 

   [2886] 1 Sam. xvi. 10.

 

   [2887] Gen. xvii. 12.

 

   [2888] Gen. xv. 19.

 

   [2889] Gen. xvi. 2.

 

   [2890] Gen. xxiv. 22, 25.

 

   [2891] 1 Kings xi. 31.

 

   [2892] Ex. xxvi. 1, Ex. xxxvi. 8.

 

   [2893] Ex. xxxvi. 21.

 

   [2894] Gen. xlii. 3.

 

   [2895] John xx. 24.

 

   [2896] Gen. xxxv. 22, Gen. xlix. 28.

 

   [2897] Ex. xxviii. 2.--There is no mention of the number of the bells

   in Scripture.

 

   [2898] Ex. xxiv. 4.

 

   [2899] Josh. iv. 3.

 

   [2900] Josh. iii. 12.

 

   [2901] 1 Kings xviii. 31.

 

   [2902] Gen. vi. 15.

 

   [2903] 1 Sam. ix. 22.

 

   [2904] 1 Sam. xx. 5.

 

   [2905] Ex. xxvi. 8. Numbers appear to have been often capriciously

   introduced by these heretics to give a colour of support to their own

   theories.

     __________________________________________________________________

 

  Chapter XIX.--Passages of Scripture by which they attempt to prove that the

  Supreme Father was unknown before the coming of Christ.

 

   1. I judge it necessary to add to these details also what, by garbling

   passages of Scripture, they try to persuade us concerning their

   Propator, who was unknown to all before the coming of Christ. Their

   object in this is to show that our Lord announced another Father than

   the Maker of this universe, whom, as we said before, they impiously

   declare to have been the fruit of a defect. For instance, when the

   prophet Isaiah says, "But Israel hath not known Me, and My people have

   not understood Me," [2906] they pervert his words to mean ignorance of

   the invisible Bythus. And that which is spoken by Hosea, "There is no

   truth in them, nor the knowledge of God," [2907] they strive to give

   the same reference. And, "There is none that understandeth, or that

   seeketh after God: they have all gone out of the way, they are together

   become unprofitable," [2908] they maintain to be said concerning

   ignorance of Bythus. Also that which is spoken by Moses, "No man shall

   see God and live," [2909] has, as they would persuade us, the same

   reference.

 

   2. For they falsely hold, that the Creator was seen by the prophets.

   But this passage, "No man shall see God and live," they would interpret

   as spoken of His greatness unseen and unknown by all; and indeed that

   these words, "No man shall see God," are spoken concerning the

   invisible Father, the Maker of the universe, is evident to us all; but

   that they are not used concerning that Bythus whom they conjure into

   existence, but concerning the Creator (and He is the invisible God),

   shall be shown as we proceed. They maintain that Daniel also set forth

   the same thing when he begged of the angels explanations of the

   parables, as being himself ignorant of them. But the angel, hiding from

   him the great mystery of Bythus, said unto him, "Go thy way quickly,

   Daniel, for these sayings are closed up until those who have

   understanding do understand them, and those who are white be made

   white." [2910] Moreover, they vaunt themselves as being the white and

   the men of good understanding.

     __________________________________________________________________

 

   [2906] Isa. i. 3.

 

   [2907] Hos. iv. 1.

 

   [2908] Rom. iii. 11; Ps. xiv. 3.

 

   [2909] Ex. xxxiii. 20.

 

   [2910] Dan. xii. 9, 10. The words in the above quotation not occurring

   in the Hebrew text of the passage, seem to have been interpolated by

   these heretics.

     __________________________________________________________________

 

  Chapter XX.--The apocryphal and spurious Scriptures of the Marcosians, with

  passages of the Gospels which they pervert.

 

   1. Besides the above [misrepresentations], they adduce an unspeakable

   number of apocryphal and spurious writings, which they themselves have

   forged, to bewilder the minds of foolish men, and of such as are

   ignorant of the Scriptures of truth. Among other things, they bring

   forward that false and wicked story [2911] which relates that our Lord,

   when He was a boy learning His letters, on the teacher saying to Him,

   as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But

   when, again, the teacher bade Him say, "Beta," the Lord replied, "Do

   thou first tell me what Alpha is, and then I will tell thee what Beta

   is." This they expound as meaning that He alone knew the Unknown, which

   He revealed under its type Alpha.

 

   2. Some passages, also, which occur in the Gospels, receive from them a

   colouring of the same kind, such as the answer which He gave His mother

   when He was twelve years of age: "Wist ye not that I must be about My

   Father's business?" [2912] Thus, they say, He announced to them the

   Father of whom they were ignorant. On this account, also, He sent forth

   the disciples to the twelve tribes, that they might proclaim to them

   the unknown God. And to the person who said to Him, "Good Master,"

   [2913] He confessed that God who is truly good, saying, "Why callest

   thou Me good: there is One who is good, the Father in the heavens;"

   [2914] and they assert that in this passage the �ons receive the name

   of heavens. Moreover, by His not replying to those who said to Him, "By

   what power doest Thou this?" [2915] but by a question on His own side,

   put them to utter confusion; by His thus not replying, according to

   their interpretation, He showed the unutterable nature of the Father.

   Moreover, when He said, "I have often desired to hear one of these

   words, and I had no one who could utter it," [2916] they maintain, that

   by this expression "one" He set forth the one true God whom they knew

   not. Further, when, as He drew nigh to Jerusalem, He wept over it and

   said, "If thou hadst known, even thou, in this thy day, the things that

   belong unto thy peace, but they are hidden from thee," [2917] by this

   word "hidden" He showed the abstruse nature of Bythus. And again, when

   He said, "Come unto Me all ye that labour and are heavy laden, and I

   will give you rest, and learn of Me," [2918] He announced the Father of

   truth. For what they knew not, these men say that He promised to teach

   them.

 

   3. But they adduce the following passage as the highest testimony,

   [2919] and, as it were, the very crown of their system:--"I thank Thee,

   O Father, Lord of heaven and earth, because Thou hast hid these things

   from the wise and prudent, and hast revealed them to babes. Even so, my

   Father; for so it seemed good in Thy sight. All things have been

   delivered to Me by My Father; and no one knoweth the Father but the

   Son, or the Son but the Father, and he to whom the Son will reveal

   Him." [2920] In these words they affirm that He clearly showed that the

   Father of truth, conjured into existence by them, was known to no one

   before His advent. And they desire to construe the passage as if

   teaching that the Maker and Framer [of the world] was always known by

   all, while the Lord spoke these words concerning the Father unknown to

   all, whom they now proclaim.

     __________________________________________________________________

 

   [2911] [From the Protevangel of Thomas. Compare the curious work of

   Dominic Deodati, De Christo Gr�ce loquente, p. 95. London, 1843.]

 

   [2912] Luke ii. 49.

 

   [2913] Mark x. 17.

 

   [2914] Luke xviii. 18.

 

   [2915] Matt. xxi. 23.

 

   [2916] Taken from some apocryphal writing.

 

   [2917] Luke xix. 42, loosely quoted.

 

   [2918] Matt. xi. 28.

 

   [2919] The translator evidently read ton for ten, in which case the

   rendering will be "proof of those most high," but the Greek text seems

   preferable.

 

   [2920] Matt. xi. 25-27.

     __________________________________________________________________

 

  Chapter XXI.--The views of redemption entertained by these heretics.

 

   1. It happens that their tradition respecting redemption [2921] is

   invisible and incomprehensible, as being the mother of things which are

   incomprehensible and invisible; and on this account, since it is

   fluctuating, it is impossible simply and all at once to make known its

   nature, for every one of them hands it down just as his own inclination

   prompts. Thus there are as many schemes of "redemption" as there are

   teachers of these mystical opinions. And when we come to refute them,

   we shall show in its fitting-place, that this class of men have been

   instigated by Satan to a denial of that baptism which is regeneration

   to God, and thus to a renunciation of the whole [Christian] faith.

 

   2. They maintain that those who have attained to perfect knowledge must

   of necessity be regenerated into that power which is above all. For it

   is otherwise impossible to find admittance within the Pleroma, since

   this [regeneration] it is which leads them down into the depths of

   Bythus. For the baptism instituted by the visible Jesus was for the

   remission of sins, but the redemption brought in by that Christ who

   descended upon Him, was for perfection; and they allege that the former

   is animal, but the latter spiritual. And the baptism of John was

   proclaimed with a view to repentance, but the redemption by Jesus

   [2922] was brought in for the sake of perfection. And to this He refers

   when He says, "And I have another baptism to be baptized with, and I

   hasten eagerly towards it." [2923] Moreover, they affirm that the Lord

   added this redemption to the sons of Zebedee, when their mother asked

   that they might sit, the one on His right hand, and the other on His

   left, in His kingdom, saying, "Can ye be baptized with the baptism

   which I shall be baptized with?" [2924] Paul, too, they declare, has

   often set forth, in express terms, the redemption which is in Christ

   Jesus; and this was the same which is handed down by them in so varied

   and discordant forms.

 

   3. For some of them prepare a nuptial couch, and perform a sort of

   mystic rite (pronouncing certain expressions) with those who are being

   initiated, and affirm that it is a spiritual marriage which is

   celebrated by them, after the likeness of the conjunctions above.

   Others, again, lead them to a place where water is, and baptize them,

   with the utterance of these words, "Into the name of the unknown Father

   of the universe-- into truth, the mother of all things--into Him who

   descended on Jesus--into union, and redemption, and communion with the

   powers." Others still repeat certain Hebrew words, in order the more

   thoroughly to bewilder those who are being initiated, as follows:

   "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor,

   Kalachthei." [2925] The interpretation of these terms runs thus: "I

   invoke that which is above every power of the Father, which is called

   light, and good Spirit, and life, because Thou hast reigned in the

   body." Others, again, set forth the redemption thus: The name which is

   hidden from every deity, and dominion, and truth which Jesus of

   Nazareth was clothed with in the lives [2926] of the light of

   Christ--of Christ, who lives by the Holy Ghost, for the angelic

   redemption. The name of restitution stands thus: Messia, Uphareg,

   Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria.

   [2927] The interpretation of these words is as follows: "I do not

   divide the Spirit of Christ, neither the heart nor the supercelestial

   power which is merciful; may I enjoy Thy name, O Saviour of truth!"

   Such are words of the initiators; but he who is initiated, replies, "I

   am established, and I am redeemed; I redeem my soul from this age

   (world), and from all things connected with it in the name of Iao, who

   redeemed his own soul into redemption in Christ who liveth." Then the

   bystanders add these words, "Peace be to all on whom this name rests."

   After this they anoint the initiated person with balsam; for they

   assert that this unguent is a type of that sweet odour which is above

   all things.

 

   4. But there are some of them who assert that it is superfluous to

   bring persons to the water, but mixing oil and water together, they

   place this mixture on the heads of those who are to be initiated, with

   the use of some such expressions as we have already mentioned. And this

   they maintain to be the redemption. They, too, are accustomed to anoint

   with balsam. Others, however, reject all these practices, and maintain

   that the mystery of the unspeakable and invisible power ought not to be

   performed by visible and corruptible creatures, nor should that of

   those [beings] who are inconceivable, and incorporeal, and beyond the

   reach of sense, [be performed] by such as are the objects of sense, and

   possessed of a body. These hold that the knowledge of the unspeakable

   Greatness is itself perfect redemption. For since both defect and

   passion flowed from ignorance, the whole substance of what was thus

   formed is destroyed by knowledge; and therefore knowledge is the

   redemption of the inner man. This, however, is not of a corporeal

   nature, for the body is corruptible; nor is it animal, since the animal

   soul is the fruit of a defect, and is, as it were, the abode of the

   spirit. The redemption must therefore be of a spiritual nature; for

   they affirm that the inner and spiritual man is redeemed by means of

   knowledge, and that they, having acquired the knowledge of all things,

   stand thenceforth in need of nothing else. This, then, is the true

   redemption.

 

   5. Others still there are who continue to redeem persons even up to the

   moment of death, by placing on their heads oil and water, or the

   pre-mentioned ointment with water, using at the same time the

   above-named invocations, that the persons referred to may become

   incapable of being seized or seen by the principalities and powers, and

   that their inner man may ascend on high in an invisible manner, as if

   their body were left among created things in this world, while their

   soul is sent forward to the Demiurge. And they instruct them, on their

   reaching the principalities and powers, to make use of these words: "I

   am a son from the Father--the Father who had a pre-existence, and a son

   in Him who is pre-existent. I have come to behold all things, both

   those which belong to myself and others, although, strictly speaking,

   they do not belong to others, but to Achamoth, who is female in nature,

   and made these things for herself. For I derive being from Him who is

   pre-existent, and I come again to my own place whence I went forth."

   And they affirm that, by saying these things, he escapes from the

   powers. He then advances to the companions of the Demiurge, and thus

   addresses them:--"I am a vessel more precious than the female who

   formed you. If your mother is ignorant of her own descent, I know

   myself, and am aware whence I am, and I call upon the incorruptible

   Sophia, who is in the Father, and is the mother of your mother, who has

   no father, nor any male consort; but a female springing from a female

   formed you, while ignorant of her own mother, and imagining that she

   alone existed; but I call upon her mother." And they declare, that when

   the companions of the Demiurge hear these words, they are greatly

   agitated, and upbraid their origin and the race of their mother. But he

   goes into his own place, having thrown [off] his chain, that is, his

   animal nature. These, then, are the particulars which have reached us

   respecting "redemption." [2928] But since they differ so widely among

   themselves both as respects doctrine and tradition, and since those of

   them who are recognised as being most modern make it their effort daily

   to invent some new opinion, and to bring out what no one ever before

   thought of, it is a difficult matter to describe all their opinions.

     __________________________________________________________________

 

   [2921] Comp. chap. xiii. 6.

 

   [2922] The Latin reads "Christ."

 

   [2923] Luke xii. 50. The text was probably thus corrupted by the

   heretics.

 

   [2924] Mark x. 38.

 

   [2925] We have given these words as they stand in the Greek text: a

   very different list, but equally unmeaning, is found in the Latin.

 

   [2926] The Latin reads zonis, "zones," instead of "lives," as in the

   Greek.

 

   [2927] Here, again, are many variations.

 

   [2928] The Greek text, which has hitherto been preserved almost entire,

   ends at this point. With only brief extracts from the original, now and

   then, we are henceforth exclusively dependent on the old Latin version,

   with some Syriac and Armenian fragments recently discovered.

     __________________________________________________________________

 

  Chapter XXII.--Deviations of heretics from the truth.

 

   1. The rule [2929] of truth which we hold, is, that there is one God

   Almighty, who made all things by His Word, and fashioned and formed,

   out of that which had no existence, all things which exist. Thus saith

   the Scripture, to that effect "By the Word of the Lord were the heavens

   established, and all the might of them, by the spirit of His mouth."

   [2930] And again, "All things were made by Him, and without Him was

   nothing made." [2931] There is no exception or deduction stated; but

   the Father made all things by Him, whether visible or invisible,

   objects of sense or of intelligence, temporal, on account of a certain

   character given them, or eternal; and these eternal [2932] things He

   did not make by angels, or by any powers separated from His Ennoea. For

   God needs none of all these things, but is He who, by His Word and

   Spirit, makes, and disposes, and governs all things, and commands all

   things into existence,--He who formed the world (for the world is of

   all),--He who fashioned man,--He [who] [2933] is the God of Abraham,

   and the God of Isaac, and the God of Jacob, above whom there is no

   other God, nor initial principle, nor power, nor pleroma,--He is the

   Father of our Lord Jesus Christ, as we shall prove. Holding, therefore,

   this rule, we shall easily show, notwithstanding the great variety and

   multitude of their opinions, that these men have deviated from the

   truth; for almost all the different sects of heretics admit that there

   is one God; but then, by their pernicious doctrines, they change [this

   truth into error], even as the Gentiles do through idolatry,--thus

   proving themselves ungrateful to Him that created them. Moreover, they

   despise the workmanship of God, speaking against their own salvation,

   becoming their own bitterest accusers, and being false witnesses

   [against themselves]. Yet, reluctant as they may be, these men shall

   one day rise again in the flesh, to confess the power of Him who raises

   them from the dead; but they shall not be numbered among the righteous

   on account of their unbelief.

 

   2. Since, therefore, it is a complex and multiform task to detect and

   convict all the heretics, and since our design is to reply to them all

   according to their special characters, we have judged it necessary,

   first of all, to give an account of their source and root, in order

   that, by getting a knowledge of their most exalted Bythus, thou mayest

   understand the nature of the tree which has produced such fruits.

     __________________________________________________________________

 

   [2929] The Latin here begins with the words "cum teneamus," and the

   apodosis is found afterwards at "facile arguimus." But we have broken

   up the one long sentence into several.

 

   [2930] Ps. xxxiii. 6.

 

   [2931] John i. 3.

 

   [2932] The text is here uncertain and obscure: eternal things seem to

   be referred to, not as regarded substance, but the forms assigned them.

 

   [2933] This word would perhaps be better cancelled.

     __________________________________________________________________

 

  Chapter XXIII.--Doctrines and practices of Simon Magus and Menander.

 

   1. Simon the Samaritan was that magician of whom Luke, the disciple and

   follower of the apostles, says, "But there was a certain man, Simon by

   name, who beforetime used magical arts in that city, and led astray the

   people of Samaria, declaring that he himself was some great one, to

   whom they all gave heed, from the least to the greatest, saying, This

   is the power of God, which is called great. And to him they had regard,

   because that of long time he had driven them mad by his sorceries."

   [2934] This Simon, then--who feigned faith, supposing that the apostles

   themselves performed their cures by the art of magic, and not by the

   power of God; and with respect to their filling with the Holy Ghost,

   through the imposition of hands, those that believed in God through Him

   who was preached by them, namely, Christ Jesus--suspecting that even

   this was done through a kind of greater knowledge of magic, and

   offering money to the apostles, thought he, too, might receive this

   power of bestowing the Holy Spirit on whomsoever he would,--was

   addressed in these words by Peter: "Thy money perish with thee, because

   thou hast thought that the gift of God can be purchased with money:

   thou hast neither part nor lot in this matter, for thy heart is not

   right in the sight of God; for I perceive that thou art in the gall of

   bitterness, and in the bond of iniquity." [2935] He, then, not putting

   faith in God a whit the more, set himself eagerly to contend against

   the apostles, in order that he himself might seem to be a wonderful

   being, and applied himself with still greater zeal to the study of the

   whole magic art, that he might the better bewilder and overpower

   multitudes of men. Such was his procedure in the reign of Claudius

   C�sar, by whom also he is said to have been honoured with a statue, on

   account of his magical power. [2936] This man, then, was glorified by

   many as if he were a god; and he taught that it was himself who

   appeared among the Jews as the Son, but descended in Samaria as the

   Father while he came to other nations in the character of the Holy

   Spirit. He represented himself, in a word, as being the loftiest of all

   powers, that is, the Being who is the Father over all, and he allowed

   himself to be called by whatsoever title men were pleased to address

   him.

 

   2. Now this Simon of Samaria, from whom all sorts of heresies derive

   their origin, formed his sect out of the following materials:--Having

   redeemed from slavery at Tyre, a city of Phoenicia, a certain woman

   named Helena, he was in the habit of carrying her about with him,

   declaring that this woman was the first conception of his mind, the

   mother of all, by whom, in the beginning, he conceived in his mind [the

   thought] of forming angels and archangels. For this Ennoea leaping

   forth from him, and comprehending the will of her father, descended to

   the lower regions [of space], and generated angels and powers, by whom

   also he declared this world was formed. But after she had produced

   them, she was detained by them through motives of jealousy, because

   they were unwilling to be looked upon as the progeny of any other

   being. As to himself, they had no knowledge of him whatever; but his

   Ennoea was detained by those powers and angels who had been produced by

   her. She suffered all kinds of contumely from them, so that she could

   not return upwards to her father, but was even shut up in a human body,

   and for ages passed in succession from one female body to another, as

   from vessel to vessel. She was, for example, in that Helen on whose

   account the Trojan war was undertaken; for whose sake also Stesichorus

   [2937] was struck blind, because he had cursed her in his verses, but

   afterwards, repenting and writing what are called palinodes, in which

   he sang her praise, he was restored to sight. Thus she, passing from

   body to body, and suffering insults in every one of them, at last

   became a common prostitute; and she it was that was meant by the lost

   sheep. [2938]

 

   3. For this purpose, then, he had come that he might win her first, and

   free her from slavery, while he conferred salvation upon men, by making

   himself known to them. For since the angels ruled the world ill because

   each one of them coveted the principal power for himself, he had come

   to amend matters, and had descended, transfigured and assimilated to

   powers and principalities and angels, so that he might appear among men

   to be a man, while yet he was not a man; and that thus he was thought

   to have suffered in Jud�a, when he had not suffered. Moreover, the

   prophets uttered their predictions under the inspiration of those

   angels who formed the world; for which reason those who place their

   trust in him and Helena no longer regarded them, but, as being free,

   live as they please; for men are saved through his grace, and not on

   account of their own righteous actions. For such deeds are not

   righteous in the nature of things, but by mere accident, just as those

   angels who made the world, have thought fit to constitute them,

   seeking, by means of such precepts, to bring men into bondage. On this

   account, he pledged himself that the world should be dissolved, and

   that those who are his should be freed from the rule of them who made

   the world.

 

   4. Thus, then, the mystic priests belonging to this sect both lead

   profligate lives and practise magical arts, each one to the extent of

   his ability. They use exorcisms and incantations. Love-potions, too,

   and charms, as well as those beings who are called "Paredri"

   (familiars) and "Oniropompi" (dream-senders), and whatever other

   curious arts can be had recourse to, are eagerly pressed into their

   service. They also have an image of Simon fashioned after the likeness

   of Jupiter, and another of Helena in the shape of Minerva; and these

   they worship. In fine, they have a name derived from Simon, the author

   of these most impious doctrines, being called Simonians; and from them

   "knowledge, falsely so called," [2939] received its beginning, as one

   may learn even from their own assertions.

 

   5. The successor of this man was Menander, also a Samaritan by birth,

   and he, too, was a perfect adept in the practice of magic. He affirms

   that the primary Power continues unknown to all, but that he himself is

   the person who has been sent forth from the presence of the invisible

   beings as a saviour, for the deliverance of men. The world was made by

   angels, whom, like Simon, he maintains to have been produced by Ennoea.

   He gives, too, as he affirms, by means of that magic which he teaches,

   knowledge to this effect, that one may overcome those very angels that

   made the world; for his disciples obtain the resurrection by being

   baptized into him, and can die no more, but remain in the possession of

   immortal youth.

     __________________________________________________________________

 

   [2934] Acts viii. 9-11.

 

   [2935] Acts viii. 20, 21, 23.

 

   [2936] Comp. Just. Mart., Apol., i. 26. It is generally supposed that

   Simon Magus was thus confounded with the Sabine god, Semo Sancus; but

   see our note, loc. cit. [And mine at end of the First Apology. Consult

   Orelli's Inscriptions there noted.]

 

   [2937] A lyric poet of Sicily, said to have been dealt with, as stated

   above, by Castor and Pollux.

 

   [2938] Matt. xviii. 12.

 

   [2939] 1 Tim. vi. 20.

     __________________________________________________________________

 

  Chapter XXIV.--Doctrines of Saturninus and Basilides.

 

   1. Arising among these men, Saturninus (who was of that Antioch which

   is near Daphne) and Basilides laid hold of some favourable

   opportunities, and promulgated different systems of doctrine--the one

   in Syria, the other at Alexandria. Saturninus, like Menander, set forth

   one father unknown to all, who made angels, archangels, powers, and

   potentates. The world, again, and all things therein, were made by a

   certain company of seven angels. Man, too, was the workmanship of

   angels, a shining image bursting forth below from the presence of the

   supreme power; and when they could not, he says, keep hold of this,

   because it immediately darted upwards again, they exhorted each other,

   saying, "Let us make man after our image and likeness." [2940] He was

   accordingly formed, yet was unable to stand erect, through the

   inability of the angels to convey to him that power, but wriggled [on

   the ground] like a worm. Then the power above taking pity upon him,

   since he was made after his likeness, sent forth a spark of life, which

   gave man an erect posture, compacted his joints, and made him live. He

   declares, therefore, that this spark of life, after the death of a man,

   returns to those things which are of the same nature with itself, and

   the rest of the body is decomposed into its original elements.

 

   2. He has also laid it down as a truth, that the Saviour was without

   birth, without body, and without figure, but was, by supposition, a

   visible man; and he maintained that the God of the Jews was one of the

   angels; and, on this account, because all the powers wished to

   annihilate his father, Christ came to destroy the God of the Jews, but

   to save such as believe in him; that is, those who possess the spark of

   his life. This heretic was the first to affirm that two kinds of men

   were formed by the angels,--the one wicked, and the other good. And

   since the demons assist the most wicked, the Saviour came for the

   destruction of evil men and of the demons, but for the salvation of the

   good. They declare also, that marriage and generation are from Satan.

   [2941] Many of those, too, who belong to his school, abstain from

   animal food, and draw away multitudes by a feigned temperance of this

   kind. They hold, moreover, that some of the prophecies were uttered by

   those angels who made the world, and some by Satan; whom Saturninus

   represents as being himself an angel, the enemy of the creators of the

   world, but especially of the God of the Jews.

 

   3. Basilides again, that he may appear to have discovered something

   more sublime and plausible, gives an immense development to his

   doctrines. He sets forth that Nous was first born of the unborn father,

   that from him, again, was born Logos, from Logos Phronesis, from

   Phronesis Sophia and Dynamis, and from Dynamis and Sophia the powers,

   and principalities, and angels, whom he also calls the first; and that

   by them the first heaven was made. Then other powers, being formed by

   emanation from these, created another heaven similar to the first; and

   in like manner, when others, again, had been formed by emanation from

   them, corresponding exactly to those above them, these, too, framed

   another third heaven; and then from this third, in downward order,

   there was a fourth succession of descendants; and so on, after the same

   fashion, they declare that more and more principalities and angels were

   formed, and three hundred and sixty-five heavens. [2942] Wherefore the

   year contains the same number of days in conformity with the number of

   the heavens.

 

   4. Those angels who occupy the lowest heaven, that, namely, which is

   visible to us, formed all the things which are in the world, and made

   allotments among themselves of the earth and of those nations which are

   upon it. The chief of them is he who is thought to be the God of the

   Jews; and inasmuch as he desired to render the other nations subject to

   his own people, that is, the Jews, all the other princes resisted and

   opposed him. Wherefore all other nations were at enmity with his

   nation. But the father without birth and without name, perceiving that

   they would be destroyed, sent his own first-begotten Nous (he it is who

   is called Christ) to bestow deliverance on them that believe in him,

   from the power of those who made the world. He appeared, then, on earth

   as a man, to the nations of these powers, and wrought miracles.

   Wherefore he did not himself suffer death, but Simon, a certain man of

   Cyrene, being compelled, bore the cross in his stead; so that this

   latter being transfigured by him, that he might be thought to be Jesus,

   was crucified, through ignorance and error, while Jesus himself

   received the form of Simon, and, standing by, laughed at them. For

   since he was an incorporeal power, and the Nous (mind) of the unborn

   father, he transfigured himself as he pleased, and thus ascended to him

   who had sent him, deriding them, inasmuch as he could not be laid hold

   of, and was invisible to all. Those, then, who know these things have

   been freed from the principalities who formed the world; so that it is

   not incumbent on us to confess him who was crucified, but him who came

   in the form of a man, and was thought to be crucified, and was called

   Jesus, and was sent by the father, that by this dispensation he might

   destroy the works of the makers of the world. If any one, therefore, he

   declares, confesses the crucified, that man is still a slave, and under

   the power of those who formed our bodies; but he who denies him has

   been freed from these beings, and is acquainted with the dispensation

   of the unborn father.

 

   5. Salvation belongs to the soul alone, for the body is by nature

   subject to corruption. He declares, too, that the prophecies were

   derived from those powers who were the makers of the world, but the law

   was specially given by their chief, who led the people out of the land

   of Egypt. He attaches no importance to [the question regarding] meats

   offered in sacrifice to idols, thinks them of no consequence, and makes

   use of them without any hesitation; he holds also the use of other

   things, and the practice of every kind of lust, a matter of perfect

   indifference. These men, moreover, practise magic; and use images,

   incantations, invocations, and every other kind of curious art. Coining

   also certain names as if they were those of the angels, they proclaim

   some of these as belonging to the first, and others to the second

   heaven; and then they strive to set forth the names, principles,

   angels, and powers of the three hundred and sixty-five imagined

   heavens. They also affirm that the barbarous name in which the Saviour

   ascended and descended, is Caulacau. [2943]

 

   6. He, then, who has learned [these things], and known all the angels

   and their causes, is rendered invisible and incomprehensible to the

   angels and all the powers, even as Caulacau also was. And as the son

   was unknown to all, so must they also be known by no one; but while

   they know all, and pass through all, they themselves remain invisible

   and unknown to all; for, "Do thou," they say, "know all, but let nobody

   know thee." For this reason, persons of such a persuasion are also

   ready to recant [their opinions], yea, rather, it is impossible that

   they should suffer on account of a mere name, since they are like to

   all. The multitude, however, cannot understand these matters, but only

   one out of a thousand, or two out of ten thousand. They declare that

   they are no longer Jews, and that they are not yet Christians; and that

   it is not at all fitting to speak openly of their mysteries, but right

   to keep them secret by preserving silence.

 

   7. They make out the local position of the three hundred and sixty-five

   heavens in the same way as do mathematicians. For, accepting the

   theorems of these latter, they have transferred them to their own type

   of doctrine. They hold that their chief is Abraxas; [2944] and, on this

   account, that word contains in itself the numbers amounting to three

   hundred and sixty-five.

     __________________________________________________________________

 

   [2940] Gen. i. 26.

 

   [2941] [1 Tim. iv. 3.]

 

   [2942] The ordinary text reads, "three hundred and seventy-five," but

   it should manifestly be corrected as above.

 

   [2943] This sentence is wholly unintelligible as it stands in the Latin

   version. Critics differ greatly as to its meaning; Harvey tries to

   bring out of it something like the translation given above. [This name

   is manufactured from a curious abuse of (qv lqv) Isa. xxviii. 10-13,

   which is variously understood. See (Epiphanius ed. Oehler, vol. i.)

   Philastr., p. 38.]

 

   [2944] So written in Latin, but in Greek 'Abrasax, the numerical value

   of the letters in which is three hundred and sixty-five. [See Aug. (ed.

   Migne), vol. viii. p. 26.] It is doubtful to whom or what this word

   refers; probably to the heavens.

     __________________________________________________________________

 

  Chapter XXV.--Doctrines of Carpocrates.

 

   1. Carpocrates, again, and his followers maintain that the world and

   the things which are therein were created by angels greatly inferior to

   the unbegotten Father. They also hold that Jesus was the son of Joseph,

   and was just like other men, with the exception that he differed from

   them in this respect, that inasmuch as his soul was stedfast and pure,

   he perfectly remembered those things which he had witnessed [2945]

   within the sphere of the unbegotten God. On this account, a power

   descended upon him from the Father, that by means of it he might escape

   from the creators of the world; and they say that it, after passing

   through them all, and remaining in all points free, ascended again to

   him, and to the powers, [2946] which in the same way embraced like

   things to itself. They further declare, that the soul of Jesus,

   although educated in the practices of the Jews, regarded these with

   contempt, and that for this reason he was endowed with faculties, by

   means of which he destroyed those passions which dwelt in men as a

   punishment [for their sins].

 

   2. The soul, therefore, which is like that of Christ can despise those

   rulers who were the creators of the world, and, in like manner,

   receives power for accomplishing the same results. This idea has raised

   them to such a pitch of pride, that some of them declare themselves

   similar to Jesus; while others, still more mighty, maintain that they

   are superior to his disciples, such as Peter and Paul, and the rest of

   the apostles, whom they consider to be in no respect inferior to Jesus.

   For their souls, descending from the same sphere as his, and therefore

   despising in like manner the creators of the world, are deemed worthy

   of the same power, and again depart to the same place. But if any one

   shall have despised the things in this world more than he did, he thus

   proves himself superior to him.

 

   3. They practise also magical arts and incantations; philters, also,

   and love-potions; and have recourse to familiar spirits, dream-sending

   demons, and other abominations, declaring that they possess power to

   rule over, even now, the princes and formers of this world; and not

   only them, but also all things that are in it. These men, even as the

   Gentiles, have been sent forth by Satan [2947] to bring dishonour upon

   the Church, so that, in one way or another, men hearing the things

   which they speak, and imagining that we all are such as they, may turn

   away their ears from the preaching of the truth; or, again, seeing the

   things they practise, may speak evil of us all, who have in fact no

   fellowship with them, either in doctrine or in morals, or in our daily

   conduct. But they lead a licentious life, [2948] and, to conceal their

   impious doctrines, they abuse the name [of Christ], as a means of

   hiding their wickedness; so that "their condemnation is just," [2949]

   when they receive from God a recompense suited to their works.

 

   4. So unbridled is their madness, that they declare they have in their

   power all things which are irreligious and impious, and are at liberty

   to practise them; for they maintain that things are evil or good,

   simply in virtue of human opinion. [2950] They deem it necessary,

   therefore, that by means of transmigration from body to body, souls

   should have experience of every kind of life as well as every kind of

   action (unless, indeed, by a single incarnation, one may be able to

   prevent any need for others, by once for all, and with equal

   completeness, doing all those things which we dare not either speak or

   hear of, nay, which we must not even conceive in our thoughts, nor

   think credible, if any such thing is mooted among those persons who are

   our fellow-citizens), in order that, as their writings express it,

   their souls, having made trial of every kind of life, may, at their

   departure, not be wanting in any particular. It is necessary [2951] to

   insist upon this, lest, on account of some one thing being still

   wanting to their deliverance, they should be compelled once more to

   become incarnate. They affirm that for this reason Jesus spoke the

   following parable:--"Whilst thou art with thine adversary in the way,

   give all diligence, that thou mayest be delivered from him, lest he

   give thee up to the judge, and the judge surrender thee to the officer,

   and he cast thee into prison. Verily, I say unto thee, thou shalt not

   go out thence until thou pay the very last farthing." [2952] They also

   declare the "adversary" is one of those angels who are in the world,

   whom they call the Devil, maintaining that he was formed for this

   purpose, that he might lead those souls which have perished from the

   world to the Supreme Ruler. They describe him also as being chief among

   the makers of the world, and maintain that he delivers such souls [as

   have been mentioned] to another angel, who ministers to him, that he

   may shut them up in other bodies; for they declare that the body is

   "the prison." Again, they interpret these expressions, "Thou shalt not

   go out thence until thou pay the very last farthing," as meaning that

   no one can escape from the power of those angels who made the world,

   but that he must pass from body to body, until he has experience of

   every kind of action which can be practised in this world, and when

   nothing is longer wanting to him, then his liberated soul should soar

   upwards to that God who is above the angels, the makers of the world.

   In this way also all souls are saved, whether their own which, guarding

   against all delay, participate in all sorts of actions during one

   incarnation, or those, again, who, by passing from body to body, are

   set free, on fulfilling and accomplishing what is requisite in every

   form of life into which they are sent, so that at length they shall no

   longer be [shut up] in the body.

 

   5. And thus, if ungodly, unlawful, and forbidden actions are committed

   among them, I can no longer find ground for believing them to be such.

   [2953] And in their writings we read as follows, the interpretation

   which they give [of their views], declaring that Jesus spoke in a

   mystery to His disciples and apostles privately, and that they

   requested and obtained permission to hand down the things thus taught

   them, to others who should be worthy and believing. We are saved,

   indeed, by means of faith and love; but all other things, while in

   their nature indifferent, are reckoned by the opinion of men--some good

   and some evil, there being nothing really evil by nature.

 

   6. Others of them employ outward marks, branding their disciples inside

   the lobe of the right ear. From among these also arose Marcellina, who

   came to Rome under [the episcopate of] Anicetus, and, holding these

   doctrines, she led multitudes astray. They style themselves Gnostics.

   They also possess images, some of them painted, and others formed from

   different kinds of material; while they maintain that a likeness of

   Christ was made by Pilate at that time when Jesus lived among them.

   [2954] They crown these images, and set them up along with the images

   of the philosophers of the world that is to say, with the images of

   Pythagoras, and Plato, and Aristotle, and the rest. They have also

   other modes of honouring these images, after the same manner of the

   Gentiles.

     __________________________________________________________________

 

   [2945] [I note again this "Americanism."]

 

   [2946] Such seems to be the meaning of the Latin, but the original text

   is conjectural.

 

   [2947] [See cap. xxvii. 3.]

 

   [2948] The text is here defective, but the above meaning seems to be

   indicated by Epiphanius.

 

   [2949] Rom. iii. 8.

 

   [2950] [Isa. v. 20. Horne Tooke derives our word Truth from what any

   one troweth.]

 

   [2951] The text here has greatly puzzled the editors. We follow the

   simple emendation proposed by Harvey.

 

   [2952] Matt. v. 25, 26; Luke xii. 58, 59.

 

   [2953] The meaning is here very doubtful, but Tertullian understood the

   words as above. If sinning were a necessity, then it could no longer be

   regarded as evil.

 

   [2954] [This censure of images as a Gnostic peculiarity, and as a

   heathenish corruption, should be noted.]

     __________________________________________________________________

 

  Chapter XXVI.--Doctrines of Cerinthus, the Ebionites, and Nicolaitanes.

 

   1. Cerinthus, again, a man who was educated [2955] in the wisdom of the

   Egyptians, taught that the world was not made by the primary God, but

   by a certain Power far separated from him, and at a distance from that

   Principality who is supreme over the universe, and ignorant of him who

   is above all. He represented Jesus as having not been born of a virgin,

   but as being the son of Joseph and Mary according to the ordinary

   course of human generation, while he nevertheless was more righteous,

   prudent, and wise than other men. Moreover, after his baptism, Christ

   descended upon him in the form of a dove from the Supreme Ruler, and

   that then he proclaimed the unknown Father, and performed miracles. But

   at last Christ departed from Jesus, and that then Jesus suffered and

   rose again, while Christ remained impassible, inasmuch as he was a

   spiritual being.

 

   2. Those who are called Ebionites agree that the world was made by God;

   but their opinions with respect to the Lord are similar to those of

   Cerinthus and Carpocrates. They use the Gospel according to Matthew

   only, and repudiate the Apostle Paul, maintaining that he was an

   apostate from the law. As to the prophetical writings, they endeavour

   to expound them in a somewhat singular manner: they practise

   circumcision, persevere in the observance of those customs which are

   enjoined by the law, and are so Judaic in their style of life, that

   they even adore Jerusalem as if it were the house of God.

 

   3. The Nicolaitanes are the followers of that Nicolas who was one of

   the seven first ordained to the diaconate by the apostles. [2956] They

   lead lives of unrestrained indulgence. The character of these men is

   very plainly pointed out in the Apocalypse of John, [when they are

   represented] as teaching that it is a matter of indifference to

   practise adultery, and to eat things sacrificed to idols. Wherefore the

   Word has also spoken of them thus: "But this thou hast, that thou

   hatest the deeds of the Nicolaitanes, which I also hate." [2957]

     __________________________________________________________________

 

   [2955] We here follow the text as preserved by Hippolytus. The Latin

   has, "a certain man in Asia."

 

   [2956] [This is disputed by other primitive authorities.]

 

   [2957] Rev. ii. 6.

     __________________________________________________________________

 

  Chapter XXVII.--Doctrines of Cerdo and Marcion.

 

   1. Cerdo was one who took his system from the followers of Simon, and

   came to live at Rome in the time of Hyginus, who held the ninth place

   in the episcopal succession from the apostles downwards. He taught that

   the God proclaimed by the law and the prophets was not the Father of

   our Lord Jesus Christ. For the former was known, but the latter

   unknown; while the one also was righteous, but the other benevolent.

 

   2. Marcion of Pontus succeeded him, and developed his doctrine. In so

   doing, he advanced the most daring blasphemy against Him who is

   proclaimed as God by the law and the prophets, declaring Him to be the

   author of evils, to take delight in war, to be infirm of purpose, and

   even to be contrary to Himself. But Jesus being derived from that

   father who is above the God that made the world, and coming into Jud�a

   in the times of Pontius Pilate the governor, who was the procurator of

   Tiberius C�sar, was manifested in the form of a man to those who were

   in Jud�a, abolishing the prophets and the law, and all the works of

   that God who made the world, whom also he calls Cosmocrator. Besides

   this, he mutilates the Gospel which is according to Luke, removing all

   that is written respecting the generation of the Lord, and setting

   aside a great deal of the teaching of the Lord, in which the Lord is

   recorded as most dearly confessing that the Maker of this universe is

   His Father. He likewise persuaded his disciples that he himself was

   more worthy of credit than are those apostles who have handed down the

   Gospel to us, furnishing them not with the Gospel, but merely a

   fragment of it. In like manner, too, he dismembered the Epistles of

   Paul, removing all that is said by the apostle respecting that God who

   made the world, to the effect that He is the Father of our Lord Jesus

   Christ, and also those passages from the prophetical writings which the

   apostle quotes, in order to teach us that they announced beforehand the

   coming of the Lord.

 

   3. Salvation will be the attainment only of those souls which had

   learned his doctrine; while the body, as having been taken from the

   earth, is incapable of sharing in salvation. In addition to his

   blasphemy against God Himself, he advanced this also, truly speaking as

   with the mouth of the devil, and saying all things in direct opposition

   to the truth,--that Cain, and those like him, and the Sodomites, and

   the Egyptians, and others like them, and, in fine, all the nations who

   walked in all sorts of abomination, were saved by the Lord, on His

   descending into Hades, and on their running unto Him, and that they

   welcomed Him into their kingdom. But the serpent [2958] which was in

   Marcion declared that Abel, and Enoch, and Noah, and those other

   righteous men who sprang [2959] from the patriarch Abraham, with all

   the prophets, and those who were pleasing to God, did not partake in

   salvation. For since these men, he says, knew that their God was

   constantly tempting them, so now they suspected that He was tempting

   them, and did not run to Jesus, or believe His announcement: and for

   this reason he declared that their souls remained in Hades.

 

   4. But since this man is the only one who has dared openly to mutilate

   the Scriptures, and unblushingly above all others to inveigh against

   God, I purpose specially to refute him, convicting him out of his own

   writings; and, with the help of God, I shall overthrow him out of those

   [2960] discourses of the Lord and the apostles, which are of authority

   with him, and of which he makes use. At present, however, I have simply

   been led to mention him, that thou mightest know that all those who in

   any way corrupt the truth, and injuriously affect the preaching of the

   Church, are the disciples and successors of Simon Magus of Samaria.

   Although they do not confess the name of their master, in order all the

   more to seduce others, yet they do teach his doctrines. They set forth,

   indeed, the name of Christ Jesus as a sort of lure, but in various ways

   they introduce the impieties of Simon; and thus they destroy

   multitudes, wickedly disseminating their own doctrines by the use of a

   good name, and, through means of its sweetness and beauty, extending to

   their hearers the bitter and malignant poison of the serpent, the great

   author of apostasy. [2961]

     __________________________________________________________________

 

   [2958] [Comp. cap. xxv. 3.]

 

   [2959] We here follow the amended version proposed by the Benedictine

   editor.

 

   [2960] A promise never fulfilled: comp. book iii. 12, and Euseb., Hist.

   Eccl., v. 8.

 

   [2961] [Rev. xii. 9.]

     __________________________________________________________________

 

  Chapter XXVIII.--Doctrines of Tatian, the Encratites, and others.

 

   1. Many offshoots of numerous heresies have already been formed from

   those heretics we have described. This arises from the fact that

   numbers of them--indeed, we may say all--desire themselves to be

   teachers, and to break off from the particular heresy in which they

   have been involved. Forming one set of doctrines out of a totally

   different system of opinions, and then again others from others, they

   insist upon teaching something new, declaring themselves the inventors

   of any sort of opinion which they may have been able to call into

   existence. To give an example: Springing from Saturninus and Marcion,

   those who are called Encratites (self-controlled) preached against

   marriage, thus setting aside the original creation of God, and

   indirectly blaming Him who made the male and female for the propagation

   of the human race. Some of those reckoned among them have also

   introduced abstinence from animal food, thus proving themselves

   ungrateful to God, who formed all things. They deny, too, the salvation

   of him who was first created. It is but lately, however, that this

   opinion has been invented among them. A certain man named Tatian first

   introduced the blasphemy. He was a hearer of Justin's, and as long as

   he continued with him he expressed no such views; but after his

   martyrdom he separated from the Church, and, excited and puffed up by

   the thought of being a teacher, as if he were superior to others, he

   composed his own peculiar type of doctrine. He invented a system of

   certain invisible �ons, like the followers of Valentinus; while, like

   Marcion and Saturninus, he declared that marriage was nothing else than

   corruption and fornication. [2962] But his denial of Adam's salvation

   was an opinion due entirely to himself.

 

   2. Others, again, following upon Basilides and Carpocrates, have

   introduced promiscuous intercourse and a plurality of wives, and are

   indifferent about eating meats sacrificed to idols, maintaining that

   God does not greatly regard such matters. But why continue? For it is

   an impracticable attempt to mention all those who, in one way or

   another, have fallen away from the truth.

     __________________________________________________________________

 

   [2962] [The whole casuistical system of the Trent divines, De

   Matrimonio, proceeds on this principle: marriage is licensed evil.]

     __________________________________________________________________

 

  Chapter XXIX.--Doctrines of various other Gnostic sects, and especially of the

  Barbeliotes or Borborians.

 

   1. Besides those, however, among these heretics who are Simonians, and

   of whom we have already spoken, a multitude of Gnostics have sprung up,

   and have been manifested like mushrooms growing out of the ground. I

   now proceed to describe the principal opinions held by them. Some of

   them, then, set forth a certain �on who never grows old, and exists in

   a virgin spirit: him they style Barbelos. [2963] They declare that

   somewhere or other there exists a certain father who cannot be named,

   and that he was desirous to reveal himself to this Barbelos. Then this

   Ennoea went forward, stood before his face, and demanded from him

   Prognosis (prescience). But when Prognosis had, [as was requested,]

   come forth, these two asked for Aphtharsia (incorruption), which also

   came forth, and after that Zoe Aionios (eternal life). Barbelos,

   glorying in these, and contemplating their greatness, and in conception

   [2964] [thus formed], rejoicing in this greatness, generated light

   similar to it. They declare that this was the beginning both of light

   and of the generation of all things; and that the Father, beholding

   this light, anointed it with his own benignity, that it might be

   rendered perfect. Moreover, they maintain that this was Christ, who

   again, according to them, requested that Nous should be given him as an

   assistant; and Nous came forth accordingly. Besides these, the Father

   sent forth Logos. The conjunctions of Ennoea and Logos, and of

   Aphtharsia and Christ, will thus be formed; while Zoe Aionios was

   united to Thelema, and Nous to Prognosis. These, then, magnified the

   great light and Barbelos.

 

   2. They also affirm that Autogenes was afterwards sent forth from

   Ennoea and Logos, to be a representation of the great light, and that

   he was greatly honoured, all things being rendered subject unto him.

   Along with him was sent forth Aletheia, and a conjunction was formed

   between Autogenes and Aletheia. But they declare that from the Light,

   which is Christ, and from Aphtharsia, four luminaries were sent forth

   to surround Autogenes; and again from Thelema and Zoe Aionios four

   other emissions took place, to wait upon these four luminaries; and

   these they name Charis (grace), Thelesis (will), Synesis

   (understanding), and Phronesis (prudence). Of these, Charis is

   connected with the great and first luminary: him they represent as

   Soter (Saviour), and style Armogenes. [2965] Thelesis, again, is united

   to the second luminary, whom they also name Raguel; Synesis to the

   third, whom they call David; and Phronesis to the fourth, whom they

   name Eleleth.

 

   3. All these, then, being thus settled, Autogenes moreover produces a

   perfect and true man, whom they also call Adamas, inasmuch as neither

   has he himself ever been conquered, nor have those from whom he sprang;

   he also was, along with the first light, severed from Armogenes.

   Moreover, perfect knowledge was sent forth by Autogenes along with man,

   and was united to him; hence he attained to the knowledge of him that

   is above all. Invincible power was also conferred on him by the virgin

   spirit; and all things then rested in him, to sing praises to the great

   �on. Hence also they declare were manifested the mother, the father,

   the son; while from Anthropos and Gnosis that Tree was produced which

   they also style Gnosis itself.

 

   4. Next they maintain, that from the first angel, who stands by the

   side of Monogenes, the Holy Spirit has been sent forth, whom they also

   term Sophia and Prunicus. [2966] He then, perceiving that all the

   others had consorts, while he himself was destitute of one, searched

   after a being to whom he might be united; and not finding one, he

   exerted and extended himself to the uttermost and looked down into the

   lower regions, in the expectation of there finding a consort; and still

   not meeting with one, he leaped forth [from his place] in a state of

   great impatience, [which had come upon him] because he had made his

   attempt without the good-will of his father. Afterwards, under the

   influence of simplicity and kindness, he produced a work in which were

   to be found ignorance and audacity. This work of his they declare to be

   Protarchontes, the former of this [lower] creation. But they relate

   that a mighty power carried him away from his mother, and that he

   settled far away from her in the lower regions, and formed the

   firmament of heaven, in which also they affirm that he dwells. And in

   his ignorance he formed those powers which are inferior to

   himself--angels, and firmaments, and all things earthly. They affirm

   that he, being united to Authadia (audacity), produced Kakia

   (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and

   Epithymia (lust). When these were generated, the mother Sophia deeply

   grieved, fled away, departed into the upper regions, and became the

   last of the Ogdoad, reckoning it downwards. On her thus departing, he

   imagined he was the only being in existence; and on this account

   declared, "I am a jealous God, and besides me there is no one." [2967]

   Such are the falsehoods which these people invent.

     __________________________________________________________________

 

   [2963] Harvey supposes this name to be derived from two Syriac words,

   meaning "God in a Tetrad." Matter again derives it from two Hebrew

   words, denoting "Daughter of the Lord."

 

   [2964] Both the text and meaning are here altogether doubtful.

 

   [2965] Harvey refers to the cabbalistic books in explanation of this

   and the following names, but their meanings are very uncertain.

 

   [2966] Various explanations of this word have been proposed, but its

   signification remains altogether doubtful.

 

   [2967] Ex. xx. 5; Isa. xlv. 5, 6.

     __________________________________________________________________

 

  Chapter XXX.--Doctrines of the Ophites and Sethians.

 

   1. Others, again, portentously declare that there exists, in the power

   of Bythus, a certain primary light, blessed, incorruptible, and

   infinite: this is the Father of all, and is styled the first man. They

   also maintain that his Ennoea, going forth from him, produced a son,

   and that this is the son of man--the second man. Below these, again, is

   the Holy Spirit, and under this superior spirit the elements were

   separated from each other, viz., water, darkness, the abyss, chaos,

   above which they declare the Spirit was borne, calling him the first

   woman. Afterwards, they maintain, the first man, with his son,

   delighting over the beauty of the Spirit--that is, of the woman--and

   shedding light upon her, begat by her an incorruptible light, the third

   male, whom they call Christ,--the son of the first and second man, and

   of the Holy Spirit, the first woman.

 

   2. The father and son thus both had intercourse with the woman (whom

   they also call the mother of the living). When, however, [2968] she

   could not bear nor receive into herself the greatness of the lights,

   they declare that she was filled to repletion, and became ebullient on

   the left side; and that thus their only son Christ, as belonging to the

   right side, and ever tending to what was higher, was immediately caught

   up with his mother to form an incorruptible �on. This constitutes the

   true and holy Church, which has become the appellation, the meeting

   together, and the union of the father of all, of the first man, of the

   son, of the second man, of Christ their son, and of the woman who has

   been mentioned.

 

   3. They teach, however, that the power which proceeded from the woman

   by ebullition, being besprinkled with light, fell downward from the

   place occupied by its progenitors, yet possessing by its own will that

   besprinkling of light; and it they call Sinistra, Prunicus, and Sophia,

   as well as masculo-feminine. This being, in its simplicity, descended

   into the waters while they were yet in a state of immobility, and

   imparted motion to them also, wantonly acting upon them even to their

   lowest depths, and assumed from them a body. For they affirm that all

   things rushed towards and clung to that sprinkling of light, and begin

   it all round. Unless it had possessed that, it would perhaps have been

   totally absorbed in, and overwhelmed by, material substance. Being

   therefore bound down by a body which was composed of matter, and

   greatly burdened by it, this power regretted the course it had

   followed, and made an attempt to escape from the waters and ascend to

   its mother: it could not effect this, however, on account of the weight

   of the body lying over and around it. But feeling very ill at ease, it

   endeavoured at least to conceal that light which came from above,

   fearing lest it too might be injured by the inferior elements, as had

   happened to itself. And when it had received power from that

   besprinkling of light which it possessed, it sprang back again, and was

   borne aloft; and being on high, it extended itself, covered [a portion

   of space], and formed this visible heaven out of its body; yet remained

   under the heaven which it made, as still possessing the form of a

   watery body. But when it had conceived a desire for the light above,

   and had received power by all things, it laid down this body, and was

   freed from it. This body which they speak of that power as having

   thrown off, they call a female from a female.

 

   4. They declare, moreover, that her son had also himself a certain

   breath of incorruption left him by his mother, and that through means

   of it he works; and becoming powerful, he himself, as they affirm, also

   sent forth from the waters a son without a mother; for they do not

   allow him either to have known a mother. His son, again, after the

   example of his father, sent forth another son. This third one, too,

   generated a fourth; the fourth also generated a son: they maintain that

   again a son was generated by the fifth; and the sixth, too, generated a

   seventh. Thus was the Hebdomad, according to them, completed, the

   mother possessing the eighth place; and as in the case of their

   generations, so also in regard to dignities and powers, they precede

   each other in turn.

 

   5. They have also given names to [the several persons] in their system

   of falsehood, such as the following: he who was the first descendant of

   the mother is called Ialdabaoth; [2969] he, again, descended from him,

   is named Iao; he, from this one, is called Sabaoth; the fourth is named

   Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last

   of all, Astanph�us. Moreover, they represent these heavens, potentates,

   powers, angels, and creators, as sitting in their proper order in

   heaven, according to their generation, and as invisibly ruling over

   things celestial and terrestrial. The first of them, namely Ialdabaoth,

   holds his mother in contempt, inasmuch as he produced sons and

   grandsons without the permission of any one, yea, even angels,

   archangels, powers, potentates, and dominions. After these things had

   been done, his sons turned to strive and quarrel with him about the

   supreme power,--conduct which deeply grieved Ialdabaoth, and drove him

   to despair. In these circumstances, he cast his eyes upon the subjacent

   dregs of matter, and fixed his desire upon it, to which they declare

   his son owes his origin. This son is Nous himself, twisted into the

   form of a serpent; [2970] and hence were derived the spirit, the soul,

   and all mundane things: from this too were generated all oblivion,

   wickedness, emulation, envy, and death. They declare that the father

   imparted [2971] still greater crookedness to this serpent-like and

   contorted Nous of theirs, when he was with their father in heaven and

   Paradise.

 

   6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted

   himself over all those things that were below him, and exclaimed, "I am

   father, and God, and above me there is no one." But his mother, hearing

   him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the

   father of all, the first Anthropos (man), is above thee; and so is

   Anthropos the son of Anthropos." Then, as all were disturbed by this

   new voice, and by the unexpected proclamation, and as they were

   inquiring whence the noise proceeded, in order to lead them away and

   attract them to himself, they affirm that Ialdabaoth exclaimed, "Come,

   let us make man after our image." [2972] The six powers, on hearing

   this, and their mother furnishing them with the idea of a man (in order

   that by means of him she might empty them of their original power),

   jointly formed a man of immense size, both in regard to breadth and

   length. But as he could merely writhe along the ground, they carried

   him to their father; Sophia so labouring in this matter, that she might

   empty him (Ialdabaoth) of the light with which he had been sprinkled,

   so that he might no longer, though still powerful, be able to lift up

   himself against the powers above. They declare, then, that by breathing

   into man the spirit of life, he was secretly emptied of his power; that

   hence man became a possessor of nous (intelligence) and enthymesis

   (thought); and they affirm that these are the faculties which partake

   in salvation. He [they further assert] at once gave thanks to the first

   Anthropos (man), forsaking those who had created him.

 

   7. But Ialdabaoth, feeling envious at this, was pleased to form the

   design of again emptying man by means of woman, and produced a woman

   from his own enthymesis, whom that Prunicus [above mentioned] laying

   hold of, imperceptibly emptied her of power. But the others coming and

   admiring her beauty, named her Eve, and falling in love with her, begat

   sons by her, whom they also declare to be the angels. But their mother

   (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of

   the serpent, to transgress the command of Ialdabaoth. Eve listened to

   this as if it had proceeded from a son of God, and yielded an easy

   belief. She also persuaded Adam to eat of the tree regarding which God

   had said that they should not eat of it. They then declare that, on

   their thus eating, they attained to the knowledge of that power which

   is above all, and departed from those who had created them. [2973] When

   Prunicus perceived that the powers were thus baffled by their own

   creature, she greatly rejoiced, and again cried out, that since the

   father was incorruptible, he (Ialdabaoth) who formerly called himself

   the father was a liar; and that, while Anthropos and the first woman

   (the Spirit) existed previously, this one (Eve) sinned by committing

   adultery.

 

   8. Ialdabaoth, however, through that oblivion in which he was involved,

   and not paying any regard to these things, cast Adam and Eve out of

   Paradise, because they had transgressed his commandment. For he had a

   desire to beget sons by Eve, but did not accomplish his wish, because

   his mother opposed him in every point, and secretly emptied Adam and

   Eve of the light with which they had been sprinkled, in order that that

   spirit which proceeded from the supreme power might participate neither

   in the curse nor opprobrium [caused by transgression]. They also teach

   that, thus being emptied of the divine substance, they were cursed by

   him, and cast down from heaven to this world. [2974] But the serpent

   also, who was acting against the father, was cast down by him into this

   lower world; he reduced, however, under his power the angels here, and

   begat six sons, he himself forming the seventh person, after the

   example of that Hebdomad which surrounds the father. They further

   declare that these are the seven mundane demons, who always oppose and

   resist the human race, because it was on their account that their

   father was cast down to this lower world.

 

   9. Adam and Eve previously had light, and clear, and as it were

   spiritual bodies, such as they were at their creation; but when they

   came to this world, these changed into bodies more opaque, and gross,

   and sluggish. Their soul also was feeble and languid, inasmuch as they

   had received from their creator a merely mundane inspiration. This

   continued until Prunicus, moved with compassion towards them, restored

   to them the sweet savour of the besprinkling of light, by means of

   which they came to a remembrance of themselves, and knew that they were

   naked, as well as that the body was a material substance, and thus

   recognised that they bore death about with them. They thereupon became

   patient, knowing that only for a time they would be enveloped in the

   body. They also found out food, through the guidance of Sophia; and

   when they were satisfied, they had carnal knowledge of each other, and

   begat Cain, whom the serpent, that had been cast down along with his

   sons, immediately laid hold of and destroyed by filling him with

   mundane oblivion, and urging into folly and audacity, so that, by

   slaying his brother Abel, he was the first to bring to light envy and

   death. After these, they affirm that, by the forethought of Prunicus,

   Seth was begotten, and then Norea, [2975] from whom they represent all

   the rest of mankind as being descended. They were urged on to all kinds

   of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and

   a general contempt for everything by the superior holy Hebdomad, [2976]

   since the mother was always secretly opposed to them, and carefully

   preserved what was peculiarly her own, that is, the besprinkling of

   light. They maintain, moreover, that the holy Hebdomad is the seven

   stars which they call planets; and they affirm that the serpent cast

   down has two names, Michael and Samael.

 

   10. Ialdabaoth, again, being incensed with men, because they did not

   worship or honour him as father and God, sent forth a deluge upon them,

   that he might at once destroy them all. But Sophia opposed him in this

   point also, and Noah and his family were saved in the ark by means of

   the besprinkling of that light which proceeded from her, and through it

   the world was again filled with mankind. Ialdabaoth himself chose a

   certain man named Abraham from among these, and made a covenant with

   him, to the effect that, if his seed continued to serve him, he would

   give to them the earth for an inheritance. Afterwards, by means of

   Moses, he brought forth Abraham's descendants from Egypt, and gave them

   the law, and made them the Jews. Among that people he chose seven days,

   [2977] which they also call the holy Hebdomad. Each of these receives

   his own herald for the purpose of glorifying and proclaiming God; so

   that, when the rest hear these praises, they too may serve those who

   are announced as gods by the prophets.

 

   11. Moreover, they distribute the prophets in the following manner:

   Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to

   Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah,

   Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel,

   to Adonai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus;

   Esdras and Zephaniah to Astanph�us. Each one of these, then, glorifies

   his own father and God, and they maintain that Sophia, herself has also

   spoken many things through them regarding the first Anthropos (man),

   [2978] and concerning that Christ who is above, thus admonishing and

   reminding men of the incorruptible light, the first Anthropos, and of

   the descent of Christ. The [other] powers being terrified by these

   things, and marvelling at the novelty of those things which were

   announced by the prophets, Prunicus brought it about by means of

   Ialdabaoth (who knew not what he did), that emissions of two men took

   place, the one from the barren Elizabeth, and the other from the Virgin

   Mary.

 

   12. And since she herself had no rest either in heaven or on earth, she

   invoked her mother to assist her in her distress. Upon this, her

   mother, the first woman, was moved with compassion towards her

   daughter, on her repentance, and begged from the first man that Christ

   should be sent to her assistance, who, being sent forth, descended to

   his sister, and to the besprinkling of light. When he recognised her

   (that is, the Sophia below), her brother descended to her, and

   announced his advent through means of John, and prepared the baptism of

   repentance, and adopted Jesus beforehand, in order that on Christ

   descending he might find a pure vessel, and that by the son of that

   Ialdabaoth the woman might be announced by Christ. They further declare

   that he descended through the seven heavens, having assumed the

   likeness of their sons, and gradually emptied them of their power. For

   they maintain that the whole besprinkling of light rushed to him, and

   that Christ, descending to this world, first clothed his sister Sophia

   [with it], and that then both exulted in the mutual refreshment they

   felt in each other's society: this scene they describe as relating to

   bridegroom and bride. But Jesus, inasmuch as he was begotten of the

   Virgin through the agency of God, was wiser, purer, and more righteous

   than all other men: Christ united to Sophia descended into him, and

   thus Jesus Christ was produced.

 

   13. They affirm that many of his disciples were not aware of the

   descent of Christ into him; but that, when Christ did descend on Jesus,

   he then began to work miracles, and heal, and announce the unknown

   Father, and openly to confess himself the son of the first man. The

   powers and the father of Jesus were angry at these proceedings, and

   laboured to destroy him; and when he was being led away for this

   purpose, they say that Christ himself, along with Sophia, departed from

   him into the state of an incorruptible �on, while Jesus was crucified.

   Christ, however, was not forgetful of his Jesus, but sent down a

   certain energy into him from above, which raised him up again in the

   body, which they call both animal and spiritual; for he sent the

   mundane parts back again into the world. When his disciples saw that he

   had risen, they did not recognise him--no, not even Jesus himself, by

   whom he rose again from the dead. And they assert that this very great

   error prevailed among his disciples, that they imagined he had risen in

   a mundane body, not knowing that "flesh [2979] and blood do not attain

   to the kingdom of God."

 

   14. They strove to establish the descent and ascent of Christ, by the

   fact that neither before his baptism, nor after his resurrection from

   the dead, do his disciples state that he did any mighty works, not

   being aware that Jesus was united to Christ, and the incorruptible �on

   to the Hebdomad; and they declare his mundane body to be of the same

   nature as that of animals. But after his resurrection he tarried [on

   earth] eighteen months; and knowledge descending into him from above,

   he taught what was clear. He instructed a few of his disciples, whom he

   knew to be capable of understanding so great mysteries, in these

   things, and was then received up into heaven, Christ sitting down at

   the right hand of his father Ialdabaoth, that he may receive to himself

   the souls of those who have known them, [2980] after they have laid

   aside their mundane flesh, thus enriching himself without the knowledge

   or perception of his father; so that, in proportion as Jesus enriches

   himself with holy souls, to such an extent does his father suffer loss

   and is diminished, being emptied of his own power by these souls. For

   he will not now possess holy souls to send them down again into the

   world, except those only which are of his substance, that is, those

   into which he has breathed. But the consummation [of all things] will

   take place, when the whole besprinkling of the spirit of light is

   gathered together, and is carried off to form an incorruptible �on.

 

   15. Such are the opinions which prevail among these persons, by whom,

   like the Lern�an hydra, a many-headed beast has been generated from the

   school of Valentinus. For some of them assert that Sophia herself

   became the serpent; on which account she was hostile to the creator of

   Adam, and implanted knowledge in men, for which reason the serpent was

   called wiser than all others. Moreover, by the position of our

   intestines, through which the food is conveyed, and by the fact that

   they possess such a figure, our internal configuration [2981] in the

   form of a serpent reveals our hidden generatrix.

     __________________________________________________________________

 

   [2968] The punctuation is here difficult and doubtful.

 

   [2969] The probable meaning of this and the following names is thus

   given by Harvey: Ialdabaoth, Lord God of the Fathers; Iao, Jehovah;

   Oreus, Light; Astanph�us, Crown; Sabaoth, of course, means Hosts;

   Adoneus, Lord; and Eloeus, God. All the names are derived from the

   cabbalistic theology of the Jews.

 

   [2970] Hence their name of Ophites, from ophis, a serpent.

 

   [2971] The Latin has evertisse, implying that thus Nous was more

   degraded.

 

   [2972] Gen. i. 26.

 

   [2973] That is, from Ialdabaoth, etc. [Philastr. (ut supra), Oehler, i.

   p. 38.]

 

   [2974] There is constant reference in this section to rabbinical

   conceits and follies.

 

   [2975] A name probably derived from the Hebrew nrh, girl, but of the

   person referred to we know nothing.

 

   [2976] We here follow the emendation of Grabe: the defection of

   Prunicus is intended.

 

   [2977] The Latin here is "ex quibus," and the meaning is exceedingly

   obscure. Harvey thinks it is the representative ex on (chronon) in the

   Greek, but we prefer to refer it to "Jud�os," as above. The next

   sentence seems unintelligible: but, according to Harvey, "each deified

   day of the week had his ministering prophets."

 

   [2978] The common text inserts "et incorruptibili �one," but this seems

   better rejected as a glossarial interpolation.

 

   [2979] 1 Cor. xv. 50. The Latin text reads "apprehendunt," which can

   scarcely be the translation of kleronomesai in the Greek text of the

   New Testament.

 

   [2980] That is, Christ and Jesus.

 

   [2981] The text of this sentence is hopelessly corrupt, but the meaning

   is as given above.

     __________________________________________________________________

 

  Chapter XXXI.--Doctrines of the Cainites.

 

   1. Others again declare that Cain derived his being from the Power

   above, and acknowledge that Esau, Korah, the Sodomites, and all such

   persons, are related to themselves. On this account, they add, they

   have been assailed by the Creator, yet no one of them has suffered

   injury. For Sophia was in the habit of carrying off that which belonged

   to her from them to herself. They declare that Judas the traitor was

   thoroughly acquainted with these things, and that he alone, knowing the

   truth as no others did, accomplished the mystery of the betrayal; by

   him all things, both earthly and heavenly, were thus thrown into

   confusion. They produce a fictitious history of this kind, which they

   style the Gospel of Judas.

 

   2. I have also made a collection of their writings in which they

   advocate the abolition of the doings of Hystera. [2982] Moreover, they

   call this Hystera the creator of heaven and earth. They also hold, like

   Carpocrates, that men cannot be saved until they have gone through all

   kinds of experience. An angel, they maintain, attends them in every one

   of their sinful and abominable actions, and urges them to venture on

   audacity and incur pollution. Whatever may be the nature [2983] of the

   action, they declare that they do it in the name of the angel, saying,

   "O thou angel, I use thy work; O thou power, I accomplish thy

   operation!" And they maintain that this is "perfect knowledge," without

   shrinking to rush into such actions as it is not lawful even to name.

 

   3. It was necessary clearly to prove, that, as their very opinions and

   regulations exhibit them, those who are of the school of Valentinus

   derive their origin from such mothers, fathers, and ancestors, and also

   to bring forward their doctrines, with the hope that perchance some of

   them, exercising repentance and returning to the only Creator, and God

   the Former of the universe, may obtain salvation, and that others may

   not henceforth be drawn away by their wicked, although plausible,

   persuasions, imagining that they will obtain from them the knowledge of

   some greater and more sublime mysteries. But let them rather, learning

   to good effect from us the wicked tenets of these men, look with

   contempt upon their doctrines, while at the same time they pity those

   who, still cleaving to these miserable and baseless fables, have

   reached such a pitch of arrogance as to reckon themselves superior to

   all others on account of such knowledge, or, as it should rather be

   called, ignorance. They have now been fully exposed; and simply to

   exhibit their sentiments, is to obtain a victory over them.

 

   4. Wherefore I have laboured to bring forward, and make clearly

   manifest, the utterly ill-conditioned carcase of this miserable little

   fox. [2984] For there will not now be need of many words to overturn

   their system of doctrine, when it has been made manifest to all. It is

   as when, on a beast hiding itself in a wood, and by rushing forth from

   it is in the habit of destroying multitudes, one who beats round the

   wood and thoroughly explores it, so as to compel the animal to break

   cover, does not strive to capture it, seeing that it is truly a

   ferocious beast; but those present can then watch and avoid its

   assaults, and can cast darts at it from all sides, and wound it, and

   finally slay that destructive brute. So, in our case, since we have

   brought their hidden mysteries, which they keep in silence among

   themselves, to the light, it will not now be necessary to use many

   words in destroying their system of opinions. For it is now in thy

   power, and in the power of all thy associates, to familiarize

   yourselves with what has been said, to overthrow their wicked and

   undigested doctrines, and to set forth doctrines agreeable to the

   truth. Since then the case is so, I shall, according to promise, and as

   my ability serves, labour to overthrow them, by refuting them all in

   the following book. Even to give an account of them is a tedious

   affair, as thou seest. [2985] But I shall furnish means for

   overthrowing them, by meeting all their opinions in the order in which

   they have been described, that I may not only expose the wild beast to

   view, but may inflict wounds upon it from every side.

     __________________________________________________________________

 

   [2982] According to Harvey, Hystera corresponds to the "passions" of

   Achamoth. [Note the "Americanism," advocate used as a verb.]

 

   [2983] The text is here imperfect, and the translation only

   conjectural.

 

   [2984] [Cant. ii. 15; St. Luke xiii. 32.]

 

   [2985] [Let the reader bear in mind that the Greek of this original and

   very precious author exists only in fragments. We are reading the

   translation of a translation; the Latin very rude, and the subject

   itself full of difficulties. It may yet be discovered that some of the

   faults of the work are not chargeable to Iren�us.]

     __________________________________________________________________

     __________________________________________________________________

 

Against Heresies: Book II

     __________________________________________________________________

     __________________________________________________________________

 

  Preface.

 

   1. In the first book, which immediately precedes this, exposing

   "knowledge falsely so called," [2986] I showed thee, my very dear

   friend, that the whole system devised, in many and opposite ways, by

   those who are of the school of Valentinus, was false and baseless. I

   also set forth the tenets of their predecessors, proving that they not

   only differed among themselves, but had long previously swerved from

   the truth itself. I further explained, with all diligence, the doctrine

   as well as practice of Marcus the magician, since he, too, belongs to

   these persons; and I carefully noticed [2987] the passages which they

   garble from the Scriptures, with the view of adapting them to their own

   fictions. Moreover, I minutely narrated the manner in which, by means

   of numbers, and by the twenty-four letters of the alphabet, they boldly

   endeavour to establish [what they regard as] truth. I have also related

   how they think and teach that creation at large was formed after the

   image of their invisible Pleroma, and what they hold respecting the

   Demiurge, declaring at the same time the doctrine of Simon Magus of

   Samaria, their progenitor, and of all those who succeeded him. I

   mentioned, too, the multitude of those Gnostics who are sprung from

   him, and noticed [2988] the points of difference between them, their

   several doctrines, and the order of their succession, while I set forth

   all those heresies which have been originated by them. I showed,

   moreover, that all these heretics, taking their rise from Simon, have

   introduced impious and irreligious doctrines into this life; and I

   explained the nature of their "redemption," and their method of

   initiating those who are rendered "perfect," along with their

   invocations and their mysteries. I proved also that there is one God,

   the Creator, and that He is not the fruit of any defect, nor is there

   anything either above Him, or after Him.2. In the present book, I shall

   establish those points which fit in with my design, so far as time

   permits, and overthrow, by means of lengthened treatment under distinct

   heads, their whole system; for which reason, since it is an exposure

   and subversion of their opinions, I have so entitled the composition of

   this work. For it is fitting, by a plain revelation and overthrow of

   their conjunctions, to put an end to these hidden alliances, [2989] and

   to Bythus himself, and thus to obtain a demonstration that he never

   existed at any previous time, nor now has any existence.

     __________________________________________________________________

 

   [2986] 1 Tim. vi. 20.

 

   [2987] [Note this "Americanism."]

 

   [2988] [Note this "Americanism."]

 

   [2989] This passage is very obscure: we have supplied "et," which, as

   Harvey conjectures, may have dropped out of the text.

     __________________________________________________________________

 

  Chapter I.--There is but one God: the impossibility of its being otherwise.

 

   1. It is proper, then, that I should begin with the first and most

   important head, that is, God the Creator, who made the heaven and the

   earth, and all things that are therein (whom these men blasphemously

   style the fruit of a defect), and to demonstrate that there is nothing

   either above Him or after Him; nor that, influenced by any one, but of

   His own free will, He created all things, since He is the only God, the

   only Lord, the only Creator, the only Father, alone containing all

   things, and Himself commanding all things into existence.

 

   2. For how can there be any other Fulness, or Principle, or Power, or

   God, above Him, since it is matter of necessity that God, the Pleroma

   (Fulness) of all these, should contain all things in His immensity, and

   should be contained by no one? But if there is anything beyond Him, He

   is not then the Pleroma of all, nor does He contain all. For that which

   they declare to be beyond Him will be wanting to the Pleroma, or, [in

   other words,] to that God who is above all things. But that which is

   wanting, and falls in any way short, is not the Pleroma of all things.

   In such a case, He would have both beginning, middle, and end, with

   respect to those who are beyond Him. And if He has an end in regard to

   those things which are below, He has also a beginning with respect to

   those things which are above. In like manner, there is an absolute

   necessity that He should experience the very same thing at all other

   points, and should be held in, bounded, and enclosed by those

   existences that are outside of Him. For that being who is the end

   downwards, necessarily circumscribes and surrounds him who finds his

   end in it. And thus, according to them, the Father of all (that is, He

   whom they call Pro�n and Proarche), with their Pleroma, and the good

   God of Marcion, is established and enclosed in some other, and is

   surrounded from without by another mighty Being, who must of necessity

   be greater, inasmuch as that which contains is greater than that which

   is contained. But then that which is greater is also stronger, and in a

   greater degree Lord; and that which is greater, and stronger, and in a

   greater degree Lord--must be God.

 

   3. Now, since there exists, according to them, also something else

   which they declare to be outside of the Pleroma, into which they

   further hold there descended that higher power who went astray, it is

   in every way necessary that the Pleroma either contains that which is

   beyond, yet is contained (for otherwise, it will not be beyond the

   Pleroma; for if there is anything beyond the Pleroma, there will be a

   Pleroma within this very Pleroma which they declare to be outside of

   the Pleroma, and the Pleroma will be contained by that which is beyond:

   and with the Pleroma is understood also the first God); or, again, they

   must be an infinite distance separated from each other --the Pleroma [I

   mean], and that which is beyond it. But if they maintain this, there

   will then be a third kind of existence, which separates by immensity

   the Pleroma and that which is beyond it. This third kind of existence

   will therefore bound and contain both the others, and will be greater

   both than the Pleroma, and than that which is beyond it, inasmuch as it

   contains both in its bosom. In this way, talk might go on for ever

   concerning those things which are contained, and those which contain.

   For if this third existence has its beginning above, and its end

   beneath, there is an absolute necessity that it be also bounded on the

   sides, either beginning or ceasing at certain other points, [where new

   existences begin.] These, again, and others which are above and below,

   will have their beginnings at certain other points, and so on ad

   infinitum; so that their thoughts would never rest in one God, but, in

   consequence of seeking after more than exists, would wander away to

   that which has no existence, and depart from the true God.

 

   4. These remarks are, in like manner, applicable against the followers

   of Marcion. For his two gods will also be contained and circumscribed

   by an immense interval which separates them from one another. But then

   there is a necessity to suppose a multitude of gods separated by an

   immense distance from each other on every side, beginning with one

   another, and ending in one another. Thus, by that very process of

   reasoning on which they depend for teaching that there is a certain

   Pleroma or God above the Creator of heaven and earth, any one who

   chooses to employ it may maintain that there is another Pleroma above

   the Pleroma, above that again another, and above Bythus another ocean

   of Deity, while in like manner the same successions hold with respect

   to the sides; and thus, their doctrine flowing out into immensity,

   there will always be a necessity to conceive of other Pleroma, and

   other Bythi, so as never at any time to stop, but always to continue

   seeking for others besides those already mentioned. Moreover, it will

   be uncertain whether these which we conceive of are below, or are, in

   fact, themselves the things which are above; and, in like manner, [it

   will be doubtful] respecting those things which are said by them to be

   above, whether they are really above or below; and thus our opinions

   will have no fixed conclusion or certainty, but will of necessity

   wander forth after worlds without limits, and gods that cannot be

   numbered.

 

   5. These things, then, being so, each deity will be contented with his

   own possessions, and will not be moved with any curiosity respecting

   the affairs of others; otherwise he would be unjust, and rapacious, and

   would cease to be what God is. Each creation, too, will glorify its own

   maker, and will be contented with him, not knowing any other; otherwise

   it would most justly be deemed an apostate by all the others, and would

   receive a richly-deserved punishment. For it must be either that there

   is one Being who contains all things, and formed in His own territory

   all those things which have been created, according to His own will;

   or, again, that there are numerous unlimited creators and gods, who

   begin from each other, and end in each other on every side; and it will

   then be necessary to allow that all the rest are contained from without

   by some one who is greater, and that they are each of them shut up

   within their own territory, and remain in it. No one of them all,

   therefore, is God. For there will be [much] wanting to every one of

   them, possessing [as he will do] only a very small part when compared

   with all the rest. The name of the Omnipotent will thus be brought to

   an end, and such an opinion will of necessity fall to impiety.

     __________________________________________________________________

 

  Chapter II.--The world was not formed by angels, or by any other being,

  contrary to the will of the most high God, but was made by the Father through

  the Word. [2990]

 

   1. Those, moreover, who say that the world was formed by angels, or by

   any other maker of it, contrary to the will of Him who is the Supreme

   Father, err first of all in this very point, that they maintain that

   angels formed such and so mighty a creation, contrary to the will of

   the Most High God. This would imply that angels were more powerful than

   God; or if not so, that He was either careless, or inferior, or paid no

   regard to those things which took place among His own possessions,

   whether they turned out ill or well, so that He might drive away and

   prevent the one, while He praised and rejoiced over the other. But if

   one would not ascribe such conduct even to a man of any ability, how

   much less to God

 

   2. Next let them tell us whether these things have been formed within

   the limits which are contained by Him, and in His proper territory, or

   in regions belonging to others, and lying beyond Him? But if they say

   [that these things were done] beyond Him, then all the absurdities

   already mentioned will face them, and the Supreme God will be enclosed

   by that which is beyond Him, in which also it will be necessary that He

   should find His end. If, on the other hand, [these things were done]

   within His own proper territory, it will be very idle to say that the

   world was thus formed within His proper territory against His will by

   angels who are themselves under His power, or by any other being, as if

   either He Himself did not behold all things which take place among His

   own possessions, or [2991] was not aware of the things to be done by

   angels.

 

   3. If, however, [the things referred to were done] not against His

   will, but with His concurrence and knowledge, as some [of these men]

   think, the angels, or the Former of the world [whoever that may have

   been], will no longer be the causes of that formation, but the will of

   God. For if He is the Former of the world, He too made the angels, or

   at least was the cause of their creation; and He will be regarded as

   having made the world who prepared the causes of its formation.

   Although they maintain that the angels were made by a long succession

   downwards, or that the Former of the world [sprang] from the Supreme

   Father, as Basilides asserts; nevertheless that which is the cause of

   those things which have been made will still be traced to Him who was

   the Author of such a succession. [The case stands] just as regards

   success in war, which is ascribed to the king who prepared those things

   which are the cause of victory; and, in like manner, the creation of

   any state, or of any work, is referred to him who prepared materials

   for the accomplishment of those results which were afterwards brought

   about. Wherefore, we do not say that it was the axe which cut the wood,

   or the saw which divided it; but one would very properly say that the

   man cut and divided it who formed the axe and the saw for this purpose,

   and [who also formed] at a much earlier date all the tools by which the

   axe and the saw themselves were formed. With justice, therefore,

   according to an analogous process of reasoning, the Father of all will

   be declared the Former of this world, and not the angels, nor any other

   [so-called] former of the world, other than He who was its Author, and

   had formerly [2992] been the cause of the preparation for a creation of

   this kind.

 

   4. This manner of speech may perhaps be plausible or persuasive to

   those who know not God, and who liken Him to needy human beings, and to

   those who cannot immediately and without assistance form anything, but

   require many instrumentalities to produce what they intend. But it will

   not be regarded as at all probable by those who know that God stands in

   need of nothing, and that He created and made all things by His Word,

   while He neither required angels to assist Him in the production of

   those things which are made, nor of any power greatly inferior to

   Himself, and ignorant of the Father, nor of any defect or ignorance, in

   order that he who should know Him might become man. [2993] But He

   Himself in Himself, after a fashion which we can neither describe nor

   conceive, predestinating all things, formed them as He pleased,

   bestowing harmony on all things, and assigning them their own place,

   and the beginning of their creation. In this way He conferred on

   spiritual things a spiritual and invisible nature, on super-celestial

   things a celestial, on angels an angelical, on animals an animal, on

   beings that swim a nature suited to the water, and on those that live

   on the land one fitted for the land--on all, in short, a nature

   suitable to the character of the life assigned them--while He formed

   all things that were made by His Word that never wearies.

 

   5. For this is a peculiarity of the pre-eminence of God, not to stand

   in need of other instruments for the creation of those things which are

   summoned into existence. His own Word is both suitable and sufficient

   for the formation of all things, even as John, the disciple of the

   Lord, declares regarding Him: "All things were made by Him, and without

   Him was nothing made." [2994] Now, among the "all things" our world

   must be embraced. It too, therefore, was made by His Word, as Scripture

   tells us in the book of Genesis that He made all things connected with

   our world by His Word. David also expresses the same truth [when he

   says] "For He spake, and they were made; He commanded, and they were

   created." [2995] Whom, therefore, shall we believe as to the creation

   of the world--these heretics who have been mentioned that prate so

   foolishly and inconsistently on the subject, or the disciples of the

   Lord, and Moses, who was both a faithful servant of God and a prophet?

   He at first narrated the formation of the world in these words: "In the

   beginning God created the heaven and the earth," [2996] and all other

   things in succession; but neither gods nor angels [had any share in the

   work].

 

   Now, that this God is the Father of our Lord Jesus Christ, Paul the

   apostle also has declared, [saying,] "There is one God, the Father, who

   is above all, and through all things, and in us all." [2997] I have

   indeed proved already that there is only one God; but I shall further

   demonstrate this from the apostles themselves, and from the discourses

   of the Lord. For what sort of conduct would it be, were we to forsake

   the utterances of the prophets, of the Lord, and of the apostles, that

   we might give heed to these persons, who speak not a word of sense?

     __________________________________________________________________

 

   [2990] [This noble chapter is a sort of homily on Heb. i.]

 

   [2991] The common text has "ut:" we prefer to read "aut" with Erasmus

   and others.

 

   [2992] Vossius and others read "primus" instead of "prius," but on

   defective ms. authority.

 

   [2993] Harvey here observes: "Grabe misses the meaning by applying to

   the redeemed that which the author says of the Redeemer;" but it may be

   doubted if this is really the case. Perhaps Massuet's rendering of the

   clause, "that that man might be formed who should know Him," is, after

   all, preferable to that given above.

 

   [2994] John i. 3.

 

   [2995] Ps. xxxiii. 9, Ps. cxlviii. 5.

 

   [2996] Gen. i. 1.

 

   [2997] Eph. iv. 6, differing somewhat from Text. Rec. of New Testament.

     __________________________________________________________________

 

  Chapter III.--The Bythus and Pleroma of the Valentinians, as well as the God

  of Marcion, shown to be absurd; the world was actually created by the same

  Being who had conceived the idea of it, and was not the fruit of defect or

  ignorance.

 

   1. The Bythus, therefore, whom they conceive of with his Pleroma, and

   the God of Marcion, are inconsistent. If indeed, as they affirm, he has

   something subjacent and beyond himself, which they style vacuity and

   shadow, this vacuum is then proved to be greater than their Pleroma.

   But it is inconsistent even to make this statement, that while he

   contains all things within himself, the creation was formed by some

   other. For it is absolutely necessary that they acknowledge a certain

   void and chaotic kind of existence (below the spiritual Pleroma) in

   which this universe was formed, and that the Propator purposely left

   this chaos as it was, [2998] either knowing beforehand what things were

   to happen in it, or being ignorant of them. If he was really ignorant,

   then God will not be prescient of all things. But they will not even

   [in that case] be able to assign a reason on what account He thus left

   this place void during so long a period of time. If, again, He is

   prescient, and contemplated mentally that creation which was about to

   have a being in that place, then He Himself created it who also formed

   it beforehand [ideally] in Himself.

 

   2. Let them cease, therefore, to affirm that the world was made by any

   other; for as soon as God formed a conception in His mind, that was

   also done which He had thus mentally conceived. For it was not possible

   that one Being should mentally form the conception, and another

   actually produce the things which had been conceived by Him in His

   mind. But God, according to these heretics, mentally conceived either

   an eternal world or a temporal one, both of which suppositions cannot

   be true. Yet if He had mentally conceived of it as eternal, spiritual,

   [2999] and visible, it would also have been formed such. But if it was

   formed such as it really is, then He made it such who had mentally

   conceived of it as such; or He willed it to exist in the ideality

   [3000] of the Father, according to the conception of His mind, such as

   it now is, compound, mutable, and transient. Since, then, it is just

   such as the Father had [ideally] formed in counsel with Himself, it

   must be worthy of the Father. But to affirm that what was mentally

   conceived and pre-created by the Father of all, just as it has been

   actually formed, is the fruit of defect, and the production of

   ignorance, is to be guilty of great blasphemy. For, according to them,

   the Father of all will thus be [regarded as] generating in His breast,

   according to His own mental conception, the emanations of defect and

   the fruits of ignorance, since the things which He had conceived in His

   mind have actually been produced.

     __________________________________________________________________

 

   [2998] In the barbarous Latin version, we here find utrum ... an as the

   translation of e ... e instead of aut ... aut.

 

   [2999] We have translated the text as it here stands in the mss. Grabe

   omits spiritalem et; Massuet proposes to read et invisibilem, and

   Stieren invisibilem.

 

   [3000] In pr�sentia: Grabe proposes in pr�scientia, but without ms.

   authority. "The reader," says Harvey, "will observe that there are

   three suppositions advanced by the author: that the world, as some

   heretics asserted, was eternal; that it was created in time, with no

   previous idea of it in the divine mind; or that it existed as a portion

   of the divine counsels from all eternity, though with no temporal

   subsistence until the time of its creation,--and of this the author now

   speaks." The whole passage is most obscurely expressed.

     __________________________________________________________________

 

  Chapter IV.--The absurdity of the supposed vacuum and defect of the heretics

  is demonstrated.

 

   1. The cause, then, of such a dispensation on the part of God, is to be

   inquired after; but the formation of the world is not to be ascribed to

   any other. And all things are to be spoken of as having been so

   prepared by God beforehand, that they should be made as they have been

   made; but shadow and vacuity are not to be conjured into existence. But

   whence, let me ask, came this vacuity [of which they speak]? If it was

   indeed produced by Him who, according to them, is the Father and Author

   of all things, then it is both equal in honour and related to the rest

   of the �ons, perchance even more ancient than they are. Moreover, if it

   proceeded from the same source [as they did], it must be similar in

   nature to Him who produced it, as well as to those along with whom it

   was produced. There will therefore be an absolute necessity, both that

   the Bythus of whom they speak, along with Sige, be similar in nature to

   a vacuum, that is, that He really is a vacuum; and that the rest of the

   �ons, since they are the brothers of vacuity, should also be devoid

   [3001] of substance. If, on the other hand, it has not been thus

   produced, it must have sprang from and been generated by itself, and in

   that case it will be equal in point of age to that Bythus who is,

   according to them, the Father of all; and thus vacuity will be of the

   same nature and of the same honour with Him who is, according to them,

   the universal Father. For it must of necessity have been either

   produced by some one, or generated by itself, and sprung from itself.

   But if, in truth, vacuity was produced, then its producer Valentinus is

   also a vacuum, as are likewise his followers. If, again, it was not

   produced, but was generated by itself, then that which is really a

   vacuum is similar to, and the brother of, and of the same honour with,

   that Father who has been proclaimed by Valentinus; while it is more

   ancient, and dating its existence from a period greatly anterior, and

   more exalted in honour than the remaining �ons of Ptolemy himself, and

   Heracleon, and all the rest [3002] who hold the same opinions.

 

   2. But if, driven to despair in regard to these points, they confess

   that the Father of all contains all things, and that there is nothing

   whatever outside of the Pleroma (for it is an absolute necessity that,

   [if there be anything outside of it,] it should be bounded and

   circumscribed by something greater than itself), and that they speak of

   what is without and what within in reference to knowledge and

   ignorance, and not with respect to local distance; but that, in the

   Pleroma, or in those things which are contained by the Father, the

   whole creation which we know to have been formed, having been made by

   the Demiurge, or by the angels, is contained by the unspeakable

   greatness, as the centre is in a circle, or as a spot is in a garment,

   --then, in the first place, what sort of a being must that Bythus be,

   who allows a stain to have place in His own bosom, and permits another

   one to create or produce within His territory, contrary to His own

   will? Such a mode of acting would truly entail [the charge of]

   degeneracy upon the entire Pleroma, since it might from the first have

   cut off that defect, and those emanations which derived their origin

   from it, [3003] and not have agreed to permit the formation of creation

   either in ignorance, or passion, or in defect. For he who can

   afterwards rectify a defect, and does, as it were, wash away a stain,

   [3004] could at a much earlier date have taken care that no such stain

   should, even at first, be found among his possessions. Or if at the

   first he allowed that the things which were made [should be as they

   are], since they could not, in fact, be formed otherwise, then it

   follows that they must always continue in the same condition. For how

   is it possible, that those things which cannot at the first obtain

   rectification, should subsequently receive it? Or how can men say that

   they are called to perfection, when those very beings who are the

   causes from which men derive their origin--either the Demiurge himself,

   or the angels--are declared to exist in defect? And if, as is

   maintained, [the Supreme Being,] inasmuch as He is benignant, did at

   last take pity upon men, and bestow on them perfection, He ought at

   first to have pitied those who were the creators of man, and to have

   conferred on them perfection. In this way, men too would verily have

   shared in His compassion, being formed perfect by those that were

   perfect. For if He pitied the work of these beings, He ought long

   before to have pitied themselves, and not to have allowed them to fall

   into such awful blindness.

 

   3. Their talk also about shadow and vacuity, in which they maintain

   that the creation with which we are concerned was formed, will be

   brought to nothing, if the things referred to were created within the

   territory which is contained by the Father. For if they hold that the

   light of their Father is such that it fills all things which are inside

   of Him, and illuminates them all, how can any vacuum or shadow possibly

   exist within that territory which is contained by the Pleroma, and by

   the light of the Father? For, in that case, it behoves them to point

   out some place within the Propator, or within the Pleroma, which is not

   illuminated, nor kept possession of by any one, and in which either the

   angels or the Demiurge formed whatever they pleased. Nor will it be a

   small amount of space in which such and so great a creation can be

   conceived of as having been formed. There will therefore be an absolute

   necessity that, within the Pleroma, or within the Father of whom they

   speak, they should conceive [3005] of some place, void, formless, and

   full of darkness, in which those things were formed which have been

   formed. By such a supposition, however, the light of their Father would

   incur a reproach, as if He could not illuminate and fill those things

   which are within Himself. Thus, then, when they maintain that these

   things were the fruit of defect and the work of error, they do moreover

   introduce defect and error within the Pleroma, and into the bosom of

   the Father.

     __________________________________________________________________

 

   [3001] Literally, "should also possess a vacant substance"

 

   [3002] The text has "reliquis omnibus," which would refer to the �ons;

   but we follow the emendation proposed by Massuet, "reliquorum omnium,"

   as the reference manifestly is to other heretics.

 

   [3003] "Ab eo:" some refer "eo" to the Demiurge, but it is not unusual

   for the Latin translator to follow the Greek gender, although different

   from that of the Latin word which he has himself employed. We may

   therefore here "eo" to "labem," which is the translation of the neuter

   noun husterema.

 

   [3004] Labem is here repeated, probably by mistake.

 

   [3005] The Latin is fieri eos: Massuet conjectures that the Greek had

   been poieisthai autous, and that the translator rendered poieisthai as

   a passive instead of a middle verb, fieri for facere.

     __________________________________________________________________

 

  Chapter V.--This world was not formed by any other beings within the territory

  which is contained by the Father.

 

   1. The remarks, therefore, which I made a little while ago [3006] are

   suitable in answer to those who assert that this world was formed

   outside of the Pleroma, or under a "good God;" and such persons, with

   the Father they speak of, will be quite cut off from that which is

   outside the Pleroma, in which, at the same time, it is necessary that

   they should finally rest. [3007] In answer to those, again, who

   maintain that this world was formed by certain other beings within that

   territory which is contained by the Father, all those points which have

   now [3008] been noticed will present themselves [as exhibiting their]

   absurdities and incoherencies; and they will be compelled either to

   acknowledge all those things which are within the Father, lucid, full,

   and energetic, or to accuse the light of the Father as if He could not

   illuminate all things; or, as a portion of their Pleroma [is so

   described], the whole of it must be confessed to be void, chaotic, and

   full of darkness. And they accuse all other created things as if these

   were merely temporal, or [at the best], if eternal, [3009] yet

   material. But [3010] these (the �ons) ought to be regarded as beyond

   the reach of such accusations, since they are within the Pleroma, or

   the charges in question will equally fall against the entire Pleroma;

   and thus the Christ of whom they speak is discovered to be the author

   of ignorance. For, according to their statements, when He had given a

   form so far as substance was concerned to the Mother they conceive of,

   He cast her outside of the Pleroma; that is, He cut her off from

   knowledge. He, therefore, who separated her from knowledge, did in

   reality produce ignorance in her. How then could the very same person

   bestow the gift of knowledge on the rest of the �ons, those who were

   anterior to Him [in production], and yet be the author of ignorance to

   His Mother? For He placed her beyond the pale of knowledge, when He

   cast her outside of the Pleroma.

 

   2. Moreover, if they explain being within and without the Pleroma as

   implying knowledge and ignorance respectively, as certain of them do

   (since he who has knowledge is within that which knows), then they must

   of necessity grant that the Saviour Himself (whom they designate All

   Things) was in a state of ignorance. For they maintain that, on His

   coming forth outside of the Pleroma, He imparted form to their Mother

   [Achamoth]. If, then, they assert that whatever is outside [the

   Pleroma] is ignorant of all things, and if the Saviour went forth to

   impart form to their Mother, then He was situated beyond the pale of

   the knowledge of all things; that is, He was in ignorance. How then

   could He communicate knowledge to her, when He Himself was beyond the

   pale of knowledge? For we, too, they declare to be outside the Pleroma,

   inasmuch as we are outside of the knowledge which they possess. And

   once more: If the Saviour really went forth beyond the Pleroma to seek

   after the sheep which was lost, but the Pleroma is [co-extensive with]

   knowledge, then He placed Himself beyond the pale of knowledge, that

   is, in ignorance. For it is necessary either that they grant that what

   is outside the Pleroma is so in a local sense, in which case all the

   remarks formerly made will rise up against them; or if they speak of

   that which is within in regard to knowledge, and of that which is

   without in respect to ignorance, then their Saviour, and Christ long

   before Him, must have been formed in ignorance, inasmuch as they went

   forth beyond the Pleroma, that is, beyond the pale of knowledge, in

   order to impart form to their Mother.

 

   3. These arguments may, in like manner, be adapted to meet the case of

   all those who, in any way, maintain that the world was formed either by

   angels or by any other one than the true God. For the charges which

   they bring against the Demiurge, and those things which were made

   material and temporal, will in truth fall back on the Father; if indeed

   the [3011] very things which were formed in the bosom of the Pleroma

   began by and by in fact to be dissolved, in accordance with the

   permission and good-will of the Father. The [immediate] Creator, then,

   is not the [real] Author of this work, thinking, as He did, that He

   formed it very good, but He who allows and approves of the productions

   of defect, and the works of error having a place among his own

   possessions, and that temporal things should be mixed up with eternal,

   corruptible with incorruptible, and those which partake of error with

   those which belong to truth. If, however, these things were formed

   without the permission or approbation of the Father of all, then that

   Being must be more powerful, stronger, and more kingly, who made these

   things within a territory which properly belongs to Him (the Father),

   and did so without His permission. If again, as some say, their Father

   permitted these things without approving of them, then He gave the

   permission on account of some necessity, being either able to prevent

   [such procedure], or not able. But if indeed He could not [hinder it],

   then He is weak and powerless; while, if He could, He is a seducer, a

   hypocrite, and a slave of necessity, inasmuch as He does not consent

   [to such a course], and yet allows it as if He did consent. And

   allowing error to arise at the first, and to go on increasing, He

   endeavours in later times to destroy it, when already many have

   miserably perished on account of the [original] defect.

 

   4. It is not seemly, however, to say of Him who is God over all, since

   He is free and independent, that He was a slave to necessity, or that

   anything takes place with His permission, yet against His desire;

   otherwise they will make necessity greater and more kingly than God,

   since that which has the most power is superior [3012] to all [others].

   And He ought at the very beginning to have cut off the causes of [the

   fancied] necessity, and not to have allowed Himself to be shut up to

   yielding to that necessity, by permitting anything besides that which

   became Him. For it would have been much better, more consistent, and

   more God-like, to cut off at the beginning the principle of this kind

   of necessity, than afterwards, as if moved by repentance, to endeavour

   to extirpate the results of necessity when they had reached such a

   development. And if the Father of all be a slave to necessity, and must

   yield to fate, while He unwillingly tolerates the things which are

   done, but is at the same time powerless to do anything in opposition to

   necessity and fate (like the Homeric Jupiter, who says of necessity, "I

   have willingly given thee, yet with unwilling mind"), then, according

   to this reasoning, the Bythus of whom they speak will be found to be

   the slave of necessity and fate.

     __________________________________________________________________

 

   [3006] See above, chap. i.

 

   [3007] The Latin text here is, "et concludentur tales cum patre suo ab

   eo qui est extra Pleroma, in quo etiam et desinere eos necesse est."

   None of the editors notice the difficulty or obscurity of the clause,

   but it appears to us absolutely untranslateable. We have rendered it as

   if the reading were "ab eo quod," though, if the strict grammatical

   construction be followed, the translation must be, "from Him who." But

   then to what does "in quo," which follows, refer? It may be ascribed

   either to the immediate antecedent Pleroma, or to Him who is described

   as being beyond it.

 

   [3008] Chap. ii., iii., iv.

 

   [3009] This is an extremely difficult passage. We follow the reading

   �ternochoica adopted by Massuet, but Harvey reads �terna choica, and

   renders, "They charge all other substance (i.e., spiritual) with the

   imperfections of the material creation, as though �on substance were

   equally ephemeral and choic."

 

   [3010] The common reading is "aut;" we adopt Harvey's conjectural

   emendation of "at."

 

   [3011] The above clause is very obscure; Massuet reads it

   interrogatively.

 

   [3012] The text has "antiquius," literally "more ancient," but it may

   here be rendered as above.

     __________________________________________________________________

 

  Chapter VI.--The angels and the Creator of the world could not have been

  ignorant of the Supreme God.

 

   1. How, again, could either the angels, or the Creator of the world,

   have been ignorant of the Supreme God, seeing they were His property,

   and His creatures, and were contained by Him? He might indeed have been

   invisible to them on account of His superiority, but He could by no

   means have been unknown to them on account of His providence. For

   though it is true, as they declare, that they were very far separated

   from Him through their inferiority [of nature], yet, as His dominion

   extended over all of them, it behoved them to know their Ruler, and to

   be aware of this in particular, that He who created them is Lord of

   all. For since His invisible essence is mighty, it confers on all a

   profound mental intuition and perception of His most powerful, yea,

   omnipotent greatness. Wherefore, although "no one knows the Father,

   except the Son, nor the Son except the Father, and those to whom the

   Son will reveal Him," [3013] yet all [beings] do know this one fact at

   least, because reason, implanted in their minds, moves them, and

   reveals to them [the truth] that there is one God, the Lord of all.

 

   2. And on this account all things have been [by general consent] placed

   under the sway of Him who is styled the Most High, and the Almighty. By

   calling upon Him, even before the coming of our Lord, men were saved

   both from most wicked spirits, and from all kinds of demons, and from

   every sort of apostate power. This was the case, not as if earthly

   spirits or demons had seen Him, but because they knew of the existence

   of Him who is God over all, at whose invocation they trembled, as there

   does tremble every creature, and principality, and power, and every

   being endowed with energy under His government. By way of parallel,

   shall not those who live under the empire of the Romans, although they

   have never seen the emperor, but are far separated from him both by

   land and sea, know very well, as they experience his rule, who it is

   that possesses the principal power in the state? How then could it be,

   that those angels who were superior to us [in nature], or even He whom

   they call the Creator of the world, did not know the Almighty, when

   even dumb animals tremble and yield at the invocation of His name? And

   as, although they have not seen Him, yet all things are subject to the

   name of our Lord, [3014] so must they also be to His who made and

   established all things by His word, since it was no other than He who

   formed the world. And for this reason do the Jews even now put demons

   to flight by means of this very adjuration, inasmuch as all beings fear

   the invocation of Him who created them.

 

   3. If, then, they shrink from affirming that the angels are more

   irrational than the dumb animals, they will find that it behoved these,

   although they had not seen Him who is God over all, to know His power

   and sovereignty. For it will appear truly ridiculous, if they maintain

   that they themselves indeed, who dwell upon the earth, know Him who is

   God over all whom they have never seen, but will not allow Him who,

   according to their opinion, formed them and the whole world, although

   He dwells in the heights and above the heavens, to know those things

   with which they themselves, though they dwell below, are acquainted.

   [This is the case], unless perchance they maintain that Bythus lives in

   Tartarus below the earth, and that on this account they have attained

   to a knowledge of Him before those angels who have their abode on high.

   Thus do they rush into such an abyss of madness as to pronounce the

   Creator of the world void of understanding. They are truly deserving of

   pity, since with such utter folly they affirm that He (the Creator of

   the world) neither knew His Mother, nor her seed, nor the Pleroma of

   the �ons, nor the Propator, nor what the things were which He made; but

   that these are images of those things which are within the Pleroma, the

   Saviour having secretly laboured that they should be so formed [by the

   unconscious Demiurge], in honour of those things which are above.

     __________________________________________________________________

 

   [3013] Matt. xi. 27.

 

   [3014] Massuet refers this to the Roman emperor.

     __________________________________________________________________

 

  Chapter VII.--Created things are not the images of those �ons who are within

  the Pleroma.

 

   1. While the Demiurge was thus ignorant of all things, they tell us

   that the Saviour conferred honour upon the Pleroma by the creation

   [which he summoned into existence] through means of his Mother,

   inasmuch as he produced similitudes and images of those things which

   are above. But I have already shown that it was impossible that

   anything should exist beyond the Pleroma (in which external region they

   tell us that images were made of those things which are within the

   Pleroma), or that this world was formed by any other one than the

   Supreme God. But it is a pleasant thing to overthrow them on every

   side, and to prove them vendors of falsehood; let us say, in opposition

   to them, that if these things were made by the Saviour to the honour of

   those which are above, after their likeness, then it behoved them

   always to endure, that those things which have been honoured should

   perpetually continue in honour. But if they do in fact pass away, what

   is the use of this very brief period of honour,--an honour which at one

   time had no existence, and which shall again come to nothing? In that

   case I shall prove that the Saviour is rather an aspirant after

   vainglory, than [3015] one who honours those things which are above.

   For what honour can those things which are temporal confer on such as

   are eternal and endure for ever? or those which pass away on such as

   remain? or those which are corruptible on such as are

   incorruptible?--since, even among men who are themselves mortal, there

   is no value attached to that honour which speedily passes away, but to

   that which endures as long as it possibly can. But those things which,

   as soon as they are made, come to an end, may justly be said rather to

   have been formed for the contempt of such as are thought to be honoured

   by them; and that that which is eternal is contumeliously treated when

   its image is corrupted and dissolved. But what if their Mother had not

   wept, and laughed, and been involved in despair? The Saviour would not

   then have possessed any means of honouring the Fulness, inasmuch as her

   last state of confusion [3016] did not have substance of its own by

   which it might honour the Propator.

 

   2. Alas for the honour of vainglory which at once passes away, and no

   longer appears! There will be some [3017] �on, in whose case such

   honour will not be thought at all to have had an existence, and then

   the things which are above will be unhonoured; or it will be necessary

   to produce once more another Mother weeping, and in despair, in order

   to the honour of the Pleroma. What a dissimilar, and at the same time

   blasphemous image! Do you tell me that an image of the Only-begotten

   was produced by the former [3018] of the world, whom [3019] again ye

   wish to be considered the Nous (mind) of the Father of all, and [yet

   maintain] that this image was ignorant of itself, ignorant of

   creation,--ignorant, too, of the Mother,--ignorant of everything that

   exists, and of those things which were made by it; and are you not

   ashamed while, in opposition to yourselves, you ascribe ignorance even

   to the Only-begotten Himself? For if these things [below] were made by

   the Saviour after the similitude of those which are above, while He

   (the Demiurge) who was made after such similitude was in so great

   ignorance, it necessarily follows that around Him, and in accordance

   with Him, after whose likeness he that is thus ignorant was formed,

   ignorance of the kind in question spiritually exists. For it is not

   possible, since both were produced spiritually, and neither fashioned

   nor composed, that in some the likeness was preserved, while in others

   the likeness of the image was spoiled, that image which was here

   produced that it might be according to the image of that production

   which is above. But if it is not similar, the charge will then attach

   to the Saviour, who produced a dissimilar image,--of being, so to

   speak, an incompetent workman. For it is out of their power to affirm

   that the Saviour had not the faculty of production, since they style

   Him All Things. If, then, the image is dissimilar, he is a poor

   workman, and the blame lies, according to their hypothesis, with the

   Saviour. If, on the other hand, it is similar, then the same ignorance

   will be found to exist in the Nous (mind) of their Propator, that is,

   in the Only-begotten. The Nous of the Father, in that case, was

   ignorant of Himself; ignorant, too, of the Father; ignorant, moreover,

   of those very things which were formed by Him. But if He has knowledge,

   it necessarily follows also that he who was formed after his likeness

   by the Saviour should know the things which are like; and thus,

   according to their own principles, their monstrous blasphemy is

   overthrown.

 

   3. Apart from this, however, how can those things which belong to

   creation, various, manifold, and innumerable as they are, be the images

   of those thirty �ons which are within the Pleroma, whose names, as

   these men fix them, I have set forth in the book which precedes this?

   And not only will they be unable to adapt the [vast] variety of

   creation at large to the [comparative] smallness of their Pleroma, but

   they cannot do this even with respect to any one part of it, whether

   [that possessed by] celestial or terrestrial beings, or those that live

   in the waters. For they themselves testify that their Pleroma consists

   of thirty �ons; but any one will undertake to show that, in a single

   department of those [created beings] which have been mentioned, they

   reckon that there are not thirty, but many thousands of species. How

   then can those things, which constitute such a multiform creation,

   which are opposed in nature to each other, and disagree among

   themselves, and destroy the one the other, be the images and likenesses

   of the thirty �ons of the Pleroma, if indeed, as they declare, these

   being possessed of one nature, are of equal and similar properties, and

   exhibit no differences [among themselves]? For it was incumbent, if

   these things are images of those �ons,--inasmuch as they declare that

   some men are wicked by nature, and some, on the other hand, naturally

   good,--to point out such differences also among their �ons, and to

   maintain that some of them were produced naturally good, while some

   were naturally evil, so that the supposition of the likeness of those

   things might harmonize with the �ons. Moreover, since there are in the

   world some creatures that are gentle, and others that are fierce, some

   that are innocuous, while others are hurtful and destroy the rest; some

   have their abode on the earth, others in the water, others in the air,

   and others in the heaven; in like manner, they are bound to show that

   the �ons possess such properties, if indeed the one are the images of

   the others. And besides; "the eternal fire which the Father has

   prepared for the devil and his angels," [3020] -- they ought to show of

   which of those �ons that are above it is the image; for it, too, is

   reckoned part of the creation.

 

   4. If, however, they say that these things are the images of the

   Enthymesis of that �on who fell into passion, then, first of all, they

   will act impiously against their Mother, by declaring her to be the

   first cause of evil and corruptible images. And then, again, how can

   those things which are manifold, and dissimilar, and contrary in their

   nature, be the images of one and the same Being? And if they say that

   the angels of the Pleroma are numerous, and that those things which are

   many are the images of these--not in this way either will the account

   they give be satisfactory. For, in the first place, they are then bound

   to point out differences among the angels of the Pleroma, which are

   mutually opposed to each other, even as the images existing below are

   of a contrary nature among themselves. And then, again, since there are

   many, yea, innumerable angels who surround the Creator, as all the

   prophets acknowledge,--[saying, for instance,] "Ten thousand times ten

   thousand stood beside Him, and many thousands of thousands ministered

   unto Him," [3021] --then, according [3022] to them, the angels of the

   Pleroma will have as images the angels of the Creator, and the entire

   creation remains in the image of the Pleroma, but so that the thirty

   �ons no longer correspond to the manifold variety of the creation.

 

   5. Still further, if these things [below] were made after the

   similitude of those [above], after the likeness of which again will

   those then be made? For if the Creator of the world did not form these

   things directly from His own [3023] conception, but, like an architect

   of no ability, or a boy receiving his first lesson, copied them from

   archetypes furnished by others, then whence did their Bythus obtain the

   forms of that creation which He at first produced? It clearly follows

   that He must have received the model from some other one who is above

   Him, and that one, in turn, from another. And none the less [for these

   suppositions], the talk about images, as about gods, will extend to

   infinity, if we do not at once fix our mind on one Artificer, and on

   one God, who of Himself formed those things which have been created. Or

   is it really the case that, in regard to mere men, one will allow that

   they have of themselves invented what is useful for the purposes of

   life, but will not grant to that God who formed the world, that of

   Himself He created the forms of those things which have been made, and

   imparted to it its orderly arrangement?

 

   6. But, again, how can these things [below] be images of those [above],

   since they are really contrary to them, and can in no respect have

   sympathy with them? For those things which are contrary to each other

   may indeed be destructive of those to which they are contrary, but can

   by no means be their images--as, for instance, water and fire; or,

   again, light and darkness, and other such things, can never be the

   images of one another. In like manner, neither can those things which

   are corruptible and earthly, and of a compound nature, and transitory,

   be the images of those which, according to these men, are spiritual;

   unless these very things themselves be allowed to be compound, limited

   in space, and of a definite shape, and thus no longer spiritual, and

   diffused, and spreading into vast extent, and incomprehensible. For

   they must of necessity be possessed of a definite figure, and confined

   within certain limits, that they may be true images; and then it is

   decided that they are not spiritual. If, however, these men maintain

   that they are spiritual, and diffused, and incomprehensible, how can

   those things which are possessed of figure, and confined within certain

   limits, be the images of such as are destitute of figure and

   incomprehensible?

 

   7. If, again, they affirm that neither according to configuration nor

   formation, but according to number and the order of production, those

   things [above] are the images [of these below], then, in the first

   place, these things [below] ought not to be spoken of as images and

   likenesses of those �ons that are above. For how can the things which

   have neither the fashion nor shape of those [above] be their images?

   And, in the next place, they would adapt both the numbers and

   productions of the �ons above, so as to render them identical with and

   similar to those that belong to the creation [below]. But now, since

   they refer to only thirty �ons, and declare that the vast multitude of

   things which are embraced within the creation [below] are images of

   those that are but thirty, we may justly condemn them as utterly

   destitute of sense.

     __________________________________________________________________

 

   [3015] Harvey supposes that the translator here read e quam instead of

   he qu� (gloria); but Grabe, Massuet, and Stieren prefer to delete erit.

 

   [3016] Reference is here made to the supposed wretched state of

   Achamoth as lying in the region of shadow, vacuity, and, in fact,

   non-existence, until compassionated by the Christ above, who gave her

   form as respected substance.

 

   [3017] We have literally translated the above very obscure sentence.

   According to Massuet, the sense is: "There will some time be, or

   perhaps even now there is, some �on utterly destitute of such honour,

   inasmuch as those things which the Saviour, for the sake of honouring

   it, had formed after its image, have been destroyed; and then those

   things which are above will remain without honour," etc.

 

   [3018] The Saviour is here referred to, as having formed all things

   through means of Achamoth and the Demiurge.

 

   [3019] Massuet deletes quem, and reads nun as a genitive.

 

   [3020] Matt. xxv. 41.

 

   [3021] Dan. vii. 10, agreeing neither with the Greek nor Hebrew text.

 

   [3022] This clause is exceedingly obscure. Harvey remarks upon it as

   follows: "The reasoning of Iren�us seems to be this: According to the

   Gnostic theory, the �ons and angels of the Pleroma were homogeneous.

   They were also the archetypes of things created. But things created are

   heterogeneous: therefore either these �ons are heterogeneous, which is

   contrary to theory; or things created are homogeneous, which is

   contrary to fact."

 

   [3023] Literally, "from Himself."

     __________________________________________________________________

 

  Chapter VIII.--Created things are not a shadow of the Pleroma.

 

   1. If, again, they declare that these things [below] are a shadow of

   those [above], as some of them are bold enough to maintain, so that in

   this respect they are images, then it will be necessary for them to

   allow that those things which are above are possessed of bodies. For

   those bodies which are above do cast a shadow, but spiritual substances

   do not, since they can in no degree darken others. If, however, we also

   grant them this point (though it is, in fact, an impossibility), that

   there is a shadow belonging to those essences which are spiritual and

   lucent, into which they declare their Mother descended; yet, since

   those things [which are above] are eternal, and that shadow which is

   cast by them endures for ever, [it follows that] these things [below]

   are also not transitory, but endure along with those which cast their

   shadow over them. If, on the other hand, these things [below] are

   transitory, it is a necessary consequence that those [above] also, of

   which these are the shadow, pass away; while; if they endure, their

   shadow likewise endures.

 

   2. If, however, they maintain that the shadow spoken of does not exist

   as being produced by the shade of [those above], but simply in this

   respect, that [the things below] are far separated from those [above],

   they will then charge the light of their Father with weakness and

   insufficiency, as if it cannot extend so far as these things, but fails

   to fill that which is empty, and to dispel the shadow, and that when no

   one is offering any hindrance. For, according to them, the light of

   their Father will be changed into darkness and buried in obscurity, and

   will come to an end in those places which are characterized by

   emptiness, since it cannot penetrate and fill all things. Let them then

   no longer declare that their Bythus is the fulness of all things, if

   indeed he has neither filled nor illuminated that which is vacuum and

   shadow; or, on the other hand, let them cease talking of vacuum and

   shadow, if the light of their Father does in truth fill all things.

 

   3. Beyond the primary Father, then--that is, the God who is over

   all--there can neither be any Pleroma into which they declare the

   Enthymesis of that �on who suffered passion, descended (so that the

   Pleroma itself, or the primary God, should not be limited and

   circumscribed by that which is beyond, and should, in fact, be

   contained by it); nor can vacuum or shadow have any existence, since

   the Father exists beforehand, so that His light cannot fail, and find

   end in a vacuum. It is, moreover, irrational and impious to conceive of

   a place in which He who is, according to them, Propator, and Proarche,

   and Father of all, and of this Pleroma, ceases and has an end. Nor,

   again, is it allowable, for the reasons [3024] already stated, to

   allege that some other being formed so vast a creation in the bosom of

   the Father, either with or without His consent. For it is equally

   impious and infatuated to affirm that so great a creation was [3025]

   formed by angels, or by some particular production ignorant of the true

   God in that territory which is His own. Nor is it possible that those

   things which are earthly and material could have been formed within

   their Pleroma, since that is wholly spiritual. And further, it is not

   even possible that those things which belong to a multiform creation,

   and have been formed with mutually opposite qualities [could have been

   created] after the image of the things above, since these (i.e., the

   �ons) are said to be few, and of a like formation, and homogeneous.

   Their talk, too, about the shadow of kenoma-- that is, of a vacuum--has

   in all points turned out false. Their figment, then, [in what way

   soever viewed,] has been proved groundless, [3026] and their doctrines

   untenable. Empty, too, are those who listen to them, and are verily

   descending into the abyss of perdition.

     __________________________________________________________________

 

   [3024] See above, chap. ii. and v.

 

   [3025] The text has fabric�sse, for which, says Massuet, should be read

   fabricatam esse; or fabric�sse itself must be taken in a passive

   signification. It is possible, however, to translate, as Harvey

   indicates, "that He (Bythus) formed so great a creation by angels,"

   etc., though this seems harsh and unsuitable.

 

   [3026] Literally, empty: there is a play on the words vacuum and vacui

   (which immediately follows), as there had been in the original Greek.

     __________________________________________________________________

 

  Chapter IX.--There is but one Creator of the world, God the Father: this the

  constant belief of the Church.

 

   1. That God is the Creator of the world is accepted even by those very

   persons who in many ways speak against Him, and yet acknowledge Him,

   styling Him the Creator, and an angel, not to mention that all the

   Scriptures call out [to the same effect], and the Lord teaches us of

   this Father [3027] who is in heaven, and no other, as I shall show in

   the sequel of this work. For the present, however, that proof which is

   derived from those who allege doctrines opposite to ours, is of itself

   sufficient,--all men, in fact, consenting to this truth: the ancients

   on their part preserving with special care, from the tradition of the

   first-formed man, this persuasion, while they celebrate the praises of

   one God, the Maker of heaven and earth; others, again, after them,

   being reminded of this fact by the prophets of God, while the very

   heathen learned it from creation itself. For even creation reveals Him

   who formed it, and the very work made suggests Him who made it, and the

   world manifests Him who ordered it. The Universal Church, moreover,

   through the whole world, has received this tradition from the apostles.

 

   2. This God, then, being acknowledged, as I have said, and receiving

   testimony from all to the fact of His existence, that Father whom they

   conjure into existence is beyond doubt untenable, and has no witnesses

   [to his existence]. Simon Magus was the first who said that he himself

   was God over all, and that the world was formed by his angels. Then

   those who succeeded him, as I have shown in the first book, [3028] by

   their several opinions, still further depraved [his teaching] through

   their impious and irreligious doctrines against the Creator. These

   [heretics now referred to], [3029] being the disciples of those

   mentioned, render such as assent to them worse than the heathen. For

   the former "serve the creature rather than the Creator," [3030] and

   "those which are not gods," [3031] notwithstanding that they ascribe

   the first place in Deity to that God who was the Maker of this

   universe. But the latter maintain that He, [i.e., the Creator of this

   world,] is the fruit of a defect, and describe Him as being of an

   animal nature, and as not knowing that Power which is above Him, while

   He also exclaims, "I am God, and besides Me there is no other God."

   [3032] Affirming that He lies, they are themselves liars, attributing

   all sorts of wickedness to Him; and conceiving of one who is not above

   this Being as really having an existence, they are thus convicted by

   their own views of blasphemy against that God who really exists, while

   they conjure into existence a god who has no existence, to their own

   condemnation. And thus those who declare themselves "perfect," and as

   being possessed of the knowledge of all things, are found to be worse

   than the heathen, and to entertain more blasphemous opinions even

   against their own Creator.

     __________________________________________________________________

 

   [3027] Comp. e.g., Matt. v. 16, Matt. v. 45, Matt. vi. 9, etc.

 

   [3028] See chap xxiii. etc.

 

   [3029] Viz., the Valentinians.

 

   [3030] Rom. i. 25.

 

   [3031] Gal. iv. 8.

 

   [3032] Isa. xlvi. 9.

     __________________________________________________________________

 

  Chapter X.--Perverse interpretations of Scripture by the heretics: God created

  all things out of nothing, and not from pre-existent matter.

 

   1. It is therefore in the highest degree irrational, that we should

   take no account of Him who is truly God, and who receives testimony

   from all, while we inquire whether there is above Him that [other

   being] who really has no existence, and has never been proclaimed by

   any one. For that nothing has been clearly spoken regarding Him, they

   themselves furnish testimony; for since they, with wretched success,

   transfer to that being who has been conceived of by them, those

   parables [of Scripture] which, whatever the form in which they have

   been spoken, are sought after [for this purpose], it is manifest that

   they now generate another [god], who was never previously sought after.

   For by the fact that they thus endeavour to explain ambiguous passages

   of Scripture (ambiguous, however, not as if referring to another god,

   but as regards the dispensations of [the true] God), they have

   constructed another god, weaving, as I said before, ropes of sand, and

   affixing a more important to a less important question. For no question

   can be solved by means of another which itself awaits solution; nor, in

   the opinion of those possessed of sense, can an ambiguity be explained

   by means of another ambiguity, or enigmas by means of another greater

   enigma, but things of such character receive their solution from those

   which are manifest, and consistent and clear.

 

   2. But these [heretics], while striving to explain passages of

   Scripture and parables, bring forward another more important, and

   indeed impious question, to this effect, "Whether there be really

   another god above that God who was the Creator of the world?" They are

   not in the way of solving the questions [which they propose]; for how

   could they find means of doing so? But they append an important

   question to one of less consequence, and thus insert [in their

   speculations] a difficulty incapable of solution. For in order that

   they may [3033] know "knowledge" itself (yet not learning this fact,

   that the Lord, when thirty years old, came to the baptism of truth),

   they do impiously despise that God who was the Creator, and who sent

   Him for the salvation of men. And that they may be deemed capable of

   informing us whence is the substance of matter, while they believe not

   that God, according to His pleasure, in the exercise of His own will

   and power, formed all things (so that those things which now are should

   have an existence) out of what did not previously exist, they have

   collected [a multitude of] vain discourses. They thus truly reveal

   their infidelity; they do not believe in that which really exists, and

   they have fallen away into [the belief of] that which has, in fact, no

   existence.

 

   3. For, when they tell us that all moist substance proceeded from the

   tears of Achamoth, all lucid substance from her smile, all solid

   substance from her sadness, all mobile substance from her terror, and

   that thus they have sublime knowledge on account of which they are

   superior to others,--how can these things fail to be regarded as worthy

   of contempt, and truly ridiculous? They do not believe that God (being

   powerful, and rich in all resources) created matter itself, inasmuch as

   they know not how much a spiritual and divine essence can accomplish.

   But they do believe that their Mother, whom they style a female from a

   female, produced from her passions aforesaid the so vast material

   substance of creation. They inquire, too, whence the substance of

   creation was supplied to the Creator; but they do not inquire whence

   [were supplied] to their Mother (whom they call the Enthymesis and

   impulse of the �on that went astray) so great an amount of tears, or

   perspiration, or sadness, or that which produced the remainder of

   matter.

 

   4. For, to attribute the substance of created things to the power and

   will of Him who is God of all, is worthy both of credit and acceptance.

   It is also agreeable [to reason], and there may be well said regarding

   such a belief, that "the things which are impossible with men are

   possible with God." [3034] While men, indeed, cannot make anything out

   of nothing, but only out of matter already existing, yet God is in this

   point pre-eminently superior to men, that He Himself called into being

   the substance of His creation, when previously it had no existence. But

   the assertion that matter was produced from the Enthymesis of an �on

   going astray, and that the �on [referred to] was far separated from her

   Enthymesis, and that, again, her passion and feeling, apart from

   herself, became matter--is incredible, infatuated, impossible, and

   untenable.

     __________________________________________________________________

 

   [3033] This clause is unintelligible in the Latin text: by a

   conjectural restoration of the Greek we have given the above

   translation.

 

   [3034] Luke xviii. 27.

     __________________________________________________________________

 

  Chapter XI.--The heretics, from their disbelief of the truth, have fallen into

  an abyss of error: reasons for investigating their systems.

 

   1. They do not believe that He, who is God above all, formed by His

   Word, in His own territory, as He Himself pleased, the various and

   diversified [works of creation which exist], inasmuch as He is the

   former of all things, like a wise architect, and a most powerful

   monarch. But they believe that angels, or some power separate from God,

   and who was ignorant of Him, formed this universe. By this course,

   therefore, not yielding credit to the truth, but wallowing in

   falsehood, they have lost the bread of true life, and have fallen into

   vacuity [3035] and an abyss of shadow. They are like the dog of �sop,

   which dropped the bread, and made an attempt at seizing its shadow,

   thus losing the [real] food. It is easy to prove from the very words of

   the Lord, that He acknowledges one Father and Creator of the world, and

   Fashioner of man, who was proclaimed by the law and the prophets, while

   He knows no other, and that this One is really God over all; and that

   He teaches that that adoption of sons pertaining to the Father, which

   is eternal life, takes place through Himself, conferring it [as He

   does] on all the righteous.

 

   2. But since these men delight in attacking us, and in their true

   character of cavillers assail us with points which really tell not at

   all against us, bringing forward in opposition to us a multitude of

   parables and [captious] questions, I have thought it well, on the other

   side, first of all to put to them the following inquiries concerning

   their own doctrines, to exhibit their improbability, and to put an end

   to their audacity. After this has been done, [I intend] to bring

   forward the discourses of the Lord, so that they may not only be

   rendered destitute of the means of attacking us, but that, since they

   will be unable reasonably to reply to those questions which are put,

   they may see that their plan of argument is destroyed; so that, either

   returning to the truth, and humbling themselves, and ceasing from their

   multifarious phantasies, they may propitiate God for those blasphemies

   they have uttered against Him, and obtain salvation; or that, if they

   still persevere in that system of vainglory which has taken possession

   of their minds, they may at least find it necessary to change their

   kind of argument against us.

     __________________________________________________________________

 

   [3035] Playing upon the doctrines of the heretics with respect to

   vacuity and shade.

     __________________________________________________________________

 

  Chapter XII.--The Triacontad of the heretics errs both by defect and excess:

  Sophia could never have produced anything apart from her consort; Logos and

  Sige could not have been contemporaries.

 

   1. We may [3036] remark, in the first place, regarding their

   Triacontad, that the whole of it marvellously falls to ruin on both

   sides, that is, both as respects defect and excess. They say that to

   indicate it the Lord came to be baptized at the age of thirty years.

   But this assertion really amounts to a manifest subversion of their

   entire argument. As to defect, this happens as follows: first of all,

   because they reckon the Propator among the other �ons. For the Father

   of all ought not to be counted with other productions; He who was not

   produced with that which was produced; He who was unbegotten with that

   which was born; He whom no one comprehends with that which is

   comprehended by Him, and who is on this account [Himself]

   incomprehensible; and He who is without figure with that which has a

   definite shape. For inasmuch as He is superior to the rest, He ought

   not to be numbered with them, and that so that He who is impassible and

   not in error should be reckoned with an �on subject to passion, and

   actually in error. For I have shown in the book which immediately

   precedes this, that, beginning with Bythus, they reckon up the

   Triacontad to Sophia, whom they describe as the erring �on; and I have

   also there set forth the names of their [�ons]; but if He be not

   reckoned, there are no longer, on their own showing, thirty productions

   of �ons, but these then become only twenty-nine.

 

   2. Next, with respect to the first production Ennoea, whom they also

   term Sige, from whom again they describe Nous and Aletheia as having

   been sent forth, they err in both particulars. For it is impossible

   that the thought (Ennoea) of any one, or his silence (Sige), should be

   understood apart from himself; and that, being sent forth beyond him,

   it should possess a special figure of its own. But if they assert that

   the (Ennoea) was not sent forth beyond Him, but continued one with the

   Propator, why then do they reckon her with the other �ons --with those

   who were not one [with the Father], and are on this account ignorant of

   His greatness? If, however, she was so united (let us take this also

   into consideration), there is then an absolute necessity, that from

   this united and inseparable conjunction, which constitutes but one

   being, there [3037] should proceed an unseparated and united

   production, so that it should not be dissimilar to Him who sent it

   forth. But if this be so, then just as Bythus and Sige, so also Nous

   and Aletheia will form one and the same being, ever cleaving mutually

   together. And inasmuch as the one cannot be conceived of without the

   other, just as water cannot [be conceived of] without [the thought of]

   moisture, or fire without [the thought of] heat, or a stone without

   [the thought] of hardness (for these things are mutually bound

   together, and the one cannot be separated from the other, but always

   co-exists with it), so it behoves Bythus to be united in the same way

   with Ennoea, and Nous with Aletheia. Logos and Zoe again, as being sent

   forth by those that are thus united, ought themselves to be united, and

   to constitute only one being. But, according to such a process of

   reasoning, Homo and Ecclesia too, and indeed all the remaining

   conjunctions of the �ons produced, ought to be united, and always to

   co-exist, the one with the other. For there is a necessity in their

   opinion, that a female �on should exist side by side with a male one,

   inasmuch as she is, so to speak, [the forthputting of] his affection.

 

   3. These things being so, and such opinions being proclaimed by them,

   they again venture, without a blush, to teach that the younger �on of

   the Duodecad, whom they also style Sophia, did, apart from union with

   her consort, whom they call Theletus, endure passion, and separately,

   without any assistance from him, gave birth to a production which they

   name "a female from a female." They thus rush into such utter frenzy,

   as to form two most clearly opposite opinions respecting the same

   point. For if Bythus is ever one with Sige, Nous with Aletheia, Logos

   with Zoe, and so on, as respects the rest, how could Sophia, without

   union with her consort, either suffer or generate anything? And if,

   again, she did really suffer passion apart from him, it necessarily

   follows that the other conjunctions also admit of disjunction and

   separation among themselves,--a thing which I have already shown to be

   impossible. It is also impossible, therefore, that Sophia suffered

   passion apart from Theletus; and thus, again, their whole system of

   argument is overthrown. For they have yet [3038] again derived the

   whole of remaining [material substance], like the composition of a

   tragedy, from that passion which they affirm she experienced apart from

   union with her consort.

 

   4. If, however, they impudently maintain, in order to preserve from

   ruin their vain imaginations, that the rest of the conjunctions also

   were disjoined and separated from one another on account of this latest

   conjunction, then [I reply that], in the first place, they rest upon a

   thing which is impossible. For how can they separate the Propator from

   his Ennoea, or Nous from Aletheia, or Logos from Zoe, and so on with

   the rest? And how can they themselves maintain that they tend again to

   unity, and are, in fact, all at one, if indeed these very conjunctions,

   which are within the Pleroma, do not preserve unity, but are separate

   from one another; and that to such a degree, that they both endure

   passion and perform the work of generation without union one with

   another, just as hens do apart from intercourse with cocks.

 

   5. Then, again, their first and first-begotten Ogdoad will be

   overthrown as follows: They must admit that Bythus and Sige, Nous and

   Aletheia, Logos and Zoe, Anthropos and Ecclesia, do individually dwell

   in the same Pleroma. But it is impossible that Sige (silence) can exist

   in the presence of Logos (speech), or again, that Logos can manifest

   himself in the presence of Sige. For these are mutually destructive of

   each other, even as light and darkness can by no possibility exist in

   the same place: for if light prevails, there cannot be darkness; and if

   darkness, there cannot be light, since, where light appears, darkness

   is put to flight. In like manner, where Sige is, there cannot be Logos;

   and where Logos is, there certainly cannot be Sige. But if they say

   that Logos simply exists within [3039] (unexpressed), Sige also will

   exist within, and will not the less be destroyed by the Logos within.

   But that he really is not merely conceived of in the mind, the very

   order of the production of their (�ons) shows.

 

   6. Let them not then declare that the first and principal Ogdoad

   consists of Logos and Sige, but let them [as a matter of necessity]

   exclude either Sige or Logos; and then their first and principal Ogdoad

   is at an end. For if they describe the conjunctions [of the �ons] as

   united, then their whole argument fails to pieces. Since, if they were

   united, how could Sophia have generated a defect without union with her

   consort? If, on the other hand, they maintain that, as in production,

   each of the �ons possesses his own peculiar substance, then how can

   Sige and Logos manifest themselves in the same place? So far, then,

   with respect to defect.

 

   7. But again, their Triacontad is overthrown as to excess by the

   following considerations. They represent Horos (whom they call by a

   variety of names which I have mentioned in the preceding book) as

   having been produced by Monogenes just like the other �ons. Some of

   them maintain that this Horos was produced by Monogenes, while others

   affirm that he was sent forth by the Propator himself in His own image.

   They affirm further, that a production was formed by Monogenes-- Christ

   and the Holy Spirit; and they do not reckon these in the number of the

   Pleroma, nor the Saviour either, whom they also declare to be Totum

   [3040] (all things). Now, it is evident even to a blind man, that not

   merely thirty productions, as they maintain, were sent forth, but four

   more along with these thirty. For they reckon the Propator himself in

   the Pleroma, and those too, who in succession were produced by one

   another. Why is it, then, that those [other beings] are not reckoned as

   existing with these in the same Pleroma, since they were produced in

   the same manner? For what just reason can they assign for not reckoning

   along with the other �ons, either Christ, whom they describe as having,

   according to the Father's will, been produced by Monogenes, or the Holy

   Spirit, or Horos, whom they also call Soter [3041] (Saviour), and not

   even the Saviour Himself, who came to impart assistance and form to

   their Mother? Whether is this as if these latter were weaker than the

   former, and therefore unworthy of the name of �ons, or of being

   numbered among them, or as if they were superior and more excellent?

   But how could they be weaker, since they were produced for the

   establishment and rectification of the others? And then, again, they

   cannot possibly be superior to the first and principal Tetrad, by which

   they were also produced; for it, too, is reckoned in the number above

   mentioned. These latter beings, then, ought also to have been numbered

   in the Pleroma of the �ons, or that should be deprived of the honour of

   those �ons which bear this appellation (the Tetrad).

 

   8. Since, therefore, their Triacontad is thus brought to nought, as I

   have shown, both with respect to defect and excess (for in dealing with

   such a number, either excess or defect [to any extent] will render the

   number untenable, and how much more so great variations?), it follows

   that what they maintain respecting their Ogdoad and Duodecad is a mere

   fable which cannot stand. Their whole system, moreover, falls to the

   ground, when their very foundation is destroyed and dissolved into

   Bythus, [3042] that is, into what has no existence. Let them, then,

   henceforth seek to set forth some other reasons why the Lord came to be

   baptized at the age of thirty years, and [explain in some other way]

   the Duodecad of the apostles; and [the fact stated regarding] her who

   suffered from an issue of blood; and all the other points respecting

   which they so madly labour in vain.

     __________________________________________________________________

 

   [3036] The text vacillates between "dicemus" and "dicamus."

 

   [3037] This sentence is confused in the Latin text, but the meaning is

   evidently that given above.

 

   [3038] It is difficult to see the meaning of "iterum" here. Harvey

   begins a new paragraph with this sentence.

 

   [3039] endiathetos --simply conceived in the mind--used in opposition

   to prophorikos, expressed.

 

   [3040] Harvey remarks that "the author perhaps wrote Oron (Horos),

   which was read by the translator Olon (totum)."

 

   [3041] Since Soter does not occur among the various appellations of

   Horos mentioned by Iren�us (i. 11, 4), Grabe proposes to read Stauros,

   and Massuet Lytrotes; but Harvey conceives that the difficulty is

   explained by the fact that Horos was a power of Soter (i. 3, 3).

 

   [3042] Iren�us here, after his custom, plays upon the word Bythus

   (profundity), which, in the phraseology of the Valentinians, was a name

   of the Propator, but is in this passage used to denote an unfathomable

   abyss.

     __________________________________________________________________

 

  Chapter XIII.--The first order of production maintained by the heretics is

  altogether indefensible.

 

   1. I now proceed to show, as follows, that the first order of

   production, as conceived of by them, must be rejected. For they

   maintain that Nous and Aletheia were produced from Bythus and his

   Ennoea, which is proved to be a contradiction. For Nous is that which

   is itself chief, and highest, and, as it were, the principle and source

   of all understanding. Ennoea, again, which arises from him, is any sort

   of emotion concerning any subject. It cannot be, therefore, that Nous

   was produced by Bythus and Ennoea; it would be more like the truth for

   them to maintain that Ennoea was produced as the daughter of the

   Propator and this Nous. For Ennoea is not the daughter of Nous, as they

   assert, but Nous becomes the father of Ennoea. For how can Nous have

   been produced by the Propator, when he holds the chief and primary

   place of that hidden and invisible affection which is within Him? By

   this affection sense is produced, and Ennoea, and Enthymesis, and other

   things which are simply synonyms for Nous himself. As I have said

   already, they are merely certain definite exercises in thought of that

   very power concerning some particular subject. We understand the

   [several] terms according to their [3043] length and breadth of

   meaning, not according to any [fundamental] change [of signification];

   and the [various exercises of thought] are limited by [the same sphere

   of] knowledge, and are expressed together by [the same] term, the [very

   same] sense remaining within, and creating, and administering, and

   freely governing even by its own power, and as it pleases, the things

   which have been previously mentioned.

 

   2. For the first exercise of that [power] respecting anything, is

   styled Ennoea; but when it continues, and gathers strength, and takes

   possession of the whole soul, it is called Enthymesis. This Enthymesis,

   again, when it exercises itself a long time on the same point, and has,

   as it were, been proved, is named Sensation. And this Sensation, when

   it is much developed, becomes Counsel. The increase, again, and greatly

   developed exercise of this Counsel becomes the Examination of thought

   (Judgment); and this remaining in the mind is most properly termed

   Logos (reason), from which the spoken Logos (word) proceeds. [3044] But

   all the [exercises of thought] which have been mentioned are

   [fundamentally] one and the same, receiving their origin from Nous, and

   obtaining [different] appellation according to their increase. Just as

   the human body, which is at one time young, then in the prime of life,

   and then old, has received [different] appellations according to its

   increase and continuance, but not according to any change of substance,

   or on account of any [real] loss of body, so is it with those [mental

   exercises]. For, when one [mentally] contemplates anything, he also

   thinks of it; and when he thinks of it, he has also knowledge regarding

   it; and when he knows it, he also considers it; and when he considers

   it, he also mentally handles it; and when he mentally handles it, he

   also speaks of it. But, as I have already said, it is Nous who governs

   all these [mental processes], while He is himself invisible, and utters

   speech of himself by means of those processes which have been

   mentioned, as it were by rays [proceeding from Him], but He himself is

   not sent forth by any other.

 

   3. These things may properly be said to hold good in men, since they

   are compound by nature, and consist of a body and a soul. But those who

   affirm that Ennoea was sent forth from God, and Nous from Ennoea, and

   then, in succession, Logos from these, are, in the first place, to be

   blamed as having improperly used these productions; and, in the next

   place, as describing the affections, and passions, and mental

   tendencies of men, while they [thus prove themselves] ignorant of God.

   By their manner of speaking, they ascribe those things which apply to

   men to the Father of all, whom they also declare to be unknown to all;

   and they deny that He himself made the world, to guard against

   attributing want of power [3045] to Him; while, at the same time, they

   endow Him with human affections and passions. But if they had known the

   Scriptures, and been taught by the truth, they would have known, beyond

   doubt, that God is not as men are; and that His thoughts are not like

   the thoughts of men. [3046] For the Father of all is at a vast distance

   from those affections and passions which operate among men. He is a

   simple, uncompounded Being, without diverse members, [3047] and

   altogether like, and equal to himself, since He is wholly

   understanding, and wholly spirit, and wholly thought, and wholly

   intelligence, and wholly reason, and wholly hearing, and wholly seeing,

   and wholly light, and the whole source of all that is good--even as the

   religious and pious are wont to speak concerning God.

 

   4. He is, however, above [all] these properties, and therefore

   indescribable. For He may well and properly be called an Understanding

   which comprehends all things, but He is not [on that account] like the

   understanding of men; and He may most properly be termed Light, but He

   is nothing like that light with which we are acquainted. And so, in all

   other particulars, the Father of all is in no degree similar to human

   weakness. He is spoken of in these terms according to the love [we bear

   Him]; but in point of greatness, our thoughts regarding Him transcend

   these expressions. If then, even in the case of human beings,

   understanding itself does not arise from emission, nor is that

   intelligence which produces other things separated from the living man,

   while its motions and affections come into manifestation, much more

   will the mind of God, who is all understanding, never by any means be

   separated from Himself; nor can anything [3048] [in His case] be

   produced as if by a different Being.

 

   5. For if He produced intelligence, then He who did thus produce

   intelligence must be understood, in accordance with their views, as a

   compound and corporeal Being; so that God, who sent forth [the

   intelligence referred to], is separate from it, and the intelligence

   which was sent forth separate [from Him]. But if they affirm that

   intelligence was sent forth from intelligence, they then cut asunder

   the intelligence of God, and divide it into parts. And whither has it

   gone? Whence was it sent forth? For whatever is sent forth from any

   place, passes of necessity into some other. But what existence was

   there more ancient than the intelligence of God, into which they

   maintain it was sent forth? And what a vast region that must have been

   which was capable of receiving and containing the intelligence of God!

   If, however, they affirm [that this emission took place] just as a ray

   proceeds from the sun, then, as the subjacent air which receives the

   ray must have had an existence prior to it, so [by such reasoning] they

   will indicate that there was something in existence, into which the

   intelligence of God was sent forth, capable of containing it, and more

   ancient than itself. Following upon this, we must hold that, as we see

   the sun, which is less than all things, sending forth rays from himself

   to a great distance, so likewise we say that the Propator sent forth a

   ray beyond, and to a great distance from, Himself. But what can be

   conceived of beyond, or at a distance from, God, into which He sent

   forth this ray?

 

   6. If, again, they affirm that that [intelligence] was not sent forth

   beyond the Father, but within the Father Himself, then, in the first

   place, it becomes superfluous to say that it was sent forth at all. For

   how could it have been sent forth if it continued within the Father?

   For an emission is the manifestation of that which is emitted, beyond

   him who emits it. In the next place, this [intelligence] being sent

   forth, both that Logos who springs from Him will still be within the

   Father, as will also be the future emissions proceeding from Logos.

   These, then, cannot in such a case be ignorant of the Father, since

   they are within Him; nor, being all equally surrounded by the Father,

   can any one know Him less [than another] according to the descending

   order of their emission. And all of them must also in an equal measure

   continue impassible, since they exist in the bosom of their Father, and

   none of them can ever sink into a state of degeneracy or degradation.

   For with the Father there is no degeneracy, unless perchance as in a

   great circle a smaller is contained, and within this one again a

   smaller; or unless they affirm of the Father, that, after the manner of

   a sphere or a square, He contains within Himself on all sides the

   likeness of a sphere, or the production of the rest of the �ons in the

   form of a square, each one of these being surrounded by that one who is

   above him in greatness, and surrounding in turn that one who is after

   him in smallness; and that on this account, the smallest and the last

   of all, having its place in the centre, and thus being far separated

   from the Father, was really ignorant of the Propator. But if they

   maintain any such hypothesis, they must shut up their Bythus within a

   definite form and space, while He both surrounds others, and is

   surrounded by them; for they must of necessity acknowledge that there

   is something outside of Him which surrounds Him. And none the less will

   the talk concerning those that contain, and those that are contained,

   flow on into infinitude; and all [the �ons] will most clearly appear to

   be bodies enclosed [by one another].

 

   7. Further, they must also confess either that He is mere vacuity, or

   that the entire universe is within Him; and in that case all will in

   like degree partake of the Father. Just as, if one forms circles in

   water, or round or square figures, all these will equally partake of

   water; just as those, again, which are framed in the air, must

   necessarily partake of air, and those which [are formed] in light, of

   light; so must those also who are within Him all equally partake of the

   Father, ignorance having no place among them. Where, then, is this

   partaking of the Father who fills [all things]? If, indeed, He has

   filled [all things], there will be no ignorance among them. On this

   ground, then, their work of [supposed] degeneracy is brought to

   nothing, and the production of matter with the formation of the rest of

   the world; which things they maintain to have derived their substance

   from passion and ignorance. If, on the other hand, they acknowledge

   that He is vacuity, then they fall into the greatest blasphemy; they

   deny His spiritual nature. For how can He be a spiritual being, who

   cannot fill even those things which are within Him?

 

   8. Now, these remarks which have been made concerning the emission of

   intelligence are in like manner applicable in opposition to those who

   belong to the school of Basilides, as well as in opposition to the rest

   of the Gnostics, from whom these also (the Valentinians) have adopted

   the ideas about emissions, and were refuted in the first book. But I

   have now plainly shown that the first production of Nous, that is, of

   the intelligence they speak of, is an untenable and impossible opinion.

   And let us see how the matter stands with respect to the rest [of the

   �ons]. For they maintain that Logos and Zoe were sent forth by him

   (i.e., Nous) as fashioners of this Pleroma; while they conceive of an

   emission of Logos, that is, the Word after the analogy of human

   feelings, and rashly form conjectures respecting God, as if they had

   discovered something wonderful in their assertion that Logos was I

   produced by Nous. All indeed have a clear perception that this may be

   logically affirmed with respect to men. [3049] But in Him who is God

   over all, since He is all Nous, and all Logos, as I have said before,

   and has in Himself nothing more ancient or late than another, and

   nothing at variance with another, but continues altogether equal, and

   similar, and homogeneous, there is no longer ground for conceiving of

   such production in the order which has been mentioned. Just as he does

   not err who declares that God is all vision, and all hearing (for in

   what manner He sees, in that also He hears; and in what manner He

   hears, in that also He sees), so also he who affirms that He is all

   intelligence, and all word, and that, in whatever respect He is

   intelligence, in that also He is word, and that this Nous is His Logos,

   will still indeed have only an inadequate conception of the Father of

   all, but will entertain far more becoming [thoughts regarding Him] than

   do those who transfer the generation of the word to which men gave

   utterance to the eternal Word of God, assigning a beginning and course

   of production [to Him], even as they do to their own word. And in what

   respect will the Word of God--yea, rather God Himself, since He is the

   Word--differ from the word of men, if He follows the same order and

   process of generation?

 

   9. They have fallen into error, too, respecting Zoe, by maintaining

   that she was produced in the sixth place, when it behoved her to take

   precedence of all [the rest], since God is life, and incorruption, and

   truth. And these and such like attributes have not been produced

   according to a gradual scale of descent, but they are names of those

   perfections which always exist in God, so far as it is possible and

   proper for men to hear and to speak of God. For with the name of God

   the following words will harmonize: intelligence, word, life,

   incorruption, truth, wisdom, goodness, and such like. And neither can

   any one maintain that intelligence is more ancient than life, for

   intelligence itself is life; nor that life is later than intelligence,

   so that He who is the intellect of all, that is God, should at one time

   have been destitute of life. But if they affirm that life was indeed

   [previously] in the Father, but was produced in the sixth place in

   order that the Word might live, surely it ought long before, [according

   to such reasoning,] to have been sent forth, in the fourth place, that

   Nous might have life; and still further, even before Him, [it should

   have been] with Bythus, that their Bythus might live. For to reckon

   Sige, indeed, along with their Propator, and to assign her to Him as

   His consort, while they do not join Zoe to the number,--is not this to

   surpass all other madness?

 

   10. Again, as to the second production which proceeds from these [�ons

   who have been mentioned],--that, namely, of Homo and Ecclesia,--their

   very fathers, falsely styled Gnostics, strive among themselves, each

   one seeking to make good his own opinions, and thus convicting

   themselves of being wicked thieves. They maintain that it is more

   suitable to [the theory of] production-- as being, in fact,

   truth-like--that the Word was produced by man, and not man by the Word;

   and that man existed prior to the Word, and that this is really He who

   is God over all. And thus it is, as I have previously remarked, that

   heaping together with a kind of plausibility all human feelings, and

   mental exercises, and formation of intentions, and utterances of words,

   they have lied with no plausibility at all against God. For while they

   ascribe the things which happen to men, and whatsoever they recognise

   themselves as experiencing, to the divine reason, they seem to those

   who are ignorant of God to make statements suitable enough. And by

   these human passions, drawing away their intelligence, while they

   describe the origin and production of the Word of God in the fifth

   place, they assert that thus they teach wonderful mysteries,

   unspeakable and sublime, known to no one but themselves. It was, [they

   affirm,] concerning these that the Lord said, "Seek, and ye shall

   find," [3050] that is, that they should inquire how Nous and Aletheia

   proceeded from Bythus and Sage; whether Logos and Zoe again derive

   their origin from these and then, whether Anthropos and Ecclesia

   proceed from Logos and Zoe.

     __________________________________________________________________

 

   [3043] This sentence appears to us, after long study, totally

   untranslateable. The general meaning seems to be, that whatever name is

   given to mental acts, whether they are called Ennoea, Enthymesis, or by

   whatever other appellation, they are all but exercises of the same

   fundamental power, styled Nous. Compare the following section.

 

   [3044] "The following," says Harvey, "may be considered to be

   consecutive steps in the evolution of logos as a psychological entity.

   Ennoea, conception; Enthymesis, intention; Sensation, thought;

   Consilium, reasoning; Cogitationis Examinatio, judgment; in Mente

   Perseverans, Logos endiathetos; Emissibile Verbum, Logos prophoikos."

 

   [3045] That is, lest He should be thought destitute of power, as having

   been unable to prevent evil from having a place in creation.

 

   [3046] Isa. lv. 8.

 

   [3047] The Latin expression is "similimembrius," which some regard as

   the translation of homoiokolos, and others of homoiomeres; but in

   either case the meaning will be as given above.

 

   [3048] That is, His Nous, Ennoea, etc., can have no independent

   existence. The text fluctuates between "emittitur" and "emittetur."

 

   [3049] That is, in human beings no doubt, thought (Nous) precedes

   speech (Logos).

 

   [3050] Matt. vii. 7.

     __________________________________________________________________

 

  Chapter XIV.--Valentinus and his followers derived the principles of their

  system from the heathen; the names only are changed.

 

   1. Much more like the truth, and more pleasing, is the account which

   Antiphanes, [3051] one of the ancient comic poets, gives in his

   Theogony as to the origin of all things. For he speaks Chaos as being

   produced from Night and Silence; relates that then Love [3052] sprang

   from Chaos and Night; from this again, Light; and that from this, in

   his opinion, were derived all the rest of the first generation of the

   gods. After these he next introduces a second generation of gods, and

   the creation of the world; then he narrates the formation of mankind by

   the second order of the gods. These men (the heretics), adopting this

   fable as their own, have ranged their opinions round it, as if by a

   sort of natural process, changing only the names of the things referred

   to, and setting forth the very same beginning of the generation of all

   things, and their production. In place of Night and Silence they

   substitute Bythus and Sige; instead of Chaos, they put Nous; and for

   Love (by whom, says the comic poet, all other things were set in order)

   they have brought forward the Word; while for the primary and greatest

   gods they have formed the �ons; and in place of the secondary gods,

   they tell us of that creation by their mother which is outside of the

   Pleroma, calling it the second Ogdoad. They proclaim to us, like the

   writer referred to, that from this (Ogdoad) came the creation of the

   world and the formation of man, maintaining that they alone are

   acquainted with these ineffable and unknown mysteries. Those things

   which are everywhere acted in the theatres by comedians with the

   clearest voices they transfer to their own system, teaching them

   undoubtedly through means of the same arguments, and merely changing

   the names.

 

   2. And not only are they convicted of bringing forward, as if their own

   [original ideas], those things which are to be found among the comic

   poets, but they also bring together the things which have been said by

   all those who were ignorant of God, and who are termed philosophers;

   and sewing together, as it were, a motley garment out of a heap of

   miserable rags, they have, by their subtle manner of expression,

   furnished themselves with a cloak which is really not their own. They

   do, it is true, introduce a new kind of doctrine, inasmuch as by a new

   sort of art it has been substituted [for the old]. Yet it is in reality

   both old and useless, since these very opinions have been sewed

   together out of ancient dogmas redolent of ignorance and irreligion.

   For instance, Thales [3053] of Miletus affirmed that water was the

   generative and initial principle of all things. Now it is just the same

   thing whether we say water or Bythus. The poet Homer, [3054] again,

   held the opinion that Oceanus, along with mother Tethys, was the origin

   of the gods: this idea these men have transferred to Bythus and Sige.

   Anaximander laid it down that infinitude is the first principle of all

   things, having seminally in itself the generation of them all, and from

   this he declares the immense worlds [which exist] were formed: this,

   too, they have dressed up anew, and referred to Bythus and their �ons.

   Anaxagoras, again, who has also been surnamed "Atheist," gave it as his

   opinion that animals were formed from seeds falling down from heaven

   upon earth. This thought, too, these men have transferred to "the seed"

   of their Mother, which they maintain to be themselves; thus

   acknowledging at once, in the judgment of such as are possessed of

   sense, that they themselves are the offspring of the irreligious

   Anaxagoras.

 

   3. Again, adopting the [ideas of] shade and vacuity from Democritus and

   Epicurus, they have fitted these to their own views, following upon

   those [teachers] who had already talked a great deal about a vacuum and

   atoms, the one of which they called that which is, and the other that

   which is not. In like manner, these men call those things which are

   within the Pleroma real existences, just as those philosophers did the

   atoms; while they maintain that those which are without the Pleroma

   have no true existence, even as those did respecting the vacuum. They

   have thus banished themselves in this world (since they are here

   outside of the Pleroma) into a place which has no existence. Again,

   when they maintain that these things [below] are images of those which

   have a true existence [above], they again most manifestly rehearse the

   doctrine of Democritus and Plato. For Democritus was the first who

   maintained that numerous and diverse figures were stamped, as it were,

   with the forms [of things above], and descended from universal space

   into this world. But Plato, for his part, speaks of matter, and

   exemplar, [3055] and God. These men, following those distinctions, have

   styled what he calls ideas, and exemplar, the images of those things

   which are above; while, through a mere change of name, they boast

   themselves as being discoverers and contrivers of this kind of

   imaginary fiction.

 

   4. This opinion, too, that they hold the Creator formed the world out

   of previously existing matter, both Anaxagoras, Empedocles, and Plato

   expressed before them; as, forsooth, we learn they also do under the

   inspiration of their Mother. Then again, as to the opinion that

   everything of necessity passes away to those things out of which they

   maintain it was also formed, and that God is the slave of this

   necessity, so that He cannot impart immortality to what is mortal, or

   bestow incorruption on what is corruptible, but every one passes into a

   substance similar in nature to itself, both those who are named Stoics

   from the portico (stoa), and indeed all that are ignorant of God, poets

   and historians alike, make the same affirmation. [3056] Those

   [heretics] who hold the same [system of] infidelity have ascribed, no

   doubt, their own proper region to spiritual beings,--that, namely,

   which is within the Pleroma, but to animal beings the intermediate

   space, while to corporeal they assign that which is material. And they

   assert that God Himself can do no otherwise, but that every one of the

   [different kinds of substance] mentioned passes away to those things

   which are of the same nature [with itself].

 

   5. Moreover, as to their saying that the Saviour was formed out of all

   the �ons, by every one of them depositing, so to speak, in Him his own

   special flower, they bring forward nothing new that may not be found in

   the Pandora of Hesiod. For what he says respecting her, these men

   insinuate concerning the Saviour, bringing Him before us as Pandoros

   (All-gifted), as if each of the �ons had bestowed on Him what He

   possessed in the greatest perfection. Again, their opinion as to the

   indifference of [eating of] meats and other actions, and as to their

   thinking that, from the nobility of their nature, they can in no degree

   at all contract pollution, whatever they eat or perform, they have

   derived it from the Cynics, since they do in fact belong to the same

   society as do these [philosophers]. They also strive to transfer to

   [the treatment of matters of] faith that hairsplitting and subtle mode

   of handling questions which is, in fact, a copying of Aristotle.

 

   6. Again, as to the desire they exhibit to refer this whole universe to

   numbers, they have learned it from the Pythagoreans. For these were the

   first who set forth numbers as the initial principle of all things, and

   [described] that initial principle of theirs as being both equal and

   unequal, out of which [two properties] they conceived that both things

   sensible [3057] and immaterial derived their origin. And [they held]

   that one set of first principles [3058] gave rise to the matter [of

   things], and another to their form. They affirm that from these first

   principles all things have been made, just as a statue is of its metal

   and its special form. Now, the heretics have adapted this to the things

   which are outside of the Pleroma. The [Pythagoreans] maintained that

   the [3059] principle of intellect is proportionate to the energy

   wherewith mind, as a recipient of the comprehensible, pursues its

   inquiries, until, worn out, it is resolved at length in the Indivisible

   and One. They further affirm that Hen--that is, One--is the first

   principle of all things, and the substance of all that has been formed.

   From this again proceeded the Dyad, the Tetrad, the Pentad, and the

   manifold generation of the others. These things the heretics repeat,

   word for word, with a reference to their Pleroma and Bythus. From the

   same source, too, they strive to bring into vogue those conjunctions

   which proceed from unity. Marcus boasts of such views as if they were

   his own, and as if he were seen to have discovered something more novel

   than others, while he simply sets forth the Tetrad of Pythagoras as the

   originating principle and mother of all things.

 

   7. But I will merely say, in opposition to these men --Did all those

   who have been mentioned, with whom you have been proved to coincide in

   expression, know, or not know, the truth? If they knew it, then the

   descent of the Saviour into this world was superfluous. For why [in

   that case] did He descend? Was it that He might bring that truth which

   was [already] known to the knowledge of those who knew it? If, on the

   other hand, these men did not know it, then how is it that, while you

   express yourselves in the same terms as do those who knew not the

   truth, ye boast that yourselves alone possess that knowledge which is

   above all things, although they who are ignorant of God [likewise]

   possess it? Thus, then, by a complete perversion [3060] of language,

   they style ignorance of the truth knowledge: and Paul well says [of

   them,] that [they make use of] "novelties of words of false knowledge."

   [3061] For that knowledge of theirs is truly found to be false. If,

   however, taking an impudent course with respect to these points, they

   declare that men indeed did not know the truth, but that their Mother,

   [3062] the seed of the Father, proclaimed the mysteries of truth

   through such men, even as also through the prophets, while the Demiurge

   was ignorant [of the proceeding], then I answer, in the first place,

   that the things which were predicted were not of such a nature as to be

   intelligible to no one; for the men themselves knew what they were

   saying, as did also their disciples, and those again succeeded these.

   And, in the next place, if either the Mother or her seed knew and

   proclaimed those things which were of the truth (and the Father [3063]

   is truth), then on their theory the Saviour spoke falsely when He said,

   "No one knoweth the Father but the Son," [3064] unless indeed they

   maintain that their seed or Mother is No-one.

 

   8. Thus far, then, by means of [ascribing to their �ons] human

   feelings, and by the fact that they largely coincide in their language

   with many of those who are ignorant of God, they have been seen

   plausibly drawing a certain number away [from the truth]. They lead

   them on by the use of those [expressions] with which they have been

   familiar, to that sort of discourse which treats of all things, setting

   forth the production of the Word of God, and of Zoe, and of Nous, and

   bringing into the world, as it were, the [successive] emanations of the

   Deity. The views, again, which they propound, without either

   plausibility or parade, are simply lies from beginning to end. Just as

   those who, in order to lure and capture any kind of animals, place

   their accustomed food before them, gradually drawing them on by means

   of the familiar aliment, until at length they seize it, but, when they

   have taken them captive, they subject them to the bitterest of bondage,

   and drag them along with violence whithersoever they please; so also do

   these men gradually and gently persuading [others], by means of their

   plausible speeches, to accept of the emission which has been mentioned,

   then bring forward things which are not consistent, and forms of the

   remaining emissions which are not such as might have been expected.

   They declare, for instance, that [ten] [3065] �ons were sent forth by

   Logos and Zoe, while from Anthropos and Ecclesia there proceeded

   twelve, although they have neither proof, nor testimony, nor

   probability, nor anything whatever of such a nature [to support these

   assertions]; and with equal folly and audacity do they wish it to be

   believed that from Logos and Zoe, being �ons, were sent forth Bythus

   and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and

   Syncrasis, Monogenes and Macaria. Moreover, [as they affirm,] there

   were sent forth, in a similar way, from Anthropos and Ecclesia, being

   �ons, Paracletus and Pistis, Patricos and Elpis, Metricos and Agape,

   Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia.

 

   9. The passions and error of this Sophia, and how she ran the risk of

   perishing through her investigation [of the nature] of the Father, as

   they relate, and what took place outside of the Pleroma, and from what

   sort of a defect they teach that the Maker of the world was produced, I

   have set forth in the preceding book, describing in it, with all

   diligence, the opinions of these heretics. [I have also detailed their

   views] respecting Christ, whom they describe as having been produced

   subsequently to all these, and also regarding Soter, who, [according to

   them,] derived his being from those �ons who were formed within the

   Pleroma. [3066] But I have of necessity mentioned their names at

   present, that from these the absurdity of their falsehood may be made

   manifest, and also the confused nature of the nomenclature they have

   devised. For they themselves detract from [the dignity of] their �ons

   by a multitude of names of this sort. They give out names plausible and

   credible to the heathen, [as being similar] to those who are called

   their twelve gods, [3067] and even these they will have to be images of

   their twelve �ons. But the images [so called] can produce names [of

   their own] much more seemly, and more powerful through their etymology

   to indicate divinity [than are those of their fancied prototypes].

     __________________________________________________________________

 

   [3051] Nothing is known of this writer. Several of the same name are

   mentioned by the ancients, but to none of them is a work named

   Theogonia ascribed. He is supposed to be the same poet as is cited by

   Athen�us, but that writer quotes from a work styled 'Aphrodites gonai.

 

   [3052] The Latin is "Cupidinem;" and Harvey here refers to Aristotle,

   who "quotes the authority of Hesiod and Parmenides as saying that Love

   is the eternal intellect, reducing Chaos into order."

 

   [3053] Compare, on the opinions of the philosophers referred to in this

   chapter, Hippolytus, Philosoph., book i.

 

   [3054] Iliad, xiv. 201; vii. 99.

 

   [3055] The Latin has here exemplum, corresponding doubtless to

   paradeigma, and referring to those ideai of all things which Plato

   supposed to have existed for ever in the divine mind.

 

   [3056] [Our author's demonstration of the essential harmony of

   Gnosticism with the old mythologies, and the philosophies of the

   heathen, explains the hold it seems to have gained among nominal

   converts to Christianity, and also the necessity for a painstaking

   refutation of what seem to us mere absurdities. The great merit of

   Iren�us is thus illustrated: he gave the death-blow to heathenism in

   extirpating heresy.]

 

   [3057] The Latin text reads "sensibilia et insensata;" but these words,

   as Harvey observes, must be the translation of aistheta kai anaistheta,

   --"the former referring to material objects of sense, the latter to the

   immaterial world of intellect."

 

   [3058] This clause is very obscure, and we are not sure if the above

   rendering brings out the real meaning of the author. Harvey takes a

   different view of it, and supposes the original Greek to have been, kai

   allas men tes hupostaseos archas einai allas de tes aistheseos kai tes

   ousias. He then remarks: "The reader will observe that the word

   hupostasis here means intellectual substance, ousia material; as in V.

   c. ult. The meaning therefore of the sentence will be, And they

   affirmed that the first principles of intellectual substance and of

   sensible and material existence were diverse, viz., unity was the

   exponent of the first, duality of the second."

 

   [3059] All the editors confess the above sentence hopelessly obscure.

   We have given Harvey's conjectural translation.

 

   [3060] Literally, "antiphrasis."

 

   [3061] 1 Tim. vi. 20. The text is, "Vocum novitates fals� agnitionis,"

   kainophonias having apparently been read in the Greek instead of

   kenophonias as in Text. Rec.

 

   [3062] Grabe and others insert "vel" between these words.

 

   [3063] It seems necessary to regard these words as parenthetical,

   though the point is overlooked by all the editors.

 

   [3064] Matt. xi. 27.

 

   [3065] "Decem" is of doubtful authority.

 

   [3066] The text has "qui in labe facti sunt;" but, according to Harvey,

   "the sense requires pleromati instead of ektromati in the original."

 

   [3067] Viz., the "Dii majorum gentium" of the Gentiles.

     __________________________________________________________________

 

  Chapter XV.--No account can be given of these productions.

 

   1. But let us return to the fore-mentioned question as to the

   production [of the �ons]. And, in the first place, let them tell us the

   reason of the production of the �ons being of such a kind that they do

   not come in contact with any of those things which belong to creation.

   For they maintain that those things [above] were not made on account of

   creation, but creation on account of them; and that the former are not

   images of the latter, but the latter of the former. As, therefore, they

   render a reason for the images, by saying that the month has thirty

   days on account of the thirty �ons, and the day twelve hours, and the

   year twelve months, on account of the twelve �ons which are within the

   Pleroma, with other such nonsense of the same kind, let them now tell

   us also the reason for that production of the �ons, why it was of such

   a nature, for what reason the first and first-begotten Ogdoad was sent

   forth, and not a Pentad, or a Triad, or a Septenad, or any one of those

   which are defined by a different number? Moreover, how did it come to

   pass, that from Logos and Zoe were sent forth ten �ons, and neither

   more nor less; while again from Anthropos and Ecclesia proceeded

   twelve, although these might have been either more or less numerous?

 

   2. And then, again, with reference to the entire Pleroma, what reason

   is there that it should be divided into these three --an Ogdoad, a

   Decad, and a Duodecad--and not into some other number different from

   these? Moreover, with respect to the division itself, why has it been

   made into three parts, and not into four, or five, or six, or into some

   other number among those which have no connection with such numbers

   [3068] as belong to creation? For they describe those [�ons above] as

   being more ancient than these [created things below], and it behoves

   them to possess their principle [of being] in themselves, one which

   existed before creation, and not after the pattern of creation, all

   exactly agreeing as to the point. [3069]

 

   3. The account which we give of creation is one harmonious with that

   regular order [of things prevailing in the world], for this scheme of

   ours is adapted to the [3070] things which have [actually] been made;

   but it is a matter of necessity that they, being unable to assign any

   reason belonging to the things themselves, with regard to those beings

   that existed before [creation], and were perfected by themselves,

   should fall into the greatest perplexity. For, as to the points on

   which they interrogate us as knowing nothing of creation, they

   themselves, when questioned in turn respecting the Pleroma, either make

   mention of mere human feelings, or have recourse to that sort of speech

   which bears only upon that harmony observable in creation, improperly

   giving us replies concerning things which are secondary, and not

   concerning those which, as they maintain, are primary. For we do not

   question them concerning that harmony which belongs to creation, nor

   concerning human feelings; but because they must acknowledge, as to

   their octiform, deciform, and duodeciform Pleroma (the image of which

   they declare creation to be), that their Father formed it of that

   figure vainly and thoughtlessly, and must ascribe to Him deformity, if

   He made anything without a reason. Or, again, if they declare that the

   Pleroma was so produced in accordance with the foresight of the Father,

   for the sake of creation, as if He had thus symmetrically arranged its

   very essence, then it follows that the Pleroma can no longer be

   regarded as having been formed on its own account, but for the sake of

   that [creation] which was to be its image as possessing its likeness

   (just as the clay model is not moulded for its own sake, but for the

   sake of the statue in brass, or gold, or silver about to be formed),

   then creation will have greater honour than the Pleroma, if, for its

   sake, those things [above] were produced.

     __________________________________________________________________

 

   [3068] Referring to numbers like 4, 5, 6, which do not correspond to

   any important fact in creation, as 7 e.g., does to the number of the

   planets.

 

   [3069] The Latin text is here scarcely intelligible, and is variously

   pointed by the editors.

 

   [3070] Harvey explains "his" as here denoting "in his," but we are at a

   loss to know how he would translate the passage. It is in the highest

   degree obscure.

     __________________________________________________________________

 

  Chapter XVI.--The Creator of the world either produced of Himself the images

  of things to be made, or the Pleroma was formed after the image of some

  previous system; and so on ad infinitum.

 

   1. But if they will not yield assent to any one of these conclusions,

   since in that case they would be proved by us as incapable of rendering

   any reason for such a production of their Pleroma, they will of

   necessity be shut up to this--that they confess that, above the

   Pleroma, there was some other system more spiritual and more powerful,

   after the image of which their Pleroma was formed. For if the Demiurge

   did not of himself construct that figure of creation which exists, but

   made it after the form of those things which are above, then from whom

   did their Bythus--who, to be sure, brought it about that the Pleroma

   should be possessed of a configuration of this kind--receive the figure

   of those things which existed before Himself? For it must needs be,

   either that the intention [of creating] dwelt in that god who made the

   world, so that of his own power, and from himself, he obtained the

   model of its formation; or, if any departure is made from this being,

   then there will arise a necessity for constantly asking whence there

   came to that one who is above him the configuration of those things

   which have been made; what, too, was the number of the productions; and

   what the substance of the model itself? If, however, it was in the

   power of Bythus to impart of himself such a configuration to the

   Pleroma, then why may it not have been in the power of the Demiurge to

   form of himself such a world as exists? And then, again, if creation be

   an image of those things [above], why should we not affirm that those

   are, in turn, images of others above them, and those above these again,

   of others, and thus go on supposing innumerable images of images?

 

   2. This difficulty presented itself to Basilides after he had utterly

   missed the truth, and was conceiving that, by an infinite succession of

   those beings that were formed from one another, he might escape such

   perplexity. When he had proclaimed that three hundred and sixty-five

   heavens were formed through succession and similitude by one another,

   and that a manifest proof [of the existence] of these was found in the

   number of the days of the year, as I stated before; and that above

   these there was a power which they also style Unnameable, and its

   dispensation--he did not even in this way escape such perplexity. For,

   when asked whence came the image of its configuration to that heaven

   which is above all, and from which he wishes the rest to be regarded as

   having been formed by means of succession, he will say, from that

   dispensation which belongs to the Unnameable. He must then say, either

   that the Unspeakable formed it of himself, or he will find it necessary

   to acknowledge that there is some other power above this being, from

   whom his unnameable One derived such vast numbers of configurations as

   do, according to him, exist.

 

   3. How much safer and more accurate a course is it, then, to confess at

   once that which is true: that this God, the Creator, who formed the

   world, is the only God, and that there is no other God besides Him--He

   Himself receiving from Himself the model and figure of those things

   which have been made--than that, after wearying ourselves with such an

   impious and circuitous description, we should be compelled, at some

   point or another, to fix the mind on some One, and to confess that from

   Him proceeded the configuration of things created.

 

   4. As to the accusation brought against us by the followers of

   Valentinus, when they declare that we continue in that Hebdomad which

   is below, as if we could not lift our minds on high, nor understand

   those things which are above, because we do not accept their monstrous

   assertions: this very charge do the followers of Basilides bring in

   turn against them, inasmuch as they (the Valentinians) keep circling

   about those things which are below, [going] as far as the first and

   second Ogdoad, and because they unskilfully imagine that, immediately

   after the thirty �ons, they have discovered Him who is above all things

   Father, not following out in thought their investigations to that

   Pleroma which is above the three hundred and sixty-five heavens, which

   [3071] is above forty-five Ogdoads. And any one, again, might bring

   against them the same charge, by imagining four thousand three hundred

   and eighty heavens, or �ons, since the days of the year contain that

   number of hours. If, again, some one adds also the nights, thus

   doubling the hours which have been mentioned, imagining that [in this

   way] he has discovered a great multitude of Ogdoads, and a kind of

   innumerable company [3072] of �ons, and thus, in opposition to Him who

   is above all things Father, conceiving himself more perfect than all

   [others], he will bring the same charge against all, inasmuch as they

   are not capable of rising to the conception of such a multitude of

   heavens or �ons as he has announced, but are either so deficient as to

   remain among those things which are below, or continue in the

   intermediate space.

     __________________________________________________________________

 

   [3071] The text is here doubtful: Harvey proposes to read "qui" instead

   of "qu�," but we prefer "quod" with Grabe. The meaning is, that three

   hundred and sixty-five is more than forty-five Ogdoads (45 � 8 = 360).

 

   [3072] "Operositatem." corresponding to pragmateian, lit. manufacture.

     __________________________________________________________________

 

  Chapter XVII.--Inquiry into the production of the �ons: whatever its supposed

  nature, it is in every respect inconsistent; and on the hypothesis of the

  heretics, even Nous and the Father Himself would be stained with ignorance.

 

   1. That system, then, which has respect to their Pleroma, and

   especially that part of it which refers to the primary Ogdoad being

   thus burdened with so great contradictions and perplexities, let me now

   go on to examine the remainder of their scheme. [In doing so] on

   account of their madness, I shall be making inquiry respecting things

   which have no real existence; yet it is necessary to do this, since the

   treatment of this subject has been entrusted to me, and since I desire

   all men to come to the knowledge of the truth, as well as because thou

   thyself hast asked to receive from me full and complete means for

   overturning [the views of] these men.

 

   2. I ask, then, in what manner were the rest of the �ons produced? Was

   it so as to be united with Him who produced them, even as the solar

   rays are with the sun; or was it actually [3073] and separately, so

   that each of them possessed an independent existence and his own

   special form, just as has a man from another man, and one herd of

   cattle from another? Or was it after the manner of germination, as

   branches from a tree? And were they of the same substance with those

   who produced them, or did they derive their substance from some other

   [kind of] substance? Also, were they produced at the same time, so as

   to be contemporaries; or after a certain order, so that some of them

   were older, and others younger? And, again, are they uncompounded and

   uniform, and altogether equal and similar among themselves, as spirit

   and light are produced; or are they compounded and different, unlike

   [to each other] in their members?

 

   3. If each of them was produced, after the manner of men, actually and

   according to its own generation, then either those thus generated by

   the Father will be of the same substance with Him, and similar to their

   Author; or if [3074] they appear dissimilar, then it must of necessity

   be acknowledged that they are [formed] of some different substance.

   Now, if the beings generated by the Father be similar to their Author,

   then those who have been produced must remain for ever impassible, even

   as is He who produced them; but if, on the other hand, they are of a

   different substance, which is capable of passion, then whence came this

   dissimilar substance to find a place within the incorruptible Pleroma?

   Further, too, according to this principle, each one of them must be

   understood as being completely separated from every other, even as men

   are not mixed with nor united the one to the other, but each having a

   distinct shape of his own, and a definite sphere of action, while each

   one of them, too, is formed of a particular size, --qualities

   characteristic of a body, and not of a spirit. Let them therefore no

   longer speak of the Pleroma as being spiritual, or of themselves as

   "spiritual," if indeed their �ons sit feasting with the Father, just as

   if they were men, and He Himself is of such a configuration as those

   reveal Him to be who were produced by Him.

 

   4. If, again, the �ons were derived from Logos, Logos from Nous, and

   Nous from Bythus, just as lights are kindled from a light--as, for

   example, torches are from a torch--then they may no doubt differ in

   generation and size from one another; but since they are of the same

   substance with the Author of their production, they must either all

   remain for ever impassible, or their Father Himself must participate in

   passion. For the torch which has been kindled subsequently cannot be

   possessed of a different kind of light from that which preceded it.

   Wherefore also their lights, when blended in one, return to the

   original identity, since that one light is then formed which has

   existed even from the beginning. But we cannot speak, with respect to

   light itself, of some part being more recent in its origin, and another

   being more ancient (for the whole is but one light); nor can we so

   speak even in regard to those torches which have received the light

   (for these are all contemporary as respects their material substance,

   for the substance of torches is one and the same), but simply as to

   [the time of] its being kindled, since one was lighted a little while

   ago, and another has just now been kindled.

 

   5. The defect, therefore, of that passion which has regard to

   ignorance, will either attach alike to their whole Pleroma, since [all

   its members] are of the same substance; and the Propator will share in

   this defect of ignorance--that is, will be ignorant of Himself; or, on

   the other hand, all those lights which are within the Pleroma will

   alike remain for ever impassible. Whence, then, comes the passion of

   the youngest �on, if the light of the Father is that from which all

   other lights have been formed, and which is by nature impassible? And

   how can one �on be spoken of as either younger or older among

   themselves, since there is but one light in the entire Pleroma? And if

   any one calls them stars, they will all nevertheless appear to

   participate in the same nature. For if "one star differs from another

   star in glory," [3075] but not in qualities, nor substance, nor in the

   fact of being passible or impassible; so all these, since they are

   alike derived from the light of the Father, must either be naturally

   impassible and immutable, or they must all, in common with the light of

   the Father, be passible, and are capable of the varying phases of

   corruption.

 

   6. The same conclusion will follow, although they affirm that the

   production of �ons sprang from Logos, as branches from a tree, since

   Logos has his generation from their Father. For all [the �ons] are

   formed of the same substance with the Father, differing from one

   another only in size, and not in nature, and filling up the greatness

   of the Father, even as the fingers complete the hand. If therefore He

   exists in passion and ignorance, so must also those �ons who have been

   generated by Him. But if it is impious to ascribe ignorance and passion

   to the Father of all, how can they describe an �on produced by Him as

   being passible; and while they ascribe the same impiety to the very

   wisdom (Sophia) of God, how can they still call themselves religious

   men?

 

   7. If, again, they declare that their �ons were sent forth just as rays

   are from the sun, then, since all are of the same substance and sprung

   from the same source, all must either be capable of passion along with

   Him who produced them, or all will remain impassible for ever. For they

   can no longer maintain that, of beings so produced, some are impassible

   and others passible. If, then, they declare all impassible, they do

   themselves destroy their own argument. For how could the youngest �on

   have suffered passion if all were impassible? If, on the other hand,

   they declare that all partook of this passion, as indeed some of them

   venture to maintain, then, inasmuch as it originated with Logos, [3076]

   but flowed onwards to Sophia, they will thus be convicted of tracing

   back the passion to Logos, who is the [3077] Nous of this Propator, and

   so acknowledging the Nous of the Propator and the Father Himself to

   have experienced passion. For the Father of all is not to be regarded

   as a kind of compound Being, who can be separated from his Nous (mind),

   as I have already shown; but Nous is the Father, and the Father Nous.

   It necessarily follows, therefore, both that he who springs from Him as

   Logos, or rather that Nous himself, since he is Logos, must be perfect

   and impassible, and that those productions which proceed from him,

   seeing that they are of the same substance with himself, should be

   perfect and impassible, and should ever remain similar to him who

   produced them.

 

   8. It cannot therefore longer be held, as these men teach, that Logos,

   as occupying the third place in generation, was ignorant of the Father.

   Such a thing might indeed perhaps be deemed probable in the case of the

   generation of human beings, inasmuch as these frequently know nothing

   of their parents; but it is altogether impossible in the case of the

   Logos of the Father. For if, existing in the Father, he knows Him in

   whom he exists--that is, is not ignorant of himself--then those

   productions which issue from him being his powers (faculties), and

   always present with him, will not be ignorant of him who emitted them,

   any more than rays [may be supposed to be] of the sun. It is

   impossible, therefore, that the Sophia (wisdom) of God, she who is

   within the Pleroma, inasmuch as she has been produced in such a manner,

   should have fallen under the influence of passion, and conceived such

   ignorance. But it is possible that that Sophia (wisdom) who pertains to

   [the scheme] of Valentinus, inasmuch as she is a production of the

   devil, should fall into every kind of passion, and exhibit the

   profoundest ignorance. For when they themselves bear testimony

   concerning their mother, to the effect that she was the offspring of an

   erring �on, we need no longer search for a reason why the sons of such

   a mother should be ever swimming in the depths of ignorance.

 

   9. I am not aware that, besides these productions [which have been

   mentioned], they are able to speak of any other; indeed, they have not

   been known to me (although I have had very frequent discussions with

   them concerning forms of this kind) as ever setting forth any other

   peculiar kind of being as produced [in the manner under consideration].

   This only they maintain, that each one of these was so produced as to

   know merely that one who produced him, while he was ignorant of the one

   who immediately preceded. But they do not in this matter go forward [in

   their account] with any kind of demonstration as to the manner in which

   these were produced, or how such a thing could take place among

   spiritual beings. For, in whatsoever way they may choose to go forward,

   they will feel themselves bound (while, as regards the truth, they

   depart [3078] entirely from right reason) to proceed so far as to

   maintain that their Word, who springs from the Nous of the Propator,

   --to maintain, I say, that he was produced in a state of degeneracy.

   For [they hold] that perfect Nous, previously begotten by the perfect

   Bythus, was not capable of rendering that production which issued from

   him perfect, but [could only bring it forth] utterly blind to the

   knowledge and greatness of the Father. They also maintain that the

   Saviour exhibited an emblem of this mystery in the case of that man who

   was blind from his birth, [3079] since the �on was in this manner

   produced by Monogenes blind, that is, in ignorance, thus falsely

   ascribing ignorance and blindness to the Word of God, who, according to

   their own theory, holds the second [place of] production from the

   Propator. Admirable sophists, and explorers of the sublimities of the

   unknown Father, and rehearsers of those super-celestial mysteries

   "which the angels desire to look into!" [3080] --that they may learn

   that from the Nous of that Father who is above all, the Word was

   produced blind, that is, ignorant of the Father who produced him!

 

   10. But, ye miserable sophists, how could the Nous of the Father, or

   rather the very Father Himself, since He is Nous and perfect in all

   things, have produced his own Logos as an imperfect and blind �on, when

   He was able also to produce along with him the knowledge of the Father?

   As ye affirm that Christ was generated [3081] after the rest, and yet

   declare that he was produced perfect, much more then should Logos, who

   is anterior to him in age, be produced by the same Nous, unquestionably

   perfect, and not blind; nor could he, again, have produced �ons still

   blinder than himself, until at last your Sophia, always utterly

   blinded, gave birth to so vast a body of evils. And your Father is the

   cause of all this mischief; for ye declare the magnitude and power of

   your Father to be the causes of ignorance, assimilating Him to Bythus,

   and assigning this as a name to Him who is the unnameable Father. But

   if ignorance is an evil, and ye declare all evils to have derived their

   strength from it, while ye maintain that the greatness and power of the

   Father is the cause of this ignorance, ye do thus set Him forth as the

   author of [all] evils. For ye state as the cause of evil this fact,

   that [no one] could contemplate His greatness. But if it was really

   impossible for the Father to make Himself known from the beginning to

   those [beings] that were formed by Him, He must in that case be held

   free from blame, inasmuch as He could not remove the ignorance of those

   who came after Him. But if, at a subsequent period, when He so willed

   it, He could take away that ignorance which had increased with the

   successive productions as they followed each other, and thus become

   deeply seated in the �ons, much more, had He so willed it might He

   formerly have prevented that ignorance, which as yet was not, from

   coming into existence.

 

   11. Since therefore, as soon as He so pleased, He did become known not

   only to the �ons, but also to these men who lived in these latter

   times; but, as He did not so please to be known from the beginning, He

   remained unknown--the cause of ignorance is, according to you, the will

   of the Father. For if He foreknew that these things would in future

   happen in such a manner, why then did He not guard against the

   ignorance of these beings before it had obtained a place among them,

   rather than afterwards, as if under the influence of repentance, deal

   with it through the production of Christ? For the knowledge which

   through Christ He conveyed to all, He might long before have imparted

   through Logos, who was also the first-begotten of Monogenes. Or if,

   knowing them beforehand, He willed that these things should happen [as

   they have done], then the works of ignorance must endure for ever, and

   never pass away. For the things which have been made in accordance with

   the will of your Propator must continue along with the will of Him who

   willed them; or if they pass away, the will of Him also who decreed

   that they should have a being will pass away along with them. And why

   did the �ons find rest and attain perfect knowledge through learning

   [at last] that the Father is altogether [3082] incomprehensible? They

   might surely have possessed this knowledge before they became involved

   in passion; for the greatness of the Father did not suffer diminution

   from the beginning, so that these might [3083] know that He was

   altogether incomprehensible. For if, on account of His infinite

   greatness, He remained unknown, He ought also on account of His

   infinite love to have preserved those impassible who were produced by

   Him, since nothing hindered, and expediency rather required, that they

   should have known from the beginning that the Father was altogether

   incomprehensible.

     __________________________________________________________________

 

   [3073] Efficabiliter in the Latin text is thought to correspond to

   energos in the original Greek.

 

   [3074] Si is inserted by most of the editors; and although Harvey

   argues for its omission, we agree with Massuet in deeming it

   indispensable.

 

   [3075] 1 Cor. xv. 41.

 

   [3076] Comp. i. 2, 2.

 

   [3077] It seems needless to insert an "et" before this word, as Harvey

   suggests, or, as an alternative, to strike out the first "Nun

   Propatoris."

 

   [3078] Some read "c�cutientes" instead of "circumeuntes," as above.

 

   [3079] John ix. 1, etc.

 

   [3080] 1 Pet. i. 12.

 

   [3081] "Postgenitum quidem reliquis," the representative, according to

   Grabe, of apogonon men loipois in the Greek. Harvey remarks that ton

   loipon would have been better, and proposes to read "progenitum" in the

   Latin; but we do not see any necessity for change.

 

   [3082] "Incapabilis et incomprehensibilis," corresponding to achoretos

   kai akataleptos in the Greek.

 

   [3083] Literally, "to these knowing," "his scientibus."

     __________________________________________________________________

 

  Chapter XVIII.--Sophia was never really in ignorance or passion; her

  Enthymesis could not have been separated from herself, or exhibited special

  tendencies of its own.

 

   1. How can it be regarded as otherwise than absurd, that they also

   affirm this Sophia (wisdom) to have been involved in ignorance, and

   degeneracy, and passion? For these things are alien and contrary to

   wisdom, nor can they ever be qualities belonging to it. For wherever

   there is a want of foresight, and an ignorance of the course of

   utility, there wisdom does not exist. Let them therefore no longer call

   this suffering �on, Sophia, but let them give up either her name or her

   sufferings. And let them, moreover, not call their entire Pleroma

   spiritual, if this �on had a place within it when she was involved in

   such a tumult of passion. For even a vigorous soul, not to say a

   spiritual substance, would not pass through any such experience.

 

   2. And, again, how could her Enthymesis, going forth [from her] along

   with the passion, have become a separate existence? For Enthymesis

   (thought) is understood in connection with some person, and can never

   have an isolated existence by itself. For a bad Enthymesis is destroyed

   and absorbed by a good one, even as a state of disease is by health.

   What, then, was the sort of Enthymesis which preceded that of passion?

   [It was this]: to investigate the [nature of] the Father, and to

   consider His greatness. But what did she afterwards become persuaded

   of, and so was restored to health? [This, viz.], that the Father is

   incomprehensible, and that He is past finding out. It was not, then, a

   proper feeling that she wished to know the Father, and on this account

   she became passible; but when she became persuaded that He is

   unsearchable, she was restored to health. And even Nous himself, who

   was inquiring into the [nature of] the Father, ceased, according to

   them, to continue his researches, on learning that the Father is

   incomprehensible.

 

   3. How then could the Enthymesis separately conceive passions, which

   themselves also were her affections? For affection is necessarily

   connected with an individual: it cannot come into being or exist apart

   by itself. This opinion [of theirs], however, is not only untenable,

   but also opposed to that which was spoken by our Lord: "Seek, and ye

   shall find." [3084] For the Lord renders His disciples perfect by their

   seeking after and finding the Father; but that Christ of theirs, who is

   above, has rendered them perfect, by the fact that He has commanded the

   �ons not to seek after the Father, persuading them that, though they

   should labour hard, they would not find Him. And they [3085] declare

   that they themselves are perfect, by the fact that they maintain they

   have found their Bythus; while the �ons [have been made perfect]

   through means of this, that He is unsearchable who was inquired after

   by them.

 

   4. Since, therefore, the Enthymesis herself could not exist separately,

   apart from the �on, [it is obvious that] they bring forward still

   greater falsehood concerning her passion, when they further proceed to

   divide and separate it from her, while they declare that it was the

   substance of matter. As if God were not light, and as if no Word

   existed who could convict them, and overthrow their wickedness. For it

   is certainly true, that whatsoever the �on thought, that she also

   suffered; and what she suffered, that she also thought. And her

   Enthymesis was, according to them, nothing else than the passion of one

   thinking how she might comprehend the incomprehensible. And thus

   Enthymesis (thought) was the passion; for she was thinking of things

   impossible. How then could affection and passion be separated and set

   apart from the Enthymesis, so as to become the substance of so vast a

   material creation, when Enthymesis herself was the passion, and the

   passion Enthymesis? Neither, therefore, can Enthymesis apart from the

   �on, nor the affections apart from Enthymesis, separately possess

   substance; and thus once more their system breaks down and is

   destroyed.

 

   5. But how did it come to pass that the �on was both dissolved [into

   her component parts], and became subject to passion? She was

   undoubtedly of the same substance as the Pleroma; but the entire

   Pleroma was of the Father. Now, any substance, when brought in contact

   with what is of a similar nature, will not be dissolved into nothing,

   nor will be in danger of perishing, but will rather continue and

   increase, such as fire in fire, spirit in spirit, and water in water;

   but those which are of a contrary nature to each other do, [when they

   meet,] suffer and are changed and destroyed. And, in like manner, if

   there had been a production of light, it would not suffer passion, or

   recur any danger in light like itself, but would rather glow with the

   greater brightness, and increase, as the day does from [the increasing

   brilliance of] the sun; for they maintain that Bythus [himself] was the

   image of their father [3086] (Sophia). Whatever animals are alien [in

   habits] and strange to each other, or are mutually opposed in nature,

   fall into danger [on meeting together], and are destroyed; whereas, on

   the other hand, those who are accustomed to each other, and of a

   harmonious disposition, suffer no peril from being together in the same

   place, but rather secure both safety and life by such a fact. If,

   therefore, this �on was produced by the Pleroma of the same substance

   as the whole of it, she could never have undergone change, since she

   was consorting with beings similar to and familiar with herself, a

   spiritual essence among those that were spiritual. For fear, terror,

   passion, dissolution, and such like, may perhaps occur through the

   struggle of contraries among such beings as we are, who are possessed

   of bodies; but among spiritual beings, and those that have the light

   diffused among them, no such calamities can possibly happen. But these

   men appear to me to have endowed their �on with the [same sort of]

   passion as belongs to that character in the comic poet Menander, [3087]

   who was himself deeply in love, but an object of hatred [to his

   beloved]. For those who have invented such opinions have rather had an

   idea and mental conception of some unhappy lover among men, than of a

   spiritual and divine substance.

 

   6. Moreover, to meditate how to search into [the nature of] the perfect

   Father, and to have a desire to exist within Him, and to have a

   comprehension of His [greatness], could not entail the stain of

   ignorance or passion, and that upon a spiritual �on; but would rather

   [give rise to] perfection, and impassibility, and truth. For they do

   not say that even they, though they be but men, by meditating on Him

   who was before them,--and while now, as it were, comprehending the

   perfect, and being placed within the knowledge of Him, --are thus

   involved in a passion of perplexity, but rather attain to the knowledge

   and apprehension of truth. For they affirm that the Saviour said,

   "Seek, and ye shall find," to His disciples with this view, that they

   should seek after Him who, by means of imagination, has been conceived

   of by them as being above the Maker of all--the ineffable Bythus; and

   they desire themselves to be regarded as "the perfect;" because they

   have sought and found the perfect One, while they are still on earth.

   Yet they declare that that �on who was within the Pleroma, a wholly

   spiritual being, by seeking after the Propator, and endeavouring to

   find a place within His greatness, and desiring to have a comprehension

   of the truth of the Father, fell down into [the endurance of] passion,

   and such a passion that, unless she had met with that Power who upholds

   all things, she would have been dissolved into the general substance

   [of the �ons], and thus come to an end of her [personal] existence.

 

   7. Absurd is such presumption, and truly an opinion of men totally

   destitute of the truth. For, that this �on is superior to themselves,

   and of greater antiquity, they themselves acknowledge, according to

   their own system, when they affirm that they are the fruit of the

   Enthymesis of that �on who suffered passion, so that this �on is the

   father of their mother, that is, their own grandfather. And to them,

   the later grandchildren, the search after the Father brings, as they

   maintain, truth, and perfection, and establishment, and deliverance

   from unstable matter, and reconciliation to the Father; but on their

   grandfather this same search entailed ignorance, and passion, and

   terror, and perplexity, from which [disturbances] they also declare

   that the substance of matter was formed. To say, therefore, that the

   search after and investigation of the perfect Father, and the desire

   for communion and union with Him, were things quite beneficial to them,

   but to an �on, from whom also they derive their origin, these things

   were the cause of dissolution and destruction, how can such assertions

   be otherwise viewed than as totally inconsistent, foolish, and

   irrational? Those, too, who listen to these teachers, truly blind

   themselves, while they possess blind guides, justly [are left to] fall

   along with them into the gulf of ignorance which lies below them.

     __________________________________________________________________

 

   [3084] Matt. vii. 7.

 

   [3085] It seems necessary to read "se quidem" instead of "si quidem,"

   as in the mss.

 

   [3086] Although Sophia was a feminine �on, she was regarded as being

   the father of Enthymesis, who again was the mother of the Valentinians.

 

   [3087] Stieren refers for this allusion to Meineke's edition of the

   Reliqui� Menan. et Philem., p. 116.

     __________________________________________________________________

 

  Chapter XIX.--Absurdities of the heretics as to their own origin: their

  opinions respecting the Demiurge shown to be equally untenable and ridiculous.

 

   1. But what sort of talk also is this concerning their seed--that it

   was conceived by the mother according to the configuration of those

   angels who wait upon the Saviour,--shapeless, without form, and

   imperfect; and that it was deposited in the Demiurge without his

   knowledge, in order that through his instrumentality it might attain to

   perfection and form in that soul which he had, [so to speak,] filled

   with seed? This is to affirm, in the first place, that those angels who

   wait upon their Saviour are imperfect, and without figure or form; if

   indeed that which was conceived according to their appearance was

   generated any such kind of being [as has been described].

 

   2. Then, in the next place, as to their saying that the Creator was

   ignorant of that deposit of seed which took place into him, and again,

   of that impartation of seed which was made by him to man, their words

   are futile and vain, and are in no way susceptible of proof. For how

   could he have been ignorant of it, if that seed had possessed any

   substance and peculiar properties? If, on the other hand, it was

   without substance and without quality, and so was really nothing, then,

   as a matter of course, he was ignorant of it. For those things which

   have a certain motion of their own, and quality, either of heat, or

   swiftness, or sweetness, or which differ from others in brilliance, do

   not escape the notice even of men, since they mingle in the sphere of

   human action: far less can they [be hidden from] God, the Maker of this

   universe. With reason, however, [is it said, that] their seed was not

   known to Him, since it is without any quality of general utility, and

   without the substance requisite for any action, and is, in fact, a pure

   nonentity. It really seems to me, that, with a view to such opinions,

   the Lord expressed Himself thus: "For every idle word that men speak,

   they shall give account on the day of judgment." [3088] For all

   teachers of a like character to these, who fill men's ears with idle

   talk, shall, when they stand at the throne of judgment, render an

   account for those things which they have vainly imagined and falsely

   uttered against the Lord, proceeding, as they have done, to such a

   height of audacity as to declare of themselves that, on account of the

   substance of their seed, they are acquainted with the spiritual

   Pleroma, because that man who dwells within reveals to them the true

   Father; for the animal nature required [3089] to be disciplined by

   means of the senses. But [they hold that] the Demiurge, while receiving

   into himself the whole of this seed, through its being deposited in him

   by the Mother, still remained utterly ignorant of all things, and had

   no understanding of anything connected with the Pleroma.

 

   3. And that they are the truly "spiritual," inasmuch as a certain

   particle of the Father of the universe has been deposited in their

   souls, since, according to their assertions, they have souls formed of

   the same substance as the Demiurge himself, yet that he, although he

   received from the Mother, once for all, the whole [of the divine] seed,

   and possessed it in himself, still remained of an animal nature, and

   had not the slightest understanding of those things which are above,

   which things they boast that they themselves understand, while they are

   still on earth;--does not this crown all possible absurdity? For to

   imagine that the very same seed conveyed knowledge and perfection to

   the souls of these men, while it only gave rise to ignorance in the God

   who made them, is an opinion that can be held only by those utterly

   frantic, and totally destitute of common sense.

 

   4. Further, it is also a most absurd and groundless thing for them to

   say that the seed was, by being thus deposited, reduced to form and

   increased, and so was prepared for all the reception of perfect

   rationality. For there will be in it an admixture of matter --that

   substance which they hold to have been derived from ignorance and

   defect; [and this will prove itself] more apt and useful than was the

   light of their Father, if indeed, when born, according to the

   contemplation of that [light], it was without form or figure, but

   derived from this [matter], form, and appearance, and increase, and

   perfection. For if that light which proceeds from the Pleroma was the

   cause to a spiritual being that it possessed neither form, nor

   appearance, nor its own special magnitude, while its descent to this

   world added all these things to it, and brought it to perfection, then

   a sojourn here (which they also term darkness) would seem much more

   efficacious and useful than was the light of their Father. But how can

   it be regarded as other than ridiculous, to affirm that their mother

   ran the risk of being almost extinguished in matter, and was almost on

   the point of being destroyed by it, had she not then with difficulty

   stretched herself outwards, and leaped, [as it were,] out of herself,

   receiving assistance from the Father; but that her seed increased in

   this same matter, and received a form, and was made fit for the

   reception of perfect rationality; and this, too, while "bubbling up"

   among substances dissimilar and unfamiliar to itself, according to

   their own declaration that the earthly is opposed to the spiritual, and

   the spiritual to the earthly? How, then, could "a little particle,"

   [3090] as they say, increase, and receive shape, and reach perfection,

   in the midst of substances contrary to and unfamiliar to itself?

 

   5. But further, and in addition to what has been said, the question

   occurs, Did their mother, when she beheld the angels, bring forth the

   seed all at once, or only one by one [in succession]? If she brought

   forth the whole simultaneously and at once, that which was thus

   produced cannot now be of an infantile character: its descent,

   therefore, into those men who now exist must be superfluous. [3091] But

   if one by one, then she did not form her conception according to the

   figure of those angels whom she beheld; for, contemplating them all

   together, and once for all, so as to conceive by them, she ought to

   have brought forth once for all the offspring of those from whose forms

   she had once for all conceived.

 

   6. Why was it, too, that, beholding the angels along with the Saviour,

   she did indeed conceive their images, but not that of the Saviour, who

   is far more beautiful than they? Did He not please her; and did she

   not, on that account, conceive after His likeness? [3092] How was it,

   too, that the Demiurge, whom they can call an animal being, having, as

   they maintain, his own special magnitude and figure, was produced

   perfect as respects his substance; while that which is spiritual, which

   also ought to be more effective than that which is animal, was sent

   forth imperfect, and he required to descend into a soul, that in it he

   might obtain form, and thus becoming perfect, might be rendered fit for

   the reception of perfect reason? If, then, he obtains form in mere

   earthly and animal men, he can no longer be said to be after the

   likeness of angels whom they call lights, but [after the likeness] of

   those men who are here below. For he will not possess in that case the

   likeness and appearance of angels, but of those souls in whom also he

   receives shape; just as water when poured into a vessel takes the form

   of that vessel, and if on any occasion it happens to congeal in it, it

   will acquire the form of the vessel in which it has thus been frozen,

   since souls themselves possess the figure [3093] of the body [in which

   they dwell]; for they themselves have been adapted to the vessel [in

   which they exist], as I have said before. If, then, that seed [referred

   to] is here solidified and formed into a definite shape, it will

   possess the figure of a man. and not the form of the angels. How is it

   possible, therefore, that that seed should be after images of the

   angels, seeing it has obtained a form after the likeness of men? Why,

   again, since it was of a spiritual nature, had it any need of

   descending into flesh? For what is carnal stands in need of that which

   is spiritual, if indeed it is to be saved, that in it it may be

   sanctified and cleared from all impurity, and that what is mortal may

   be swallowed up by immortality; [3094] but that which is spiritual has

   no need whatever of those things which are here below. For it is not we

   who benefit it, but it that improves us.

 

   7. Still more manifestly is that talk of theirs concerning their seed

   proved to be false, and that in a way which must be evident to every

   one, by the fact that they declare those souls which have received seed

   from the Mother to be superior to all others; wherefore also they have

   been honoured by the Demiurge, and constituted princes, and kings, and

   priests. For if this were true, the high priest Caiaphas, and Annas,

   and the rest of the chief priests, and doctors of the law, and rulers

   of the people, would have been the first to believe in the Lord,

   agreeing as they did with respect [3095] to that relationship; and even

   before them should have been Herod the king. But since neither he, nor

   the chief priests, nor the rulers, nor the eminent of the people,

   turned to Him [in faith], but, on the contrary, those who sat begging

   by the highway, the deaf, and the blind, while He was rejected and

   despised by others, according to what Paul declares, "For ye see your

   calling, brethren, that there are not many wise men among you, not many

   noble, not many mighty; but those things of the world which were

   despised hath God chosen." [3096] Such souls, therefore, were not

   superior to others on account of the seed deposited in them, nor on

   this account were they honoured by the Demiurge.

 

   8. As to the point, then, that their system is weak and untenable as

   well as utterly chimerical, enough has been said. For it is not

   needful, to use a common proverb, that one should drink up the ocean

   who wishes to learn that its water is salt. But, just as in the case of

   a statue which is made of clay, but coloured on the outside that it may

   be thought to be of gold, while it really is of clay, any one who takes

   out of it a small particle, and thus laying it open reveals the clay,

   will set free those who seek the truth from a false opinion; in the

   same way have I (by exposing not a small part only, but the several

   heads of their system which are of the greatest importance) shown to as

   many as do not wish wittingly to be led astray, what is wicked,

   deceitful, seductive, and pernicious, connected with the school of the

   Valentinians, and all those other heretics who promulgate [3097] wicked

   opinions respecting the Demiurge, that is, the Fashioner and Former of

   this universe, and who is in fact the only true God--exhibiting, [as I

   have done,] how easily their views are overthrown.

 

   9. For who that has any intelligence, and possesses only a small

   proportion of truth, can tolerate them, when they affirm that there is

   another god above the Creator; and that there is another Monogenes as

   well as another Word of God, whom also they describe as having been

   produced in [a state of] degeneracy; and another Christ, whom they

   assert to have been formed, along with the Holy Spirit, later than the

   rest of the �ons; and another Saviour, who, they say, did not proceed

   from the Father of all, but was a kind of joint production of those

   �ons who were formed in [a state of] degeneracy, and that He was

   produced of necessity on account of this very degeneracy? It is thus

   their opinion that, unless the �ons had been in a state of ignorance

   and degeneracy, neither Christ, nor the Holy Spirit, nor Horos, nor the

   Saviour, nor the angels, nor their Mother, nor her seed, nor the rest

   of the fabric of the world, would have been produced at all; but the

   universe would have been a desert, and destitute of the many good

   things which exist in it. They are therefore not only chargeable with

   impiety against the Creator, declaring Him the fruit of a defect, but

   also against Christ and the Holy Spirit, affirming that they were

   produced on account of that defect; and, in like manner, that the

   Saviour [was produced] subsequently to [the existence of] that defect.

   And who will tolerate the remainder of their vain talk, which they

   cunningly endeavour to accommodate to the parables, and have in this

   way plunged both themselves, and those who give credit to them, in the

   profoundest depths of impiety?

     __________________________________________________________________

 

   [3088] Matt. xii. 36. [The serious spirit of this remark lends force to

   it as exposition.]

 

   [3089] Comp. i. 6, 1.

 

   [3090] "Parvum emissum"--a small emission.

 

   [3091] That is, there could be no need for its descending into them

   that it might increase, receive form, and thus be prepared for the

   reception of perfect reason.

 

   [3092] Or, "on beholding Him."

 

   [3093] As Massuet here remarks, we may infer from this passage that

   Iren�us believed souls to be corporeal, as being possessed of a

   definite form,--an opinion entertained by not a few of the ancients.

   [And, before we censure them, let us reflect whether their perceptions

   of "the carnal mind" as differing from the spirit of a man, may not

   account for it. 1 Thess. v. 23.]

 

   [3094] Comp. 1 Cor. xv. 44; 2 Cor. v. 4. [As a Catholic I cannot accept

   everything contained in the Biblical Psychology of Dr. Delitzsch, but

   may I entreat the reader who has not studied it to do so before

   dismissing the ideas of Iren�us on such topics. A translation has been

   provided for English readers, by the Messrs. T. & T. Clark of

   Edinburgh, 1867.]

 

   [3095] The meaning apparently is, that by the high position which all

   these in common occupied, they proved themselves, on the principles of

   the heretics, to belong to the favoured "seed," and should therefore

   have eagerly have welcomed the Lord. Or the meaning may be, "hurrying

   together to that relationship," that is, to the relationship secured by

   faith in Christ.

 

   [3096] 1 Cor. i. 26, 28, somewhat loosely quoted.

 

   [3097] "Male tractant;" literally, handle badly.

     __________________________________________________________________

 

  Chapter XX.--Futility of the arguments adduced to demonstrate the sufferings

  of the twelfth �on, from the parables, the treachery of Judas, and the passion

  of our Saviour.

 

   1. That they improperly and illogically apply both the parables and the

   actions of the Lord to their falsely-devised system, I prove as

   follows: They endeavour, for instance, to demonstrate that passion

   which, they say, happened in the case of the twelfth �on, from this

   fact, that the passion of the Saviour was brought about by the twelfth

   apostle, and happened in the twelfth month. For they hold that He

   preached [only] for one year after His baptism. They maintain also that

   the same thing was clearly set forth in the case of her who suffered

   from the issue of blood. For the woman suffered during twelve years,

   and through touching the hem of the Saviour's garment she was made

   whole by that power which went forth from the Saviour, and which, they

   affirm, had a previous existence. For that Power who suffered was

   stretching herself outwards and flowing into immensity, so that she was

   in danger of being dissolved into the general substance [of the �ons];

   but then, touching the primary Tetrad, which is typified by the hem of

   the garment, she was arrested, and ceased from her passion.

 

   2. Then, again, as to their assertion that the passion of the twelfth

   �on was proved through the conduct of Judas, how is it possible that

   Judas can be compared [with this �on] as being an emblem of her--he who

   was expelled from the number of the twelve, [3098] and never restored

   to his place? For that �on, whose type they declare Judas to be, after

   being separated from her Enthymesis, was restored or recalled [to her

   former position]; but Judas was deprived [of his office], and cast out,

   while Matthias was ordained in his place, according to what is written,

   "And his bishopric let another take." [3099] They ought therefore to

   maintain that the twelfth �on was cast out of the Pleroma, and that

   another was produced, or sent forth to fill her place; if, that is to

   say, she is pointed at in Judas. Moreover, they tell us that it was the

   �on herself who suffered, but Judas was the betrayer, [and not the

   sufferer.] Even they themselves acknowledge that it was the suffering

   Christ, and not Judas, who came to [the endurance of] passion. How,

   then, could Judas, the betrayer of Him who had to suffer for our

   salvation, be the type and image of that �on who suffered?

 

   3. But, in truth, the passion of Christ was neither similar to the

   passion of the �on, nor did it take place in similar circumstances. For

   the �on underwent a passion of dissolution and destruction, so that she

   who suffered was in danger also of being destroyed. But the Lord, our

   Christ, underwent a valid, and not a merely [3100] accidental passion;

   not only was He Himself not in danger of being destroyed, but He also

   established fallen man [3101] by His own strength, and recalled him to

   incorruption. The �on, again, underwent passion while she was seeking

   after the Father, and was not able to find Him; but the Lord suffered

   that He might bring those who have wandered from the Father, back to

   knowledge and to His fellowship. The search into the greatness of the

   Father became to her a passion leading to destruction; but the Lord,

   having suffered, and bestowing the knowledge of the Father, conferred

   on us salvation. Her passion, as they declare, gave origin to a female

   offspring, weak, infirm, unformed, and ineffective; but His passion

   gave rise to strength and power. For the Lord, through means of

   suffering, "ascending into the lofty place, led captivity captive, gave

   gifts to men," [3102] and conferred on those that believe in Him the

   power "to tread upon serpents and scorpions, and on all the power of

   the enemy," [3103] that is, of the leader of apostasy. Our Lord also by

   His passion destroyed death, and dispersed error, and put an end to

   corruption, and destroyed ignorance, while He manifested life and

   revealed truth, and bestowed the gift of incorruption. But their �on,

   when she had suffered, established [3104] ignorance, and brought forth

   a substance without shape, out of which all material works have been

   produced--death, corruption, error, and such like.

 

   4. Judas, then, the twelfth in order of the disciples, was not a type

   of the suffering �on, nor, again, was the passion of the Lord; for

   these two things have been shown to be in every respect mutually

   dissimilar and inharmonious. This is the case not only as respects the

   points which I have already mentioned, but with regard to the very

   number. For that Judas the traitor is the twelfth in order, is agreed

   upon by all, there being twelve apostles mentioned by name in the

   Gospel. But this �on is not the twelfth, but the thirtieth; for,

   according to the views under consideration, there were not twelve �ons

   only produced by the will of the Father, nor was she sent forth the

   twelfth in order: they reckon her, [on the contrary,] as having been

   produced in the thirtieth place. How, then, can Judas, the twelfth in

   order, be the type and image of that �on who occupies the thirtieth

   place?

 

   5. But if they say that Judas in perishing was the image of her

   Enthymesis, neither in this way will the image bear any analogy to that

   truth which [by hypothesis] corresponds to it. For the Enthymesis

   having been separated from the �on, and itself afterwards receiving a

   shape from Christ, [3105] then being made a partaker of intelligence by

   the Saviour, and having formed all things which are outside of the

   Pleroma, after the image of those which are within the Pleroma, is said

   at last to have been received by them into the Pleroma, and, according

   to [the principle of] conjunction, to have been united to that Saviour

   who was formed out of all. But Judas having been once for all cast

   away, never returns into the number of the disciples; otherwise a

   different person would not have been chosen to fill his place. Besides,

   the Lord also declared regarding him, "Woe to the man by whom the Son

   of man shall be betrayed;" [3106] and, "It were better for him if he

   had never been born;" [3107] and he was called the "son of perdition"

   [3108] by Him. If, however, they say that Judas was a type of the

   Enthymesis, not as separated from the �on, but of the passion entwined

   with her, neither in this way can the number twelve be regarded as a

   [fitting] type of the number three. For in the one case Judas was cast

   away, and Matthias was ordained instead of him; but in the other case

   the �on is said to have been in danger of dissolution and destruction,

   and [there are also] her Enthymesis and passion: for they markedly

   distinguish Enthymesis from the passion; and they represent the �on as

   being restored, and Enthymesis as acquiring form, but the passion, when

   separated from these, as becoming matter. Since, therefore, there are

   thus these three, the �on, her Enthymesis, and her passion, Judas and

   Matthias, being only two, cannot be the types of them.

     __________________________________________________________________

 

   [3098] Or, "from the twelfth number"--the twelfth position among the

   apostles.

 

   [3099] Acts i. 20, from Ps. cix. 8.

 

   [3100] The text is here uncertain. Most editions read "et qu� non

   cederet," but Harvey prefers "qu� non accederet" (for "accideret"), and

   remarks that the corresponding Greek would be kai ou tuchon, which we

   have translated as above.

 

   [3101] "Corruptum hominem."

 

   [3102] Ps. lxviii. 18; Eph. iv. 8.

 

   [3103] Luke x. 19; [Mark xvi. 17, 18.]

 

   [3104] Though the reading "substituit" is found in all the mss. and

   editions, it has been deemed corrupt, and "sustinuit" has been proposed

   instead of it. Harvey supposes it the equivalent of hupestese, and then

   somewhat strangely adds "for apestese." There seems to us no difficulty

   in the word, and consequently no necessity for change.

 

   [3105] Compare, in illustration of this sentence, book i. 4, 1, and i.

   4, 5.

 

   [3106] Matt. xxvi. 24.

 

   [3107] Mark xiv. 21.

 

   [3108] John xvii. 12.

     __________________________________________________________________

 

  Chapter XXI.--The twelve apostles were not a type of the �ons.

 

   1. If, again, they maintain that the twelve apostles were a type only

   of that group of twelve �ons which Anthropos in conjunction with

   Ecclesia produced, then let them produce ten other apostles as a type

   of those ten remaining �ons, who, as they declare, were produced by

   Logos and Zoe. For it is unreasonable to suppose that the junior, and

   for that reason inferior �ons, were set forth by the Saviour through

   the election of the apostles, while their seniors, and on this account

   their superiors, were not thus foreshown; since the Saviour (if, that

   is to say, He chose the apostles with this view, that by means of them

   He might show forth the �ons who are in the Pleroma) might have chosen

   other ten apostles also, and likewise other eight before these, that

   thus He might set forth the original and primary Ogdoad. He could not,

   [3109] in regard to the second [Duo] Decad, show forth [any emblem of

   it] through the number of the apostles being [already] constituted a

   type. For [He made choice of no such other number of disciples; but]

   after the twelve apostles, our Lord is found to have sent seventy

   others before Him. [3110] Now seventy cannot possibly be the type

   either of an Ogdoad, a Decad, or a Triacontad. What is the reason,

   then, that the inferior �ons are, as I have said, represented by means

   of the apostles; but the superior, from whom, too, the former derived

   their being, are not prefigured at all? But if [3111] the twelve

   apostles were chosen with this object, that the number of the twelve

   �ons might be indicated by means of them, then the seventy also ought

   to have been chosen to be the type of seventy �ons; and in that case,

   they must affirm that the �ons are no longer thirty, but eighty-two in

   number. For He who made choice of the apostles, that they might be a

   type of those �ons existing in the Pleroma, would never have

   constituted them types of some and not of others; but by means of the

   apostles He would have tried to preserve an image and to exhibit a type

   of those �ons that exist in the Pleroma.

 

   2. Moreover we must not keep silence respecting Paul, but demand from

   them after the type of what �on that apostle has been handed down to

   us, unless perchance [they affirm that he is a representative] of the

   Saviour compounded of them [all], who derived his being from the

   collected gifts of the whole, and whom they term All Things, as having

   been formed out of them all. Respecting this being the poet Hesiod has

   strikingly expressed himself, styling him Pandora --that is, "The gift

   of all"--for this reason, that the best gift in the possession of all

   was centred in him. In describing these gifts the following account is

   given: Hermes (so [3112] he is called in the Greek language),

   Haimulious [3113] te logous kai epiklopon ethos autous Kattheto (or to

   express this in the English [3114] language), "implanted words of fraud

   and deceit in their minds, and thievish habits," for the purpose of

   leading foolish men astray, that such should believe their falsehoods.

   For their Mother--that is, Leto [3115] --secretly stirred them up

   (whence also she is called Leto, [3116] according to the meaning of the

   Greek word, because she secretly stirred up men), without the knowledge

   of the Demiurge, to give forth profound and unspeakable mysteries to

   itching ears. [3117] And not only did their Mother bring it about that

   this mystery should be declared by Hesiod; but very skilfully also by

   means of the lyric poet Pindar, when he describes to the Demiurge

   [3118] the case of Pelops, whose flesh was cut in pieces by the Father,

   and then collected and brought together, and compacted anew by all the

   gods, [3119] did she in this way indicate Pandora and these men having

   their consciences seared [3120] by her, declaring, as they maintain,

   the very same things, are [proved] of the same family and spirit as the

   others.

     __________________________________________________________________

 

   [3109] This passage is hopelessly corrupt. The editors have twisted it

   in every direction, but with no satisfactory result. Our version is

   quite as far from being certainly trustworthy as any other that has

   been proposed, but it seems something like the meaning of the words as

   they stand. Both the text and punctuation of the Latin are in utter

   confusion.

 

   [3110] Luke x. 1.

 

   [3111] "Si" is wanting in the mss. and early editions, and Harvey

   pleads for its exclusion, but the sense becomes clearer through

   inserting it.

 

   [3112] This clause is, of course, an interpolation by the Latin

   translator.

 

   [3113] The words are loosely quoted memoriter, as is the custom with

   Iren�us. See Hesiod, Works and Days, i. 77, etc.

 

   [3114] Latin, of course, in the text.

 

   [3115] There is here a play upon the words Leto and lethein, the former

   being supposed to be derived from the latter, so as to denote secrecy.

 

   [3116] This clause is probably an interpolation by the translator.

 

   [3117] 2 Tim. iv. 3.

 

   [3118] "Coelet Demiurgo," such is the reading in all the mss. and

   editions. Harvey, however, proposes to read "celet Demiurgum;" but the

   change which he suggests, besides being without authority, does not

   clear away the obscurity which hangs upon the sentence.

 

   [3119] Comp. Pindar, Olymp., i. 38, etc.

 

   [3120] "Compuncti" supposed to correspond to kekauteriasmenoi: see 1

   Tim. iv. 2. The whole passage is difficult and obscure.

     __________________________________________________________________

 

  Chapter XXII.--The thirty �ons are not typified by the fact that Christ was

  baptized in His thirtieth year: He did not suffer in the twelfth month after

  His baptism, but was more than fifty years old when He died.

 

   1. I have shown that the number thirty fails them in every respect; too

   few �ons, as they represent them, being at one time found within the

   Pleroma, and then again too many [to correspond with that number].

   There are not, therefore, thirty �ons, nor did the Saviour come to be

   baptized when He was thirty years old, for this reason, that He might

   show forth the thirty silent [3121] �ons of their system, otherwise

   they must first of all separate and eject [the Saviour] Himself from

   the Pleroma of all. Moreover, they affirm that He suffered in the

   twelfth month, so that He continued to preach for one year after His

   baptism; and they endeavour to establish this point out of the prophet

   (for it is written, "To proclaim the acceptable year of the Lord, and

   the day of retribution" [3122] ), being truly blind, inasmuch as they

   affirm they have found out the mysteries of Bythus, yet not

   understanding that which is called by Isaiah the acceptable year of the

   Lord, nor the day of retribution. For the prophet neither speaks

   concerning a day which includes the space of twelve hours, nor of a

   year the length of which is twelve months. For even they themselves

   acknowledge that the prophets have very often expressed themselves in

   parables and allegories, and [are] not [to be understood] according to

   the mere sound of the words.

 

   2. That, then, was called the day of retribution on which the Lord will

   render to every one according to his works--that is, the judgment. The

   acceptable year of the Lord, again, is this present time, in which

   those who believe Him are called by Him, and become acceptable to

   God--that is, the whole time from His advent onwards to the

   consummation [of all things], during which He acquires to Himself as

   fruits [of the scheme of mercy] those who are saved. For, according to

   the phraseology of the prophet, the day of retribution follows the

   [acceptable] year; and the prophet will be proved guilty of falsehood

   if the Lord preached only for a year, and if he speaks of it. For where

   is the day of retribution? For the year has passed, and the day of

   retribution has not yet come; but He still "makes His sun to rise upon

   the good and upon the evil, and sends rain upon the just and unjust."

   [3123] And the righteous suffer persecution, are afflicted, and are

   slain, while sinners are possessed of abundance, and "drink with the

   sound of the harp and psaltery, but do not regard the works of the

   Lord." [3124] But, according to the language [used by the prophet],

   they ought to be combined, and the day of retribution to follow the

   [acceptable] year. For the words are, "to proclaim the acceptable year

   of the Lord, and the day of retribution." This present time, therefore,

   in which men are called and saved by the Lord, is properly understood

   to be denoted by "the acceptable year of the Lord;" and there follows

   on this "the day of retribution," that is, the judgment. And the time

   thus referred to is not called "a year" only, but is also named "a day"

   both by the prophet and by Paul, of whom the apostle, calling to mind

   the Scripture, says in the Epistle addressed to the Romans, "As it is

   written, for thy sake we are killed all the day long, we are counted as

   sheep for the slaughter." [3125] But here the expression "all the day

   long" is put for all this time during which we suffer persecution, and

   are killed as sheep. As then this day does not signify one which

   consists of twelve hours, but the whole time during which believers in

   Christ suffer and are put to death for His sake, so also the year there

   mentioned does not denote one which consists of twelve months, but the

   whole time of faith during which men hear and believe the preaching of

   the Gospel, and those become acceptable to God who unite themselves to

   Him.

 

   3. But it is greatly to be wondered at, how it has come to pass that,

   while affirming that they have found out the mysteries of God, they

   have not examined the Gospels to ascertain how often after His baptism

   the Lord went up, at the time of the passover, to Jerusalem, in

   accordance with what was the practice of the Jews from every land, and

   every year, that they should assemble at this period in Jerusalem, and

   there celebrate the feast of the passover. First of all, after He had

   made the water wine at Cana of Galilee, He went up to the festival day

   of the passover, on which occasion it is written, "For many believed in

   Him, when they saw the signs which He did," [3126] as John the disciple

   of the Lord records. Then, again, withdrawing Himself [from Jud�a], He

   is found in Samaria; on which occasion, too, He conversed with the

   Samaritan woman, and while at a distance, cured the son of the

   centurion by a word, saying, "Go thy way, thy son liveth." [3127]

   Afterwards He went up, the second time, to observe the festival day of

   the passover [3128] in Jerusalem; on which occasion He cured the

   paralytic man, who had lain beside the pool thirty-eight years, bidding

   him rise, take up his couch, and depart. Again, withdrawing from thence

   to the other side of the sea of Tiberias, [3129] He there seeing a

   great crowd had followed Him, fed all that multitude with five loaves

   of bread, and twelve baskets of fragments remained over and above.

   Then, when He had raised Lazarus from the dead, and plots were formed

   against Him by the Pharisees, He withdrew to a city called Ephraim; and

   from that place, as it is written "He came to Bethany six days before

   the passover," [3130] and going up from Bethany to Jerusalem, He there

   ate the passover, and suffered on the day following. Now, that these

   three occasions of the passover are not included within one year, every

   person whatever must acknowledge. And that the special month in which

   the passover was celebrated, and in which also the Lord suffered, was

   not the twelfth, but the first, those men who boast that they know all

   things, if they know not this, may learn it from Moses. Their

   explanation, therefore, both of the year and of the twelfth month has

   been proved false, and they ought to reject either their explanation or

   the Gospel; otherwise [this unanswerable question forces itself upon

   them], How is it possible that the Lord preached for one year only?

 

   4. Being thirty years old when He came to be baptized, and then

   possessing the full age of a Master, [3131] He came to Jerusalem, so

   that He might be properly acknowledged [3132] by all as a Master. For

   He did not seem one thing while He was another, as those affirm who

   describe Him as being man only in appearance; but what He was, that He

   also appeared to be. Being a Master, therefore, He also possessed the

   age of a Master, not despising or evading any condition of humanity,

   nor setting aside in Himself that law which He had [3133] appointed for

   the human race, but sanctifying every age, by that period corresponding

   to it which belonged to Himself. For He came to save all through means

   of Himself--all, I say, who through Him are born again to God [3134]

   --infants, [3135] and children, and boys, and youths, and old men. He

   therefore passed through every age, becoming an infant for infants,

   thus sanctifying infants; a child for children, thus sanctifying those

   who are of this age, being at the same time made to them an example of

   piety, righteousness, and submission; a youth for youths, becoming an

   example to youths, and thus sanctifying them for the Lord. So likewise

   He was an old man for old men, that He might be a perfect Master for

   all, not merely as respects the setting forth of the truth, but also as

   regards age, sanctifying at the same time the aged also, and becoming

   an example to them likewise. Then, at last, He came on to death itself,

   that He might be "the first-born from the dead, that in all things He

   might have the pre-eminence," [3136] the Prince of life, [3137]

   existing before all, and going before all. [3138]

 

   5. They, however, that they may establish their false opinion regarding

   that which is written, "to proclaim the acceptable year of the Lord,"

   maintain that He preached for one year only, and then suffered in the

   twelfth month. [In speaking thus,] they are forgetful to their own

   disadvantage, destroying His whole work, and robbing Him of that age

   which is both more necessary and more honourable than any other; that

   more advanced age, I mean, during which also as a teacher He excelled

   all others. For how could He have had disciples, if He did not teach?

   And how could He have taught, unless He had reached the age of a

   Master? For when He came to be baptized, He had not yet completed His

   thirtieth year, but was beginning to be about thirty years of age (for

   thus Luke, who has mentioned His years, has expressed it: "Now Jesus

   was, as it were, beginning to be thirty years old," [3139] when He came

   to receive baptism); and, [according to these men,] He preached only

   one year reckoning from His baptism. On completing His thirtieth year

   He suffered, being in fact still a young man, and who had by no means

   attained to advanced age. Now, that the first stage of early life

   embraces thirty years, [3140] and that this extends onwards to the

   fortieth year, every one will admit; but from the fortieth and fiftieth

   year a man begins to decline towards old age, which our Lord possessed

   while He still fulfilled the office of a Teacher, even as the Gospel

   and all the elders testify; those who were conversant in Asia with

   John, the disciple of the Lord, [affirming] that John conveyed to them

   that information. [3141] And he remained among them up to the times of

   Trajan. [3142] Some of them, moreover, saw not only John, but the other

   apostles also, and heard the very same account from them, and bear

   testimony as to the [validity of] the statement. Whom then should we

   rather believe? Whether such men as these, or Ptolem�us, who never saw

   the apostles, and who never even in his dreams attained to the

   slightest trace of an apostle?

 

   6. But, besides this, those very Jews who then disputed with the Lord

   Jesus Christ have most clearly indicated the same thing. For when the

   Lord said to them, "Your father Abraham rejoiced to see My day; and he

   saw it, and was glad," they answered Him, "Thou art not yet fifty years

   old, and hast Thou seen Abraham?" [3143] Now, such language is

   fittingly applied to one who has already passed the age of forty,

   without having as yet reached his fiftieth year, yet is not far from

   this latter period. But to one who is only thirty years old it would

   unquestionably be said, "Thou art not yet forty years old." For those

   who wished to convict Him of falsehood would certainly not extend the

   number of His years far beyond the age which they saw He had attained;

   but they mentioned a period near His real age, whether they had truly

   ascertained this out of the entry in the public register, or simply

   made a conjecture from what they observed that He was above forty years

   old, and that He certainly was not one of only thirty years of age. For

   it is altogether unreasonable to suppose that they were mistaken by

   twenty years, when they wished to prove Him younger than the times of

   Abraham. For what they saw, that they also expressed; and He whom they

   beheld was not a mere phantasm, but an actual being [3144] of flesh and

   blood. He did not then want much of being fifty years old; [3145] and,

   in accordance with that fact, they said to Him, "Thou art not yet fifty

   years old, and hast Thou seen Abraham?" He did not therefore preach

   only for one year, nor did He suffer in the twelfth month of the year.

   For the period included between the thirtieth and the fiftieth year can

   never be regarded as one year, unless indeed, among their �ons, there

   be so long years assigned to those who sit in their ranks with Bythus

   in the Pleroma; of which beings Homer the poet, too, has spoken,

   doubtless being inspired by the Mother of their [system of] error:--

 

 

   Hoi de theoi par Zeni kathemenoi egoroonto

 

   Chruseo en dapedo: [3146]

 

   which we may thus render into English: [3147] --

 

 

   "The gods sat round, while Jove presided o'er,

 

   And converse held upon the golden floor."

     __________________________________________________________________

 

   [3121] Harvey wishes, without any authority, to substitute "tacitus"

   for "tacitos," but there is no necessity for alteration. Iren�us is

   here playing upon the word, according to a practice in which he

   delights, and quietly scoffs at the Sige (Silence) of the heretics by

   styling those �ons silent who were derived from her.

 

   [3122] Isa. lxi. 2.

 

   [3123] Matt. v. 45.

 

   [3124] Isa. v. 12.

 

   [3125] Rom. viii. 36.

 

   [3126] John ii. 23.

 

   [3127] John iv. 50.

 

   [3128] John v. 1, etc. It is well known that, to fix what is meant by

   the heorte, referred to in this passage of St. John, is one of the most

   difficult points in New Testament criticism. Some modern scholars think

   that the feast of Purim is intended by the Evangelist; but, upon the

   whole, the current of opinion that has always prevailed in the Church

   has been in favour of the statement here made by Iren�us. Christ would

   therefore be present at four passovers after His baptism: (1) John ii.

   13; (2) John v. 1; (3) John vi. 4; (4) John xiii. 1.

 

   [3129] John vi. 1, etc.

 

   [3130] John xi. 54, John xii. 1.

 

   [3131] Or, "teacher," magistri.

 

   [3132] Harvey strangely remarks here, that "the reading audiret,

   followed by Massuet, makes no sense." He gives audiretur in his text,

   but proposes to read ordiretur. The passage may, however, be translated

   as above, without departing from the Benedictine reading audiret.

 

   [3133] "Neque solvens suam legem in se humani generis." Massuet would

   expunge "suam;" but, as Harvey well observes, "it has a peculiar

   significance, nor abrogating his own law."

 

   [3134] "Renascuntur in Deum." The reference in these words is doubtless

   to baptism, as clearly appears from comparing book iii. 17, 1.

 

   [3135] It has been remarked by Wall and others, that we have here the

   statement of a valuable fact as to the baptism of infants in the

   primitive Church.

 

   [3136] Col. i. 18.

 

   [3137] Acts iii. 15.

 

   [3138] [That our Lord was prematurely old may be inferred from the text

   which Iren�us regards as proof that he literally lived to be old. St.

   John viii. 56, 57; comp. Isa. liii. 2.]

 

   [3139] Luke iii. 23.

 

   [3140] The Latin text of this clause is, "Quia autem triginta annorum

   �tas prima indolis est juvenis" --words which it seems almost

   impossible to translate. Grabe regarded "indolis" as being in the

   nominative, while Massuet contends it is in the genitive case; and so

   regarding it, we might translate, "Now that the age of thirty is the

   first age of the mind of youth," etc. But Harvey re-translates the

   clause into Greek as follows: Hoti de he ton triakonta eton helikia he

   prote tes diatheseos esti neas-- words which we have endeavoured to

   render as above. The meaning clearly is, that the age of thirty marked

   the transition point from youth to maturity.

 

   [3141] With respect to this extraordinary assertion of Iren�us, Harvey

   remarks: "The reader may here perceive the unsatisfactory character of

   tradition, where a mere fact is concerned. From reasonings founded upon

   the evangelical history, as well as from a preponderance of external

   testimony, it is most certain that our Lord's ministry extended but

   little over three years; yet here Iren�us states that it included more

   than ten years, and appeals to a tradition derived, as he says, from

   those who had conversed with an apostle"

 

   [3142] Trajan's reign commenced a.d. 98, and St. John is said to have

   lived to the age of a hundred years.

 

   [3143] John viii. 56, 57.

 

   [3144] "Sed veritas"--literally, "the truth."

 

   [3145] [This statement is simply astounding, and might seem a

   providential illustration of the worthlessness of mere tradition

   unsustained by the written Word. No mere tradition could be more

   creditably authorized than this.]

 

   [3146] Iliad, iv. 1.

 

   [3147] Latin, of course, in the text.

     __________________________________________________________________

 

  Chapter XXIII.--The woman who suffered from an issue of blood was no type of

  the suffering �on.

 

   1. Moreover, their ignorance comes out in a clear light with respect to

   the case of that woman who, suffering from an issue of blood, touched

   the hem of the Lord's garment, and so was made whole; for they maintain

   that through her was shown forth that twelfth power who suffered

   passion, and flowed out towards immensity, that is, the twelfth �on.

   [This ignorance of theirs appears] first, because, as I have shown,

   according to their own system, that was not the twelfth �on. But even

   granting them this point [in the meantime], there being twelve �ons,

   eleven of these are said to have continued impassible, while the

   twelfth suffered passion; but the woman, on the other hand, being

   healed in the twelfth year, it is manifest that she had continued to

   suffer during eleven years, and was healed in the twelfth. If indeed

   they were to say that eleven �ons were involved in passion, but the

   twelfth one was healed, it would then be a plausible thing to say that

   the woman was a type of these. But since she suffered during eleven

   years, and [all that time] obtained no cure, but was healed in the

   twelfth year, in what way can she be a type of the twelfth of the �ons,

   eleven of whom, [according to hypothesis,] did not suffer at all, but

   the twelfth alone participated in suffering? For a type and emblem is,

   no doubt, sometimes diverse from the truth [signified] as to matter and

   substance; but it ought, as to the general form and features, to

   maintain a likeness [to what is typified], and in this way to shadow

   forth by means of things present those which are yet to come.

 

   2. And not only in the case of this woman have the years of her

   infirmity (which they affirm to fit in with their figment) been

   mentioned, but, lo! another woman was also healed, after suffering in

   like manner for eighteen years; concerning whom the Lord said, "And

   ought not this daughter of Abraham, whom Satan has bound during

   eighteen years, to be set free on the Sabbath-day?" [3148] If, then,

   the former was a type of the twelfth �on that suffered, the latter

   should also be a type of the eighteenth �on in suffering. But they

   cannot maintain this; otherwise their primary and original Ogdoad will

   be included in the number of �ons who suffered together. Moreover,

   there was also a certain other person [3149] healed by the Lord, after

   he had suffered for eight-and-thirty years: they ought therefore to

   affirm that the �on who occupies the thirty-eighth place suffered. For

   if they assert that the things which were done by the Lord were types

   of what took place in the Pleroma, the type ought to be preserved

   throughout. But they can neither adapt to their fictitious system the

   case of her who was cured after eighteen years, nor of him who was

   cured after thirty-eight years. Now, it is in every way absurd and

   inconsistent to declare that the Saviour preserved the type in certain

   cases, while He did not do so in others. The type of the woman,

   therefore, [with the issue of blood] is shown to have no analogy to

   their system of �ons. [3150]

     __________________________________________________________________

 

   [3148] Luke xiii. 16.

 

   [3149] John v. 5.

 

   [3150] The text of this sentence is very uncertain. We follow Massuet's

   reading, "negotio �onum," in preference to that suggested by Harvey.

     __________________________________________________________________

 

  Chapter XXIV.--Folly of the arguments derived by the heretics from numbers,

  letters, and syllables.

 

   1. This very thing, too, still further demonstrates their opinion

   false, and their fictitious system untenable, that they endeavour to

   bring forward proofs of it, sometimes through means of numbers and the

   syllables of names, sometimes also through the letter of syllables, and

   yet again through those numbers which are, according to the practice

   followed by the Greeks, contained in [different] letters;--[this, I

   say,] demonstrates in the clearest manner their overthrow or confusion,

   [3151] as well as the untenable and perverse character of their

   [professed] knowledge. For, transferring the name Jesus, which belongs

   to another language, to the numeration of the Greeks, they sometimes

   call it "Episemon," [3152] as having six letters, and at other times

   "the Plenitude of the Ogdoads," as containing the number eight hundred

   and eighty-eight. But His [corresponding] Greek name, which is "Soter,"

   that is, Saviour, because it does not fit in with their system, either

   with respect to numerical value or as regards its letters, they pass

   over in silence. Yet surely, if they regard the names of the Lord, as,

   in accordance with the preconceived purpose of the Father, by means of

   their numerical value and letters, indicating number in the Pleroma,

   Soter, as being a Greek name, ought by means of its letters and the

   numbers [expressed by these], in virtue of its being Greek, to show

   forth the mystery of the Pleroma. But the case is not so, because it is

   a word of five letters, and its numerical value is one thousand four

   hundred and eight. [3153] But these things do not in any way correspond

   with their Pleroma; the account, therefore, which they give of

   transactions in the Pleroma cannot be true.

 

   2. Moreover, Jesus, which is a word belonging to the proper tongue of

   the Hebrews, contains, as the learned among them declare, two letters

   and a half, [3154] and signifies that Lord who contains heaven and

   earth; [3155] for Jesus in the ancient Hebrew language means "heaven,"

   while again "earth" is expressed by the words sura usser. [3156] The

   word, therefore, which contains heaven and earth is just Jesus. Their

   explanation, then, of the Episemon is false, and their numerical

   calculation is also manifestly overthrown. For, in their own language,

   Soter is a Greek word of five letters; but, on the other hand, in the

   Hebrew tongue, Jesus contains only two letters and a half. The total

   which they reckon up, viz., eight hundred and eighty-eight, therefore

   falls to the ground. And throughout, the Hebrew letters do not

   correspond in number with the Greek, although these especially, as

   being the more ancient and unchanging, ought to uphold the reckoning

   connected with the names. For these ancient, original, and generally

   called sacred letters [3157] of the Hebrews are ten in number (but they

   are written by means of fifteen [3158] ), the last letter being joined

   to the first. And thus they write some of these letters according to

   their natural sequence, just as we do, but others in a reverse

   direction, from the right hand towards the left, thus tracing the

   letters backwards. The name Christ, too, ought to be capable of being

   reckoned up in harmony with the �ons of their Pleroma, inasmuch as,

   according to their statements, He was produced for the establishment

   and rectification of their Pleroma. The Father, too, in the same way,

   ought, both by means of letters and numerical value, to contain the

   number of those �ons who were produced by Him; Bythus, in like manner,

   and not less Monogenes; but pre-eminently the name which is above all

   others, by which God is called, and which in the Hebrew tongue is

   expressed by Baruch, [3159] [a word] which also contains two and a half

   letters. From this fact, therefore, that the more important names, both

   in the Hebrew and Greek languages, do not conform to their system,

   either as respects the number of letters or the reckoning brought out

   of them, the forced character of their calculations respecting the rest

   becomes clearly manifest.

 

   3. For, choosing out of the law whatever things agree with the number

   adopted in their system, they thus violently strive to obtain proofs of

   its validity. But if it was really the purpose of their Mother, or the

   Saviour, to set forth, by means of the Demiurge, types of those things

   which are in the Pleroma, they should have taken care that the types

   were found in things more exactly correspondent and more holy; and,

   above all, in the case of the Ark of the Covenant, on account of which

   the whole tabernacle of witness was formed. Now it was constructed

   thus: its length [3160] was two cubits and a half, its breadth one

   cubit and a half, its height one cubit and a half; but such a number of

   cubits in no respect corresponds with their system, yet by it the type

   ought to have been, beyond everything else, clearly set forth. The

   mercy-seat [3161] also does in like manner not at all harmonize with

   their expositions. Moreover, the table of shew-bread [3162] was two

   cubits in length, while its height was a cubit and a half. These stood

   before the holy of holies, and yet in them not a single number is of

   such an amount as contains an indication of the Tetrad, or the Ogdoad,

   or of the rest of their Pleroma. What of the candlestick, [3163] too,

   which had seven [3164] branches and seven lamps? while, if these had

   been made according to the type, it ought to have had eight branches

   and a like number of lamps, after the type of the primary Ogdoad, which

   shines pre-eminently among the �ons, and illuminates the whole Pleroma.

   They have carefully enumerated the curtains [3165] as being ten,

   declaring these a type of the ten �ons; but they have forgotten to

   count the coverings of skin, which were eleven [3166] in number. Nor,

   again, have they measured the size of these very curtains, each curtain

   [3167] being eight-and-twenty cubits in length. And they set forth the

   length of the pillars as being ten cubits, with a reference to the

   Decad of �ons. "But the breadth of each pillar was a cubit and a half;"

   [3168] and this they do not explain, any more than they do the entire

   number of the pillars or of their bars, because that does not suit the

   argument. But what of the anointing oil, [3169] which sanctified the

   whole tabernacle? Perhaps it escaped the notice of the Saviour, or,

   while their Mother was sleeping, the Demiurge of himself gave

   instructions as to its weight; and on this account it is out of harmony

   with their Pleroma, consisting, [3170] as it did, of five hundred

   shekels of myrrh, five hundred of cassia, two hundred and fifty of

   cinnamon, two hundred and fifty of calamus, and oil in addition, so

   that it was composed of five ingredients. The incense [3171] also, in

   like manner, [was compounded] of stacte, onycha, galbanum, mint, and

   frankincense, all which do in no respect, either as to their mixture or

   weight, harmonize with their argument. It is therefore unreasonable and

   altogether absurd [to maintain] that the types were not preserved in

   the sublime and more imposing enactments of the law; but in other

   points, when any number coincides with their assertions, to affirm that

   it was a type of the things in the Pleroma; while [the truth is, that]

   every number occurs with the utmost variety in the Scriptures, so that,

   should any one desire it, he might form not only an Ogdoad, and a

   Decad, and a Duodecad, but any sort of number from the Scriptures, and

   then maintain that this was a type of the system of error devised by

   himself.

 

   4. But that this point is true, that that number which is called five,

   which agrees in no respect with their argument, and does not harmonize

   with their system, nor is suitable for a typical manifestation of the

   things in the Pleroma, [yet has a wide prevalence, [3172] ] will be

   proved as follows from the Scriptures. Soter is a name of five letters;

   Pater, too, contains five letters; Agape (love), too, consists of five

   letters; and our Lord, after [3173] blessing the five loaves, fed with

   them five thousand men. Five virgins [3174] were called wise by the

   Lord; and, in like manner, five were styled foolish. Again, five men

   are said to have been with the Lord when He obtained testimony [3175]

   from the Father,--namely, Peter, and James, and John, and Moses, and

   Elias. The Lord also, as the fifth person, entered into the apartment

   of the dead maiden, and raised her up again; for, says [the Scripture],

   "He suffered no man to go in, save Peter and James, [3176] and the

   father and mother of the maiden." [3177] The rich man in hell [3178]

   declared that he had five brothers, to whom he desired that one rising

   from the dead should go. The pool from which the Lord commanded the

   paralytic man to go into his house, had five porches. The very form of

   the cross, too, has five extremities, [3179] two in length, two in

   breadth, and one in the middle, on which [last] the person rests who is

   fixed by the nails. Each of our hands has five fingers; we have also

   five senses; our internal organs may also be reckoned as five, viz.,

   the heart, the liver, the lungs, the spleen, and the kidneys. Moreover,

   even the whole person may be divided into this number [of parts],--the

   head, the breast, the belly, the thighs, and the feet. The human race

   passes through five ages first infancy, then boyhood, then youth, then

   maturity, [3180] and then old age. Moses delivered the law to the

   people in five books. Each table which he received from God contained

   five [3181] commandments. The veil covering [3182] the holy of holies

   had five pillars. The altar of burnt-offering also was five cubits in

   breadth. [3183] Five priests were chosen in the wilderness,--namely,

   Aaron, [3184] Nadab, Abiud, Eleazar, Ithamar. The ephod and the

   breastplate, and other sacerdotal vestments, were formed out of five

   [3185] materials; for they combined in themselves gold, and blue, and

   purple, and scarlet, and fine linen. And there were five [3186] kings

   of the Amorites, whom Joshua the son of Nun shut up in a cave, and

   directed the people to trample upon their heads. Any one, in fact,

   might collect many thousand other things of the same kind, both with

   respect to this number and any other he chose to fix upon, either from

   the Scriptures, or from the works of nature lying under his

   observation. [3187] But although such is the case, we do not therefore

   affirm that there are five �ons above the Demiurge; nor do we

   consecrate the Pentad, as if it were some divine thing; nor do we

   strive to establish things that are untenable, nor ravings [such as

   they indulge in], by means of that vain kind of labour; nor do we

   perversely force a creation well adapted by God [for the ends intended

   to be served], to change itself into types of things which have no real

   existence; nor do we seek to bring forward impious and abominable

   doctrines, the detection and overthrow of which are easy to all

   possessed of intelligence.

 

   5. For who can concede to them that the year has three hundred and

   sixty-five days only, in order that there may be twelve months of

   thirty days each, after the type of the twelve �ons, when the type is

   in fact altogether out of harmony [with the antitype]? For, in the one

   case, each of the �ons is a thirtieth part of the entire Pleroma, while

   in the other they declare that a month is the twelfth part of a year.

   If, indeed, the year were divided into thirty parts, and the month into

   twelve, then a fitting type might be regarded as having been found for

   their fictitious system. But, on the contrary, as the case really

   stands, their Pleroma is divided into thirty parts, and a portion of it

   into twelve; while again the whole year is divided into twelve parts,

   and a certain portion of it into thirty. The Saviour therefore acted

   unwisely in constituting the month a type of the entire Pleroma, but

   the year a type only of that Duodecad which exists in the Pleroma; for

   it was more fitting to divide the year into thirty parts, even as the

   whole Pleroma is divided, but the month into twelve, just as the �ons

   are in their Pleroma. Moreover, they divide the entire Pleroma into

   three portions,--namely, into an Ogdoad, a Decad, and a Duodecad. But

   our year is divided into four parts, --namely, spring, summer, autumn,

   and winter. And again, not even do the months, which they maintain to

   be a type of the Triacontad, consist precisely of thirty days, but some

   have more and some less, inasmuch as five days remain to them as an

   overplus. [3188] The day, too, does not always consist precisely of

   twelve hours, but rises from nine [3189] to fifteen, and then falls

   again from fifteen to nine. It cannot therefore be held that months of

   thirty days each were so formed for the sake of [typifying] the �ons;

   for, in that case, they would have consisted precisely of thirty days:

   nor, again, the days of these months, that by means of twelve hours

   they might symbolize the twelve �ons; for, in that case, they would

   always have consisted precisely of twelve hours.

 

   6. But further, as to their calling material substances "on the left

   hand," and maintaining that those things which are thus on the left

   hand of necessity fall into corruption, while they also affirm that the

   Saviour came to the lost sheep, in order to transfer it to the right

   hand, that is, to the ninety and nine sheep which were in safety, and

   perished not, but continued within the fold, yet were of the left hand,

   [3190] it follows that they must acknowledge that the enjoyment [3191]

   of rest did not imply salvation. And that which has not in like manner

   the same number, they will be compelled to acknowledge as belonging to

   the left hand, that is, to corruption. This Greek word Agape (love),

   then, according to the letters of the Greeks, by means of which

   reckoning is carried on among them, having a numerical value of

   ninety-three, [3192] is in like manner assigned to the place of rest on

   the left hand. Aletheia (truth), too, having in like manner, according

   to the principle indicated above, a numerical value of sixty-four,

   [3193] exists among material substances. And thus, in fine, they will

   be compelled to acknowledge that all those sacred names which do not

   reach a numerical value of one hundred, but only contain the numbers

   summed by the left hand, are corruptible and material.

     __________________________________________________________________

 

   [3151] "Sive confusionem" is very probably a marginal gloss which has

   found its way into the text. The whole clause is difficult and obscure.

 

   [3152] Comp. i. 14, 4.

 

   [3153] Thus: Soter ( s = 200, o = 800, t = 300, e = 8, r = 100 ) =

   1408.

 

   [3154] Being written thus, ysv, and the small y being apparently

   regarded as only half a letter. Harvey proposes a different solution

   which seems less probable.

 

   [3155] This is one of the most obscure passages in the whole work of

   Iren�us, and the editors have succeeded in throwing very little light

   upon it. We may merely state that ysv seems to be regarded as

   containing in itself the initials of the three words yhvh, Jehovah;

   smym, heaven; and v'rts, and earth.

 

   [3156] Nothing can be made of these words; they have probably been

   corrupted by ignorant transcribers, and are now wholly unintelligible.

 

   [3157] "Liter� sacerdotales,"--another enigma which no man can solve.

   Massuet supposes the reference to be to the archaic Hebrew characters,

   still used by the priests after the square Chaldaic letters had been

   generally adopted. Harvey thinks that sacerdotales represents the Greek

   leitourgika, "meaning letters as popularly used in common computation."

 

   [3158] The editors have again long notes on this most obscure passage.

   Massuet expunges "qu�que," and gives a lengthened explanation of the

   clause, to which we can only refer the curious reader.

 

   [3159] vrvk, Baruch, blessed, one of the commonest titles of the

   Almighty. The final k seems to be reckoned only a half-letter, as being

   different in form from what it is when accompanied by a vowel at the

   beginning or in the middle of a word.

 

   [3160] Ex. xxv. 10.

 

   [3161] Ex. xxv. 17.

 

   [3162] Ex. xxv. 23.

 

   [3163] Ex. xxv. 31, etc.

 

   [3164] Only six branches are mentioned in Ex. xxv. 32.

 

   [3165] Ex. xxvi. 1.

 

   [3166] Ex. xxvi. 7.

 

   [3167] Ex. xxvi. 2.

 

   [3168] Ex. xxvi. 16.

 

   [3169] Ex. xxvi. 26.

 

   [3170] Ex. xxx. 23, etc.

 

   [3171] Ex. xxx. 34.

 

   [3172] Some such supplement as this seems requisite, but the syntax in

   the Latin text is very confused.

 

   [3173] Matt. xiv. 19, 21; Mark vi. 41, 44; Luke ix. 13, 14; John vi. 9,

   10, 11.

 

   [3174] Matt. xxv. 2, etc.

 

   [3175] Matt. xvii. 1.

 

   [3176] St. John is here strangely overlooked.

 

   [3177] Luke viii. 51.

 

   [3178] Luke xvi. 28.

 

   [3179] "Fines et summitates;" comp. Justin Mart., Dial. c. Tryph., 91.

 

   [3180] "Juvenis," one in the prime of life.

 

   [3181] It has been usual in the Christian Church to reckon four

   commandments in the first table, and six in the second; but the above

   was the ancient Jewish division. See Joseph., Antiq., iii. 6.

 

   [3182] Ex. xxvi. 37.

 

   [3183] Ex. xxvii. 1; "altitudo" in the text must be exchanged for

   "latitudo."

 

   [3184] Ex. xxviii. 1.

 

   [3185] Ex. xxviii. 5.

 

   [3186] Josh. x. 17.

 

   [3187] [Note the manly contempt with which our author dismisses a class

   of similitudes, which seem, even in our day, to have great attractions

   for some minds not otherwise narrow.]

 

   [3188] 365 (the days of the year)--12 � 30 + 5.

 

   [3189] These hours of daylight, at the winter and summer solstice

   respectively, correspond to the latitude of Lyons, 45� 45� N., where

   Iren�us resided.

 

   [3190] "Alluding," says Harvey, "to a custom among the ancients, of

   summing the numbers below 100 by various positions of the left hand and

   its fingers; 100 and upwards being reckoned by corresponding gestures

   of the right hand. The ninety and nine sheep, therefore, that remained

   quietly in the fold were summed upon the left hand, and Gnostics

   professed that they were typical of the true spiritual seed; but

   Scripture always places the workers of iniquity of the left hand, and

   in the Gnostic theory the evil principle of matter was sinistral,

   therefore," etc., as above.

 

   [3191] "Levamen," corresponding probably to the Greek anapausin.

 

   [3192] 'Agape ( a = 1, g = 3, a = 1, p = 80, e = 8 ) = 93.

 

   [3193] 'Aletheia ( a = 1, l = 30, e = 8, th = 9, e = 5, i = 10, a = 1 )

   = 64.

     __________________________________________________________________

 

  Chapter XXV.--God is not to be sought after by means of letters, syllables,

  and numbers; necessity of humility in such investigations.

 

   1. If any one, however, say in reply to these things, What then? Is it

   a meaningless and accidental thing, that the positions of names, and

   the election of the apostles, and the working of the Lord, and the

   arrangement of created things, are what they are?--we answer them:

   Certainly not; but with great wisdom and diligence, all things have

   clearly been made by God, fitted and prepared [for their special

   purposes]; and His word formed both things ancient and those belonging

   to the latest times; and men ought not to connect those things with the

   number thirty, [3194] but to harmonize them with what actually exists,

   or with right reason. Nor should they seek to prosecute inquiries

   respecting God by means of numbers, syllables, and letters. For this is

   an uncertain mode of proceeding, on account of their varied and diverse

   systems, and because every sort of hypothesis may at the present day

   be, in like manner, devised [3195] by any one; so that [3196] they can

   derive arguments against the truth from these very theories, inasmuch

   as they may be turned in many different directions. But, on the

   contrary, they ought to adapt the numbers themselves, and those things

   which have been formed, to the true theory lying before them. For

   system [3197] does not spring out of numbers, but numbers from a

   system; nor does God derive His being from things made, but things made

   from God. For all things originate from one and the same God.

 

   2. But since created things are various and numerous, they are indeed

   well fitted and adapted to the whole creation; yet, when viewed

   individually, are mutually opposite and inharmonious, just as the sound

   of the lyre, which consists of many and opposite notes, gives rise to

   one unbroken melody, through means of the interval which separates each

   one from the others. The lover of truth therefore ought not to be

   deceived by the interval between each note, nor should he imagine that

   one was due to one artist and author, and another to another, nor that

   one person fitted the treble, another the bass, and yet another the

   tenor strings; but he should hold that one and the same person [formed

   the whole], so as to prove the judgment, goodness, and skill exhibited

   in the whole work and [specimen of] wisdom. Those, too, who listen to

   the melody, ought to praise and extol the artist, to admire the tension

   of some notes, to attend to the softness of others, to catch the sound

   of others between both these extremes, and to consider the special

   character of others, so as to inquire at what each one aims, and what

   is the cause of their variety, never failing to apply our rule, neither

   giving up the [one [3198] ] artist, nor casting off faith in the one

   God who formed all things, nor blaspheming our Creator.

 

   3. If, however, any one do not discover the cause of all those things

   which become objects of investigation, let him reflect that man is

   infinitely inferior to God; that he has received grace only in part,

   and is not yet equal or similar to his Maker; and, moreover, that he

   cannot have experience or form a conception of all things like God; but

   in the same proportion as he who was formed but to-day, and received

   the beginning of his creation, is inferior to Him who is uncreated, and

   who is always the same, in that proportion is he, as respects knowledge

   and the faculty of investigating the causes of all things, inferior to

   Him who made him. For thou, O man, art not an uncreated being, nor

   didst thou always co-exist [3199] with God, as did His own Word; but

   now, through His pre-eminent goodness, receiving the beginning of thy

   creation, thou dost gradually learn from the Word the dispensations of

   God who made thee.

 

   4. Preserve therefore the proper order of thy knowledge, and do not, as

   being ignorant of things really good, seek to rise above God Himself,

   for He cannot be surpassed; nor do thou seek after any one above the

   Creator, for thou wilt not discover such. For thy Former cannot be

   contained within limits; nor, although thou shouldst measure all this

   [universe], and pass through all His creation, and consider it in all

   its depth, and height, and length, wouldst thou be able to conceive of

   any other above the Father Himself. For thou wilt not be able to think

   Him fully out, but, indulging in trains of reflection opposed to thy

   nature, thou wilt prove thyself foolish; and if thou persevere in such

   a course, thou wilt fall into utter madness, whilst thou deemest

   thyself loftier and greater than thy Creator, and imaginest that thou

   canst penetrate beyond His dominions.

     __________________________________________________________________

 

   [3194] Some read XX., but XXX. is probably correct.

 

   [3195] Harvey proposes "commentitum" instead of "commentatum," but the

   alteration seems unnecessary.

 

   [3196] The syntax is in confusion, and the meaning obscure.

 

   [3197] "Regula."

 

   [3198] "Errantes ab artifice." The whole sentence is most obscure.

 

   [3199] Alluding to the imaginary �on Anthropos, who existed from

   eternity.

     __________________________________________________________________

 

  Chapter XXVI.--"Knowledge puffeth up, but love edifieth."

 

   1. It is therefore better and more profitable to belong to the simple

   and unlettered class, and by means of love to attain to nearness to

   God, than, by imagining ourselves learned and skilful, to be found

   [among those who are] blasphemous against their own God, inasmuch as

   they conjure up another God as the Father. And for this reason Paul

   exclaimed, "Knowledge puffeth up, but love edifieth:" [3200] not that

   he meant to inveigh against a true knowledge of God, for in that case

   he would have accused himself; but, because he knew that some, puffed

   up by the pretence of knowledge, fall away from the love of God, and

   imagine that they themselves are perfect, for this reason that they set

   forth an imperfect Creator, with the view of putting an end to the

   pride which they feel on account of knowledge of this kind, he says,

   "Knowledge puffeth up, but love edifieth." Now there can be no greater

   conceit than this, that any one should imagine he is better and more

   perfect than He who made and fashioned him, and imparted to him the

   breath of life, and commanded this very thing into existence. It is

   therefore better, as I have said, that one should have no knowledge

   whatever of any one reason why a single thing in creation has been

   made, but should believe in God, and continue in His love, than [3201]

   that, puffed up through knowledge of this kind, he should fall away

   from that love which is the life of man; and that he should search

   after no other knowledge except [the knowledge of] Jesus Christ the Son

   of God, who was crucified for us, than that by subtle questions and

   hair-splitting expressions he should fall into impiety. [3202]

 

   2. For how would it be, if any one, gradually elated by attempts of the

   kind referred to, should, because the Lord said that "even the hairs of

   your head are all numbered," [3203] set about inquiring into the number

   of hairs on each one's head, and endeavour to search out the reason on

   account of which one man has so many, and another so many, since all

   have not an equal number, but many thousands upon thousands are to be

   found with still varying numbers, on this account that some have larger

   and others smaller heads, some have bushy heads of hair, others thin,

   and others scarcely any hair at all,--and then those who imagine that

   they have discovered the number of the hairs, should endeavour to apply

   that for the commendation of their own sect which they have conceived?

   Or again, if any one should, because of this expression which occurs in

   the Gospel, "Are not two sparrows sold for a farthing? and not one of

   them falls to the ground without the will of your Father," [3204] take

   occasion to reckon up the number of sparrows caught daily, whether over

   all the world or in some particular district, and to make inquiry as to

   the reason of so many having been captured yesterday, so many the day

   before, and so many again on this day, and should then join on the

   number of sparrows to his [particular] hypothesis, would he not in that

   case mislead himself altogether, and drive into absolute insanity those

   that agreed with him, since men are always eager in such matters to be

   thought to have discovered something more extraordinary than their

   masters? [3205]

 

   3. But if any one should ask us whether every number of all the things

   which have been made, and which are made, is known to God, and whether

   every one of these [numbers] has, according to His providence, received

   that special amount which it contains; and on our agreeing that such is

   the case, and acknowledging that not one of the things which have been,

   or are, or shall be made, escapes the knowledge of God, but that

   through His providence every one of them has obtained its nature, and

   rank, and number, and special quantity, and that nothing whatever

   either has been or is produced in vain or accidentally, but with

   exceeding suitability [to the purpose intended], and in the exercise of

   transcendent knowledge, and that it was an admirable and truly divine

   intellect [3206] which could both distinguish and bring forth the

   proper causes of such a system: if, [I say,] any one, on obtaining our

   adherence and consent to this, should proceed to reckon up the sand and

   pebbles of the earth, yea also the waves of the sea and the stars of

   heaven, and should endeavour to think out the causes of the number

   which he imagines himself to have discovered, would not his labour be

   in vain, and would not such a man be justly declared mad, and destitute

   of reason, by all possessed of common sense? And the more he occupied

   himself beyond others in questions of this kind, and the more he

   imagines himself to find out beyond others, styling them unskilful,

   ignorant, and animal beings, because they do not enter into his so

   useless labour, the more is he [in reality] insane, foolish, struck as

   it were with a thunderbolt, since indeed he does in no one point own

   himself inferior to God; but, by the knowledge which he imagines

   himself to have discovered, he changes God Himself, and exalts his own

   opinion above the greatness of the Creator.

     __________________________________________________________________

 

   [3200] 1 Cor. viii. 1.

 

   [3201] "Aut;" e having been thus mistakenly rendered instead of "quam."

 

   [3202] [This seems anticipatory of the dialects of scholasticism, and

   of its immense influence in Western Christendom, after St. Bernard's

   feeble adhesion to the Biblical system of the ancients.]

 

   [3203] Matt. x. 30.

 

   [3204] Matt. x. 29.

 

   [3205] [Illustrated by the history of modern thought in Germany. See

   the meritorious work of Professor Kahnis, on German Protestantism

   (translated). Edinburgh, T. & T. Clark, 1856.]

 

   [3206] "Rationem."

     __________________________________________________________________

 

  Chapter XXVII.--Proper mode of interpreting parables and obscure passages of

  Scripture.

 

   1. A sound mind, and one which does not expose its possessor to danger,

   and is devoted to piety and the love of truth, will eagerly meditate

   upon those things which God has placed within the power of mankind, and

   has subjected to our knowledge, and will make advancement in

   [acquaintance with] them, rendering the knowledge of them easy to him

   by means of daily study. These things are such as fall [plainly] under

   our observation, and are clearly and unambiguously in express terms set

   forth in the Sacred Scriptures. And therefore the parables ought not to

   be adapted to ambiguous expressions. For, if this be not done, both he

   who explains them will do so without danger, and the parables will

   receive a like interpretation from all, and the body [3207] of truth

   remains entire, with a harmonious adaptation of its members, and

   without any collision [of its several parts]. But to apply expressions

   which are not clear or evident to interpretations of the parables, such

   as every one discovers for himself as inclination leads him, [is

   absurd. [3208] ] For in this way no one will possess the rule of truth;

   but in accordance with the number of persons who explain the parables

   will be found the various systems of truth, in mutual opposition to

   each other, and setting forth antagonistic doctrines, like the

   questions current among the Gentile philosophers.

 

   2. According to this course of procedure, therefore, man would always

   be inquiring but never finding, because he has rejected the very method

   of discovery. And when the Bridegroom [3209] comes, he who has his lamp

   untrimmed, and not burning with the brightness of a steady light, is

   classed among those who obscure the interpretations of the parables,

   forsaking Him who by His plain announcements freely imparts gifts to

   all who come to Him, and is excluded from His marriage-chamber. Since,

   therefore, the entire Scriptures, the prophets, and the Gospels, can be

   clearly, unambiguously, and harmoniously understood by all, although

   all do not believe them; and [3210] since they proclaim that one only

   God, to the exclusion of all others, formed all things by His word,

   whether visible or invisible, heavenly or earthly, in the water or

   under the earth, as I have shown [3211] from the very words of

   Scripture; and since the very system of creation to which we belong

   testifies, by what falls under our notice, that one Being made and

   governs it,--those persons will seem truly foolish who blind their eyes

   to such a clear demonstration, and will not behold the light of the

   announcement [made to them]; but they put fetters upon themselves, and

   every one of them imagines, by means of their obscure interpretations

   of the parables, that he has found out a God of his own. For that there

   is nothing whatever openly, expressly, and without controversy said in

   any part of Scripture respecting the Father conceived of by those who

   hold a contrary opinion, they themselves testify, when they maintain

   that the Saviour privately taught these same things not to all, but to

   certain only of His disciples who could comprehend them, and who

   understood what was intended by Him through means of arguments,

   enigmas, and parables. They come, [in fine,] to this, that they

   maintain there is one Being who is proclaimed as God, and another as

   Father, He who is set forth as such through means of parables and

   enigmas.

 

   3. But since parables admit of many interpretations, what lover of

   truth will not acknowledge, that for them to assert God is to be

   searched out from these, while they desert what is certain,

   indubitable, and true, is the part of men who eagerly throw themselves

   into danger, and act as if destitute of reason? And is not such a

   course of conduct not to build one's house upon a rock [3212] which is

   firm, strong, and placed in an open position, but upon the shifting

   sand? Hence the overthrow of such a building is a matter of ease.

     __________________________________________________________________

 

   [3207] We read "veritatis corpus" for "a veritate corpus" in the text.

 

   [3208] Some such expression of disapproval must evidently be supplied,

   though wanting in the Latin text.

 

   [3209] Matt. xxv. 5, etc.

 

   [3210] The text is here elliptical, and we have supplied what seems

   necessary to complete the sense.

 

   [3211] It is doubtful whether "demonstravimus" or "demonstrabimus" be

   the proper reading: if the former, the reference will be to book i. 22,

   or ii. 2; if the latter, to book iii. 8.

 

   [3212] Matt. vii. 25.

     __________________________________________________________________

 

  Chapter XXVIII.--Perfect knowledge cannot be attained in the present life:

  many questions must be submissively left in the hands of God.

 

   1. Having therefore the truth itself as our rule and the testimony

   concerning God set clearly before us, we ought not, by running after

   numerous and diverse answers to questions, to cast away the firm and

   true knowledge of God. But it is much more suitable that we, directing

   our inquiries after this fashion, should exercise ourselves in the

   investigation of the mystery and administration of the living God, and

   should increase in the love of Him who has done, and still does, so

   great things for us; but never should fall from the belief by which it

   is most clearly proclaimed that this Being alone is truly God and

   Father, who both formed this world, fashioned man, and bestowed the

   faculty of increase on His own creation, and called him upwards from

   lesser things to those greater ones which are in His own presence, just

   as He brings an infant which has been conceived in the womb into the

   light of the sun, and lays up wheat in the barn after He has given it

   full strength on the stalk. But it is one and the same Creator who both

   fashioned the womb and created the sun; and one and the same Lord who

   both reared the stalk of corn, increased and multiplied the wheat, and

   prepared the barn.

 

   2. If, however, we cannot discover explanations of all those things in

   Scripture which are made the subject of investigation, yet let us not

   on that account seek after any other God besides Him who really exists.

   For this is the very greatest impiety. We should leave things of that

   nature to God who created us, being most properly assured that the

   Scriptures are indeed perfect, since they were spoken by the Word of

   God and His Spirit; but we, inasmuch as we are inferior to, and later

   in existence than, the Word of God and His Spirit, are on that very

   account [3213] destitute of the knowledge of His mysteries. And there

   is no cause for wonder if this is the case with us as respects things

   spiritual and heavenly, and such as require to be made known to us by

   revelation, since many even of those things which lie at our very feet

   (I mean such as belong to this world, which we handle, and see, and are

   in close contact with) transcend our knowledge, so that even these we

   must leave to God. For it is fitting that He should excel all [in

   knowledge]. For how stands the case, for instance, if we endeavour to

   explain the cause of the rising of the Nile? We may say a great deal,

   plausible or otherwise, on the subject; but what is true, sure, and

   incontrovertible regarding it, belongs only to God. Then, again, the

   dwelling-place of birds--of those, I mean, which come to us in spring,

   but fly away again on the approach of autumn--though it is a matter

   connected with this world, escapes our knowledge. What explanation,

   again, can we give of the flow and ebb of the ocean, although every one

   admits there must be a certain cause [for these phenomena]? Or what can

   we say as to the nature of those things which lie beyond it? [3214]

   What, moreover, can we say as to the formation of rain, lightning,

   thunder, gatherings of clouds, vapours, the bursting forth of winds,

   and such like things; or tell as to the storehouses of snow, hail, and

   other like things? [What do we know respecting] the conditions

   requisite for the preparation of clouds, or what is the real nature of

   the vapours in the sky? What as to the reason why the moon waxes and

   wanes, or what as to the cause of the difference of nature among

   various waters, metals, stones, and such like things? On all these

   points we may indeed say a great deal while we search into their

   causes, but God alone who made them can declare the truth regarding

   them.

 

   3. If, therefore, even with respect to creation, there are some things

   [the knowledge of] which belongs only to God, and others which come

   within the range of our own knowledge, what ground is there for

   complaint, if, in regard to those things which we investigate in the

   Scriptures (which are throughout spiritual), we are able by the grace

   of God to explain some of them, while we must leave others in the hands

   of God, and that not only in the present world, but also in that which

   is to come, so that God should for ever teach, and man should for ever

   learn the things taught him by God? As the apostle has said on this

   point, that, when other things have been done away, then these three,

   "faith, hope, and charity, shall endure." [3215] For faith, which has

   respect to our Master, endures [3216] unchangeably, assuring us that

   there is but one true God, and that we should truly love Him for ever,

   seeing that He alone is our Father; while we hope ever to be receiving

   more and more from God, and to learn from Him, because He is good, and

   possesses boundless riches, a kingdom without end, and instruction that

   can never be exhausted. If, therefore, according to the rule which I

   have stated, we leave some questions in the hands of God, we shall both

   preserve our faith uninjured, and shall continue without danger; and

   all Scripture, which has been given to us by God, shall be found by us

   perfectly consistent; and the parables shall harmonize with those

   passages which are perfectly plain; and those statements the meaning of

   which is clear, shall serve to explain the parables; and through the

   many diversified utterances [of Scripture] there shall be heard [3217]

   one harmonious melody in us, praising in hymns that God who created all

   things. If, for instance, any one asks, "What was God doing before He

   made the world?" we reply that the answer to such a question lies with

   God Himself. For that this world was formed perfect [3218] by God,

   receiving a beginning in time, the Scriptures teach us; but no

   Scripture reveals to us what God was employed about before this event.

   The answer therefore to that question remains with God, and it is not

   proper [3219] for us to aim at bringing forward foolish, rash, and

   blasphemous suppositions [in reply to it]; so, as by one's imagining

   that he has discovered the origin of matter, he should in reality set

   aside God Himself who made all things.

 

   4. For consider, all ye who invent such opinions, since the Father

   Himself is alone called God, who has a real existence, but whom ye

   style the Demiurge; since, moreover, the Scriptures acknowledge Him

   alone as God; and yet again, since the Lord confesses Him alone as His

   own Father, and knows no other, as I shall show from His very words,

   --when ye style this very Being the fruit of defect, and the offspring

   of ignorance, and describe Him as being ignorant of those things which

   are above Him, with the various other allegations which you make

   regarding Him,--consider the terrible blasphemy [ye are thus guilty of]

   against Him who truly is God. Ye seem to affirm gravely and honestly

   enough that ye believe in God; but then, as ye are utterly unable to

   reveal any other God, ye declare this very Being in whom ye profess to

   believe, the fruit of defect and the offspring of ignorance. Now this

   blindness and foolish talking flow to you from the fact that ye reserve

   nothing for God, but ye wish to proclaim the nativity and production

   both of God Himself, of His Ennoea, of His Logos, and Life, and Christ;

   and ye form the idea of these from no other than a mere human

   experience; not understanding, as I said before, that it is possible,

   in the case of man, who is a compound being, to speak in this way of

   the mind of man and the thought of man; and to say that thought

   (ennoea) springs from mind (sensus), intention (enthymesis) again from

   thought, and word (logos) from intention (but which logos? [3220] for

   there is among the Greeks one logos which is the principle that thinks,

   and another which is the instrument by means of which thought is

   expressed); and [to say] that a man sometimes is at rest and silent,

   while at other times he speaks and is active. But since God is [3221]

   all mind, all reason, all active spirit, all light, and always exists

   one and the same, as it is both beneficial for us to think of God, and

   as we learn regarding Him from the Scriptures, such feelings and

   divisions [of operation] cannot fittingly be ascribed to Him. For our

   tongue, as being carnal, is not sufficient to minister to the rapidity

   of the human mind, inasmuch as that is of a spiritual nature, for which

   reason our word is restrained [3222] within us, and is not at once

   expressed as it has been conceived by the mind, but is uttered by

   successive efforts, just as the tongue is able to serve it.

 

   5. But God being all Mind, and all Logos, both speaks exactly what He

   thinks, and thinks exactly what He speaks. For His thought is Logos,

   and Logos is Mind, and Mind comprehending all things is the Father

   Himself. He, therefore, who speaks of the mind of God, and ascribes to

   it a special origin of its own, declares Him a compound Being, as if

   God were one thing, and the original Mind another. So, again, with

   respect to Logos, when one attributes to him the third [3223] place of

   production from the Father; on which supposition he is ignorant of His

   greatness; and thus Logos has been far separated from God. As for the

   prophet, he declares respecting Him, "Who shall describe His

   generation?" [3224] But ye pretend to set forth His generation from the

   Father, and ye transfer the production of the word of men which takes

   place by means of a tongue to the Word of God, and thus are righteously

   exposed by your own selves as knowing neither things human nor divine.

 

   6. But, beyond reason inflated [with your own wisdom], ye

   presumptuously maintain that ye are acquainted with the unspeakable

   mysteries of God; while even the Lord, the very Son of God, allowed

   that the Father alone knows the very day and hour of judgment, when He

   plainly declares, "But of that day and that hour knoweth no man,

   neither the Son, but the Father only." [3225] If, then, the Son was not

   ashamed to ascribe the knowledge of that day to the Father only, but

   declared what was true regarding the matter, neither let us be ashamed

   to reserve for God those greater questions which may occur to us. For

   no man is superior to his master. [3226] If any one, therefore, says to

   us, "How then was the Son produced by the Father?" we reply to him,

   that no man understands that production, or generation, or calling, or

   revelation, or by whatever name one may describe His generation, which

   is in fact altogether indescribable. Neither Valentinus, nor Marcion,

   nor Saturninus, nor Basilides, nor angels, nor archangels, nor

   principalities, nor powers [possess this knowledge], but the Father

   only who begat, and the Son who was begotten. Since therefore His

   generation is unspeakable, those who strive to set forth generations

   and productions cannot be in their right mind, inasmuch as they

   undertake to describe things which are indescribable. For that a word

   is uttered at the bidding of thought and mind, all men indeed well

   understand. Those, therefore, who have excogitated [the theory of]

   emissions have not discovered anything great, or revealed any abstruse

   mystery, when they have simply transferred what all understand to the

   only-begotten Word of God; and while they style Him unspeakable and

   unnameable, they nevertheless set forth the production and formation of

   His first generation, as if they themselves had assisted at His birth,

   thus assimilating Him to the word of mankind formed by emissions.

 

   7. But we shall not be wrong if we affirm the same thing also

   concerning the substance of matter, that God produced it. For we have

   learned from the Scriptures that God holds the supremacy over all

   things. But whence or in what way He produced it, neither has Scripture

   anywhere declared; nor does it become us to conjecture, so as, in

   accordance with our own opinions, to form endless conjectures

   concerning God, but we should leave such knowledge in the hands of God

   Himself. In like manner, also, we must leave the cause why, while all

   things were made by God, certain of His creatures sinned and revolted

   from a state of submission to God, and others, indeed the great

   majority, persevered, and do still persevere, in [willing] subjection

   to Him who formed them, and also of what nature those are who sinned,

   and of what nature those who persevere,--[we must, I say, leave the

   cause of these things] to God and His Word, to whom alone He said, "Sit

   at my right hand, until I make Thine enemies Thy footstool." [3227] But

   as for us, we still dwell upon the earth, and have not yet sat down

   upon His throne. For although the Spirit of the Saviour that is in Him

   "searcheth all things, even the deep things of God," [3228] yet as to

   us "there are diversities of gifts, differences of administrations, and

   diversities of operations;" [3229] and we, while upon the earth, as

   Paul also declares, "know in part, and prophesy in part." [3230] Since,

   therefore, we know but in part, we ought to leave all sorts of

   [difficult] questions in the hands of Him who in some measure, [and

   that only,] bestows grace on us. That eternal fire, [for instance,] is

   prepared for sinners, both the Lord has plainly declared, and the rest

   of the Scriptures demonstrate. And that God foreknew that this would

   happen, the Scriptures do in like manner demonstrate, since He prepared

   eternal fire from the beginning for those who were [afterwards] to

   transgress [His commandments]; but the cause itself of the nature of

   such transgressors neither has any Scripture informed us, nor has an

   apostle told us, nor has the Lord taught us. It becomes us, therefore,

   to leave the knowledge of this matter to God, even as the Lord does of

   the day and hour [of judgment], and not to rush to such an extreme of

   danger, that we will leave nothing in the hands of God, even though we

   have received only a measure of grace [from Him in this world]. But

   when we investigate points which are above us, and with respect to

   which we cannot reach satisfaction, [it is absurd [3231] ] that we

   should display such an extreme of presumption as to lay open God, and

   things which are not yet discovered, [3232] as if already we had found

   out, by the vain talk about emissions, God Himself, the Creator of all

   things, and to assert that He derived His substance from apostasy and

   ignorance, so as to frame an impious hypothesis in opposition to God.

 

   8. Moreover, they possess no proof of their system, which has but

   recently been invented by them, sometimes resting upon certain numbers,

   sometimes on syllables, and sometimes, again, on names; and there are

   occasions, too, when, by means of those letters which are contained in

   letters, by parables not properly interpreted, or by certain [baseless]

   conjectures, they strive to establish that fabulous account which they

   have devised. For if any one should inquire the reason why the Father,

   who has fellowship with the Son in all things, has been declared by the

   Lord alone to know the hour and the day [of judgment], he will find at

   present no more suitable, or becoming, or safe reason than this (since,

   indeed, the Lord is the only true Master), that we may learn through

   Him that the Father is above all things. For "the Father," says He, "is

   greater than I." [3233] The Father, therefore, has been declared by our

   Lord to excel with respect to knowledge; for this reason, that we, too,

   as long as we are connected with the scheme of things in this world,

   should leave perfect knowledge, and such questions [as have been

   mentioned], to God, and should not by any chance, while we seek to

   investigate the sublime nature of the Father, fall into the danger of

   starting the question whether there is another God above God. [3234]

 

   9. But if any lover of strife contradict what I have said, and also

   what the apostle affirms, that "we know in part, and prophesy in part,"

   [3235] and imagine that he has acquired not a partial, but a universal,

   knowledge of all that exists, --being such an one as Valentinus, or

   Ptolem�us, or Basilides, or any other of those who maintain that they

   have searched out the deep [3236] things of God,--let him not (arraying

   himself in vainglory) boast that he has acquired greater knowledge than

   others with respect to those things which are invisible, or cannot be

   placed under our observation; but let him, by making diligent inquiry,

   and obtaining information from the Father, tell us the reasons (which

   we know not) of those things which are in this world, --as, for

   instance, the number of hairs on his own head, and the sparrows which

   are captured day by day, and such other points with which we are not

   previously acquainted,--so that we may credit him also with respect to

   more important points. But if those who are perfect do not yet

   understand the very things in their hands, and at their feet, and

   before their eyes, and on the earth, and especially the rule followed

   with respect to the hairs of their head, how can we believe them

   regarding things spiritual, and super-celestial, [3237] and those

   which, with a vain confidence, they assert to be above God? So much,

   then, I have said concerning numbers, and names, and syllables, and

   questions respecting such things as are above our comprehension, and

   concerning their improper expositions of the parables: [I add no more

   on these points,] since thou thyself mayest enlarge upon them.

     __________________________________________________________________

 

   [3213] Or, "to that degree."

 

   [3214] Comp. Clem. Rom. Ep. to Cor., c. xx.; and August, De. Civit Dei,

   xvi. 9.

 

   [3215] 1 Cor. xiii. 13.

 

   [3216] "Permanet firma,"--no doubt corresponding to the menei of the

   apostle, 1 Cor. xiii. 13. Harvey here remarks, that "the author seems

   to misapprehend the apostle's meaning.... There will be no longer room

   for hope, when the substance of things hoped for shall have become a

   matter of fruition; neither will there be any room for faith, when the

   soul shall be admitted to see God as He is." But the best modern

   interpreters take the same view of the passage as Iren�us. They regard

   the nuni de of St. Paul as not being temporal, but logical, and

   conclude therefore the meaning to be, that faith and hope, as well as

   love, will, in a sense, endure for ever. Comp., e.g., Alford, in loc.

 

   [3217] The Latin text is here untranslateable. Grabe proposes to read,

   "una consonans melodia in nobis sentietur;" while Stieren and others

   prefer to exchange aisthesetai for asthesetai.

 

   [3218] "Apotelesticos." This word, says Harvey, "may also refer to the

   vital energy of nature, whereby its effects are for ever reproduced in

   unceasing succession." Comp. Hippol., Philos., vii. 24.

 

   [3219] We here follow Grabe, who understands decet. Harvey less simply

   explains the very obscure Latin text.

 

   [3220] The Greek term logos, as is well known, denotes both ratio

   (reason) and sermo (speech). Some deem the above parenthesis an

   interpolation.

 

   [3221] Comp. i. 12, 2.

 

   [3222] "Suffugatur:" some read "suffocatur;" and Harvey proposes

   "suffragatur," as the representative of the Greek psephizetai. The

   meaning in any case is, that while ideas are instantaneously formed in

   the human mind, they can be expressed through means of words only

   fractionally, and by successive utterances.

 

   [3223] Thus: Bythus, Nous, Logos.

 

   [3224] Isa. liii. 8.

 

   [3225] Mark xiii. 32. The words, "neither the angels which are in

   heaven," are here omitted, probably because, as usual, the writer

   quotes from memory.

 

   [3226] Comp. Matt. x. 24; Luke xi. 40.

 

   [3227] Ps. cx. 1.

 

   [3228] 1 Cor. ii. 10.

 

   [3229] 1 Cor. xii. 4, 5, 6.

 

   [3230] 1 Cor. xiii. 9.

 

   [3231] Massuet proposes to insert these words, and some such supplement

   seems clearly necessary to complete the sense. But the sentence still

   remains confused and doubtful.

 

   [3232] [Gen. xl. 8; Deut. xxix. 29; Ps. cxxxi.]

 

   [3233] John xiv. 28.

 

   [3234] [On the great matter of the perichoresis, the subordination of

   the Son, etc., Bull has explored Patristic doctrine, and may well be

   consulted here. Defens. Fid. Nic�n�, sect. iv.; see also vol. v. 363]

 

   [3235] 1 Cor. xiii. 9.

 

   [3236] "Altitudines," literally, heights.

 

   [3237] [Wisdom ix. 13, 17. A passage of marvellous beauty.]

     __________________________________________________________________

 

  Chapter XXIX.--Refutation of the views of the heretics as to the future

  destiny of the soul and body.

 

   1. Let us return, however, to the remaining points of their system. For

   when they declare [3238] that, at the consummation of all things, their

   mother shall re-enter the Pleroma, and receive the Saviour as her

   consort; that they themselves, as being spiritual, when they have got

   rid of their animal souls, and become intellectual spirits, will be the

   consorts of the spiritual angels; but that the Demiurge, since they

   call him animal, will pass into the place of the Mother; that the souls

   of the righteous shall psychically repose in the intermediate

   place;--when they declare that like will be gathered to like, spiritual

   things to spiritual, while material things continue among those that

   are material, they do in fact contradict themselves, inasmuch as they

   no longer maintain that souls pass, on account of their nature, into

   the intermediate place to those substances which are similar to

   themselves, but [that they do so] on account of the deeds done [in the

   body], since they affirm that those of the righteous do pass [into that

   abode], but those of the impious continue in the fire. For if it is on

   account of their nature that all souls attain to the place of

   enjoyment, [3239] and all belong to the intermediate place simply

   because they are souls, as being thus of the same nature with it, then

   it follows that faith is altogether superfluous, as was also the

   descent [3240] of the Saviour [to this world]. If, on the other hand,

   it is on account of their righteousness [that they attain to such a

   place of rest], then it is no longer because they are souls but because

   they are righteous. But if souls would have [3241] perished unless they

   had been righteous, then righteousness must have power to save the

   bodies also [which these souls inhabited]; for why should it not save

   them, since they, too, participated in righteousness? For if nature and

   substance are the means of salvation, then all souls shall be saved;

   but if righteousness and faith, why should these not save those bodies

   which, equally with the souls, will enter [3242] into immortality? For

   righteousness will appear, in matters of this kind, either impotent or

   unjust, if indeed it saves some substances through participating in it,

   but not others.

 

   2. For it is manifest that those acts which are deemed righteous are

   performed in bodies. Either, therefore, all souls will of necessity

   pass into the intermediate place, and there will never be a judgment;

   or bodies, too, which have participated in righteousness, will attain

   to the place of enjoyment, along with the souls which have in like

   manner participated, if indeed righteousness is powerful enough to

   bring thither those substances which have participated in it. And then

   the doctrine concerning the resurrection of bodies which we believe,

   will emerge true and certain [from their system]; since, [as we hold,]

   God, when He resuscitates our mortal bodies which preserved

   righteousness, will render them incorruptible and immortal. For God is

   superior to nature, and has in Himself the disposition [to show

   kindness], because He is good; and the ability to do so, because He is

   mighty; and the faculty of fully carrying out His purpose, because He

   is rich and perfect.

 

   3. But these men are in all points inconsistent with themselves, when

   they decide that all souls do not enter into the intermediate place,

   but those of the righteous only. For they maintain that, according to

   nature and substance, three sorts [of being] were produced by the

   Mother: the first, which proceeded from perplexity, and weariness, and

   fear--that is material substance; the second from impetuosity [3243]

   --that is animal substance; but that which she brought forth after the

   vision of those angels who wait upon Christ, is spiritual substance.

   If, then, that substance [3244] which she brought forth will by all

   means enter into the Pleroma because it is spiritual, while that which

   is material will remain below because it is material, and shall be

   totally consumed by the fire which burns within it, why should not the

   whole animal substance go into the intermediate place, into which also

   they send the Demiurge? But what is it which shall enter within their

   Pleroma? For they maintain that souls shall continue in the

   intermediate place, while bodies, because they possess material

   substance, when they have been resolved into matter, shall be consumed

   by that fire which exists in it; but their body being thus destroyed,

   and their soul remaining in the intermediate place, no part of man will

   any longer be left to enter in within the Pleroma. For the intellect of

   man--his mind, thought, mental intention, and such like--is nothing

   else than his soul; but the emotions and operations of the soul itself

   have no substance apart from the soul. What part of them, then, will

   still remain to enter into the Pleroma? For they themselves, in as far

   as they are souls, remain in the intermediate place; while, in as far

   as they are body, they will be consumed with the rest of matter.

     __________________________________________________________________

 

   [3238] Comp. i. 7, 1.

 

   [3239] "Refrigerium," place of refreshment.

 

   [3240] Billius, with great apparent reason, proposes to read

   "descensio" for the unintelligible "discessio" of the Latin text.

 

   [3241] Grabe and Massuet read, "Si autem anim� perire inciperent, nisi

   just� fuissent," for "Si autem anim� qu� peritur� essent inciperent

   nisi just� fuissent,"--words which defy all translation.

 

   [3242] The text is here uncertain and confused; but, as Harvey remarks,

   "the argument is this, That if souls are saved qua intellectual

   substance, then all are saved alike; but if by reason of any moral

   qualities, then the bodies that have executed the moral purposes of the

   soul, must also be considered to be heirs of salvation."

 

   [3243] "De impetu:" it is generally supposed that these words

   correspond to ek tes epistrophes (comp. i. 5, 1), but Harvey thinks ex

   hormes preferable (i. 4, 1).

 

   [3244] The syntax of this sentence is in utter confusion, but the

   meaning is doubtless that given above.

     __________________________________________________________________

 

  Chapter XXX.--Absurdity of their styling themselves spiritual, while the

  Demiurge is declared to be animal.

 

   1. Such being the state of the case, these infatuated men declare that

   they rise above the Creator (Demiurge); and, inasmuch as they proclaim

   themselves superior to that God who made and adorned the heavens, and

   the earth, and all things that are in them, and maintain that they

   themselves are spiritual, while they are in fact shamefully carnal on

   account of their so great impiety,--affirming that He, who has made His

   angels [3245] spirits, and is clothed with light as with a garment, and

   holds the circle [3246] of the earth, as it were, in His hand, in whose

   sight its inhabitants are counted as grasshoppers, and who is the

   Creator and Lord of all spiritual substance, is of an animal

   nature,--they do beyond doubt and verily betray their own madness; and,

   as if truly struck with thunder, even more than those giants who are

   spoken of in [heathen] fables, they lift up their opinions against God,

   inflated by a vain presumption and unstable glory,--men for whose

   purgation all the hellebore [3247] on earth would not suffice, so that

   they should get rid of their intense folly.

 

   2. The superior person is to be proved by his deeds. In what way, then,

   can they show themselves superior to the Creator (that I too, through

   the necessity of the argument in hand, may come down to the level of

   their impiety, instituting a comparison between God and foolish men,

   and, by descending to their argument, may often refute them by their

   own doctrines; but in thus acting may God be merciful to me, for I

   venture on these statements, not with the view of comparing Him to

   them, but of convicting and overthrowing their insane opinions)--they,

   for whom many foolish persons entertain so great an admiration, as if,

   forsooth, they could learn from them something more precious than the

   truth itself! That expression of Scripture, "Seek, and ye shall find,"

   [3248] they interpret as spoken with this view, that they should

   discover themselves to be above the Creator, styling themselves greater

   and better than God, and calling themselves spiritual, but the Creator

   animal; and [affirming] that for this reason they rise upwards above

   God, for that they enter in within the Pleroma, while He remains in the

   intermediate place. Let them, then, prove themselves by their deeds

   superior to the Creator; for the superior person ought to be proved not

   by what is said, but by what has a real existence.

 

   3. What work, then, will they point to as having been accomplished

   through themselves by the Saviour, or by their Mother, either greater,

   or more glorious, or more adorned with wisdom, than those which have

   been produced by Him who was the disposer of all around us? What

   heavens have they established? what earth have they founded? what stars

   have they called into existence? or what lights of heaven have they

   caused to shine? within what circles, moreover, have they confined

   them? or, what rains, or frosts, or snows, each suited to the season,

   and to every special climate, have they brought upon the earth? And

   again, in opposition to these, what heat or dryness have they set over

   against them? or, what rivers have they made to flow? what fountains

   have they brought forth? with what flowers and trees have they adorned

   this sublunary world? or, what multitude of animals have they formed,

   some rational, and others irrational, but all adorned with beauty? And

   who can enumerate one by one all the remaining objects which have been

   constituted by the power of God, and are governed by His wisdom? or who

   can search out the greatness of that God who made them? And what can be

   told of those existences which are above heaven, and which do not pass

   away, such as Angels, Archangels, Thrones, Dominions, and Powers

   innumerable? Against what one of these works, then, do they set

   themselves in opposition? What have they similar to show, as having

   been made through themselves, or by themselves, since even they too are

   the Workmanship and creatures of this [Creator]? For whether the

   Saviour or their Mother (to use their own expressions, proving them

   false by means of the very terms they themselves employ) used this

   Being, as they maintain, to make an image of those things which are

   within the Pleroma, and of all those beings which she saw waiting upon

   the Saviour, she used him (the Demiurge) as being [in a sense] superior

   to herself, and better fitted to accomplish her purpose through his

   instrumentality; for she would by no means form the images of such

   important beings through means of an inferior, but by a superior,

   agent.

 

   4. For, [be it observed,] they themselves, according to their own

   declarations, were then existing, as a spiritual conception, in

   consequence of the contemplation of those beings who were arranged as

   satellites around Pandora. And they indeed continued useless, the

   Mother accomplishing nothing through their instrumentality, [3249] --an

   idle conception, owing their being to the Saviour, and fit for nothing,

   for not a thing appears to have been done by them. But the God who,

   according to them, was produced, while, as they argue, inferior to

   themselves (for they maintain that he is of an animal nature), was

   nevertheless the active agent in all things, efficient, and fit for the

   work to be done, so that by him the images of all things were made; and

   not only were these things which are seen formed by him, but also all

   things invisible, Angels, Archangels, Dominations, Powers, and

   Virtues,--[by him, I say,] as being the superior, and capable of

   ministering to her desire. But it seems that the Mother made nothing

   whatever through their instrumentality, as indeed they themselves

   acknowledge; so that one may justly reckon them as having been an

   abortion produced by the painful travail of their Mother. For no

   accoucheurs performed their office upon her, and therefore they were

   cast forth as an abortion, useful for nothing, and formed to accomplish

   no work of the Mother. And yet they describe themselves as being

   superior to Him by whom so vast and admirable works have been

   accomplished and arranged, although by their own reasoning they are

   found to be so wretchedly inferior!

 

   5. It is as if there were two iron tools, or instruments, the one of

   which was continually in the workman's hands and in constant use, and

   by the use of which he made whatever he pleased, and displayed his art

   and skill, but the other of which remained idle and useless, never

   being called into operation, the workman never appearing to make

   anything by it, and making no use of it in any of his labours; and then

   one should maintain that this useless, and idle, and unemployed tool

   was superior in nature and value to that which the artisan employed in

   his work, and by means of which he acquired his reputation. Such a man,

   if any such were found, would justly be regarded as imbecile, and not

   in his right mind. And so should those be judged of who speak of

   themselves as being spiritual and superior, and of the Creator as

   possessed of an animal nature, and maintain that for this reason they

   will ascend on high, and penetrate within the Pleroma to their own

   husbands (for, according to their own statements, they are themselves

   feminine), but that God [the Creator] is of an inferior nature, and

   therefore remains in the intermediate place, while all the time they

   bring forward no proofs of these assertions: for the better man is

   shown by his works, and all works have been accomplished by the

   Creator; but they, having nothing worthy of reason to point to as

   having been produced by themselves, are labouring under the greatest

   and most incurable madness.

 

   6. If, however, they labour to maintain that, while all material

   things, such as the heaven, and the whole world which exists below it,

   were indeed formed by the Demiurge, yet all things of a more spiritual

   nature than these, --those, namely, which are above the heavens, such

   as Principalities, Powers, Angels, Archangels, Dominations, Virtues,--

   were produced by a spiritual process of birth (which they declare

   themselves to be), then, in the first place, we prove from the

   authoritative Scriptures [3250] that all the things which have been

   mentioned, visible and invisible, have been made by one God. For these

   men are not more to be depended on than the Scriptures; nor ought we to

   give up the declarations of the Lord, Moses, and the rest of the

   prophets, who have proclaimed the truth, and give credit to them, who

   do indeed utter nothing of a sensible nature, but rave about untenable

   opinions. And, in the next place, if those things which are above the

   heavens were really made through their instrumentality, then let them

   inform us what is the nature of things invisible, recount the number of

   the Angels, and the ranks of the Archangels, reveal the mysteries of

   the Thrones, and teach us the differences between the Dominations,

   Principalities, Powers, and Virtues. But they can say nothing

   respecting them; therefore these beings were not made by them. If, on

   the other hand, these were made by the Creator, as was really the case,

   and are of a spiritual and holy character, then it follows that He who

   produced spiritual beings is not Himself of an animal nature, and thus

   their fearful system of blasphemy is overthrown.

 

   7. For that there are spiritual creatures in the heavens, all the

   Scriptures loudly proclaim; and Paul expressly testifies that there are

   spiritual things when he declares that he was caught up into the third

   heaven, [3251] and again, that he was carried away to paradise, and

   heard unspeakable words which it is not lawful for a man to utter. But

   what did that profit him, either his entrance into paradise or his

   assumption into the third heaven, since all these things are still but

   under the power of the Demiurge, if, as some venture to maintain, he

   had already begun [3252] to be a spectator and a hearer of those

   mysteries which are affirmed to be above the Demiurge? For if it is

   true that he was becoming acquainted with that order of things which is

   above the Demiurge, he would by no means have remained in the regions

   of the Demiurge, and that so as not even thoroughly to explore even

   these (for, according to their manner of speaking, there still lay

   before him four heavens, [3253] if he were to approach the Demiurge,

   and thus behold the whole seven lying beneath him); but he might have

   been admitted, perhaps, into the intermediate place, that is, into the

   presence of the Mother, that he might receive instruction from her as

   to the things within the Pleroma. For that inner man which was in him,

   and spoke in him, as they say, though invisible, could have attained

   not only to the third heaven, but even as far as the presence of their

   Mother. For if they maintain that they themselves, that is, their

   [inner] man, at once ascends above the Demiurge, and departs to the

   Mother, much more must this have occurred to the [inner] man of the

   apostle; for the Demiurge would not have hindered him, being, as they

   assert, himself already subject to the Saviour. But if he had tried to

   hinder him, the effort would have gone for nothing. For it is not

   possible that he should prove stronger than the providence of the

   Father, and that when the inner man is said to be invisible even to the

   Demiurge. But since he (Paul) has described that assumption of himself

   up to the third heaven as something great and pre-eminent, it cannot be

   that these men ascend above the seventh heaven, for they are certainly

   not superior to the apostle. If they do maintain that they are more

   excellent than he, let them prove themselves so by their works, for

   they have never pretended to anything like [what he describes as

   occurring to himself]. And for this reason he added, "Whether in the

   body, or whether out of the body, God knoweth," [3254] that the body

   might neither be thought to be a partaker in that vision, [3255] as if

   it could have participated in those things which it had seen and heard;

   nor, again, that any one should say that he was not carried higher on

   account of the weight of the body; but it is therefore thus far

   permitted even without the body to behold spiritual mysteries which are

   the operations of God, who made the heavens and the earth, and formed

   man, and placed him in paradise, so that those should be spectators of

   them who, like the apostle, have reached a high degree of perfection in

   the love of God.

 

   8. This Being, therefore, also made spiritual things, of which, as far

   as to the third heaven, the apostle was made a spectator, and heard

   unspeakable words which it is not possible for a man to utter, inasmuch

   as they are spiritual; and He Himself bestows [3256] [gifts] on the

   worthy as inclination prompts Him, for paradise is His; and He is truly

   the Spirit of God, and not an animal Demiurge, otherwise He should

   never have created spiritual things. But if He really is of an animal

   nature, then let them inform us by whom spiritual things were made.

   They have no proof which they can give that this was done by means of

   the travail of their Mother, which they declare themselves to be. For,

   not to speak of spiritual things, these men cannot create even a fly,

   or a gnat, or any other small and insignificant animal, without

   observing that law by which from the beginning animals have been and

   are naturally produced by God --through the deposition of seed in those

   that are of the same species. Nor was anything formed by the Mother

   alone; [for] they say that this Demiurge was produced by her, and that

   he was the Lord (the author) of all creation. And they maintain that he

   who is the Creator and Lord of all that has been made is of an animal

   nature, while they assert that they themselves are spiritual,--they who

   are neither the authors nor lords of any one work, not only of those

   things which are extraneous to them, but not even of their own bodies!

   Moreover, these men, who call themselves spiritual, and superior to the

   Creator, do often suffer much bodily pain, sorely against their will.

 

   9. Justly, therefore, do we convict them of having departed far and

   wide from the truth. For if the Saviour formed the things which have

   been made, by means of him (the Demiurge), he is proved in that case

   not to be inferior but superior to them, since he is found to have been

   the former even of themselves; for they, too, have a place among

   created things. How, then, can it be argued that these men indeed are

   spiritual, but that he by whom they were created is of an animal

   nature? Or, again, if (which is indeed the only true supposition, as I

   have shown by numerous arguments of the very clearest nature) He (the

   Creator) made all things freely, and by His own power, and arranged and

   finished them, and His will is the substance [3257] of all things, then

   He is discovered to be the one only God who created all things, who

   alone is Omnipotent, and who is the only Father rounding and forming

   all things, visible and invisible, such as may be perceived by our

   senses and such as cannot, heavenly and earthly, "by the word of His

   power;" [3258] and He has fitted and arranged all things by His wisdom,

   while He contains all things, but He Himself can be contained by no

   one: He is the Former, He the Builder, He the Discoverer, He the

   Creator, He the Lord of all; and there is no one besides Him, or above

   Him, neither has He any mother, as they falsely ascribe to Him; nor is

   there a second God, as Marcion has imagined; nor is there a Pleroma of

   thirty �ons, which has been shown a vain supposition; nor is there any

   such being as Bythus or Proarche; nor are there a series of heavens;

   nor is there a virginal light, [3259] nor an unnameable �on, nor, in

   fact, any one of those things which are madly dreamt of by these, and

   by all the heretics. But there is one only God, the Creator--He who is

   above every Principality, and Power, and Dominion, and Virtue: He is

   Father, He is God, He the Founder, He the Maker, He the Creator, who

   made those things by Himself, that is, through His Word and His

   Wisdom-- heaven and earth, and the seas, and all things that are in

   them: He is just; He is good; He it is who formed man, who planted

   paradise, who made the world, who gave rise to the flood, who saved

   Noah; He is the God of Abraham, and the God of Isaac, and the God of

   Jacob, the God of the living: He it is whom the law proclaims, whom the

   prophets preach, whom Christ reveals, whom the apostles make known

   [3260] to us, and in whom the Church believes. He is the Father of our

   Lord Jesus Christ: through His Word, who is His Son, through Him He is

   revealed and manifested to all to whom He is revealed; for those [only]

   know Him to whom the Son has revealed Him. But the Son, eternally

   co-existing with the Father, from of old, yea, from the beginning,

   always reveals the Father to Angels, Archangels, Powers, Virtues, and

   all to whom He wills that God should be revealed.

     __________________________________________________________________

 

   [3245] Ps. civ. 2, 4.

 

   [3246] Isa. xl. 12, 22.

 

   [3247] Iren�us was evidently familiar with Horace; comp. Ars. Poet.,

   300.

 

   [3248] Matt. vii. 7.

 

   [3249] The punctuation is here doubtful. With Massuet and Stieren we

   expunge "vel" from the text.

 

   [3250] Or, "the Scriptures of the Lord;" but the words "dominicis

   scripturis" probably here represent the Greek kurion graphon, and are

   to be rendered as above.

 

   [3251] 2 Cor. xii. 2, 3, 4.

 

   [3252] "Inciperet fieri;" perhaps for "futurus esset," was to be.

 

   [3253] "Quartum coelum;" there still being, according to their theory

   of seven heavens, a fourth beyond that to which St. Paul had

   penetrated.

 

   [3254] 2 Cor. xii. 3, defectively quoted.

 

   [3255] This is an exceedingly obscure and difficult sentence. Grabe and

   some of the later editors read, "uti neque non corpus," thus making

   Iren�us affirm that the body did participate in the vision. But Massuet

   contends strenuously that this is contrary to the author's purpose, as

   wishing to maintain, against a possible exception of the Valentinians,

   that Paul then witnessed spiritual realities, and by omitting this

   "non" before "corpus," makes Iren�us deny that the body was a partaker

   in the vision. The point can only be doubtfully decided, but Massuet's

   ingenious note inclines us to his side of the question.

 

   [3256] "Pr�stat dignis:" here a very ambiguous expression.

 

   [3257] That is, as Massuet notes, all things derive not only their

   existence, but their qualities, from His will. Harvey proposes to read

   causa instead of substantia, but the change seems needless.

 

   [3258] Heb. i. 3.

 

   [3259] That is, Barbelos: comp. i. 29, 1.

 

   [3260] "Tradunt;" literally, hand down.

     __________________________________________________________________

 

  Chapter XXXI.--Recapitulation and application of the foregoing arguments.

 

   1. Those, then, who are of the school of Valentinus being overthrown,

   the whole multitude of heretics are, in fact, also subverted. For all

   the arguments I have advanced against their Pleroma, and with respect

   to those things which are beyond it, showing how the Father of all is

   shut up and circumscribed by that which is beyond Him (if, indeed,

   there be anything beyond Him), and how there is an absolute necessity

   [on their theory] to conceive of many Fathers, and many Pleromas, and

   many creations of worlds, beginning with one set and ending with

   another, as existing on every side; and that all [the beings referred

   to] continue in their own domains, and do not curiously intermeddle

   with others, since, indeed, no common interest nor any fellowship

   exists between them; and that there is no other God of all, but that

   that name belongs only to the Almighty;--[all these arguments, I say,]

   will in like manner apply against those who are of the school of

   Marcion, and Simon, and Meander, or whatever others there may be who,

   like them, cut off that creation with which we are connected from the

   Father. The arguments, again, which I have employed against those who

   maintain that the Father of all no doubt contains all things, but that

   the creation to which we belong was not formed by Him, but by a certain

   other power, or by angels having no knowledge of the Propator, who is

   surrounded as a centre by the immense extent of the universe, just as a

   stain is by the [surrounding] cloak; when I showed that it is not a

   probable supposition that any other being than the Father of all formed

   that creation to which we belong,-- these same arguments will apply

   against the followers of Saturninus, Basilides, Carpocrates, and the

   rest of the Gnostics, who express similar opinions. Those statements,

   again, which have been made with respect to the emanations, and the

   �ons, and the [supposed state of] degeneracy, and the inconstant

   character of their Mother, equally overthrow Basilides, and all who are

   falsely styled Gnostics, who do, in fact, just repeat the same views

   under different names, but do, to a greater extent than the former,

   [3261] transfer those things which lie outside [3262] of the truth to

   the system of their own doctrine. And the remarks I have made

   respecting numbers will also apply against all those who misappropriate

   things belonging to the truth for the support of a system of this kind.

   And all that has been said respecting the Creator (Demiurge) to show

   that he alone is God and Father of all, and whatever remarks may yet be

   made in the following books, I apply against the heretics at large. The

   more moderate and reasonable among them thou wilt convert and convince,

   so as to lead them no longer to blaspheme their Creator, and Maker, and

   Sustainer, and Lord, nor to ascribe His origin to defect and ignorance;

   but the fierce, and terrible, and irrational [among them] thou wilt

   drive far from thee, that you may no longer have to endure their idle

   loquaciousness.

 

   2. Moreover, those also will be thus confuted who belong to Simon and

   Carpocrates, and if there be any others who are said to perform

   miracles--who do not perform what they do either through the power of

   God, or in connection with the truth, nor for the well-being of men,

   but for the sake of destroying and misleading mankind, by means of

   magical deceptions, and with universal deceit, thus entailing greater

   harm than good on those who believe them, with respect to the point on

   which they lead them astray. For they can neither confer sight on the

   blind, nor hearing on the deaf, nor chase away all sorts of

   demons--[none, indeed,] except those that are sent into others by

   themselves, if they can even do so much as this. Nor can they cure the

   weak, or the lame, or the paralytic, or those who are distressed in any

   other part of the body, as has often been done in regard to bodily

   infirmity. Nor can they furnish effective remedies for those external

   accidents which may occur. And so far are they from being able to raise

   the dead, as the Lord raised them, and the apostles did by means of

   prayer, and as has been frequently done in the brotherhood on account

   of some necessity--the entire Church in that particular locality

   entreating [the boon] with much fasting and prayer, the spirit of the

   dead man has returned, and he has been bestowed in answer to the

   prayers of the saints--that they do not even believe this can be

   possibly be done, [and hold] that the resurrection from the dead [3263]

   is simply an acquaintance with that truth which they proclaim.

 

   3. Since, therefore, there exist among them error and misleading

   influences, and magical illusions are impiously wrought in the sight of

   men; but in the Church, sympathy, and compassion, and stedfastness, and

   truth, for the aid and encouragement of mankind, are not only displayed

   [3264] without fee or reward, but we ourselves lay out for the benefit

   of others our own means; and inasmuch as those who are cured very

   frequently do not possess the things which they require, they receive

   them from us;--[since such is the case,] these men are in this way

   undoubtedly proved to be utter aliens from the divine nature, the

   beneficence of God, and all spiritual excellence. But they are

   altogether full of deceit of every kind, apostate inspiration,

   demoniacal working, and the phantasms of idolatry, and are in reality

   the predecessors of that dragon [3265] who, by means of a deception of

   the same kind, will with his tail cause a third part of the stars to

   fall from their place, and will cast them down to the earth. It behoves

   us to flee from them as we would from him; and the greater the display

   with which they are said to perform [their marvels], the more carefully

   should we watch them, as having been endowed with a greater spirit of

   wickedness. If any one will consider the prophecy referred to, and the

   daily practices of these men, he will find that their manner of acting

   is one and the same with the demons.

     __________________________________________________________________

 

   [3261] Qui, though here found in all the mss., seems to have been

   rightly expunged by the editors.

 

   [3262] The reference probably is to opinions and theories of the

   heathen.

 

   [3263] Comp. 2 Tim. ii. 17, 18. [On the sub-apostolic age and this

   subject of miracles, Newman, in spite of his sophistical argumentation,

   may well be consulted for his references, etc. Translation of the Abb�

   Fleury, p. xi. Oxford, 1842.]

 

   [3264] "Perficiatur:" it is difficult here to give a fitting

   translation of this word. Some prefer to read "impertiatur."

 

   [3265] Rev. xii. 14.

     __________________________________________________________________

 

  Chapter XXXII.--Further exposure of the wicked and blasphemous doctrines of

  the heretics.

 

   1. Moreover, this impious opinion of theirs with respect to

   actions--namely, that it is incumbent on them to have experience of all

   kinds of deeds, even the most abominable--is refuted by the teaching of

   the Lord, with whom not only is the adulterer rejected, but also the

   man who desires to commit adultery; [3266] and not only is the actual

   murderer held guilty of having killed another to his own damnation, but

   the man also who is angry with his brother without a cause: who

   commanded [His disciples] not only not to hate men, but also to love

   their enemies; and enjoined them not only not to swear falsely, but not

   even to swear at all; and not only not to speak evil of their

   neighbours, but not even to style any one "Raca" and "fool;"

   [declaring] that otherwise they were in danger of hell-fire; and not

   only not to strike, but even, when themselves struck, to present the

   other cheek [to those that maltreated them]; and not only not to refuse

   to give up the property of others, but even if their own were taken

   away, not to demand it back again from those that took it; and not only

   not to injure their neighbours, nor to do them any evil, but also, when

   themselves wickedly dealt with, to be long-suffering, and to show

   kindness towards those [that injured them], and to pray for them, that

   by means of repentance they might be saved--so that we should in no

   respect imitate the arrogance, lust, and pride of others. Since,

   therefore, He whom these men boast of as their Master, and of whom they

   affirm that He had a soul greatly better and more highly toned than

   others, did indeed, with much earnestness, command certain things to be

   done as being good and excellent, and certain things to be abstained

   from not only in their actual perpetration, but even in the thoughts

   which lead to their performance, as being wicked, pernicious, and

   abominable, --how then can they escape being put to confusion, when

   they affirm that such a Master was more highly toned [in spirit] and

   better than others, and yet manifestly give instruction of a kind

   utterly opposed to His teaching? And, again, if there were really no

   such thing as good and evil, but certain things were deemed righteous,

   and certain others unrighteous, in human opinion only, He never would

   have expressed Himself thus in His teaching: "The righteous shall shine

   forth as the sun in the kingdom of their Father;" [3267] but He shall

   send the unrighteous, and those who do not the works of righteousness,

   "into everlasting fire, where their worm shall not die, and the fire

   shall not be quenched." [3268]

 

   2. When they further maintain that it is incumbent on them to have

   experience of every kind [3269] of work and conduct, so that, if it be

   possible, accomplishing all during one manifestation in this life, they

   may [at once] pass over to the state of perfection, they are, by no

   chance, found striving to do those things which wait upon virtue, and

   are laborious, glorious, and skilful, [3270] which also are approved

   universally as being good. For if it be necessary to go through every

   work and every kind of operation, they ought, in the first place, to

   learn all the arts: all of them, [I say,] whether referring to theory

   or practice, whether they be acquired by self-denial, or are mastered

   through means of labour, exercise, and perseverance; as, for example,

   every kind of music, arithmetic, geometry, astronomy, and all such as

   are occupied with intellectual pursuits: then, again, the whole study

   of medicine, and the knowledge of plants, so as to become acquainted

   with those which are prepared for the health of man; the art of

   painting and sculpture, brass and marble work, and the kindred arts:

   moreover, [they have to study] every kind of country labour, the

   veterinary art, pastoral occupations, the various kinds of skilled

   labour, which are said to pervade the whole circle of [human] exertion;

   those, again, connected with a maritime life, gymnastic exercises,

   hunting, military and kingly pursuits, and as many others as may exist,

   of which, with the utmost labour, they could not learn the tenth, or

   even the thousandth part, in the whole course of their lives. The fact

   indeed is, that they endeavour to learn none of these, although they

   maintain that it is incumbent on them to have experience of every kind

   of work; but, turning aside to voluptuousness, and lust, and abominable

   actions, they stand self-condemned when they are tried by their own

   doctrine. For, since they are destitute of all those [virtues] which

   have been mentioned, they will [of necessity] pass into the destruction

   of fire. These men, while they boast of Jesus as being their Master, do

   in fact emulate the philosophy of Epicurus and the indifference of the

   Cynics, [calling Jesus their Master,] who not only turned His disciples

   away from evil deeds, but even from [wicked] words and thoughts, as I

   have already shown.

 

   3. Again, while they assert that they possess souls from the same

   sphere as Jesus, and that they are like to Him, sometimes even

   maintaining that they are superior; while [they affirm that they were]

   produced, like Him, for the performance of works tending to the benefit

   and establishment of mankind, they are found doing nothing of the same

   or a like kind [with His actions], nor what can in any respect be

   brought into comparison with them. And if they have in truth

   accomplished anything [remarkable] by means of magic, they strive [in

   this way] deceitfully to lead foolish people astray, since they confer

   no real benefit or blessing on those over whom they declare that they

   exert [supernatural] power; but, bringing forward mere boys [3271] [as

   the subjects on whom they practise], and deceiving their sight, while

   they exhibit phantasms that instantly cease, and do not endure even a

   moment of time, [3272] they are proved to be like, not Jesus our Lord,

   but Simon the magician. It is certain, [3273] too, from the fact that

   the Lord rose from the dead on the third day, and manifested Himself to

   His disciples, and was in their sight received up into heaven, that,

   inasmuch as these men die, and do not rise again, nor manifest

   themselves to any, they are proved as possessing souls in no respect

   similar to that of Jesus.

 

   4. If, however, they maintain that the Lord, too, performed such works

   simply in appearance, we shall refer them to the prophetical writings,

   and prove from these both that all things were thus [3274] predicted

   regarding Him, and did take place undoubtedly, and that He is the only

   Son of God. Wherefore, also, those who are in truth His disciples,

   receiving grace from Him, do in His name perform [miracles], so as to

   promote the welfare of other men, according to the gift which each one

   has received from Him. For some do certainly and truly drive out

   devils, so that those who have thus been cleansed from evil spirits

   frequently both believe [in Christ], and join themselves to the Church.

   Others have foreknowledge of things to come: they see visions, and

   utter prophetic expressions. Others still, heal the sick by laying

   their hands upon them, and they are made whole. Yea, moreover, as I

   have said, the dead even have been raised up, and remained [3275] among

   us for many years. And what shall I more say? It is not possible to

   name the number of the gifts which the Church, [scattered] throughout

   the whole world, has received from God, in the name of Jesus Christ,

   who was crucified under Pontius Pilate, and which she exerts day by day

   for the benefit of the Gentiles, neither practising deception upon any,

   nor taking any reward [3276] from them [on account of such miraculous

   interpositions]. For as she has received freely [3277] from God, freely

   also does she minister [to others].

 

   5. Nor does she perform anything by means of angelic invocations,

   [3278] or by incantations, or by any other wicked curious art; but,

   directing her prayers to the Lord, who made all things, in a pure,

   sincere, and straightforward spirit, and calling upon the name of our

   Lord Jesus Christ, she has been accustomed to work [3279] miracles for

   the advantage of mankind, and not to lead them into error. If,

   therefore, the name of our Lord Jesus Christ even now confers benefits

   [upon men], and cures thoroughly and effectively all who anywhere

   believe on Him, but not that of Simon, or Menander, or Carpocrates, or

   of any other man whatever, it is manifest that, when He was made man,

   He held fellowship with His own creation, and [3280] did all things

   truly through the power of God, according to the will of the Father of

   all, as the prophets had foretold. But what these things were, shall be

   described in dealing with the proofs to be found in the prophetical

   writings.

     __________________________________________________________________

 

   [3266] Matt. v. 21, etc.

 

   [3267] Matt. xiii. 43.

 

   [3268] Matt. xxv. 41; Mark ix. 44.

 

   [3269] Comp. i. 25, 4.

 

   [3270] "Artificialia."

 

   [3271] "Pureos investes," boys that have not yet reached the age of

   puberty.

 

   [3272] The text has "stillicidio temporis," literally " a drop of time"

   (stagme chronou); but the original text was perhaps stigme chronou, "a

   moment of time." With either reading the meaning is the same.

 

   [3273] Some have deemed the words "firmum esse" an interpolation.

 

   [3274] That is, as being done in reality, and not in appearance.

 

   [3275] Harvey here notes: "The reader will not fail to remark this

   highly interesting testimony, that the divine charismata bestowed upon

   the infant Church were not wholly extinct in the days of Iren�us.

   Possibly the venerable Father is speaking from his own personal

   recollection of some who had been raised from the dead, and had

   continued for a time living witnesses of the efficacy of Christian

   faith." [See cap. xxxi., supra.]

 

   [3276] Comp. Acts viii. 9, 18.

 

   [3277] Matt. x. 8.

 

   [3278] Grabe contends that these words imply that no invocations of

   angels, good or bad, were practised in the primitive Church. Massuet,

   on the other hand, maintains that the words of Iren�us are plainly to

   be restricted to evil spirits, and have no bearing on the general

   question of angelic invocation.

 

   [3279] We follow the common reading, "perfecit;" but one ms. has

   "perficit," works, which suits the context better.

 

   [3280] We insert "et," in accordance with Grabe's suggestion.

     __________________________________________________________________

 

  Chapter XXXIII.--Absurdity of the doctrine of the transmigration of souls.

 

   1. We may subvert their doctrine as to transmigration from body to body

   by this fact, that souls remember nothing whatever of the events which

   took place in their previous states of existence. For if they were sent

   forth with this object, that they should have experience of every kind

   of action, they must of necessity retain a remembrance of those things

   which have been previously accomplished, that they might fill up those

   in which they were still deficient, and not by always hovering, without

   intermission, round the same pursuits, spend their labour wretchedly in

   vain (for the mere union of a body [with a soul] could not altogether

   extinguish the memory and contemplation of those things which had

   formerly been experienced [3281] ), and especially as they came [into

   the world] for this very purpose. For as, when the body is asleep and

   at rest, whatever things the soul sees by herself, and does in a

   vision, recollecting many of these, she also communicates them to the

   body; and as it happens that, when one awakes, perhaps after a long

   time, he relates what he saw in a dream, so also would he undoubtedly

   remember those things which he did before he came into this particular

   body. For if that which is seen only for a very brief space of time, or

   has been conceived of simply in a phantasm, and by the soul alone,

   through means of a dream, is remembered after she has mingled again

   with the body, and been dispersed through all the members, much more

   would she remember those things in connection with which she stayed

   during so long a time, even throughout the whole period of a bypast

   life.

 

   2. With reference to these objections, Plato, that ancient Athenian,

   who also was the first [3282] to introduce this opinion, when he could

   not set them aside, invented the [notion of] a cup of oblivion,

   imagining that in this way he would escape this sort of difficulty. He

   attempted no kind of proof [of his supposition], but simply replied

   dogmatically [to the objection in question], that when souls enter into

   this life, they are caused to drink of oblivion by that demon who

   watches their entrance [into the world], before they effect an entrance

   into the bodies [assigned them]. It escaped him, that [by speaking

   thus] he fell into another greater perplexity. For if the cup of

   oblivion, after it has been drunk, can obliterate the memory of all the

   deeds that have been done, how, O Plato, dost thou obtain the knowledge

   of this fact (since thy soul is now in the body), that, before it

   entered into the body, it was made to drink by the demon a drug which

   caused oblivion? For if thou hast a remembrance of the demon, and the

   cup, and the entrance [into life], thou oughtest also to be acquainted

   with other things; but if, on the other hand, thou art ignorant of

   them, then there is no truth in the story of the demon, nor in the cup

   of oblivion prepared with art.

 

   3. In opposition, again, to those who affirm that the body itself is

   the drug of oblivion, this observation may be made: How, then, does it

   come to pass, that whatsoever the soul sees by her own instrumentality,

   both in dreams and by reflection or earnest mental exertion, while the

   body is passive, she remembers, and reports to her neighbours? But,

   again, if the body itself were [the cause of] oblivion, then the soul,

   as existing in the body, could not remember even those things which

   were perceived long ago either by means of the eyes or the ears; but,

   as soon as the eye was turned from the things looked at, the memory of

   them also would undoubtedly be destroyed. For the soul, as existing in

   the very [cause of] oblivion, could have no knowledge of anything else

   than that only which it saw at the present moment. How, too, could it

   become acquainted with divine things, and retain a remembrance of them

   while existing in the body, since, as they maintain, the body itself is

   [the cause of] oblivion? But the prophets also, when they were upon the

   earth, remembered likewise, on their returning to their ordinary state

   of mind, [3283] whatever things they spiritually saw or heard in

   visions of heavenly objects, and related them to others. The body,

   therefore, does not cause the soul to forget those things which have

   been spiritually witnessed; but the soul teaches the body, and shares

   with it the spiritual vision which it has enjoyed.

 

   4. For the body is not possessed of greater power than the soul, since

   indeed the former is inspired, and vivified, and increased, and held

   together by the latter; but the soul possesses [3284] and rules over

   the body. It is doubtless retarded in its velocity, just in the exact

   proportion in which the body shares in its motion; but it never loses

   the knowledge which properly belongs to it. For the body may be

   compared to an instrument; but the soul is possessed of the reason of

   an artist. As, therefore, the artist finds the idea of a work to spring

   up rapidly in his mind, but can only carry it out slowly by means of an

   instrument, owing to the want of perfect pliability in the matter acted

   upon, and thus the rapidity of his mental operation, being blended with

   the slow action of the instrument, gives rise to a moderate kind of

   movement [towards the end contemplated]; so also the soul, by being

   mixed up with the body belonging to it, is in a certain measure

   impeded, its rapidity being blended with the body's slowness. Yet it

   does not lose altogether its own peculiar powers; but while, as it

   were, sharing life with the body, it does not itself cease to live.

   Thus, too, while communicating other things to the body, it neither

   loses the knowledge of them, nor the memory of those things which have

   been witnessed.

 

   5. If, therefore, the soul remembers nothing [3285] of what took place

   in a former state of existence, but has a perception of those things

   which are here, it follows that she never existed in other bodies, nor

   did things of which she has no knowledge, nor [once] knew things which

   she cannot [now mentally] contemplate. But, as each one of us receives

   his body through the skilful working of God, so does he also possess

   his soul. For God is not so poor or destitute in resources, that He

   cannot confer its own proper soul on each individual body, even as He

   gives it also its special character. And therefore, when the number

   [fixed upon] is completed, [that number] which He had predetermined in

   His own counsel, all those who have been enrolled for life [eternal]

   shall rise again, having their own bodies, and having also their own

   souls, and their own spirits, in which they had pleased God. Those, on

   the other hand, who are worthy of punishment, shall go away into it,

   they too having their own souls and their own bodies, in which they

   stood apart from the grace of God. Both classes shall then cease from

   any longer begetting and being begotten, from marrying and being given

   in marriage; so that the number of mankind, corresponding to the

   fore-ordination of God, being completed, may fully realize the scheme

   formed by the Father. [3286]

     __________________________________________________________________

 

   [3281] Harvey thinks that this parenthesis has fallen out of its proper

   place, and would insert it immediately after the opening period of the

   chapter.

 

   [3282] It is a mistake of Iren�us to say that the doctrine of

   metempsychosis originated with Plato: it was first publicly taught by

   Pythagoras, who learned it from the Egyptians. Comp. Clem. Alex.,

   Strom., i. 15: Herodot., ii. 123.

 

   [3283] "In hominem conversi," literally, "returning into man."

 

   [3284] "Possidet." Massuet supposes this word to represent kurieuei,

   "rules over" and Stieren kratunei, governs; while Harvey thinks the

   whole clause corresponds to kratei kai kurieuei tou somatos, which we

   have rendered above.

 

   [3285] Literally, none of things past.

 

   [3286] The Latin text is here very confused, but the Greek original of

   the greater part of this section has happily been preserved. [This

   Father here anticipates in outline many ideas which St. Augustine

   afterwards corrected and elaborated.]

     __________________________________________________________________

 

  Chapter XXXIV.--Souls can be recognised in the separate state, and are

  immortal although they once had a beginning.

 

   1. The Lord has taught with very great fulness, that souls not only

   continue to exist, not by passing from body to body, but that they

   preserve the same form [3287] [in their separate state] as the body had

   to which they were adapted, and that they remember the deeds which they

   did in this state of existence, and from which they have now

   ceased,--in that narrative which is recorded respecting the rich man

   and that Lazarus who found repose in the bosom of Abraham. In this

   account He states [3288] that Dives knew Lazarus after death, and

   Abraham in like manner, and that each one of these persons continued in

   his own proper position, and that [Dives] requested Lazarus to be sent

   to relieve him--[Lazarus], on whom he did not [formerly] bestow even

   the crumbs [which fell] from his table. [He tells us] also of the

   answer given by Abraham, who was acquainted not only with what

   respected himself, but Dives also, and who enjoined those who did not

   wish to come into that place of torment to believe Moses and the

   prophets, and to receive [3289] the preaching of Him who was [3290] to

   rise again from the dead. By these things, then, it is plainly declared

   that souls continue to exist that they do not pass from body to body,

   that they possess the form of a man, so that they may be recognised,

   and retain the memory of things in this world; moreover, that the gift

   of prophecy was possessed by Abraham, and that each class [of souls]

   receives a habitation such as it has deserved, even before the

   judgment.

 

   2. But if any persons at this point maintain that those souls, which

   only began a little while ago to exist, cannot endure for any length of

   time; but that they must, on the one hand, either be unborn, in order

   that they may be immortal, or if they have had a beginning in the way

   of generation, that they should die with the body itself--let them

   learn that God alone, who is Lord of all, is without beginning and

   without end, being truly and for ever the same, and always remaining

   the same unchangeable Being. But all things which proceed from Him,

   whatsoever have been made, and are made, do indeed receive their own

   beginning of generation, and on this account are inferior to Him who

   formed them, inasmuch as they are not unbegotten. Nevertheless they

   endure, and extend their existence into a long series of ages in

   accordance with the will of God their Creator; so that He grants them

   that they should be thus formed at the beginning, and that they should

   so exist afterwards.

 

   3. For as the heaven which is above us, the firmament, the sun, the

   moon, the rest of the stars, and all their grandeur, although they had

   no previous existence, were called into being, and continue throughout

   a long course of time according to the will of God, so also any one who

   thinks thus respecting souls and spirits, and, in fact, respecting all

   created things, will not by any means go far astray, inasmuch as all

   things that have been made had a beginning when they were formed, but

   endure as long as God wills that they should have an existence and

   continuance. The prophetic Spirit bears testimony to these opinions,

   when He declares, "For He spake, and they were made; He commanded, and

   they were created: He hath established them for ever, yea, forever and

   ever." [3291] And again, He thus speaks respecting the salvation of

   man: "He asked life of Thee, and Thou gavest him length of days for

   ever and ever;" [3292] indicating that it is the Father of all who

   imparts continuance for ever and ever on those who are saved. For life

   does not arise from us, nor from our own nature; but it is bestowed

   according to the grace of God. And therefore he who shall preserve the

   life bestowed upon him, and give thanks to Him who imparted it, shall

   receive also length of days for ever and ever. But he who shall reject

   it, and prove himself ungrateful to his Maker, inasmuch as he has been

   created, and has not recognised Him who bestowed [the gift upon him],

   deprives himself of [the privilege of] continuance for ever and ever.

   [3293] And, for this reason, the Lord declared to those who showed

   themselves ungrateful towards Him: "If ye have not been faithful in

   that which is little, who will give you that which is great?" [3294]

   indicating that those who, in this brief temporal life, have shown

   themselves ungrateful to Him who bestowed it, shall justly not receive

   from Him length of days for ever and ever.

 

   4. But as the animal body is certainly not itself the soul, yet has

   fellowship with the soul as long as God pleases; so the soul herself is

   not life, [3295] but partakes in that life bestowed upon her by God.

   Wherefore also the prophetic word declares of the first-formed man, "He

   became a living soul," [3296] teaching us that by the participation of

   life the soul became alive; so that the soul, and the life which it

   possesses, must be understood as being separate existences. When God

   therefore bestows life and perpetual duration, it comes to pass that

   even souls which did not previously exist should henceforth endure [for

   ever], since God has both willed that they should exist, and should

   continue in existence. For the will of God ought to govern and rule in

   all things, while all other things give way to Him, are in subjection,

   and devoted to His service. Thus far, then, let me speak concerning the

   creation and the continued duration of the soul.

     __________________________________________________________________

 

   [3287] Grabe refers to Tertullian, De Anima, ch. vii., as making a

   similar statement. Massuet, on the other hand, denies that Iren�us here

   expresses an opinion like that of Tertullian in the passage referred

   to, and thinks that the special form (character) mentioned is to be

   understood as simply denoting individual spiritual properties. But his

   remarks are not satisfactory.

 

   [3288] Luke xvi. 19, etc.

 

   [3289] With Massuet and Stieren, we here supply esse.

 

   [3290] Some read resurgeret, and others resurrexerit; we deem the

   former reading preferable.

 

   [3291] Ps. cxlviii. 5, 6.

 

   [3292] Ps. xxi. 4.

 

   [3293] As Massuet observes, this statement is to be understood in

   harmony with the repeated assertion of Iren�us that the wicked will

   exist in misery for ever. It refers not annihilation, but to

   deprivation of happiness.

 

   [3294] Luke xvi. 11, quoted loosely from memory. Grabe, however, thinks

   they are cited from the apocryphal Gospel according to the Egyptians.

 

   [3295] Comp. Justin Martyr, Dial. c. Tryph., ch. vi.

 

   [3296] Gen. ii. 7.

     __________________________________________________________________

 

  Chapter XXXV.--Refutation of Basilides, and of the opinion that the prophets

  uttered their predictions under the inspiration of different gods.

 

   1. Moreover, in addition to what has been said, Basilides himself will,

   according to his own principles, find it necessary to maintain not only

   that there are three hundred and sixty-five heavens made in succession

   by one another, but that an immense and innumerable multitude of

   heavens have always been in the process of being made, and are being

   made, and will continue to be made, so that the formation of heavens of

   this kind can never cease. For if from the efflux [3297] of the first

   heaven the second was made after its likeness, and the third after the

   likeness of the second, and so on with all the remaining subsequent

   ones, then it follows, as a matter of necessity, that from the efflux

   of our heaven, which he indeed terms the last, another be formed like

   to it, and from that again a third; and thus there can never cease,

   either the process of efflux from those heavens which have been already

   made, or the manufacture of [new] heavens, but the operation must go on

   ad infinitum, and give rise to a number of heavens which will be

   altogether indefinite.

 

   2. The remainder of those who are falsely termed Gnostics, and who

   maintain that the prophets uttered their prophecies under the

   inspiration of different gods, will be easily overthrown by this fact,

   that all the prophets proclaimed one God and Lord, and that the very

   Maker of heaven and earth, and of all things which are therein; while

   they moreover announced the advent of His Son, as I shall demonstrate

   from the Scriptures themselves, in the books which follow.

 

   3. If, however, any object that, in the Hebrew language, diverse

   expressions [to represent God] occur in the Scriptures, such as

   Sabaoth, Elo�, Adonai, and all other such terms, striving to prove from

   these that there are different powers and gods, let them learn that all

   expressions of this kind are but announcements and appellations of one

   and the same Being. For the term Elo� in the Jewish language denotes

   God, while ElOeim [3298] and EleOuth in the Hebrew language signify

   "that which contains all." As to the appellation Adonai, sometimes it

   denotes what is nameable [3299] and admirable; but at other times, when

   the letter Daleth in it is doubled, and the word receives an initial

   [3300] guttural sound--thus Addonai--[it signifies], "One who bounds

   and separates the land from the water," so that the water should not

   subsequently [3301] submerge the land. In like manner also, Sabaoth,

   [3302] when it is spelled by a Greek Omega in the last syllable

   [SabaOth], denotes "a voluntary agent;" but when it is spelled with a

   Greek Omicron --as, for instance, Sabaoth--it expresses "the first

   heaven." In the same way, too, the word JaOth, [3303] when the last

   syllable is made long and aspirated, denotes "a predetermined measure;"

   but when it is written shortly by the Greek letter Omicron, namely

   Jaoth, it signifies "one who puts evils to flight." All the other

   expressions likewise bring out [3304] the title of one and the same

   Being; as, for example (in English [3305] ), The Lord of Powers, The

   Father of all, God Almighty, The Most High, The Creator, The Maker, and

   such like. These are not the names and titles of a succession of

   different beings, but of one and the same, by means of which the one

   God and Father is revealed, He who contains all things, and grants to

   all the boon of existence.

 

   4. Now, that the preaching of the apostles, the authoritative teaching

   of the Lord, the announcements of the prophets, the dictated utterances

   of the apostles, [3306] and the ministration of the law--all of which

   praise one and the same Being, the God and Father of all, and not many

   diverse beings, nor one deriving his substance from different gods or

   powers, but [declare] that all things [were formed] by one and the same

   Father (who nevertheless adapts [His works] to the natures and

   tendencies of the materials dealt with), things visible and invisible,

   and, in short, all things that have been made [were created] neither by

   angels, nor by any other power, but by God alone, the Father--are all

   in harmony with our statements, has, I think, been sufficiently proved,

   while by these weighty arguments it has been shown that there is but

   one God, the Maker of all things. But that I may not be thought to

   avoid that series of proofs which may be derived from the Scriptures of

   the Lord (since, indeed, these Scriptures do much more evidently and

   clearly proclaim this very point), I shall, for the benefit of those at

   least who do not bring a depraved mind to bear upon them, devote a

   special book to the Scriptures referred to, which shall fairly follow

   them out [and explain them], and I shall plainly set forth from these

   divine Scriptures proofs to [satisfy] all the lovers of truth. [3307]

     __________________________________________________________________

 

   [3297] Ex defluxu, corresponding to ex aporrhoias in the Greek.

 

   [3298] Elo� here occurs in the Latin text, but Harvey supposes that the

   Greek had been 'Eloeim. He also remarks that Eloeuth ('lhvt) is the

   rabbinical abstract term, Godhead.

 

   [3299] All that can be remarked on this is, that the Jews substituted

   the term Adonai ('dny) for the name Jehovah, as often as the latter

   occurred in the sacred text. The former might therefore be styled

   nameable.

 

   [3300] The Latin text is, "aliquando autem duplicata litera delta cum

   aspiratione," and Harvey supposes that the doubling of the Daleth would

   give "to the scarcely articulate ' a more decidedly guttural

   character;" but the sense is extremely doubtful.

 

   [3301] Instead of "nec posteaquam insurgere," Feuardent and Massuet

   read "ne possit insurgere," and include the clause in the definition of

   Addonai.

 

   [3302] The author is here utterly mistaken, and, notwithstanding

   Harvey's earnest claim for him of a knowledge of Hebrew, seems clearly

   to betray his ignorance of that language. The term Sabaoth is never

   written with an Omicron, either in the LXX. or by the Greek Fathers,

   but always with an Omega (Sabaoth). Although Harvey remarks in his

   preface, that "It is hoped the Hebrew attainments of Iren�us will no

   longer be denied," there appears enough, in the etymologies and

   explanations of Hebrew terms given in this chapter by the venerable

   Father, to prevent such a conclusion; and Massuet's observation on the

   passage seems not improbable, when he says, "Sciolus quispiam Iren�o

   nostro, in Hebraicis haud satis perito, hic fucum ecisse videtur."

 

   [3303] Probably corresponding to the Hebrew term Jehovah (yhvh)

 

   [3304] Literally, "belong to one and the same name."

 

   [3305] "Secundum Latinitatem" in the text.

 

   [3306] The words are "apostolorum dictatio," probably referring to the

   letters of the apostles, as distinguished from their preaching already

   mentioned.

 

   [3307] This last sentence is very confused and ambiguous, and the

   editors throw but little light upon it. We have endeavoured to

   translate it according to the ordinary text and punctuation, but

   strongly suspect interpolation and corruption. If we might venture to

   strike out "has Scripturas," and connect "his tamen" with

   "pr�dicantibus," a better sense would be yielded, as follows: "But that

   I may not be thought to avoid that series of proofs which may be

   derived from the Scriptures of the Lord (since, indeed, these

   Scriptures to much more evidently and clearly set forth this very

   point, to those at least who do not bring a depraved mind to their

   consideration), I shall devote the particular book which follows to

   them, and shall," etc.

     __________________________________________________________________

     __________________________________________________________________

 

Against Heresies: Book III

     __________________________________________________________________

     __________________________________________________________________

 

  Preface.

 

   Thou hast indeed enjoined upon me, my very dear friend, that I should

   bring to light the Valentinian doctrines, concealed, as their votaries

   imagine; that I should exhibit their diversity, and compose a treatise

   in refutation of them. I therefore have undertaken--showing that they

   spring from Simon, the father of all heretics--to exhibit both their

   doctrines and successions, and to set forth arguments against them all.

   Wherefore, since the conviction of these men and their exposure is in

   many points but one work, I have sent unto thee [certain] books, of

   which the first comprises the opinions of all these men, and exhibits

   their customs, and the character of their behaviour. In the second,

   again, their perverse teachings are cast down and overthrown, and, such

   as they really are, laid bare and open to view. But in this, the third

   book I shall adduce proofs from the Scriptures, so that I may come

   behind in nothing of what thou hast enjoined; yea, that over and above

   what thou didst reckon upon, thou mayest receive from me the means of

   combating and vanquishing those who, in whatever manner, are

   propagating falsehood. For the love of God, being rich and ungrudging,

   confers upon the suppliant more than he can ask from it. Call to mind

   then, the things which I have stated in the two preceding books, and,

   taking these in connection with them, thou shalt have from me a very

   copious refutation of all the heretics; and faithfully and strenuously

   shalt thou resist them in defence of the only true and life-giving

   faith, which the Church has received from the apostles and imparted to

   her sons. For the Lord of all gave to His apostles the power of the

   Gospel, through whom also we have known the truth, that is, the

   doctrine of the Son of God; to whom also did the Lord declare: "He that

   heareth you, heareth Me; and he that despiseth you, despiseth Me, and

   Him that sent Me." [3308]

     __________________________________________________________________

 

   [3308] Luke x. 16.

     __________________________________________________________________

 

  Chapter I.--The apostles did not commence to preach the Gospel, or to place

  anything on record until they were endowed with the gifts and power of the

  Holy Spirit. They preached one God alone, Maker of heaven and earth.

 

   1. We have learned from none others the plan of our salvation, than

   from those through whom the Gospel has come down to us, which they did

   at one time proclaim in public, and, at a later period, by the will of

   God, handed down to us in the Scriptures, to be the ground and pillar

   of our faith. [3309] For it is unlawful to assert that they preached

   before they possessed "perfect knowledge," as some do even venture to

   say, boasting themselves as improvers of the apostles. For, after our

   Lord rose from the dead, [the apostles] were invested with power from

   on high when the Holy Spirit came down [upon them], were filled from

   all [His gifts], and had perfect knowledge: they departed to the ends

   of the earth, preaching the glad tidings of the good things [sent] from

   God to us, and proclaiming the peace of heaven to men, who indeed do

   all equally and individually possess the Gospel of God. Matthew also

   issued a written Gospel among the Hebrews [3310] in their own dialect,

   while Peter and Paul were preaching at Rome, and laying the foundations

   of the Church. After their departure, Mark, the disciple and

   interpreter of Peter, did also hand down to us in writing what had been

   preached by Peter. Luke also, the companion of Paul, recorded in a book

   the Gospel preached by him. Afterwards, John, the disciple of the Lord,

   who also had leaned upon His breast, did himself publish a Gospel

   during his residence at Ephesus in Asia.

 

   2. These have all declared to us that there is one God, Creator of

   heaven and earth, announced by the law and the prophets; and one Christ

   the Son of God. If any one do not agree to these truths, he despises

   the companions of the Lord; nay more, he despises Christ Himself the

   Lord; yea, he despises the Father also, and stands self-condemned,

   resisting and opposing his own salvation, as is the case with all

   heretics.

     __________________________________________________________________

 

   [3309] See 1 Tim. iii. 15, where these terms are used in reference to

   the Church.

 

   [3310] On this and similar statements in the Fathers, the reader may

   consult Dr. Roberts's Discussions on the Gospels, in which they are

   fully criticised, and the Greek original of St. Matthew's Gospel

   maintained.

     __________________________________________________________________

 

  Chapter II.--The heretics follow neither Scripture nor tradition.

 

   1. When, however, they are confuted from the Scriptures, they turn

   round and accuse these same Scriptures, as if they were not correct,

   nor of authority, and [assert] that they are ambiguous, and that the

   truth cannot be extracted from them by those who are ignorant of

   tradition. For [they allege] that the truth was not delivered by means

   of written documents, but viv� voce: wherefore also Paul declared, "But

   we speak wisdom among those that are perfect, but not the wisdom of

   this world." [3311] And this wisdom each one of them alleges to be the

   fiction of his own inventing, forsooth; so that, according to their

   idea, the truth properly resides at one time in Valentinus, at another

   in Marcion, at another in Cerinthus, then afterwards in Basilides, or

   has even been indifferently in any other opponent, [3312] who could

   speak nothing pertaining to salvation. For every one of these men,

   being altogether of a perverse disposition, depraving the system of

   truth, is not ashamed to preach himself.

 

   2. But, again, when we refer them to that tradition which originates

   from the apostles, [and] which is preserved by means of the succession

   of presbyters in the Churches, they object to tradition, saying that

   they themselves are wiser not merely than the presbyters, but even than

   the apostles, because they have discovered the unadulterated truth. For

   [they maintain] that the apostles intermingled the things of the law

   with the words of the Saviour; and that not the apostles alone, but

   even the Lord Himself, spoke as at one time from the Demiurge, at

   another from the intermediate place, and yet again from the Pleroma,

   but that they themselves, indubitably, unsulliedly, and purely, have

   knowledge of the hidden mystery: this is, indeed, to blaspheme their

   Creator after a most impudent manner! It comes to this, therefore, that

   these men do now consent neither to Scripture nor to tradition.

 

   3. Such are the adversaries with whom we have to deal, my very dear

   friend, endeavouring like slippery serpents to escape at all points.

   Where-fore they must be opposed at all points, if per-chance, by

   cutting off their retreat, we may succeed in turning them back to the

   truth. For, though it is not an easy thing for a soul under the

   influence of error to repent, yet, on the other hand, it is not

   altogether impossible to escape from error when the truth is brought

   alongside it.

     __________________________________________________________________

 

   [3311] 1 Cor. ii. 6.

 

   [3312] This is Harvey's rendering of the old Latin, in illo qui contra

   disputat.

     __________________________________________________________________

 

  Chapter III.--A refutation of the heretics, from the fact that, in the various

  Churches, a perpetual succession of bishops was kept up.

 

   1. It is within the power of all, therefore, in every Church, who may

   wish to see the truth, to contemplate clearly the tradition of the

   apostles manifested throughout the whole world; and we are in a

   position to reckon up those who were by the apostles instituted bishops

   in the Churches, and [to demonstrate] the succession of these men to

   our own times; those who neither taught nor knew of anything like what

   these [heretics] rave about. For if the apostles had known hidden

   mysteries, which they were in the habit of imparting to "the perfect"

   apart and privily from the rest, they would have delivered them

   especially to those to whom they were also committing the Churches

   themselves. For they were desirous that these men should be very

   perfect and blameless in all things, whom also they were leaving behind

   as their successors, delivering up their own place of government to

   these men; which men, if they discharged their functions honestly,

   would be a great boon [to the Church], but if they should fall away,

   the direst calamity.

 

   2. Since, however, it would be very tedious, in such a volume as this,

   to reckon up the successions of all the Churches, we do put to

   confusion all those who, in whatever manner, whether by an evil

   self-pleasing, by vainglory, or by blindness and perverse opinion,

   assemble in unauthorized meetings; [we do this, I say,] by indicating

   that tradition derived from the apostles, of the very great, the very

   ancient, and universally known Church founded and organized at Rome by

   the two most glorious apostles, Peter and Paul; as also [by pointing

   out] the faith preached to men, which comes down to our time by means

   of the successions of the bishops. For it is a matter of necessity that

   every Church should agree with this Church, on account of its pre-

   eminent authority, [3313] that is, the faithful everywhere, inasmuch as

   the apostolical tradition has been preserved continuously by those

   [faithful men] who exist everywhere.

 

   3. The blessed apostles, then, having founded and built up the Church,

   committed into the hands of Linus the office of the episcopate. Of this

   Linus, Paul makes mention in the Epistles to Timothy. To him succeeded

   Anacletus; and after him, in the third place from the apostles, Clement

   was allotted the bishopric. This man, as he had seen the blessed

   apostles, and had been conversant with them, might be said to have the

   preaching of the apostles still echoing [in his ears], and their

   traditions before his eyes. Nor was he alone [in this], for there were

   many still remaining who had received instructions from the apostles.

   In the time of this Clement, no small dissension having occurred among

   the brethren at Corinth, the Church in Rome despatched a most powerful

   letter to the Corinthians, exhorting them to peace, renewing their

   faith, and declaring the tradition which it had lately received from

   the apostles, proclaiming the one God, omnipotent, the Maker of heaven

   and earth, the Creator of man, who brought on the deluge, and called

   Abraham, who led the people from the land of Egypt, spake with Moses,

   set forth the law, sent the prophets, and who has prepared fire for the

   devil and his angels. From this document, whosoever chooses to do so,

   may learn that He, the Father of our Lord Jesus Christ, was preached by

   the Churches, and may also understand the apostolical tradition of the

   Church, since this Epistle is of older date than these men who are now

   propagating falsehood, and who conjure into existence another god

   beyond the Creator and the Maker of all existing things. To this

   Clement there succeeded Evaristus. Alexander followed Evaristus; then,

   sixth from the apostles, Sixtus was appointed; after him, Telesphorus,

   who was gloriously martyred; then Hyginus; after him, Pius; then after

   him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now,

   in the twelfth place from the apostles, hold the inheritance of the

   episcopate. In this order, and by this succession, the ecclesiastical

   tradition from the apostles, and the preaching of the truth, have come

   down to us. And this is most abundant proof that there is one and the

   same vivifying faith, which has been preserved in the Church from the

   apostles until now, and handed down in truth.

 

   4. But Polycarp also was not only instructed by apostles, and conversed

   with many who had seen Christ, but was also, by apostles in Asia,

   appointed bishop of the Church in Smyrna, whom I also saw in my early

   youth, for he tarried [on earth] a very long time, and, when a very old

   man, gloriously and most nobly suffering martyrdom, [3314] departed

   this life, having always taught the things which he had learned from

   the apostles, and which the Church has handed down, and which alone are

   true. To these things all the Asiatic Churches testify, as do also

   those men who have succeeded Polycarp down to the present time,--a man

   who was of much greater weight, and a more stedfast witness of truth,

   than Valentinus, and Marcion, and the rest of the heretics. He it was

   who, coming to Rome in the time of Anicetus caused many to turn away

   from the aforesaid heretics to the Church of God, proclaiming that he

   had received this one and sole truth from the apostles,--that, namely,

   which is handed down by the Church. [3315] There are also those who

   heard from him that John, the disciple of the Lord, going to bathe at

   Ephesus, and perceiving Cerinthus within, rushed out of the bath-house

   without bathing, exclaiming, "Let us fly, lest even the bath-house fall

   down, because Cerinthus, the enemy of the truth, is within." And

   Polycarp himself replied to Marcion, who met him on one occasion, and

   said, "Dost thou know me?" "I do know thee, the first-born of Satan."

   Such was the horror which the apostles and their disciples had against

   holding even verbal communication with any corrupters of the truth; as

   Paul also says, "A man that is an heretic, after the first and second

   admonition, reject; knowing that he that is such is subverted, and

   sinneth, being condemned of himself." [3316] There is also a very

   powerful [3317] Epistle of Polycarp written to the Philippians, from

   which those who choose to do so, and are anxious about their salvation,

   can learn the character of his faith, and the preaching of the truth.

   Then, again, the Church in Ephesus, founded by Paul, and having John

   remaining among them permanently until the times of Trajan, is a true

   witness of the tradition of the apostles.

     __________________________________________________________________

 

   [3313] The Latin text of this difficult but important clause is, "Ad

   hanc enim ecclesiam propter potiorem principalitatem necesse est omnem

   convenire ecclesiam." Both the text and meaning have here given rise to

   much discussion. It is impossible to say with certainty of what words

   in the Greek original "potiorem principalitatem" may be the

   translation. We are far from sure that the rendering given above is

   correct, but we have been unable to think of anything better. [A most

   extraordinary confession. It would be hard to find a worse; but take

   the following from a candid Roman Catholic, which is better and more

   literal: "For to this Church, on account of more potent principality,

   it is necessary that every Church (that is, those who are on every side

   faithful) resort; in which Church ever, by those who are on every side,

   has been preserved that tradition which is from the apostles."

   (Berington and Kirk, vol. i. p. 252.) Here it is obvious that the faith

   was kept at Rome, by those who resort there from all quarters. She was

   a mirror of the Catholic World, owing here orthodoxy to them; not the

   Sun, dispensing her own light to others, but the glass bringing their

   rays into a focus. See note at end of book iii.] A discussion of the

   subject may be seen in chap. xii. of Dr. Wordsworth's St. Hippolytus

   and the Church of Rome.

 

   [3314] Polycarp suffered about the year 167, in the reign of Marcus

   Aurelius. His great age of eighty-six years implies that he was

   contemporary with St. John for nearly twenty years.

 

   [3315] So the Greek. The Latin reads: "which he also handed down to the

   Church."

 

   [3316] Tit. iii. 10.

 

   [3317] ikanotate. Harvey translates this all-sufficient, and thus

   paraphrases: But his Epistle is all-sufficient, to teach those that are

   desirous to learn.

     __________________________________________________________________

 

  Chapter IV.--The truth is to be found nowhere else but in the Catholic Church,

  the sole depository of apostolical doctrine. Heresies are of recent formation,

  and cannot trace their origin up to the apostles.

 

   1. Since therefore we have such proofs, it is not necessary to seek the

   truth among others which it is easy to obtain from the Church; since

   the apostles, like a rich man [depositing his money] in a bank, lodged

   in her hands most copiously all things pertaining to the truth: so that

   every man, whosoever will, can draw from her the water of life. [3318]

   For she is the entrance to life; all others are thieves and robbers. On

   this account are we bound to avoid them, but to make choice of the

   thing pertaining to the Church with the utmost diligence, and to lay

   hold of the tradition of the truth. For how stands the case? Suppose

   there arise a dispute relative to some important question [3319] among

   us, should we not have recourse to the most ancient Churches with which

   the apostles held constant intercourse, and learn from them what is

   certain and clear in regard to the present question? For how should it

   be if the apostles themselves had not left us writings? Would it not be

   necessary, [in that case,] to follow the course of the tradition which

   they handed down to those to whom they did commit the Churches?

 

   2. To which course many nations of those barbarians who believe in

   Christ do assent, having salvation written in their hearts by the

   Spirit, without paper or ink, and, carefully preserving the ancient

   tradition, [3320] believing in one God, the Creator of heaven and

   earth, and all things therein, by means of Christ Jesus, the Son of

   God; who, because of His surpassing love towards His creation,

   condescended to be born of the virgin, He Himself uniting man through

   Himself to God, and having suffered under Pontius Pilate, and rising

   again, and having been received up in splendour, shall come in glory,

   the Saviour of those who are saved, and the Judge of those who are

   judged, and sending into eternal fire those who transform the truth,

   and despise His Father and His advent. Those who, in the absence of

   written documents, [3321] have believed this faith, are barbarians, so

   far as regards our language; but as regards doctrine, manner, and tenor

   of life, they are, because of faith, very wise indeed; and they do

   please God, ordering their conversation in all righteousness, chastity,

   and wisdom. If any one were to preach to these men the inventions of

   the heretics, speaking to them in their own language, they would at

   once stop their ears, and flee as far off as possible, not enduring

   even to listen to the blasphemous address. Thus, by means of that

   ancient tradition of the apostles, they do not suffer their mind to

   conceive anything of the [doctrines suggested by the] portentous

   language of these teachers, among whom neither Church nor doctrine has

   ever been established.

 

   3. For, prior to Valentinus, those who follow Valentinus had no

   existence; nor did those from Marcion exist before Marcion; nor, in

   short, had any of those malignant-minded people, whom I have above

   enumerated, any being previous to the initiators and inventors of their

   perversity. For Valentinus came to Rome in the time of Hyginus,

   flourished under Pius, and remained until Anicetus. Cerdon, too,

   Marcion's predecessor, himself arrived in the time of Hyginus, who was

   the ninth bishop. [3322] Coming frequently into the Church, and making

   public confession, he thus remained, one time teaching in secret, and

   then again making public confession; but at last, having been denounced

   for corrupt teaching, he was excommunicated [3323] from the assembly of

   the brethren. Marcion, then, succeeding him, flourished under Anicetus,

   who held the tenth place of the episcopate. But the rest, who are

   called Gnostics, take rise from Menander, Simon's disciple, as I have

   shown; and each one of them appeared to be both the father and the high

   priest of that doctrine into which he has been initiated. But all these

   (the Marcosians) broke out into their apostasy much later, even during

   the intermediate period of the Church.

     __________________________________________________________________

 

   [3318] Rev. xxii. 17.

 

   [3319] Latin, "modica qu�stione."

 

   [3320] [The uneducated barbarians must receive the Gospel on testimony.

   Iren�us puts apostolic traditions, genuine and uncorrupt, in this

   relation to the primary authority of the written word. 2 Thess. ii. 15,

   2 Thess. iii. 6.]

 

   [3321] Literally, "without letters;" equivalent to, "without paper and

   ink," a few lines previously.

 

   [3322] The old Latin translation says the eighth bishop; but there is

   no discrepancy. Eusebius, who has preserved the Greek of this passage,

   probably counted the apostles as the first step in the episcopal

   succession. As Iren�us tells us in the preceding chapter, Linus is to

   be counted as the first bishop.

 

   [3323] It is thought that this does not mean excommunication properly

   so called, but a species of self-excommunication, i.e., anticipating

   the sentence of the Church, by quitting it altogether. See Valesius's

   note in his edition of Eusebius.

     __________________________________________________________________

 

  Chapter V.--Christ and His apostles, without any fraud, deception, or

  hypocrisy, preached that one God, the Father, was the founder of all things.

  They did not accommodate their doctrine to the prepossessions of their

  hearers.

 

   1. Since, therefore, the tradition from the apostles does thus exist in

   the Church, and is permanent among us, let us revert to the Scriptural

   proof furnished by those apostles who did also write the Gospel, in

   which they recorded the doctrine regarding God, pointing out that our

   Lord Jesus Christ is the truth, [3324] and that no lie is in Him. As

   also David says, prophesying His birth from a virgin, and the

   resurrection from the dead, "Truth has sprung out of the earth." [3325]

   The apostles, likewise, being disciples of the truth, are above all

   falsehood; for a lie has no fellowship with the truth, just as darkness

   has none with light, but the presence of the one shuts out that of the

   other. Our Lord, therefore, being the truth, did not speak lies; and

   whom He knew to have taken origin from a defect, He never would have

   acknowledged as God, even the God of all, the Supreme King, too, and

   His own Father, an imperfect being as a perfect one, an animal one as a

   spiritual, Him who was without the Pleroma as Him who was within it.

   Neither did His disciples make mention of any other God, or term any

   other Lord, except Him, who was truly the God and Lord of all, as these

   most vain sophists affirm that the apostles did with hypocrisy frame

   their doctrine according to the capacity of their hearers, and gave

   answers after the opinions of their questioners,--fabling blind things

   for the blind, according to their blindness; for the dull according to

   their dulness; for those in error according to their error. And to

   those who imagined that the Demiurge alone was God, they preached him;

   but to those who are capable of comprehending the unnameable Father,

   they did declare the unspeakable mystery through parables and enigmas:

   so that the Lord and the apostles exercised the office of teacher not

   to further the cause of truth, but even in hypocrisy, and as each

   individual was able to receive it!

 

   2. Such [a line of conduct] belongs not to those who heal, or who give

   life: it is rather that of those bringing on diseases, and increasing

   ignorance; and much more true than these men shall the law be found,

   which pronounces every one accursed who sends the blind man astray in

   the way. For the apostles, who were commissioned to find out the

   wanderers, and to be for sight to those who saw not, and medicine to

   the weak, certainly did not address them in accordance with their

   opinion at the time, but according to revealed truth. For no persons of

   any kind would act properly, if they should advise blind men, just

   about to fall over a precipice, to continue their most dangerous path,

   as if it were the right one, and as if they might go on in safety. Or

   what medical man, anxious to heal a sick person, would prescribe in

   accordance with the patient's whims, and not according to the requisite

   medicine? But that the Lord came as the physician of the sick, He does

   Himself declare saying, "They that are whole need not a physician, but

   they that are sick; I came not to call the righteous, but sinners to

   repentance." [3326] How then shall the sick be strengthened, or how

   shall sinners come to repentance? Is it by persevering in the very same

   courses? or, on the contrary, is it by undergoing a great change and

   reversal of their former mode of living, by which they have brought

   upon themselves no slight amount of sickness, and many sins? But

   ignorance, the mother of all these, is driven out by knowledge.

   Wherefore the Lord used to impart knowledge to His disciples, by which

   also it was His practice to heal those who were suffering, and to keep

   back sinners from sin. He therefore did not address them in accordance

   with their pristine notions, nor did He reply to them in harmony with

   the opinion of His questioners, but according to the doctrine leading

   to salvation, without hypocrisy or respect of person.

 

   3. This is also made clear from the words of the Lord, who did truly

   reveal the Son of God to those of the circumcision-- Him who had been

   foretold as Christ by the prophets; that is, He set Himself forth, who

   had restored liberty to men, and bestowed on them the inheritance of

   incorruption. And again, the apostles taught the Gentiles that they

   should leave vain stocks and stones, which they imagined to be gods,

   and worship the true God, who had created and made all the human

   family, and, by means of His creation, did nourish, increase,

   strengthen, and preserve them in being; and that they might look for

   His Son Jesus Christ, who redeemed us from apostasy with His own blood,

   so that we should also be a sanctified people,--who shall also descend

   from heaven in His Father's power, and pass judgment upon all, and who

   shall freely give the good things of God to those who shall have kept

   His commandments. He, appearing in these last times, the chief

   cornerstone, has gathered into one, and united those that were far off

   and those that were near; [3327] that is, the circumcision and the

   uncircumcision, enlarging Japhet, and placing him in the dwelling of

   Shem. [3328]

     __________________________________________________________________

 

   [3324] John xiv. 6.

 

   [3325] Ps. lxxxv. 11.

 

   [3326] Luke v. 31, 32.

 

   [3327] Eph. ii. 17.

 

   [3328] Gen. ix. 27.

     __________________________________________________________________

 

  Chapter VI--The Holy Ghost, throughout the Old Testament Scriptures, made

  mention of no other God or Lord, save him who is the true God.

 

   1. Therefore neither would the Lord, nor the Holy Spirit, nor the

   apostles, have ever named as God, definitely and absolutely, him who

   was not God, unless he were truly God; nor would they have named any

   one in his own person Lord, except God the Father ruling over all, and

   His Son who has received dominion from His Father over all creation, as

   this passage has it: "The Lord said unto my Lord, Sit Thou at my right

   hand, until I make Thine enemies Thy footstool." [3329] Here the

   [Scripture] represents to us the Father addressing the Son; He who gave

   Him the inheritance of the heathen, and subjected to Him all His

   enemies. Since, therefore, the Father is truly Lord, and the Son truly

   Lord, the Holy Spirit has fitly designated them by the title of Lord.

   And again, referring to the destruction of the Sodomites, the Scripture

   says, "Then the Lord rained upon Sodom and upon Gomorrah fire and

   brimstone from the Lord out of heaven." [3330] For it here points out

   that the Son, who had also been talking with Abraham, had received

   power to judge the Sodomites for their wickedness. And this [text

   following] does declare the same truth: "Thy throne, O God, is for ever

   and ever; the sceptre of Thy kingdom is a right sceptre. Thou hast

   loved righteousness, and hated iniquity: therefore God, Thy God, hath

   anointed Thee." [3331] For the Spirit designates both [of them] by the

   name, of God--both Him who is anointed as Son, and Him who does anoint,

   that is, the Father. And again: "God stood in the congregation of the

   gods, He judges among the gods." [3332] He [here] refers to the Father

   and the Son, and those who have received the adoption; but these are

   the Church. For she is the synagogue of God, which God--that is, the

   Son Himself--has gathered by Himself. Of whom He again speaks: "The God

   of gods, the Lord hath spoken, and hath called the earth." [3333] Who

   is meant by God? He of whom He has said, "God shall come openly, our

   God, and shall not keep silence;" [3334] that is, the Son, who came

   manifested to men who said, "I have openly appeared to those who seek

   Me not." [3335] But of what gods [does he speak]? [Of those] to whom He

   says, "I have said, Ye are gods, and all sons of the Most High." [3336]

   To those, no doubt, who have received the grace of the "adoption, by

   which we cry, Abba Father." [3337]

 

   2. Wherefore, as I have already stated, no other is named as God, or is

   called Lord, except Him who is God and Lord of all, who also said to

   Moses, "I am that I am. And thus shalt thou say to the children of

   Israel: He who is, hath sent me unto you;" [3338] and His Son Jesus

   Christ our Lord, who makes those that believe in His name the sons of

   God. And again, when the Son speaks to Moses, He says, "I am come down

   to deliver this people." [3339] For it is He who descended and ascended

   for the salvation of men. Therefore God has been declared through the

   Son, who is in the Father, and has the Father in Himself --He who is,

   the Father bearing witness to the Son, and the Son announcing the

   Father.--As also Esaias says, "I too am witness," he declares, "saith

   the Lord God, and the Son whom I have chosen, that ye may know, and

   believe, and understand that I am." [3340]

 

   3. When, however, the Scripture terms them [gods] which are no gods, it

   does not, as I have already remarked, declare them as gods in every

   sense, but with a certain addition and signification, by which they are

   shown to be no gods at all. As with David: "The gods of the heathen are

   idols of demons;" [3341] and, "Ye shall not follow other gods." [3342]

   For in that he says "the gods of the heathen"--but the heathen are

   ignorant of the true God--and calls them "other gods," he bars their

   claim [to be looked upon] as gods at all. But as to what they are in

   their own person, he speaks concerning them; "for they are," he says,

   "the idols of demons." And Esaias: "Let them be confounded, all who

   blaspheme God, and carve useless things; [3343] even I am witness,

   saith God." [3344] He removes them from [the category of] gods, but he

   makes use of the word alone, for this [purpose], that we may know of

   whom he speaks. Jeremiah also says the same: "The gods that have not

   made the heavens and earth, let them perish from the earth which is

   under the heaven." [3345] For, from the fact of his having subjoined

   their destruction, he shows them to be no gods at all. Elias, too, when

   all Israel was assembled at Mount Carmel, wishing to turn them from

   idolatry, says to them, "How long halt ye between two opinions? [3346]

   If the Lord be God, [3347] follow Him." [3348] And again, at the

   burnt-offering, he thus addresses the idolatrous priests: "Ye shall

   call upon the name of your gods, and I will call on the name of the

   Lord my God; and the Lord that will hearken by fire, [3349] He is God."

   Now, from the fact of the prophet having said these words, he proves

   that these gods which were reputed so among those men, are no gods at

   all. He directed them to that God upon whom he believed, and who was

   truly God; whom invoking, he exclaimed, "Lord God of Abraham, God of

   Isaac, and God of Jacob, hear me to-day, and let all this people know

   that Thou art the God of Israel." [3350]

 

   4. Wherefore I do also call upon thee, Lord God of Abraham, and God of

   Isaac, and God of Jacob and Israel, who art the Father of our Lord

   Jesus Christ, the God who, through the abundance of Thy mercy, hast had

   a favour towards us, that we should know Thee, who hast made heaven and

   earth, who rulest over all, who art the only and the true God, above

   whom there is none other God; grant, by our Lord Jesus Christ, the

   governing power of the Holy Spirit; give to every reader of this book

   to know Thee, that Thou art God alone, to be strengthened in Thee, and

   to avoid every heretical, and godless, and impious doctrine.

 

   5. And the Apostle Paul also, saying, "For though ye have served them

   which are no gods; ye now know God, or rather, are known of God,"

   [3351] has made a separation between those that were not [gods] and Him

   who is God. And again, speaking of Antichrist, he says, "who opposeth

   and exalteth himself above all that is called God, or that is

   worshipped." [3352] He points out here those who are called gods, by

   such as know not God, that is, idols. For the Father of all is called

   God, and is so; and Antichrist shall be lifted up, not above Him, but

   above those which are indeed called gods, but are not. And Paul himself

   says that this is true: "We know that an idol is nothing, and that

   there is none other God but one. For though there be that are called

   gods, whether in heaven or in earth; yet to us there is but one God,

   the Father, of whom are all things, and we through Him; and one Lord

   Jesus Christ, by whom are all things, and we by Him." [3353] For he has

   made a distinction, and separated those which are indeed called gods,

   but which are none, from the one God the Father, from whom are all

   things, and, he has confessed in the most decided manner in his own

   person, one Lord Jesus Christ. But in this [clause], "whether in heaven

   or in earth," he does not speak of the formers of the world, as these

   [teachers] expound it; but his meaning is similar to that of Moses,

   when it is said, "Thou shalt not make to thyself any image for God, of

   whatsoever things are in heaven above, whatsoever in the earth beneath,

   and whatsoever in the waters under the earth." [3354] And he does thus

   explain what are meant by the things in heaven: "Lest when," he says,

   "looking towards heaven, and observing the sun, and the moon, and the

   stars, and all the ornament of heaven, falling into error, thou

   shouldest adore and serve them." [3355] And Moses himself, being a man

   of God, was indeed given as a god before Pharaoh; [3356] but he is not

   properly termed Lord, nor is called God by the prophets, but is spoken

   of by the Spirit as "Moses, the faithful minister and servant of God,"

   [3357] which also he was.

     __________________________________________________________________

 

   [3329] Ps. cx. 1.

 

   [3330] Gen. xix. 24.

 

   [3331] Ps. xlv. 6.

 

   [3332] Ps. lxxxii. 1.

 

   [3333] Ps. l. 1.

 

   [3334] Ps. l. 3.

 

   [3335] Isa. lxv. 1.

 

   [3336] Ps. lxxxii. 6.

 

   [3337] Rom. viii. 15.

 

   [3338] Ex. iii. 14.

 

   [3339] Ex. iii. 8.

 

   [3340] Isa. xliii. 10.

 

   [3341] Ps. xcvi. 5.

 

   [3342] Ps. lxxxi. 9.

 

   [3343] These words are an interpolation: it is supposed they have been

   carelessly repeated from the preceding quotation of Isaiah.

 

   [3344] Isa. xliv. 9.

 

   [3345] Jer. x. 11.

 

   [3346] Literally, "In both houghs," in ambabus suffraginibus.

 

   [3347] The old Latin translation has, "Si unus est Dominus Deus"--If

   the Lord God is one; which is supposed by the critics to have occurred

   through carelessness of the translator.

 

   [3348] 1 Kings xviii. 21, etc.

 

   [3349] The Latin version has, "that answereth to-day" (hodie), --an

   evident error for igne.

 

   [3350] 1 Kings xviii. 36.

 

   [3351] Gal. iv. 8, 9.

 

   [3352] 2 Thess. ii. 4.

 

   [3353] 1 Cor. viii. 4, etc.

 

   [3354] Deut. v. 8.

 

   [3355] Deut. iv. 19.

 

   [3356] Ex. vii. 1.

 

   [3357] Heb. iii. 5; Num. xii. 7.

     __________________________________________________________________

 

  Chapter VII.--Reply to an objection founded on the words of St. Paul (2 Cor.

  iv. 4). St. Paul occasionally uses words not in their grammatical sequence.

 

   1. As to their affirming that Paul said plainly in the Second [Epistle]

   to the Corinthians, "In whom the god of this world hath blinded the

   minds of them that believe not," [3358] and maintaining that there is

   indeed one god of this world, but another who is beyond all

   principality, and beginning, and power, we are not to blame if they,

   who give out that they do themselves know mysteries beyond God, know

   not how to read Paul. For if any one read the passage thus--according

   to Paul's custom, as I show elsewhere, and by many examples, that he

   uses transposition of words--"In whom God," then pointing it off, and

   making a slight interval, and at the same time read also the rest [of

   the sentence] in one [clause], "hath blinded the minds of them of this

   world that believe not," he shall find out the true [sense]; that it is

   contained in the expression, "God hath blinded the minds of the

   unbelievers of this world." And this is shown by means of the little

   interval [between the clause]. For Paul does not say, "the God of this

   world," as if recognising any other beyond Him; but he confessed God as

   indeed God. And he says, "the unbelievers of this world," because they

   shall not inherit the future age of incorruption. I shall show from

   Paul himself, how it is that God has blinded the minds of them that

   believe not, in the course of this work, that we may not just at

   present distract our mind from the matter in hand, [by wandering] at

   large.

 

   2. From many other instances also, we may discover that the apostle

   frequently uses a transposed order in his sentences, due to the

   rapidity of his discourses, and the impetus of the Spirit which is in

   him. An example occurs in the [Epistle] to the Galatians, where he

   expresses himself as follows: "Wherefore then the law of works? [3359]

   It was added, until the seed should come to whom the promise was made;

   [and it was] ordained by angels in the hand of a Mediator." [3360] For

   the order of the words runs thus: "Wherefore then the law of works?

   Ordained by angels in the hand of a Mediator, it was added until the

   seed should come to whom the promise was made,"-- man thus asking the

   question, and the Spirit making answer. And again, in the Second to the

   Thessalonians, speaking of Antichrist, he says, "And then shall that

   wicked be revealed, whom the Lord Jesus Christ [3361] shall slay with

   the Spirit of His mouth, and shall destroy him [3362] with the presence

   of his coming; [even him] whose coming is after the working of Satan,

   with all power, and signs, and lying wonders." [3363] Now in these

   [sentences] the order of the words is this: "And then shall be revealed

   that wicked, whose coming is after the working of Satan, with all

   power, and signs, and lying wonders, whom the Lord Jesus shall slay

   with the Spirit of His mouth, and shall destroy with the presence of

   His coming." For he does not mean that the coming of the Lord is after

   the working of Satan; but the coming of the wicked one, whom we also

   call Antichrist. If, then, one does not attend to the [proper] reading

   [of the passage], and if he do not exhibit the intervals of breathing

   as they occur, there shall be not only incongruities, but also, when

   reading, he will utter blasphemy, as if the advent of the Lord could

   take place according to the working of Satan. So therefore, in such

   passages, the hyperbaton must be exhibited by the reading, and the

   apostle's meaning following on, preserved; and thus we do not read in

   that passage, "the god of this world," but, "God," whom we do truly

   call God; and we hear [it declared of] the unbelieving and the blinded

   of this world, that they shall not inherit the world of life which is

   to come.

     __________________________________________________________________

 

   [3358] 2 Cor. iv. 4.

 

   [3359] This is according to the reading of the old Italic version, for

   it is not so read in any of our existing manuscripts of the Greek New

   Testament.

 

   [3360] Gal. iii. 19.

 

   [3361] This world is not found in the second quotation of this passage

   immediately following.

 

   [3362] This world is not found in the second quotation of this passage

   immediately following.

 

   [3363] 2 Thess. ii. 8.

     __________________________________________________________________

 

  Chapter VIII.--Answer to an objection, arising from the words of Christ (Matt.

  vi. 24). God alone is to be really called God and Lord, for He is without

  beginning and end.

 

   1. This calumny, then, of these men, having been quashed, it is clearly

   proved that neither the prophets nor the apostles did ever name another

   God, or call [him] Lord, except the true and only God. Much more [would

   this be the case with regard to] the Lord Himself, who did also direct

   us to "render unto C�sar the things that are C�sar's, and to God the

   things that are God's;" [3364] naming indeed C�sar as C�sar, but

   confessing God as God. In like manner also, that [text] which says, "Ye

   cannot serve two masters," [3365] He does Himself interpret, saying,

   "Ye cannot serve God and mammon;" acknowledging God indeed as God, but

   mentioning mammon, a thing having also an existence. He does not call

   mammon Lord when He says, "Ye cannot serve two masters;" but He teaches

   His disciples who serve God, not to be subject to mammon, nor to be

   ruled by it. For He says, "He that committeth sin is the slave of sin."

   [3366] Inasmuch, then, as He terms those "the slaves of sin" who serve

   sin, but does not certainly call sin itself God, thus also He terms

   those who serve mammon "the slaves of mammon," not calling mammon God.

   For mammon is, according to the Jewish language, which the Samaritans

   do also use, a covetous man, and one who wishes to have more than he

   ought to have. But according to the Hebrew, it is by the addition of a

   syllable (adjunctive) called Mamuel, [3367] and signifies gulosum, that

   is, one whose gullet is insatiable. Therefore, according to both these

   things which are indicated, we cannot serve God and mammon.

 

   2. But also, when He spoke of the devil as strong, not absolutely so,

   but as in comparison with us, the Lord showed Himself under every

   aspect and truly to be the strong man, saying that one can in no other

   way "spoil the goods of a strong man, if he do not first bind the

   strong man himself, and then he will spoil his house." [3368] Now we

   were the vessels and the house of this [strong man] when we were in a

   state of apostasy; for he put us to whatever use he pleased, and the

   unclean spirit dwelt within us. For he was not strong, as opposed to

   Him who bound him, and spoiled his house; but as against those persons

   who were his tools, inasmuch as he caused their thought to wander away

   from God: these did the Lord snatch from his grasp. As also Jeremiah

   declares, "The Lord hath redeemed Jacob, and has snatched him from the

   hand of him that was stronger than he." [3369] If, then, he had not

   pointed out Him who binds and spoils his goods, but had merely spoken

   of him as being strong, the strong man should have been unconquered.

   But he also subjoined Him who obtains and retains possession; for he

   holds who binds, but he is held who is bound. And this he did without

   any comparison, so that, apostate slave as he was, he might not be

   compared to the Lord: for not he alone, but not one of created and

   subject things, shall ever be compared to the Word of God, by whom all

   things were made, who is our Lord Jesus Christ.

 

   3. For that all things, whether Angels, or Archangels, or Thrones, or

   Dominions, were both established and created by Him who is God over

   all, through His Word, John has thus pointed out. For when he had

   spoken of the Word of God as having been in the Father, he added, "All

   things were made by Him, and without Him was not anything made." [3370]

   David also, when he had enumerated [His] praises, subjoins by name all

   things whatsoever I have mentioned, both the heavens and all the powers

   therein: "For He commanded, and they were created; He spake, and they

   were made." Whom, therefore, did He command? The Word, no doubt, "by

   whom," he says, "the heavens were established, and all their power by

   the breath of His mouth." [3371] But that He did Himself make all

   things freely, and as He pleased, again David says, "But our God is in

   the heavens above, and in the earth; He hath made all things whatsoever

   He pleased." [3372] But the things established are distinct from Him

   who has established them, and what have been made from Him who has made

   them. For He is Himself uncreated, both without beginning and end, and

   lacking nothing. He is Himself sufficient for Himself; and still

   further, He grants to all others this very thing, existence; but the

   things which have been made by Him have received a beginning. But

   whatever things had a beginning, and are liable to dissolution, and are

   subject to and stand in need of Him who made them, must necessarily in

   all respects have a different term [applied to them], even by those who

   have but a moderate capacity for discerning such things; so that He

   indeed who made all things can alone, together with His Word, properly

   be termed God and Lord: but the things which have been made cannot have

   this term applied to them, neither should they justly assume that

   appellation which belongs to the Creator.

     __________________________________________________________________

 

   [3364] Matt. xxii. 21.

 

   [3365] Matt. vi. 24.

 

   [3366] John viii. 34.

 

   [3367] A word of which many explanations have been proposed, but none

   are quite satisfactory. Harvey seems inclined to suspect the reading to

   be corrupt, through the ignorance and carelessness of the copyist.

   [Iren�us undoubtedly relied for Hebrew criticisms on some incompetent

   retailer of rabbinical refinements.]

 

   [3368] Matt. xii. 29.

 

   [3369] Jer. xxxi. 11.

 

   [3370] John i. 3.

 

   [3371] Ps. xxxiii. 6.

 

   [3372] Ps. cxv. 3.

     __________________________________________________________________

 

  Chapter IX.--One and the same God, the Creator of heaven and earth, is He whom

  the prophets foretold, and who was declared by the Gospel. Proof of this, at

  the outset, from St. Matthew's Gospel.

 

   1. This, therefore, having been clearly demonstrated here (and it shall

   yet be so still more clearly), that neither the prophets, nor the

   apostles, nor the Lord Christ in His own person, did acknowledge any

   other Lord or God, but the God and Lord supreme: the prophets and the

   apostles confessing the Father and the Son; but naming no other as God,

   and confessing no other as Lord: and the Lord Himself handing down to

   His disciples, that He, the Father, is the only God and Lord, who alone

   is God and ruler of all; --it is incumbent on us to follow, if we are

   their disciples indeed, their testimonies to this effect. For Matthew

   the apostle-- knowing, as one and the same God, Him who had given

   promise to Abraham, that He would make his seed as the stars of heaven,

   [3373] and Him who, by His Son Christ Jesus, has called us to the

   knowledge of Himself, from the worship of stones, so that those who

   were not a people were made a people, and she beloved who was not

   beloved [3374] --declares that John, when preparing the way for Christ,

   said to those who were boasting of their relationship [to Abraham]

   according to the flesh, but who had their mind tinged and stuffed with

   all manner of evil, preaching that repentance which should call them

   back from their evil doings, said, "O generation of vipers, who hath

   shown you to flee from the wrath to come? Bring forth therefore fruit

   meet for repentance. And think not to say within yourselves, We have

   Abraham [to our] father: for I say unto you, that God is able of these

   stones to raise up children unto Abraham." [3375] He preached to them,

   therefore, the repentance from wickedness, but he did not declare to

   them another God, besides Him who made the promise to Abraham; he, the

   forerunner of Christ, of whom Matthew again says, and Luke likewise,

   "For this is he that was spoken of from the Lord by the prophet, The

   voice of one crying in the wilderness, Prepare ye the way of the Lord,

   make straight the paths of our God. Every valley shall be filled, and

   every mountain and hill brought low; and the crooked shall be made

   straight, and the rough into smooth ways; and all flesh shall see the

   salvation of God." [3376] There is therefore one and the same God, the

   Father of our Lord, who also promised, through the prophets, that He

   would send His forerunner; and His salvation--that is, His Word --He

   caused to be made visible to all flesh, [the Word] Himself being made

   incarnate, that in all things their King might become manifest. For it

   is necessary that those [beings] which are judged do see the judge, and

   know Him from whom they receive judgment; and it is also proper, that

   those which follow on to glory should know Him who bestows upon them

   the gift of glory.

 

   2. Then again Matthew, when speaking of the angel, says, "The angel of

   the Lord appeared to Joseph in sleep." [3377] Of what Lord he does

   himself interpret: "That it may be fulfilled which was spoken of the

   Lord by the prophet, Out of Egypt have I called my son." [3378]

   "Behold, a virgin shall conceive, and shall bring forth a son, and they

   shall call his name Emmanuel; which is, being interpreted, God with

   us." [3379] David likewise speaks of Him who, from the virgin, is

   Emmanuel: "Turn not away the face of Thine anointed. The Lord hath

   sworn a truth to David, and will not turn from him. Of the fruit of thy

   body will I set upon thy seat." [3380] And again: "In Judea is God

   known; His place has been made in peace, and His dwelling in Zion."

   [3381] Therefore there is one and the same God, who was proclaimed by

   the prophets and announced by the Gospel; and His Son, who was of the

   fruit of David's body, that is, of the virgin of [the house of] David,

   and Emmanuel; whose star also Balaam thus prophesied: "There shall come

   a star out of Jacob, and a leader shall rise in Israel." [3382] But

   Matthew says that the Magi, coming from the east, exclaimed "For we

   have seen His star in the east, and are come to worship Him;" [3383]

   and that, having been led by the star into the house of Jacob to

   Emmanuel, they showed, by these gifts which they offered, who it was

   that was worshipped; myrrh, because it was He who should die and be

   buried for the mortal human race; gold, because He was a King, "of

   whose kingdom is no end;" [3384] and frankincense, because He was God,

   who also "was made known in Judea," [3385] and was "declared to those

   who sought Him not." [3386]

 

   3. And then, [speaking of His] baptism, Matthew says, "The heavens were

   opened, and He saw the Spirit of God, as a dove, coming upon Him: and

   lo a voice from heaven, saying, This is my beloved Son, in whom I am

   well pleased." [3387] For Christ did not at that time descend upon

   Jesus, neither was Christ one and Jesus another: but the Word of

   God--who is the Saviour of all, and the ruler of heaven and earth, who

   is Jesus, as I have already pointed out, who did also take upon Him

   flesh, and was anointed by the Spirit from the Father--was made Jesus

   Christ, as Esaias also says, "There shall come forth a rod from the

   root of Jesse, and a flower shall rise from his root; and the Spirit of

   God shall rest upon Him: the spirit of wisdom and understanding, the

   spirit of counsel and might, the spirit of knowledge and piety, and the

   spirit of the fear of God, shall fill Him. He shall not judge according

   to glory, [3388] nor reprove after the manner of speech; but He shall

   dispense judgment to the humble man, and reprove the haughty ones of

   the earth." [3389] And again Esaias, pointing out beforehand His

   unction, and the reason why he was anointed, does himself say, "The

   Spirit of God is upon Me, because He hath anointed Me: He hath sent Me

   to preach the Gospel to the lowly, to heal the broken up in heart, to

   proclaim liberty to the captives, and sight to the blind; to announce

   the acceptable year of the Lord, and the day of vengeance; to comfort

   all that mourn." [3390] For inasmuch as the Word of God was man from

   the root of Jesse, and son of Abraham, in this respect did the Spirit

   of God rest upon Him, and anoint Him to preach the Gospel to the lowly.

   But inasmuch as He was God, He did not judge according to glory, nor

   reprove after the manner of speech. For "He needed not that any should

   testify to Him of man, [3391] for He Himself knew what was in man."

   [3392] For He called all men that mourn; and granting forgiveness to

   those who had been led into captivity by their sins, He loosed them

   from their chains, of whom Solomon says, "Every one shall be holden

   with the cords of his own sins." [3393] Therefore did the Spirit of God

   descend upon Him, [the Spirit] of Him who had promised by the prophets

   that He would anoint Him, so that we, receiving from the abundance of

   His unction, might be saved. Such, then, [is the witness] of Matthew.

     __________________________________________________________________

 

   [3373] Gen. xv. 5.

 

   [3374] Rom. ix. 25.

 

   [3375] Matt. iii. 7.

 

   [3376] Matt. iii. 3.

 

   [3377] Matt. i. 20.

 

   [3378] Matt. ii. 15.

 

   [3379] Matt. i. 23.

 

   [3380] Ps. cxxxii. 11.

 

   [3381] Ps. lxxvi. 1.

 

   [3382] Num. xxiv. 17.

 

   [3383] Matt. ii. 2.

 

   [3384] Luke i. 33.

 

   [3385] Ps. lxxvi. 1.

 

   [3386] Isa. lxv. 1. [A beautiful idea for poets and orators, but not to

   be pressed dogmatically.]

 

   [3387] Matt. iii. 16.

 

   [3388] This is after the version of the Septuagint, ou kata ten doxan:

   but the word doxa may have the meaning opinio as well as gloria. If

   this be admitted here, the passage would bear much the same sense as it

   does in the authorized version, "He shall not judge after the sight of

   His eyes."

 

   [3389] Isa. xi. 1, etc.

 

   [3390] Isa. lxi. 1.

 

   [3391] This is according to the Syriac Peschito version.

 

   [3392] John ii. 25.

 

   [3393] Prov. v. 22.

     __________________________________________________________________

 

  Chapter X.--Proofs of the foregoing, drawn from the Gospels of Mark and Luke.

 

   1. Luke also, the follower and disciple of the apostles, referring to

   Zacharias and Elisabeth, from whom, according to promise, John was

   born, says: "And they were both righteous before God, walking in all

   the commandments and ordinances of the Lord blameless." [3394] And

   again, speaking of Zacharias: "And it came to pass, that while he

   executed the priest's office before God in the order of his course,

   according to the custom of the priest's office, his lot was to burn

   incense;" [3395] and he came to sacrifice, "entering into the temple of

   the Lord." [3396] Whose angel Gabriel, also, who stands prominently in

   the presence of the Lord, simply, absolutely, and decidedly confessed

   in his own person as God and Lord, Him who had chosen Jerusalem, and

   had instituted the sacerdotal office. For he knew of none other above

   Him; since, if he had been in possession of the knowledge of any other

   more perfect God and Lord besides Him, he surely would never--as I have

   already shown --have confessed Him, whom he knew to be the fruit of a

   defect, as absolutely and altogether God and Lord. And then, speaking

   of John, he thus says: "For he shall be great in the sight of the Lord,

   and many of the children of Israel shall he turn to the Lord their God.

   And he shall go before Him in the spirit and power of Elias, to make

   ready a people prepared for the Lord." [3397] For whom, then, did he

   prepare the people, and in the sight of what Lord was he made great?

   Truly of Him who said that John had something even "more than a

   prophet," [3398] and that "among those born of women none is greater

   than John the Baptist;" who did also make the people ready for the

   Lord's advent, warning his fellow-servants, and preaching to them

   repentance, that they might receive remission from the Lord when He

   should be present, having been converted to Him, from whom they had

   been alienated because of sins and transgressions. As also David says,

   "The alienated are sinners from the womb: they go astray as soon as

   they are born." [3399] And it was on account of this that he, turning

   them to their Lord, prepared, in the spirit and power of Elias, a

   perfect people for the Lord.

 

   2. And again, speaking in reference to the angel, he says: "But at that

   time the angel Gabriel was sent from God, who did also say to the

   virgin, Fear not, Mary; for thou hast found favour with God." [3400]

   And he says concerning the Lord: "He shall be great, and shall be

   called the Son of the Highest: and the Lord God shall give unto Him the

   throne of His father David: and He shall reign over the house of Jacob

   for ever; and of His kingdom there shall be no end." [3401] For who

   else is there who can reign uninterruptedly over the house of Jacob for

   ever, except Jesus Christ our Lord, the Son of the Most High God, who

   promised by the law and the prophets that He would make His salvation

   visible to all flesh; so that He would become the Son of man for this

   purpose, that man also might become the son of God? And Mary, exulting

   because of this, cried out, prophesying on behalf of the Church, "My

   soul doth magnify the Lord, and my spirit hath rejoiced in God my

   Saviour. For He hath taken up His child Israel, in remembrance of His

   mercy, as He spake to our fathers, Abraham, and his seed for ever."

   [3402] By these and such like [passages] the Gospel points out that it

   was God who spake to the fathers; that it was He who, by Moses,

   instituted the legal dispensation, by which giving of the law we know

   that He spake to the fathers. This same God, after His great goodness,

   poured His compassion upon us, through which compassion "the Day-spring

   from on high hath looked upon us, and appeared to those who sat in

   darkness and the shadow of death, and has guided our feet into the way

   of peace;" [3403] as Zacharias also, recovering from the state of

   dumbness which he had suffered on account of unbelief, having been

   filled with a new spirit, did bless God in a new manner. For all things

   had entered upon a new phase, the Word arranging after a new manner the

   advent in the flesh, that He might win back [3404] to God that human

   nature (hominem) which had departed from God; and therefore men were

   taught to worship God after a new fashion, but not another god, because

   in truth there is but "one God, who justifieth the circumcision by

   faith, and the uncircumcision through faith." [3405] But Zacharias

   prophesying, exclaimed, "Blessed be the Lord God of Israel; for He hath

   visited and redeemed His people, and hath raised up an horn of

   salvation for us in the house of His servant David; as He spake by the

   mouth of His holy prophets, which have been since the world begun;

   salvation from our enemies, and from the hand of all that hate us; to

   perform the mercy [promised] to our fathers, and to remember His holy

   covenant, the oath which He swore to our father Abraham, that He would

   grant unto us, that we, being delivered out of the hand of our enemies,

   might serve Him without fear, in holiness and righteousness before Him,

   all our days." [3406] Then he says to John: "And thou, child, shalt be

   called the prophet of the Highest: for thou shalt go before the face of

   the Lord to prepare His ways; to give knowledge of salvation to His

   people, for the remission of their sins." [3407] For this is the

   knowledge of salvation which was wanting to them, that of the Son of

   God, which John made known, saying, "Behold the Lamb of God, who taketh

   away the sin of the world. This is He of whom I said, After me cometh a

   man who was made before me; [3408] because He was prior to me: and of

   His fulness have all we received." [3409] This, therefore, was the

   knowledge of salvation; but [it did not consist in] another God, nor

   another Father, nor Bythus, nor the Pleroma of thirty �ons, nor the

   Mother of the (lower) Ogdoad: but the knowledge of salvation was the

   knowledge of the Son of God, who is both called and actually is,

   salvation, and Saviour, and salutary. Salvation, indeed, as follows: "I

   have waited for Thy salvation, O Lord." [3410] And then again, Saviour:

   "Behold my God, my Saviour, I will put my trust in Him." [3411] But as

   bringing salvation, thus: "God hath made known His salvation (salutare)

   in the sight of the heathen." [3412] For He is indeed Saviour, as being

   the Son and Word of God; but salutary, since [He is] Spirit; for he

   says: "The Spirit of our countenance, Christ the Lord." [3413] But

   salvation, as being flesh: for "the Word was made flesh, and dwelt

   among us." [3414] This knowledge of salvation, therefore, John did

   impart to those repenting, and believing in the Lamb of God, who taketh

   away the sin of the world.

 

   3. And the angel of the Lord, he says, appeared to the shepherds,

   proclaiming joy to them: "For [3415] there is born in the house of

   David, a Saviour, which is Christ the Lord. Then [appeared] a multitude

   of the heavenly host, praising God, and saying, Glory in the highest to

   God, and on earth peace, to men of good will." [3416] The

   falsely-called Gnostics say that these angels came from the Ogdoad, and

   made manifest the descent of the superior Christ. But they are again in

   error, when saying that the Christ and Saviour from above was not born,

   but that also, after the baptism of the dispensational Jesus, he, [the

   Christ of the Pleroma,] descended upon him as a dove. Therefore,

   according to these men, the angels of the Ogdoad lied, when they said,

   "For unto you is born this day a Saviour, who is Christ the Lord, in

   the city of David." For neither was Christ nor the Saviour born at that

   time, by their account; but it was he, the dispensational Jesus, who is

   of the framer of the world, the [Demiurge], and upon whom, after his

   baptism, that is, after [the lapse of] thirty years, they maintain the

   Saviour from above descended. But why did [the angels] add, "in the

   city of David," if they did not proclaim the glad tidings of the

   fulfilment of God's promise made to David, that from the fruit of his

   body there should be an eternal King? For the Framer [Demiurge] of the

   entire universe made promise to David, as David himself declares: "My

   help is from God, who made heaven and earth;" [3417] and again: "In His

   hand are the ends of the earth, and the heights of the mountains are

   His. For the sea is His, and He did Himself make it; and His hands

   founded the dry land. Come ye, let us worship and fall down before Him,

   and weep in the presence of the Lord who made us; for He is the Lord

   our God." [3418] The Holy Spirit evidently thus declares by David to

   those hearing him, that there shall be those who despise Him who formed

   us, and who is God alone. Wherefore he also uttered the foregoing

   words, meaning to say: See that ye do not err; besides or above Him

   there is no other God, to whom ye should rather stretch out [your

   hands], thus rendering us pious and grateful towards Him who made,

   established, and [still] nourishes us. What, then, shall happen to

   those who have been the authors of so much blasphemy against their

   Creator? This identical truth was also what the angels [proclaimed].

   For when they exclaim, "Glory to God in the highest, and in earth

   peace," they have glorified with these words Him who is the Creator of

   the highest, that is, of super-celestial things, and the Founder of

   everything on earth: who has sent to His own handiwork, that is, to

   men, the blessing of His salvation from heaven. Wherefore he adds: "The

   shepherds returned, glorifying God for all which they had heard and

   seen, as it was told unto them." [3419] For the Israelitish shepherds

   did not glorify another god, but Him who had been announced by the law

   and the prophets, the Maker of all things, whom also the angels

   glorified. But if the angels who were from the Ogdoad were accustomed

   to glorify any other, different from Him whom the shepherds [adored],

   these angels from the Ogdoad brought to them error and not truth.

 

   4. And still further does Luke say in reference to the Lord: "When the

   days of purification were accomplished, they brought Him up to

   Jerusalem, to present Him before the Lord, as it is written in the law

   of the Lord, That every male opening the womb shall be called holy to

   the Lord; and that they should offer a sacrifice, as it is said in the

   law of the Lord, a pair of turtle-doves, or two young pigeons:" [3420]

   in his own person most clearly calling Him Lord, who appointed the

   legal dispensation. But "Simeon," he also says, "blessed God, and said,

   Lord, now lettest Thou Thy servant depart in peace; for mine eyes have

   seen Thy salvation, which Thou hast prepared before the face of all

   people; a light for the revelation of the Gentiles, and the glory of

   Thy people Israel." [3421] And "Anna" [3422] also, "the prophetess," he

   says, in like manner glorified God when she saw Christ, "and spake of

   Him to all them who were looking for the redemption of Jerusalem."

   [3423] Now by all these one God is shown forth, revealing to men the

   new dispensation of liberty, the covenant, through the new advent of

   His Son.

 

   5. Wherefore also Mark, the interpreter and follower of Peter, does

   thus commence his Gospel narrative: "The beginning of the Gospel of

   Jesus Christ, the Son of God; as it is written in the prophets, Behold,

   I send My messenger before Thy face, which shall prepare Thy way.

   [3424] The voice of one crying in the wilderness, Prepare ye the way of

   the Lord, make the paths straight before our God." Plainly does the

   commencement of the Gospel quote the words of the holy prophets, and

   point out Him at once, whom they confessed as God and Lord; Him, the

   Father of our Lord Jesus Christ, who had also made promise to Him, that

   He would send His messenger before His face, who was John, crying in

   the wilderness, in "the spirit and power of Elias," [3425] "Prepare ye

   the way of the Lord, make straight paths before our God." For the

   prophets did not announce one and another God, but one and the same;

   under various aspects, however, and many titles. For varied and rich in

   attribute is the Father, as I have already shown in the book preceding

   [3426] this; and I shall show [the same truth] from the prophets

   themselves in the further course of this work. Also, towards the

   conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had

   spoken to them, He was received up into heaven, and sitteth on the

   right hand of God;" [3427] confirming what had been spoken by the

   prophet: "The Lord said to my Lord, Sit Thou on My right hand, until I

   make Thy foes Thy footstool." [3428] Thus God and the Father are truly

   one and the same; He who was announced by the prophets, and handed down

   by the true Gospel; whom we Christians worship and love with the whole

   heart, as the Maker of heaven and earth, and of all things therein.

     __________________________________________________________________

 

   [3394] Luke i. 6.

 

   [3395] Literally, "that he should place the incense." The next clause

   is most likely an interpolation for the sake of explanation.

 

   [3396] Luke i. 8, etc.

 

   [3397] Luke i. 15, etc.

 

   [3398] Matt. xi. 9, 11.

 

   [3399] Ps. lviii. 3.

 

   [3400] Luke i. 26, etc.

 

   [3401] Luke i. 32, 33.

 

   [3402] Luke i. 46, 47.

 

   [3403] Luke i. 78.

 

   [3404] "Ascriberet Deo"--make the property of God.

 

   [3405] Rom. iii. 30.

 

   [3406] Luke i. 68, etc.

 

   [3407] Luke i. 76.

 

   [3408] Harvey observes that the Syriac, agreeing with the Latin here,

   expresses priority in point of time; but our translation, without

   reason, makes it the precedence of honour, viz., was preferred before

   me. The Greek is, protos mou.

 

   [3409] John i. 29, John i. 15, 16.

 

   [3410] Gen. xlix. 18.

 

   [3411] Isa. xii. 2.

 

   [3412] Ps. xcviii. 2.

 

   [3413] Lam. iv. 20, after LXX.

 

   [3414] John i. 14.

 

   [3415] Luke ii. 11, etc.

 

   [3416] Thus found also in the Vulgate. Harvey supposes that the

   original of Iren�us read according to our textus receptus, and that the

   Vulgate rendering was adopted in this passage by the transcribers of

   the Latin version of our author. [No doubt a just remark.] There can be

   no doubt, however, that the reading eudokias is supported by many and

   weighty ancient authorities. [But on this point see the facts as given

   by Burgon, in his refutation of the rendering adopted by late revisers,

   Revision Revised, p. 41. London, Murray, 1883.]

 

   [3417] Ps. cxxiv. 8.

 

   [3418] Ps. xcv. 4.

 

   [3419] Luke ii. 20.

 

   [3420] Luke ii. 22.

 

   [3421] Luke ii. 29, etc.

 

   [3422] Luke ii. 38.

 

   [3423] The text seems to be corrupt in the old Latin translation. The

   rendering here follows Harvey's conjectural restoration of the original

   Greek of the passage.

 

   [3424] The Greek of this passage in St. Mark i. 2 reads, tas tribous

   autou, i.e., His paths, which varies from the Hebrew original, to which

   the text of Iren�us seems to revert, unless indeed his copy of the

   Gospels contained the reading of the Codex Bez�. [See book iii. cap.

   xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this Codex, see

   Burgon, Revision Revised, p. 12, etc., and references.]

 

   [3425] Luke i. 17.

 

   [3426] See ii. 35, 3.

 

   [3427] Mark xvi. 19.

 

   [3428] Ps. cx. 1.

     __________________________________________________________________

 

  Chapter XI--Proofs in continuation, extracted from St. John's Gospel. The

  Gospels are four in number, neither more nor less. Mystic reasons for this.

 

   1. John, the disciple of the Lord, preaches this faith, and seeks, by

   the proclamation of the Gospel, to remove that error which by Cerinthus

   had been disseminated among men, and a long time previously by those

   termed Nicolaitans, who are an offset of that "knowledge" falsely so

   called, that he might confound them, and persuade them that there is

   but one God, who made all things by His Word; and not, as they allege,

   that the Creator was one, but the Father of the Lord another; and that

   the Son of the Creator was, forsooth, one, but the Christ from above

   another, who also continued impassible, descending upon Jesus, the Son

   of the Creator, and flew back again into His Pleroma; and that

   Monogenes was the beginning, but Logos was the true son of Monogenes;

   and that this creation to which we belong was not made by the primary

   God, but by some power lying far below Him, and shut off from communion

   with the things invisible and ineffable. The disciple of the Lord

   therefore desiring to put an end to all such doctrines, and to

   establish the rule of truth in the Church, that there is one Almighty

   God, who made all things by His Word, both visible and invisible;

   showing at the same time, that by the Word, through whom God made the

   creation, He also bestowed salvation on the men included in the

   creation; thus commenced His teaching in the Gospel: "In the beginning

   was the Word, and the Word was with God, and the Word was God. The same

   was in the beginning with God. All things were made by Him, and without

   Him was nothing made. [3429] What was made was life in Him, and the

   life was the light of men. And the light shineth in darkness, and the

   darkness comprehended it not." [3430] "All things," he says, "were made

   by Him;" therefore in "all things" this creation of ours is [included],

   for we cannot concede to these men that [the words] "all things" are

   spoken in reference to those within their Pleroma. For if their Pleroma

   do indeed contain these, this creation, as being such, is not outside,

   as I have demonstrated in the preceding book; [3431] but if they are

   outside the Pleroma, which indeed appeared impossible, it follows, in

   that case, that their Pleroma cannot be "all things:" therefore this

   vast creation is not outside [the Pleroma].

 

   2. John, however, does himself put this matter beyond all controversy

   on our part, when he says, "He was in this world, and the world was

   made by Him, and the world knew Him not. He came unto His own [things],

   and His own [people] received Him not." [3432] But according to

   Marcion, and those like him, neither was the world made by Him; nor did

   He come to His own things, but to those of another. And, according to

   certain of the Gnostics, this world was made by angels, and not by the

   Word of God. But according to the followers of Valentinus, the world

   was not made by Him, but by the Demiurge. For he (Soter) caused such

   similitudes to be made, after the pattern of things above, as they

   allege; but the Demiurge accomplished the work of creation. For they

   say that he, the Lord and Creator of the plan of creation, by whom they

   hold that this world was made, was produced from the Mother; while the

   Gospel affirms plainly, that by the Word, which was in the beginning

   with God, all things were made, which Word, he says, "was made flesh,

   and dwelt among us." [3433]

 

   3. But, according to these men, neither was the Word made flesh, nor

   Christ, nor the Saviour (Soter), who was produced from [the joint

   contributions of] all [the �ons]. For they will have it, that the Word

   and Christ never came into this world; that the Saviour, too, never

   became incarnate, nor suffered, but that He descended like a dove upon

   the dispensational Jesus; and that, as soon as He had declared the

   unknown Father, He did again ascend into the Pleroma. Some, however,

   make the assertion, that this dispensational Jesus did become

   incarnate, and suffered, whom they represent as having passed through

   Mary just as water through a tube; but others allege him to be the Son

   of the Demiurge, upon whom the dispensational Jesus descended; while

   others, again, say that Jesus was born from Joseph and Mary, and that

   the Christ from above descended upon him, being without flesh, and

   impassible. But according to the opinion of no one of the heretics was

   the Word of God made flesh. For if anyone carefully examines the

   systems of them all, he will find that the Word of God is brought in by

   all of them as not having become incarnate (sine carne) and impassible,

   as is also the Christ from above. Others consider Him to have been

   manifested as a transfigured man; but they maintain Him to have been

   neither born nor to have become incarnate; whilst others [hold] that He

   did not assume a human form at all, but that, as a dove, He did descend

   upon that Jesus who was born from Mary. Therefore the Lord's disciple,

   pointing them all out as false witnesses, says, "And the Word was made

   flesh, and dwelt among us." [3434]

 

   4. And that we may not have to ask, Of what God was the Word made

   flesh? he does himself previously teach us, saying, "There was a man

   sent from God, whose name was John. The same came as a witness, that he

   might bear witness of that Light. He was not that Light, but [came]

   that he might testify of the Light." [3435] By what God, then, was

   John, the forerunner, who testifies of the Light, sent [into the

   world]? Truly it was by Him, of whom Gabriel is the angel, who also

   announced the glad tidings of his birth: [that God] who also had

   promised by the prophets that He would send His messenger before the

   face of His Son, [3436] who should prepare His way, that is, that he

   should bear witness of that Light in the spirit and power of Elias.

   [3437] But, again, of what God was Elias the servant and the prophet?

   Of Him who made heaven and earth, [3438] as he does himself confess.

   John, therefore, having been sent by the founder and maker of this

   world, how could he testify of that Light, which came down from things

   unspeakable and invisible? For all the heretics have decided that the

   Demiurge was ignorant of that Power above him, whose witness and herald

   John is found to be. Wherefore the Lord said that He deemed him "more

   than a prophet." [3439] For all the other prophets preached the advent

   of the paternal Light, and desired to be worthy of seeing Him whom they

   preached; but John did both announce [the advent] beforehand, in a like

   manner as did the others, and actually saw Him when He came, and

   pointed Him out, and persuaded many to believe on Him, so that he did

   himself hold the place of both prophet and apostle. For this is to be

   more than a prophet, because, "first apostles, secondarily prophets;"

   [3440] but all things from one and the same God Himself.

 

   5. That wine, [3441] which was produced by God in a vineyard, and which

   was first consumed, was good. None [3442] of those who drank of it

   found fault with it; and the Lord partook of it also. But that wine was

   better which the Word made from water, on the moment, and simply for

   the use of those who had been called to the marriage. For although the

   Lord had the power to supply wine to those feasting, independently of

   any created substance, and to fill with food those who were hungry, He

   did not adopt this course; but, taking the loaves which the earth had

   produced, and giving thanks, [3443] and on the other occasion making

   water wine, He satisfied those who were reclining [at table], and gave

   drink to those who had been invited to the marriage; showing that the

   God who made the earth, and commanded it to bring forth fruit, who

   established the waters, and brought forth the fountains, was He who in

   these last times bestowed upon mankind, by His Son, the blessing of

   food and the favour of drink: the Incomprehensible [acting thus] by

   means of the comprehensible, and the Invisible by the visible; since

   there is none beyond Him, but He exists in the bosom of the Father.

 

   6. For "no man," he says, "hath seen God at any time," unless "the

   only-begotten Son of God, which is in the bosom of the Father, He hath

   declared [Him]." [3444] For He, the Son who is in His bosom, declares

   to all the Father who is invisible. Wherefore they know Him to whom the

   Son reveals Him; and again, the Father, by means of the Son, gives

   knowledge of His Son to those who love Him. By whom also Nathanael,

   being taught, recognised [Him], he to whom also the Lord bare witness,

   that he was "an Israelite indeed, in whom was no guile." [3445] The

   Israelite recognised his King, therefore did he cry out to Him, "Rabbi,

   Thou art the Son of God, Thou art the King of Israel." By whom also

   Peter, having been taught, recognised Christ as the Son of the living

   God, when [God] said, "Behold My dearly beloved Son, in whom I am well

   pleased: I will put my Spirit upon Him, and He shall show judgment to

   the Gentiles. He shall not strive, nor cry; neither shall any man hear

   His voice in the streets. A bruised reed shall He not break, and

   smoking flax shall He not quench, until He send forth judgment into

   contention; [3446] and in His name shall the Gentiles trust." [3447]

 

   7. Such, then, are the first principles of the Gospel: that there is

   one God, the Maker of this universe; He who was also announced by the

   prophets, and who by Moses set forth the dispensation of the

   law,--[principles] which proclaim the Father of our Lord Jesus Christ,

   and ignore any other God or Father except Him. So firm is the ground

   upon which these Gospels rest, that the very heretics themselves bear

   witness to them, and, starting from these [documents], each one of them

   endeavours to establish his own peculiar doctrine. For the Ebionites,

   who use Matthew's Gospel [3448] only, are confuted out of this very

   same, making false suppositions with regard to the Lord. But Marcion,

   mutilating that according to Luke, is proved to be a blasphemer of the

   only existing God, from those [passages] which he still retains. Those,

   again, who separate Jesus from Christ, alleging that Christ remained

   impassible, but that it was Jesus who suffered, preferring the Gospel

   by Mark, if they read it with a love of truth, may have their errors

   rectified. Those, moreover, who follow Valentinus, making copious use

   of that according to John, to illustrate their conjunctions, shall be

   proved to be totally in error by means of this very Gospel, as I have

   shown in the first book. Since, then, our opponents do bear testimony

   to us, and make use of these [documents], our proof derived from them

   is firm and true.

 

   8. It is not possible that the Gospels can be either more or fewer in

   number than they are. For, since there are four zones of the world in

   which we live, and four principal winds, [3449] while the Church is

   scattered throughout all the world, and the "pillar and ground" [3450]

   of the Church is the Gospel and the spirit of life; it is fitting that

   she should have four pillars, breathing out immortality on every side,

   and vivifying men afresh. From which fact, it is evident that the Word,

   the Artificer of all, He that sitteth upon the cherubim, and contains

   all things, He who was manifested to men, has given us the Gospel under

   four aspects, but bound together by one Spirit. As also David says,

   when entreating His manifestation, "Thou that sittest between the

   cherubim, shine forth." [3451] For the cherubim, too, were four-faced,

   and their faces were images of the dispensation of the Son of God. For,

   [as the Scripture] says, "The first living creature was like a lion,"

   [3452] symbolizing His effectual working, His leadership, and royal

   power; the second [living creature] was like a calf, signifying [His]

   sacrificial and sacerdotal order; but "the third had, as it were, the

   face as of a man,"--an evident description of His advent as a human

   being; "the fourth was like a flying eagle," pointing out the gift of

   the Spirit hovering with His wings over the Church. And therefore the

   Gospels are in accord with these things, among which Christ Jesus is

   seated. For that according to John relates His original, effectual, and

   glorious generation from the Father, thus declaring, "In the beginning

   was the Word, and the Word was with God, and the Word was God." [3453]

   Also, "all things were made by Him, and without Him was nothing made."

   For this reason, too, is that Gospel full of all confidence, for such

   is His person. [3454] But that according to Luke, taking up [His]

   priestly character, commenced with Zacharias the priest offering

   sacrifice to God. For now was made ready the fatted calf, about to be

   immolated for [3455] the finding again of the younger son. Matthew,

   again, relates His generation as a man, saying, "The book of the

   generation of Jesus Christ, the son of David, the son of Abraham;"

   [3456] and also, "The birth of Jesus Christ was on this wise." This,

   then, is the Gospel of His humanity; [3457] for which reason it is,

   too, that [the character of] a humble and meek man is kept up through

   the whole Gospel. Mark, on the other hand, commences with [a reference

   to] the prophetical spirit coming down from on high to men, saying,

   "The beginning of the Gospel of Jesus Christ, as it is written in

   Esaias the prophet,"--pointing to the winged aspect of the Gospel; and

   on this account he made a compendious and cursory narrative, for such

   is the prophetical character. And the Word of God Himself used to

   converse with the ante-Mosaic patriarchs, in accordance with His

   divinity and glory; but for those under the law he instituted a

   sacerdotal and liturgical service. [3458] Afterwards, being made man

   for us, He sent the gift of the celestial Spirit over all the earth,

   protecting us with His wings. Such, then, as was the course followed by

   the Son of God, so was also the form of the living creatures; and such

   as was the form of the living creatures, so was also the character of

   the Gospel. [3459] For the living creatures are quadriform, and the

   Gospel is quadriform, as is also the course followed by the Lord. For

   this reason were four principal (katholikai) covenants given to the

   human race: [3460] one, prior to the deluge, under Adam; the second,

   that after the deluge, under Noah; the third, the giving of the law,

   under Moses; the fourth, that which renovates man, and sums up all

   things in itself by means of the Gospel, raising and bearing men upon

   its wings into the heavenly kingdom.

 

   9. These things being so, all who destroy the form of the Gospel are

   vain, unlearned, and also audacious; those, [I mean,] who represent the

   aspects of the Gospel as being either more in number than as aforesaid,

   or, on the other hand, fewer. The former class [do so], that they may

   seem to have discovered more than is of the truth; the latter, that

   they may set the dispensations of God aside. For Marcion, rejecting the

   entire Gospel, yea rather, cutting himself off from the Gospel, boasts

   that he has part in the [blessings of] the Gospel. [3461] Others, again

   (the Montanists), that they may set at nought the gift of the Spirit,

   which in the latter times has been, by the good pleasure of the Father,

   poured out upon the human race, do not admit that aspect [of the

   evangelical dispensation] presented by John's Gospel, in which the Lord

   promised that He would send the Paraclete; [3462] but set aside at once

   both the Gospel and the prophetic Spirit. Wretched men indeed! who wish

   to be pseudo-prophets, forsooth, but who set aside the gift of prophecy

   from the Church; acting like those (the Encratit�) [3463] who, on

   account of such as come in hypocrisy, hold themselves aloof from the

   communion of the brethren. We must conclude, moreover, that these men

   (the Montanists) can not admit the Apostle Paul either. For, in his

   Epistle to the Corinthians, [3464] he speaks expressly of prophetical

   gifts, and recognises men and women prophesying in the Church. Sinning,

   therefore, in all these particulars, against the Spirit of God, [3465]

   they fall into the irremissible sin. But those who are from Valentinus,

   being, on the other hand, altogether reckless, while they put forth

   their own compositions, boast that they possess more Gospels than there

   really are. Indeed, they have arrived at such a pitch of audacity, as

   to entitle their comparatively recent writing "the Gospel of Truth,"

   though it agrees in nothing with the Gospels of the Apostles, so that

   they have really no Gospel which is not full of blasphemy. For if what

   they have published is the Gospel of truth, and yet is totally unlike

   those which have been handed down to us from the apostles, any who

   please may learn, as is shown from the Scriptures themselves, that that

   which has been handed down from the apostles can no longer be reckoned

   the Gospel of truth. But that these Gospels alone are true and

   reliable, and admit neither an increase nor diminution of the aforesaid

   number, I have proved by so many and such [arguments]. For, since God

   made all things in due proportion and adaptation, it was fit also that

   the outward aspect of the Gospel should be well arranged and

   harmonized. The opinion of those men, therefore, who handed the Gospel

   down to us, having been investigated, from their very fountainheads,

   let us proceed also to the remaining apostles, and inquire into their

   doctrine with regard to God; then, in due course we shall listen to the

   very words of the Lord.

     __________________________________________________________________

 

   [3429] Iren�us frequently quotes this text, and always uses the

   punctuation here adopted. Tertullian and many others of the Fathers

   follow his example.

 

   [3430] John i. 1, etc.

 

   [3431] See ii. 1, etc.

 

   [3432] John i. 10, 11.

 

   [3433] John i. 14.

 

   [3434] John i. 14.

 

   [3435] John i. 6.

 

   [3436] Mal. iii. 1.

 

   [3437] Luke i. 17.

 

   [3438] This evidently refers to 1 Kings xviii. 36, where Elijah invokes

   God as the God of Abraham, Isaac, and Jacob, etc.

 

   [3439] Matt. xi. 9; Luke vii. 26.

 

   [3440] 1 Cor. xii. 28.

 

   [3441] The transition here is so abrupt, that some critics suspect the

   loss of part of the text before these words.

 

   [3442] John ii. 3.

 

   [3443] John vi. 11.

 

   [3444] John i. 18.

 

   [3445] John i. 47.

 

   [3446] The reading neikos having been followed instead of nikos,

   victory.

 

   [3447] John i. 49, John vi. 69; Matt. xii. 18.

 

   [3448] Harvey thinks that this is the Hebrew Gospel of which Iren�us

   speaks in the opening of this book; but comp. Dr. Robert's Discussions

   on the Gospels, part ii. chap. iv.

 

   [3449] Literally, "four catholic spirits;" Greek, tessara katholika

   pneumata: Latin, "quatuor principales spiritus."

 

   [3450] 1 Tim. iii. 15.

 

   [3451] Ps. lxxx. 1.

 

   [3452] Rev. iv. 7.

 

   [3453] John i. 1.

 

   [3454] The above is the literal rendering of this very obscure

   sentence; it is not at all represented in the Greek here preserved.

 

   [3455] The Greek is huper: the Latin, "pro."

 

   [3456] Matt. i. 1, 18.

 

   [3457] The Greek text of this clause, literally rendered, is, "This

   Gospel, then, is anthropomorphic."

 

   [3458] Or, "a sacerdotal and liturgical order," following the fragment

   of the Greek text recovered here. Harvey thinks that the old Latin

   "actum" indicates the true reading of the original praxin, and that

   taxin is an error. The earlier editors, however, are of a contrary

   opinion.

 

   [3459] That is, the appearance of the Gospel taken as a whole; it being

   presented under a fourfold aspect.

 

   [3460] A portion of the Greek has been preserved here, but it differs

   materially from the old Latin version, which seems to represent the

   original with greater exactness, and has therefore been followed. The

   Greek represents the first covenant as having been given to Noah, at

   the deluge, under the sign of the rainbow; the second as that given to

   Abraham, under the sign of circumcision; the third, as being the giving

   of the law, under Moses; and the fourth, as that of the Gospel, through

   our Lord Jesus Christ. [Paradise with the tree of life, Adam with

   Shechinah (Gen. iii. 24, Gen. iv. 16), Noah with the rainbow, Abraham

   with circumcision, Moses with the ark, Messiah with the sacraments, and

   heaven with the river of life, seem the complete system.]

 

   [3461] The old Latin reads, "partem gloriatur se habere Evangelii."

   Massuet changed partem into pariter, thinking that partem gave a sense

   inconsistent with the Marcionite curtailment of St. Luke. Harvey,

   however, observes: "But the Gospel, here means the blessings of the

   Gospel, in which Marcion certainly claimed a share."

 

   [3462] John xiv. 16, etc.

 

   [3463] Slighting, as did some later heretics, the Pauline Epistles.

 

   [3464] 1 Cor. xi. 4, 5.

 

   [3465] Matt. xii. 31.

     __________________________________________________________________

 

  Chapter XII.--Doctrine of the rest of the apostles.

 

   1. The Apostle Peter, therefore, after the resurrection of the Lord,

   and His assumption into the heavens, being desirous of filling up the

   number of the twelve apostles, and in electing into the place of Judas

   any substitute who should be chosen by God, thus addressed those who

   were present: "Men [and] brethren, this Scripture must needs have been

   fulfilled, which the Holy Ghost, by the mouth of David, spake before

   concerning Judas, which was made guide to them that took Jesus. For he

   was numbered with us: [3466] ... Let his habitation be desolate, and

   let no man dwell therein; [3467] and, His bishoprick let another take;"

   [3468] --thus leading to the completion of the apostles, according to

   the words spoken by David. Again, when the Holy Ghost had descended

   upon the disciples, that they all might prophesy and speak with

   tongues, and some mocked them, as if drunken with new wine, Peter said

   that they were not drunken, for it was the third hour of the day; but

   that this was what had been spoken by the prophet: "It shall come to

   pass in the last days, saith God, I will pour out of my Spirit upon all

   flesh, and they shall prophesy." [3469] The God, therefore, who did

   promise by the prophet, that He would send His Spirit upon the whole

   human race, was He who did send; and God Himself is announced by Peter

   as having fulfilled His own promise.

 

   2. For Peter said, "Ye men of Israel, hear my words; Jesus of Nazareth,

   a man approved by God among you by powers, and wonders, and signs,

   which God did by Him in the midst of you, as ye yourselves also know:

   Him, being delivered by the determined counsel and foreknowledge of

   God, by the hands of wicked men ye have slain, affixing [to the cross]:

   whom God hath raised up, having loosed the pains of death; because it

   was not possible that he should be holden of them. For David speaketh

   concerning Him, [3470] I foresaw the Lord always before my face; for He

   is on my right hand, lest I should be moved: therefore did my heart

   rejoice, and my tongue was glad; moreover also, my flesh shall rest in

   hope: because Thou wilt not leave my soul in hell, neither wilt Thou

   give Thy Holy One to see corruption." [3471] Then he proceeds to speak

   confidently to them concerning the patriarch David, that he was dead

   and buried, and that his sepulchre is with them to this day. He said,

   "But since he was a prophet, and knew that God had sworn with an oath

   to him, that of the fruit of his body one should sit in his throne;

   foreseeing this, he spake of the resurrection of Christ, that He was

   not left in hell, neither did His flesh see corruption. This Jesus," he

   said, "hath God raised up, of which we all are witnesses: who, being

   exalted by the right hand of God, receiving from the Father the promise

   of the Holy Ghost, hath shed forth this gift [3472] which ye now see

   and hear. For David has not ascended into the heavens; but he saith

   himself, The Lord said unto my Lord, Sit Thou on My right hand, until I

   make Thy foes Thy footstool. Therefore let all the house of Israel know

   assuredly, that God hath made that same Jesus, whom ye have crucified,

   both Lord and Christ." [3473] And when the multitudes exclaimed, "What

   shall we do then?" Peter says to them, "Repent, and be baptized

   everyone of you in the name of Jesus for the remission of sins, and ye

   shall receive the gift of the Holy Ghost." [3474] Thus the apostles did

   not preach another God, or another Fulness; nor, that the Christ who

   suffered and rose again was one, while he who flew off on high was

   another, and remained impassible; but that there was one and the same

   God the Father, and Christ Jesus who rose from the dead; and they

   preached faith in Him, to those who did not believe on the Son of God,

   and exhorted them out of the prophets, that the Christ whom God

   promised to send, He sent in Jesus, whom they crucified and God raised

   up.

 

   3. Again, when Peter, accompanied by John, had looked upon the man lame

   from his birth, before that gate of the temple which is called

   Beautiful, sitting and seeking alms, he said to him, "Silver and gold I

   have none; but such as I have give I thee: In the name of Jesus Christ

   of Nazareth, rise up and walk. And immediately his legs and his feet

   received strength; and he walked, and entered with them into the

   temple, walking, and leaping, and praising God." [3475] Then, when a

   multitude had gathered around them from all quarters because of this

   unexpected deed, Peter addressed them: "Ye men of Israel, why marvel ye

   at this; or why look ye so earnestly on us, as though by our own power

   we had made this man to walk? The God of Abraham, the God of Isaac, and

   the God of Jacob, the God of our fathers, hath glorified His Son, whom

   ye delivered up for judgment, [3476] and denied in the presence of

   Pilate, when he wished to let Him go. But ye were bitterly set against

   [3477] the Holy One and the Just, and desired a murderer to be granted

   unto you; but ye killed the Prince of life, whom God hath raised from

   the dead, whereof we are witnesses. And in the faith of His name, him,

   whom ye see and know, hath His name made strong; yea, the faith which

   is by Him, hath given him this perfect soundness in the presence of you

   all. And now, brethren, I wot that through ignorance ye did this

   wickedness. [3478] ... But those things which God before had showed by

   the mouth of all the prophets, that His Christ should suffer, He hath

   so fulfilled. Repent ye therefore, and be converted, that your sins may

   be blotted out, and that [3479] the times of refreshing may come to you

   from the presence of the Lord; and He shall send Jesus Christ, prepared

   for you beforehand, [3480] whom the heaven must indeed receive until

   the times of the arrangement [3481] of all things, of which God hath

   spoken by His holy prophets. For Moses truly said unto our fathers,

   Your Lord God shall raise up to you a Prophet from your brethren, like

   unto me; Him shall ye hear in all things whatsoever He shall say unto

   you. And it shall come to pass, that every soul, whosoever will not

   hear that Prophet, shall be destroyed from among the people. And all

   [the prophets] from Samuel, and henceforth, as many as have spoken,

   have likewise foretold of these days. Ye are the children of the

   prophets, and of the covenant which God made with our fathers, saying

   unto Abraham, And in thy seed shall all the kindreds of the earth be

   blessed. Unto you first, God, having raised up His Son, sent Him

   blessing you, that each may turn himself from his iniquities." [3482]

   Peter, together with John, preached to them this plain message of glad

   tidings, that the promise which God made to the fathers had been

   fulfilled by Jesus; not certainly proclaiming another god, but the Son

   of God, who also was made man, and suffered; thus leading Israel into

   knowledge, and through Jesus preaching the resurrection of the dead,

   [3483] and showing, that whatever the prophets had proclaimed as to the

   suffering of Christ, these had God fulfilled.

 

   4. For this reason, too, when the chief priests were assembled, Peter,

   full of boldness, said to them, "Ye rulers of the people, and elders of

   Israel, if we this day be examined by you of the good deed done to the

   impotent man, by what means he has been made whole; be it known to you

   all, and to all the people of Israel, that by the name of Jesus Christ

   of Nazareth, whom ye crucified, whom God raised from the dead, even by

   Him doth this man stand here before you whole. This is the stone which

   was set at nought of you builders, which is become the head-stone of

   the corner. [Neither is there salvation in any other: for] there is

   none other name under heaven, which is given to men, whereby we must be

   saved:" [3484] Thus the apostles did not change God, but preached to

   the people that Christ was Jesus the crucified One, whom the same God

   that had sent the prophets, being God Himself, raised up, and gave in

   Him salvation to men.

 

   5. They were confounded, therefore, both by this instance of healing

   ("for the man was above forty years old on whom this miracle of healing

   took place" [3485] ), and by the doctrine of the apostles, and by the

   exposition of the prophets, when the chief priests had sent away Peter

   and John. [These latter] returned to the rest of their fellow-apostles

   and disciples of the Lord, that is, to the Church, and related what had

   occurred, and how courageously they had acted in the name of Jesus. The

   whole Church, it is then said, "when they had heard that, lifted up the

   voice to God with one accord, and said, Lord, Thou art God, which hast

   made heaven, and earth, and the sea, and all that in them is; who,

   through the Holy Ghost, [3486] by the mouth of our father David, Thy

   servant, hast said, Why did the heathen rage, and the people imagine

   vain things? The kings of the earth stood up, and the rulers were

   gathered together against the Lord, and against His Christ. For of a

   truth, in this city, [3487] against Thy holy Son Jesus, whom Thou hast

   anointed, both Herod and Pontius Pilate, with the Gentiles, and the

   people of Israel, were gathered together, to do whatsoever Thy hand and

   Thy counsel determined before to be done." [3488] These [are the]

   voices of the Church from which every Church had its origin; these are

   the voices of the metropolis of the citizens of the new covenant; these

   are the voices of the apostles; these are voices of the disciples of

   the Lord, the truly perfect, who, after the assumption of the Lord,

   were perfected by the Spirit, and called upon the God who made heaven,

   and earth, and the sea,--who was announced by the prophets,-- and Jesus

   Christ His Son, whom God anointed, and who knew no other [God]. For at

   that time and place there was neither Valentinus, nor Marcion, nor the

   rest of these subverters [of the truth], and their adherents. Wherefore

   God, the Maker of all things, heard them. For it is said, "The place

   was shaken where they were assembled together; and they were all filled

   with the Holy Ghost, and they spake the word of God with boldness"

   [3489] to every one that was willing to believe. [3490] "And with great

   power," it is added, "gave the apostles witness of the resurrection of

   the Lord Jesus," [3491] saying to them, "The God of our fathers raised

   up Jesus, whom ye seized and slew, hanging [Him] upon a beam of wood:

   Him hath God raised up by His right hand [3492] to be a Prince and

   Saviour, to give repentance to Israel, and forgiveness of sins. And we

   are in this witnesses of these words; as also is the Holy Ghost, whom

   God hath given to them that believe in Him." [3493] "And daily," it is

   said, "in the temple, and from house to house, they ceased not to teach

   and preach Christ Jesus," [3494] the Son of God. For this was the

   knowledge of salvation, which renders those who acknowledge His Son's

   advent perfect towards God.

 

   6. But as some of these men impudently assert that the apostles, when

   preaching among the Jews, could not declare to them another god besides

   Him in whom they (their hearers [3495] ) believed, we say to them, that

   if the apostles used to speak to people in accordance with the opinion

   instilled into them of old, no one learned the truth from them, nor, at

   a much earlier date, from the Lord; for they say that He did Himself

   speak after the same fashion. Wherefore neither do these men themselves

   know the truth; but since such was their opinion regarding God, they

   had just received doctrine as they were able to hear it. According to

   this manner of speaking, therefore, the rule of truth can be with

   nobody; but all learners will ascribe this practice to all [teachers],

   that just as every person thought, and as far as his capability

   extended, so was also the language addressed to him. But the advent of

   the Lord will appear superfluous and useless, if He did indeed come

   intending to tolerate and to preserve each man's idea regarding God

   rooted in him from of old. Besides this, also, it was a much heavier

   task, that He whom the Jews had seen as a man, and had fastened to the

   cross, should be preached as Christ the Son of God, their eternal King.

   Since this, however, was so, they certainly did not speak to them in

   accordance with their old belief. For they, who told them to their face

   that they were the slayers of the Lord, would themselves also much more

   boldly preach that Father who is above the Demiurge, and not what each

   individual bid himself believe [respecting God]; and the sin was much

   less, if indeed they had not fastened to the cross the superior Saviour

   (to whom it behoved them to ascend), since He was impassible. For, as

   they did not speak to the Gentiles in compliance with their notions,

   but told them with boldness that their gods were no gods, but the idols

   of demons; so would they in like manner have preached to the Jews, if

   they had known another greater or more perfect Father, not nourishing

   nor strengthening the untrue opinion of these men regarding God.

   Moreover, while destroying the error of the Gentiles, and bearing them

   away from their gods, they did not certainly induce another error upon

   them; but, removing those which were no gods, they pointed out Him who

   alone was God and the true Father.

 

   7. From the words of Peter, therefore, which he addressed in C�sarea to

   Cornelius the centurion, and those Gentiles with him, to whom the word

   of God was first preached, we can understand what the apostles used to

   preach, the nature of their preaching, and their idea with regard to

   God. For this Cornelius was, it is said, "a devout man, and one who

   feared God with all his house, giving much alms to the people, and

   praying to God always. He saw therefore, about the ninth hour of the

   day, an angel of God coming in to him, and saying, Thine alms are come

   up for a memorial before God. Wherefore send to Simon, who is called

   Peter." [3496] But when Peter saw the vision, in which the voice from

   heaven said to him, "What God hath cleansed, that call not thou

   common," [3497] this happened [to teach him] that the God who had,

   through the law, distinguished between clean and unclean, was He who

   had purified the Gentiles through the blood of His Son--He whom also

   Cornelius worshipped; to whom Peter, coming in, said, "Of a truth I

   perceive that God is no respecter of persons: but in every nation, he

   that feareth Him, and worketh righteousness, is acceptable to Him."

   [3498] He thus clearly indicates, that He whom Cornelius had previously

   feared as God, of whom he had heard through the law and the prophets,

   for whose sake also he used to give alms, is, in truth, God. The

   knowledge of the Son was, however, wanting to him; therefore did

   [Peter] add, "The word, ye know, which was published throughout all

   Judea, beginning from Galilee, after the baptism which John preached,

   Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with

   power; who went about doing good, and healing all that were oppressed

   of the devil; for God was with Him. And we are witnesses of all those

   things which He did both in the land of the Jews and in Jerusalem; whom

   they slew, hanging Him on a beam of wood: Him God raised up the third

   day, and showed Him openly; not to all the people, but unto us,

   witnesses chosen before of God, who did eat and drink with Him after

   the resurrection from the dead. And He commanded us to preach unto the

   people, and to testify that it is He which was ordained of God to be

   the Judge of quick and dead. To Him give all the prophets witness,

   that, through His name, every one that believeth in Him does receive

   remission of sins." [3499] The apostles, therefore, did preach the Son

   of God, of whom men were ignorant; and His advent, to those who had

   been already instructed as to God; but they did not bring in another

   god. For if Peter had known any such thing, he would have preached

   freely to the Gentiles, that the God of the Jews was indeed one, but

   the God of the Christians another; and all of them, doubtless, being

   awe-struck because of the vision of the angel, would have believed

   whatever he told them. But it is evident from Peter's words that he did

   indeed still retain the God who was already known to them; but he also

   bare witness to them that Jesus Christ was the Son of God, the Judge of

   quick and dead, into whom he did also command them to be baptized for

   the remission of sins; and not this alone, but he witnessed that Jesus

   was Himself the Son of God, who also, having been anointed with the

   Holy Spirit, is called Jesus Christ. And He is the same being that was

   born of Mary, as the testimony of Peter implies. Can it really be, that

   Peter was not at that time as yet in possession of the perfect

   knowledge which these men discovered afterwards? According to them,

   therefore, Peter was imperfect, and the rest of the apostles were

   imperfect; and so it would be fitting that they, coming to life again,

   should become disciples of these men, in order that they too might be

   made perfect. But this is truly ridiculous. These men, in fact, are

   proved to be not disciples of the apostles, but of their own wicked

   notions. To this cause also are due the various opinions which exist

   among them, inasmuch as each one adopted error just as he was capable

   [3500] [of embracing it]. But the Church throughout all the world,

   having its origin firm from the apostles, perseveres in one and the

   same opinion with regard to God and His Son.

 

   8. But again: Whom did Philip preach to the eunuch of the queen of the

   Ethiopians, returning from Jerusalem, and reading Esaias the prophet,

   when he and this man were alone together? Was it not He of whom the

   prophet spoke: "He was led as a sheep to the slaughter, and as a lamb

   dumb before the shearer, so He opened not the mouth?" "But who shall

   declare His nativity? for His life shall be taken away from the earth."

   [3501] [Philip declared] that this was Jesus, and that the Scripture

   was fulfilled in Him; as did also the believing eunuch himself: and,

   immediately requesting to be baptized, he said, "I believe Jesus Christ

   to be the Son of God." [3502] This man was also sent into the regions

   of Ethiopia, to preach what he had himself believed, that there was one

   God preached by the prophets, but that the Son of this [God] had

   already made [His] appearance in human nature (secundum hominem), and

   had been led as a sheep to the slaughter; and all the other statements

   which the prophets made regarding Him.

 

   9. Paul himself also--after that the Lord spoke to him out of heaven,

   and showed him that, in persecuting His disciples, he persecuted his

   own Lord, and sent Ananias to him that he might recover his sight, and

   be baptized--"preached," it is said, "Jesus in the synagogues at

   Damascus, with all freedom of speech, that this is the Son of God, the

   Christ." [3503] This is the mystery which he says was made known to him

   by revelation, that He who suffered under Pontius Pilate, the same is

   Lord of all, and King, and God, and Judge, receiving power from Him who

   is the God of all, because He became "obedient unto death, even the

   death of the cross." [3504] And inasmuch as this is true, when

   preaching to the Athenians on the Areopagus--where, no Jews being

   present, he had it in his power to preach God with freedom of

   speech--he said to them: "God, who made the world, and all things

   therein, He, being Lord of heaven and earth, dwelleth not in temples

   made with hands; neither is He touched [3505] by men's hands, as though

   He needed anything, seeing He giveth to all life, and breath, and all

   things; who hath made from one blood the whole race of men to dwell

   upon the face of the whole earth, [3506] predetermining the times

   according to the boundary of their habitation, to seek the Deity, if by

   any means they might be able to track Him out, or find Him, although He

   be not far from each of us. For in Him we live, and move, and have our

   being, as certain men of your own have said, For we are also His

   offspring. Inasmuch, then, as we are the offspring of God, we ought not

   to think that the Deity is like unto gold or silver, or stone graven by

   art or man's device. Therefore God, winking at the times of ignorance,

   does now command all men everywhere to turn to Him with repentance;

   because He hath appointed a day, on which the world shall be judged in

   righteousness by the man Jesus; whereof He hath given assurance by

   raising Him from the dead." [3507] Now in this passage he does not only

   declare to them God as the Creator of the world, no Jews being present,

   but that He did also make one race of men to dwell upon all the earth;

   as also Moses declared: "When the Most High divided the nations, as He

   scattered the sons of Adam, He set the bounds of the nations after the

   number of the angels of God;" [3508] but that people which believes in

   God is not now under the power of angels, but under the Lord's [rule].

   "For His people Jacob was made the portion of the Lord, Israel the cord

   of His inheritance." [3509] And again, at Lystra of Lycia (Lycaonia),

   when Paul was with Barnabas, and in the name of our Lord Jesus Christ

   had made a man to walk who had been lame from his birth, and when the

   crowd wished to honour them as gods because of the astonishing deed, he

   said to them: "We are men like unto you, preaching to you God, that ye

   may be turned away from these vain idols to [serve] the living God, who

   made heaven, and earth, and the sea, and all things that are therein;

   who in times past suffered all nations to walk in their own ways,

   although He left not Himself without witness, performing acts of

   goodness, giving you rain from heaven, and fruitful seasons, filling

   your hearts with food and gladness." [3510] But that all his Epistles

   are consonant to these declarations, I shall, when expounding the

   apostle, show from the Epistles themselves, in the right place. But

   while I bring out by these proofs the truths of Scripture, and set

   forth briefly and compendiously things which are stated in various

   ways, do thou also attend to them with patience, and not deem them

   prolix; taking this into account, that proofs [of the things which are]

   contained in the Scriptures cannot be shown except from the Scriptures

   themselves.

 

   10. And still further, Stephen, who was chosen the first deacon by the

   apostles, and who, of all men, was the first to follow the footsteps of

   the martyrdom of the Lord, being the first that was slain for

   confessing Christ, speaking boldly among the people, and teaching them,

   says: "The God of glory appeared to our father Abraham, ... and said to

   him, Get thee out of thy country, and from thy kindred, and come into

   the land which I shall show thee; ... and He removed him into this

   land, wherein ye now dwell. And He gave him none inheritance in it, no,

   not so much as to set his foot on; yet He promised that He would give

   it to him for a possession, and to his seed after him. ... And God

   spake on this wise, That his seed should sojourn in a strange land, and

   should be brought into bondage, and should be evil-entreated four

   hundred years; and the nation whom they shall serve will I judge, says

   the Lord. And after that shall they come forth, and serve me in this

   place. And He gave him the covenant of circumcision: and so [Abraham]

   begat Isaac." [3511] And the rest of his words announce the same God,

   who was with Joseph and with the patriarchs, and who spake with Moses.

 

   11. And that the whole range of the doctrine of the apostles proclaimed

   one and the same God, who removed Abraham, who made to him the promise

   of inheritance, who in due season gave to him the covenant of

   circumcision, who called his descendants out of Egypt, preserved

   outwardly by circumcision--for he gave it as a sign, that they might

   not be like the Egyptians--that He was the Maker of all things, that He

   was the Father of our Lord Jesus Christ, that He was the God of

   glory,--they who wish may learn from the very words and acts of the

   apostles, and may contemplate the fact that this God is one, above whom

   is no other. But even if there were another god above Him, we should

   say, upon [instituting] a comparison of the quantity [of the work done

   by each], that the latter is superior to the former. For by deeds the

   better man appears, as I have already remarked; [3512] and, inasmuch as

   these men have no works of their father to adduce, the latter is shown

   to be God alone. But if any one, "doting about questions," [3513] do

   imagine that what the apostles have declared about God should be

   allegorized, let him consider my previous statements, in which I set

   forth one God as the Founder and Maker of all things, and destroyed and

   laid bare their allegations; and he shall find them agreeable to the

   doctrine of the apostles, and so to maintain what they used to teach,

   and were persuaded of, that there is one God, the Maker of all things.

   And when he shall have divested his mind of such error, and of that

   blasphemy against God which it implies, he will of himself find reason

   to acknowledge that both the Mosaic law and the grace of the new

   covenant, as both fitted for the times [at which they were given], were

   bestowed by one and the same God for the benefit of the human race.

 

   12. For all those who are of a perverse mind, having been set against

   the Mosaic legislation, judging it to be dissimilar and contrary to the

   doctrine of the Gospel, have not applied themselves to investigate the

   causes of the difference of each covenant. Since, therefore, they have

   been deserted by the paternal love, and puffed up by Satan, being

   brought over to the doctrine of Simon Magus, they have apostatized in

   their opinions from Him who is God, and imagined that they have

   themselves discovered more than the apostles, by finding out another

   god; and [maintained] that the apostles preached the Gospel still

   somewhat under the influence of Jewish opinions, but that they

   themselves are purer [in doctrine], and more intelligent, than the

   apostles. Wherefore also Marcion and his followers have betaken

   themselves to mutilating the Scriptures, not acknowledging some books

   at all; and, curtailing the Gospel according to Luke and the Epistles

   of Paul, they assert that these are alone authentic, which they have

   themselves thus shortened. In another work, [3514] however, I shall,

   God granting [me strength], refute them out of these which they still

   retain. But all the rest, inflated with the false name of "knowledge,"

   do certainly recognise the Scriptures; but they pervert the

   interpretations, as I have shown in the first book. And, indeed, the

   followers of Marcion do directly blaspheme the Creator, alleging him to

   be the creator of evils, [but] holding a more tolerable [3515] theory

   as to his origin, [and] maintaining that there are two beings, gods by

   nature, differing from each other,--the one being good, but the other

   evil. Those from Valentinus, however, while they employ names of a more

   honourable kind, and set forth that He who is Creator is both Father,

   and Lord, and God, do [nevertheless] render their theory or sect more

   blasphemous, by maintaining that He was not produced from any one of

   those �ons within the Pleroma, but from that defect which had been

   expelled beyond the Pleroma. Ignorance of the Scriptures and of the

   dispensation of God has brought all these things upon them. And in the

   course of this work I shall touch upon the cause of the difference of

   the covenants on the one hand, and, on the other hand, of their unity

   and harmony.

 

   13. But that both the apostles and their disciples thus taught as the

   Church preaches, and thus teaching were perfected, wherefore also they

   were called away to that which is perfect-- Stephen, teaching these

   truths, when he was yet on earth, saw the glory of God, and Jesus on

   His right hand, and exclaimed, "Behold, I see the heavens opened, and

   the Son of man standing on the right hand of God." [3516] These words

   he said, and was stoned; and thus did he fulfil the perfect doctrine,

   copying in every respect the Leader of martyrdom, and praying for those

   who were slaying him, in these words: "Lord, lay not this sin to their

   charge." Thus were they perfected who knew one and the same God, who

   from beginning to end was present with mankind in the various

   dispensations; as the prophet Hosea declares: "I have filled up

   visions, and used similitudes by the hands of the prophets." [3517]

   Those, therefore, who delivered up their souls to death for Christ's

   Gospel--how could they have spoken to men in accordance with

   old-established opinion? If this had been the course adopted by them,

   they should not have suffered; but inasmuch as they did preach things

   contrary to those persons who did not assent to the truth, for that

   reason they suffered. It is evident, therefore, that they did not

   relinquish the truth, but with all boldness preached to the Jews and

   Greeks. To the Jews, indeed, [they proclaimed] that the Jesus who was

   crucified by them was the Son of God, the Judge of quick and dead, and

   that He has received from His Father an eternal kingdom in Israel, as I

   have pointed out; but to the Greeks they preached one God, who made all

   things, and Jesus Christ His Son.

 

   14. This is shown in a still clearer light from the letter of the

   apostles, which they forwarded neither to the Jews nor to the Greeks,

   but to those who from the Gentiles believed in Christ, confirming their

   faith. For when certain men had come down from Judea to Antioch--where

   also, first of all, the Lord's disciples were called Christians,

   because of their faith in Christ--and sought to persuade those who had

   believed on the Lord to be circumcised, and to perform other things

   after the observance of the law; and when Paul and Barnabas had gone up

   to Jerusalem to the apostles on account of this question, and the whole

   Church had convened together, Peter thus addressed them: "Men,

   brethren, ye know how that from the days of old God made choice among

   you, that the Gentiles by my mouth should hear the word of the Gospel,

   and believe. And God, the Searcher of the heart, bare them witness,

   giving them the Holy Ghost, even as to us; and put no difference

   between us and them, purifying their hearts by faith. Now therefore why

   tempt ye God, to impose a yoke upon the neck of the disciples, which

   neither our fathers nor we were able to bear? But we believe that,

   through the grace of our Lord Jesus Christ, we are to be saved, even as

   they." [3518] After him James spoke as follows: "Men, brethren, Simon

   hath declared how God did purpose to take from among the Gentiles a

   people for His name. And thus [3519] do the words of the prophets

   agree, as it is written, After this I will return, and will build again

   the tabernacle of David, which is fallen down; and I will build the

   ruins thereof, and I will set it up: that the residue of men may seek

   after the Lord, and all the Gentiles, among whom my name has been

   invoked, saith the Lord, doing these things. [3520] Known from eternity

   is His work to God. Wherefore I for my part give judgment, that we

   trouble not them who from among the Gentiles are turned to God: but

   that it be enjoined them, that they do abstain from the vanities of

   idols, and from fornication, and from blood; and whatsoever [3521] they

   wish not to be done to themselves, let them not do to others." [3522]

   And when these things had been said, and all had given their consent,

   they wrote to them after this manner: "The apostles, and the

   presbyters, [and] the brethren, unto those brethren from among the

   Gentiles who are in Antioch, and Syria, and Cilicia, greeting:

   Forasmuch as we have heard that certain persons going out from us have

   troubled you with words, subverting your souls, saying, Ye must be

   circumcised, and keep the law; to whom we gave no such commandment: it

   seemed good unto us, being assembled with one accord, to send chosen

   men unto you with our beloved Barnabas and Paul; men who have delivered

   up their soul for the name of our Lord Jesus Christ. We have sent

   therefore Judas and Silas, that they may declare our opinion by word of

   mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you

   no greater burden than these necessary things; that ye abstain from

   meats offered to idols, and from blood, and from fornication; and

   whatsoever ye do not wish to be done to you, do not ye to others: from

   which preserving yourselves, ye shall do well, walking [3523] in the

   Holy Spirit." From all these passages, then, it is evident that they

   did not teach the existence of another Father, but gave the new

   covenant of liberty to those who had lately believed in God by the Holy

   Spirit. But they clearly indicated, from the nature of the point

   debated by them, as to whether or not it were still necessary to

   circumcise the disciples, that they had no idea of another god.

 

   15. Neither [in that case] would they have had such a tenor with regard

   to the first covenant, as not even to have been willing to eat with the

   Gentiles. For even Peter, although he had been sent to instruct them,

   and had been constrained by a vision to that effect, spake nevertheless

   with not a little hesitation, saying to them: "Ye know how it is an

   unlawful thing for a man that is a Jew to keep company with, or to come

   unto, one of another nation; but God hath shown me that I should not

   call any man common or unclean. Therefore came I without gainsaying;"

   [3524] indicating by these words, that he would not have come to them

   unless he had been commanded. Neither, for a like reason, would he have

   given them baptism so readily, had he not heard them prophesying when

   the Holy Ghost rested upon them. And therefore did he exclaim, "Can any

   man forbid water, that these should not be baptized, who have received

   the Holy Ghost as well as we?" [3525] He persuaded, at the same time,

   those that were with him, and pointed out that, unless the Holy Ghost

   had rested upon them, there might have been some one who would have

   raised objections to their baptism. And the apostles who were with

   James allowed the Gentiles to act freely, yielding us up to the Spirit

   of God. But they themselves, while knowing the same God, continued in

   the ancient observances; so that even Peter, fearing also lest he might

   incur their reproof, although formerly eating with the Gentiles,

   because of the vision, and of the Spirit who had rested upon them, yet,

   when certain persons came from James, withdrew himself, and did not eat

   with them. And Paul said that Barnabas likewise did the same thing.

   [3526] Thus did the apostles, whom the Lord made witnesses of every

   action and of every doctrine--for upon all occasions do we find Peter,

   and James, and John present with Him--scrupulously act according to the

   dispensation of the Mosaic law, showing that it was from one and the

   same God; which they certainly never would have done, as I have already

   said, if they had learned from the Lord [that there existed] another

   Father besides Him who appointed the dispensation of the law.

     __________________________________________________________________

 

   [3466] Acts i. 16, etc.

 

   [3467] Ps. lxix. 25.

 

   [3468] Ps. cix. 8.

 

   [3469] Joel ii. 28.

 

   [3470] Ps. xv. 8.

 

   [3471] Acts ii. 22-27.

 

   [3472] The word doron or dorema is supposed by some to have existed in

   the earliest Greek texts, although not found in any extant now. It is

   thus quoted by others besides Iren�us.

 

   [3473] Acts ii. 30-37.

 

   [3474] Acts ii. 37, 38.

 

   [3475] Acts iii. 6, etc.

 

   [3476] These interpolations are also found in the Codex Bez�.

 

   [3477] These interpolations are also found in the Codex Bez�.

 

   [3478] These interpolations are also found in the Codex Bez�.

 

   [3479] "Et veniant" in Latin text: hopos an elthosin in Greek. The

   translation of these Greek words by "when ... come," is one of the most

   glaring errors in the authorized English version.

 

   [3480] Iren�us, like the majority of the early authorities, manifestly

   read prokecheirismenon instead of prokekerugmenon, as in textus

   receptus.

 

   [3481] Dispositionis.

 

   [3482] Acts iii. 12, etc.

 

   [3483] Acts iv. 2.

 

   [3484] Acts iv. 8, etc.

 

   [3485] Acts iv. 22.

 

   [3486] These words, though not in textus receptus, are found in some

   ancient mss. and versions; but not the words "our father," which

   follow.

 

   [3487] "In hac civitate" are words not represented in the textus

   receptus, but have a place in all modern critical editions of the New

   Testament.

 

   [3488] Acts iv. 24, etc.

 

   [3489] Acts iv. 31.

 

   [3490] The Latin is, "ut convertat se unusquisque."

 

   [3491] Acts iv. 33.

 

   [3492] This is following Grabe's emendation of the text. The old Latin

   reads "gloria sua," the translator having evidently mistaken dexia for

   doxe.

 

   [3493] Acts v. 30.

 

   [3494] Acts v. 42.

 

   [3495] These words have apparently been omitted through inadvertence.

 

   [3496] Acts x. 1-5.

 

   [3497] Acts x. 15.

 

   [3498] Acts x. 34, 35.

 

   [3499] Acts x. 37-44.

 

   [3500] Quemadmodum capiebat; perhaps, "just as it presented itself to

   him."

 

   [3501] Acts viii. 32; Isa. liii. 7, 8.

 

   [3502] Acts viii. 37.

 

   [3503] Acts ix. 20.

 

   [3504] Phil. ii. 8.

 

   [3505] Latin translation, tractatur; which Harvey thinks affords a

   conclusive proof that Iren�us occasionally quotes Scripture by

   re-translating from the Syriac.

 

   [3506] It will be observed that Scripture is here very loosely quoted.

 

   [3507] Acts xvii. 24, etc.

 

   [3508] Deut. xxxii. 8 [LXX.].

 

   [3509] Deut. xxxii. 9.

 

   [3510] Acts xiv. 15-17.

 

   [3511] Acts vii. 2-8.

 

   [3512] Book ii. ch. xxx. 2.

 

   [3513] 1 Tim. vi. 4.

 

   [3514] No reference is made to this promised work in the writings of

   his successors. Probably it never was undertaken.

 

   [3515] Most of the mss. read "intolerabiliorem," but one reads as

   above, and is followed by all the editors.

 

   [3516] Acts vii. 56.

 

   [3517] Hos. xii. 10.

 

   [3518] Acts xv. 15, etc.

 

   [3519] Iren�us manifestly read houtos for touto, and in this he agrees

   with Codex Bez�. We may remark, once for all, that in the variations

   from the received text of the New Testament which occur in our author,

   his quotations are very often in accordance with the readings of the

   Cambridge ms.

 

   [3520] Amos ix. 11, 12.

 

   [3521] This addition is also found in Codex Bez�, and in Cyprian and

   others.

 

   [3522] Acts xv. 14, etc.

 

   [3523] Another addition, also found in the Codex Bez�, and in

   Tertullian.

 

   [3524] Acts x. 28, 29.

 

   [3525] Acts x. 47.

 

   [3526] Gal. ii. 12, 13.

     __________________________________________________________________

 

  Chapter XIII--Refutation of the opinion, that Paul was the only apostle who

  had knowledge of the truth.

 

   1. With regard to those (the Marcionites) who allege that Paul alone

   knew the truth, and that to him the mystery was manifested by

   revelation, let Paul himself convict them, when he says, that one and

   the same God wrought in Peter for the apostolate of the circumcision,

   and in himself for the Gentiles. [3527] Peter, therefore, was an

   apostle of that very God whose was also Paul; and Him whom Peter

   preached as God among those of the circumcision, and likewise the Son

   of God, did Paul [declare] also among the Gentiles. For our Lord never

   came to save Paul alone, nor is God so limited in means, that He should

   have but one apostle who knew the dispensation of His Son. And again,

   when Paul says, "How beautiful are the feet of those bringing glad

   tidings of good things, and preaching the Gospel of peace," [3528] he

   shows clearly that it was not merely one, but there were many who used

   to preach the truth. And again, in the Epistle to the Corinthians, when

   he had recounted all those who had seen God [3529] after the

   resurrection, he says in continuation, "But whether it were I or they,

   so we preach, and so ye believed," [3530] acknowledging as one and the

   same, the preaching of all those who saw God [3531] after the

   resurrection from the dead.

 

   2. And again, the Lord replied to Philip, who wished to behold the

   Father, "Have I been so long a time with you, and yet thou hast not

   known Me, Philip? He that sees Me, sees also the Father; and how sayest

   thou then, Show us the Father? For I am in the Father, and the Father

   in Me; and henceforth ye know Him, and have seen Him." [3532] To these

   men, therefore, did the Lord bear witness, that in Himself they had

   both known and seen the Father (and the Father is truth). To allege,

   then, that these men did not know the truth, is to act the part of

   false witnesses, and of those who have been alienated from the doctrine

   of Christ. For why did the Lord send the twelve apostles to the lost

   sheep of the house of Israel, [3533] if these men did not know the

   truth? How also did the seventy preach, unless they had themselves

   previously known the truth of what was preached? Or how could Peter

   have been in ignorance, to whom the Lord gave testimony, that flesh and

   blood had not revealed to him, but the Father, who is in heaven? [3534]

   Just, then, as "Paul [was] an apostle, not of men, neither by man, but

   by Jesus Christ, and God the Father," [3535] [so with the rest;] [3536]

   the Son indeed leading them to the Father, but the Father revealing to

   them the Son.

 

   3. But that Paul acceded to [the request of] those who summoned him to

   the apostles, on account of the question [which had been raised], and

   went up to them, with Barnabas, to Jerusalem, not without reason, but

   that the liberty of the Gentiles might be confirmed by them, he does

   himself say, in the Epistle to the Galatians: "Then, fourteen years

   after, I went up again to Jerusalem with Barnabas, taking also Titus.

   But I went up by revelation, and communicated to them that Gospel which

   I preached among the Gentiles." [3537] And again he says, "For an hour

   we did give place to subjection, [3538] that the truth of the gospel

   might continue with you." If, then, any one shall, from the Acts of the

   Apostles, carefully scrutinize the time concerning which it is written

   that he went up to Jerusalem on account of the forementioned question,

   he will find those years mentioned by Paul coinciding with it. Thus the

   statement of Paul harmonizes with, and is, as it were, identical with,

   the testimony of Luke regarding the apostles.

     __________________________________________________________________

 

   [3527] Gal. ii. 8.

 

   [3528] Rom. x. 15; Isa. lii. 7.

 

   [3529] All the previous editors accept the reading Deum without remark,

   but Harvey argues that it must be regarded as a mistake for Dominum. He

   scarcely seems, however, to give sufficient weight to the quotation

   which immediately follows.

 

   [3530] 1 Cor. xv. 11.

 

   [3531] See note 9, p. 436.

 

   [3532] John xiv. 7, 9, 10.

 

   [3533] Matt. x. 6.

 

   [3534] Matt. xvi. 17.

 

   [3535] Gal. i. 1.

 

   [3536] Some such supplement seems necessary, as Grabe suggests, though

   Harvey contends that no apodosis is requisite.

 

   [3537] Gal. ii. 1, 2.

 

   [3538] Latin, "Ad horam cessimus subjectioni" (Gal. ii. 5). Iren�us

   gives it an altogether different meaning from that which it has in the

   received text. Jerome says that there was as much variation in the

   copies of Scripture in his day with regard to the passage,--some

   retaining, others rejecting the negative (Adv. Marc. v. 3).

     __________________________________________________________________

 

  Chapter XIV.--If Paul had known any mysteries unrevealed to the other

  apostles, Luke, his constant companion and fellow-traveller, could not have

  been ignorant of them; neither could the truth have possibly lain hid from

  him, through whom alone we learn many and most important particulars of the

  Gospel history.

 

   1. But that this Luke was inseparable from Paul, and his

   fellow-labourer in the Gospel, he himself clearly evinces, not as a

   matter of boasting, but as bound to do so by the truth itself. For he

   says that when Barnabas, and John who was called Mark, had parted

   company from Paul, and sailed to Cyprus, "we came to Troas;" [3539] and

   when Paul had beheld in a dream a man of Macedonia, saying, "Come into

   Macedonia, Paul, and help us," "immediately," he says, "we endeavoured

   to go into Macedonia, understanding that the Lord had called us to

   preach the Gospel unto them. Therefore, sailing from Troas, we directed

   our ship's course towards Samothracia." And then he carefully indicates

   all the rest of their journey as far as Philippi, and how they

   delivered their first address: "for, sitting down," he says, "we spake

   unto the women who had assembled;" [3540] and certain believed, even a

   great many. And again does he say, "But we sailed from Philippi after

   the days of unleavened bread, and came to Troas, where we abode seven

   days." [3541] And all the remaining [details] of his course with Paul

   he recounts, indicating with all diligence both places, and cities, and

   number of days, until they went up to Jerusalem; and what befell Paul

   there, [3542] how he was sent to Rome in bonds; the name of the

   centurion who took him in charge; [3543] and the signs of the ships,

   and how they made shipwreck; [3544] and the island upon which they

   escaped, and how they received kindness there, Paul healing the chief

   man of that island; and how they sailed from thence to Puteoli, and

   from that arrived at Rome; and for what period they sojourned at Rome.

   As Luke was present at all these occurrences, he carefully noted them

   down in writing, so that he cannot be convicted of falsehood or

   boastfulness, because all these [particulars] proved both that he was

   senior to all those who now teach otherwise, and that he was not

   ignorant of the truth. That he was not merely a follower, but also a

   fellow-labourer of the apostles, but especially of Paul, Paul has

   himself declared also in the Epistles, saying: "Demas hath forsaken me,

   ... and is departed unto Thessalonica; Crescens to Galatia, Titus to

   Dalmatia. Only Luke is with me." [3545] From this he shows that he was

   always attached to and inseparable from him. And again he says, in the

   Epistle to the Colossians: "Luke, the beloved physician, greets you."

   [3546] But surely if Luke, who always preached in company with Paul,

   and is called by him "the beloved," and with him performed the work of

   an evangelist, and was entrusted to hand down to us a Gospel, learned

   nothing different from him (Paul), as has been pointed out from his

   words, how can these men, who were never attached to Paul, boast that

   they have learned hidden and unspeakable mysteries?

 

   2. But that Paul taught with simplicity what he knew, not only to those

   who were [employed] with him, but to those that heard him, he does

   himself make manifest. For when the bishops and presbyters who came

   from Ephesus and the other cities adjoining had assembled in Miletus,

   since he was himself hastening to Jerusalem to observe Pentecost, after

   testifying many things to them, and declaring what must happen to him

   at Jerusalem, he added: "I know that ye shall see my face no more.

   Therefore I take you to record this day, that I am pure from the blood

   of all. For I have not shunned to declare unto you all the counsel of

   God. Take heed, therefore, both to yourselves, and to all the flock

   over which the Holy Ghost has placed you as bishops, to rule the Church

   of the Lord, [3547] which He has acquired for Himself through His own

   blood." [3548] Then, referring to the evil teachers who should arise,

   he said: "I know that after my departure shall grievous wolves come to

   you, not sparing the flock. Also of your own selves shall men arise,

   speaking perverse things, to draw away disciples after them." "I have

   not shunned," he says, "to declare unto you all the counsel of God."

   Thus did the apostles simply, and without respect of persons, deliver

   to all what they had themselves learned from the Lord. Thus also does

   Luke, without respect of persons, deliver to us what he had learned

   from them, as he has himself testified, saying, "Even as they delivered

   them unto us, who from the beginning were eye-witnesses and ministers

   of the Word." [3549]

 

   3. Now if any man set Luke aside, as one who did not know the truth, he

   will, [by so acting,] manifestly reject that Gospel of which he claims

   to be a disciple. For through him we have become acquainted with very

   many and important parts of the Gospel; for instance, the generation of

   John, the history of Zacharias, the coming of the angel to Mary, the

   exclamation of Elisabeth, the descent of the angels to the shepherds,

   the words spoken by them, the testimony of Anna and of Simeon with

   regard to Christ, and that twelve years of age He was left behind at

   Jerusalem; also the baptism of John, the number of the Lord's years

   when He was baptized, and that this occurred in the fifteenth year of

   Tiberius C�sar. And in His office of teacher this is what He has said

   to the rich: "Woe unto you that are rich, for ye have received your

   consolation;" [3550] and "Woe unto you that are full, for ye shall

   hunger; and ye who laugh now, for ye shall weep;" and, "Woe unto you

   when all men shall speak well of you: for so did your fathers to the

   false prophets." All things of the following kind we have known through

   Luke alone (and numerous actions of the Lord we have learned through

   him, which also all [the Evangelists] notice): the multitude of fishes

   which Peter's companions enclosed, when at the Lord's command they cast

   the nets; [3551] the woman who had suffered for eighteen years, and was

   healed on the Sabbath-day; [3552] the man who had the dropsy, whom the

   Lord made whole on the Sabbath, and how He did defend Himself for

   having performed an act of healing on that day; how He taught His

   disciples not to aspire to the uppermost rooms; how we should invite

   the poor and feeble, who cannot recompense us; the man who knocked

   during the night to obtain loaves, and did obtain them, because of the

   urgency of his importunity; [3553] how, when [our Lord] was sitting at

   meat with a Pharisee, a woman that was a sinner kissed His feet, and

   anointed them with ointment, with what the Lord said to Simon on her

   behalf concerning the two debtors; [3554] also about the parable of

   that rich man who stored up the goods which had accrued to him, to whom

   it was also said, "In this night they shall demand thy soul from thee;

   whose then shall those things be which thou hast prepared?" [3555] and

   similar to this, that of the rich man, who was clothed in purple and

   who fared sumptuously, and the indigent Lazarus; [3556] also the answer

   which He gave to His disciples when they said, "Increase our faith;"

   [3557] also His conversation with Zaccheus the publican; [3558] also

   about the Pharisee and the publican, who were praying in the temple at

   the same time; [3559] also the ten lepers, whom He cleansed in the way

   simultaneously; [3560] also how He ordered the lame and the blind to be

   gathered to the wedding from the lanes and streets; [3561] also the

   parable of the judge who feared not God, whom the widow's importunity

   led to avenge her cause; [3562] and about the fig-tree in the vineyard

   which produced no fruit. There are also many other particulars to be

   found mentioned by Luke alone, which are made use of by both Marcion

   and Valentinus. And besides all these, [he records] what [Christ] said

   to His disciples in the way, after the resurrection, and how they

   recognised Him in the breaking of bread. [3563]

 

   4. It follows then, as of course, that these men must either receive

   the rest of his narrative, or else reject these parts also. For no

   persons of common sense can permit them to receive some things

   recounted by Luke as being true, and to set others aside, as if he had

   not known the truth. And if indeed Marcion's followers reject these,

   they will then possess no Gospel; for, curtailing that according to

   Luke, as I have said already, they boast in having the Gospel [in what

   remains]. But the followers of Valentinus must give up their utterly

   vain talk; for they have taken from that [Gospel] many occasions for

   their own speculations, to put an evil interpretation upon what he has

   well said. If, on the other hand, they feel compelled to receive the

   remaining portions also, then, by studying the perfect Gospel, and the

   doctrine of the apostles, they will find it necessary to repent, that

   they may be saved from the danger [to which they are exposed].

     __________________________________________________________________

 

   [3539] Acts xvi. 8, etc.

 

   [3540] Acts xvi. 13.

 

   [3541] Acts xx. 5, 6.

 

   [3542] Acts xxi.

 

   [3543] Acts xxvii.

 

   [3544] Acts xxviii. 11.

 

   [3545] 2 Tim. iv. 10, 11.

 

   [3546] Col. iv. 14.

 

   [3547] In this very important passage of Scripture, Iren�us manifestly

   read Kuriou instead of Theou, which is found in text. rec. The Codex

   Bez� has the same reading; but all the other most ancient mss. agree

   with the received text.

 

   [3548] Acts xx. 25, etc.

 

   [3549] Luke i. 2.

 

   [3550] Luke vi. 24, etc.

 

   [3551] Luke v.

 

   [3552] Luke xiii.

 

   [3553] Luke xi.

 

   [3554] Luke vii.

 

   [3555] Luke xii. 20.

 

   [3556] Luke xvi.

 

   [3557] Luke xvii. 5.

 

   [3558] Luke xix.

 

   [3559] Luke xviii.

 

   [3560] Luke xvii.

 

   [3561] Luke xviii.

 

   [3562] Luke xiii.

 

   [3563] Luke xxiv.

     __________________________________________________________________

 

  Chapter XV.--Refutation of the Ebionites, who disparaged the authority of St.

  Paul, from the writings of St. Luke, which must be received as a whole.

  Exposure of the hypocrisy, deceit, and pride of the Gnostics. The apostles and

  their disciples knew and preached one God, the Creator of the world.

 

   1. But again, we allege the same against those who do not recognise

   Paul as an apostle: that they should either reject the other words of

   the Gospel which we have come to know through Luke alone, and not make

   use of them; or else, if they do receive all these, they must

   necessarily admit also that testimony concerning Paul, when he (Luke)

   tells us that the Lord spoke at first to him from heaven: "Saul, Saul,

   why persecutest thou Me? I am Jesus Christ, whom thou persecutest;"

   [3564] and then to Ananias, saying regarding him: "Go thy way; for he

   is a chosen vessel unto Me, to bear My name among the Gentiles, and

   kings, and the children of Israel. For I will show him, from this time,

   how great things he must suffer for My name's sake." [3565] Those,

   therefore, who do not accept of him [as a teacher], who was chosen by

   God for this purpose, that he might boldly bear His name, as being sent

   to the forementioned nations, do despise the election of God, and

   separate themselves from the company of the apostles. For neither can

   they contend that Paul was no apostle, when he was chosen for this

   purpose; nor can they prove Luke guilty of falsehood, when he proclaims

   the truth to us with all diligence. It may be, indeed, that it was with

   this view that God set forth very many Gospel truths, through Luke's

   instrumentality, which all should esteem it necessary to use, in order

   that all persons, following his subsequent testimony, which treats upon

   the acts and the doctrine of the apostles, and holding the

   unadulterated rule of truth, may be saved. His testimony, therefore, is

   true, and the doctrine of the apostles is open and stedfast, holding

   nothing in reserve; nor did they teach one set of doctrines in private,

   and another in public.

 

   2. For this is the subterfuge of false persons, evil seducers, and

   hypocrites, as they act who are from Valentinus. These men discourse to

   the multitude about those who belong to the Church, whom they do

   themselves term "vulgar," and "ecclesiastic." [3566] By these words

   they entrap the more simple, and entice them, imitating our

   phraseology, that these [dupes] may listen to them the oftener; and

   then these are asked [3567] regarding us, how it is, that when they

   hold doctrines similar to ours, we, without cause, keep ourselves aloof

   from their company; and [how it is, that] when they say the same

   things, and hold the same doctrine, we call them heretics? When they

   have thus, by means of questions, overthrown the faith of any, and

   rendered them uncontradicting hearers of their own, they describe to

   them in private the unspeakable mystery of their Pleroma. But they are

   altogether deceived, who imagine that they may learn from the

   Scriptural texts adduced by heretics, that [doctrine] which their words

   plausibly teach. [3568] For error is plausible, and bears a resemblance

   to the truth, but requires to be disguised; while truth is without

   disguise, and therefore has been entrusted to children. And if any one

   of their auditors do indeed demand explanations, or start objections to

   them, they affirm that he is one not capable of receiving the truth,

   and not having from above the seed [derived] from their Mother; and

   thus really give him no reply, but simply declare that he is of the

   intermediate regions, that is, belongs to animal natures. But if any

   one do yield himself up to them like a little sheep, and follows out

   their practice, and their "redemption," such an one is puffed up to

   such an extent, that he thinks he is neither in heaven nor on earth,

   but that he has passed within the Pleroma; and having already embraced

   his angel, he walks with a strutting gait and a supercilious

   countenance, possessing all the pompous air of a cock. There are those

   among them who assert that that man who comes from above ought to

   follow a good course of conduct; wherefore they do also pretend a

   gravity [of demeanour] with a certain superciliousness. The majority,

   however, having become scoffers also, as if already perfect, and living

   without regard [to appearances], yea, in contempt [of that which is

   good], call themselves "the spiritual," and allege that they have

   already become acquainted with that place of refreshing which is within

   their Pleroma.

 

   3. But let us revert to the same line of argument [hitherto pursued].

   For when it has been manifestly declared, that they who were the

   preachers of the truth and the apostles of liberty termed no one else

   God, or named him Lord, except the only true God the Father, and His

   Word, who has the pre-eminence in all things; it shall then be clearly

   proved, that they (the apostles) confessed as the Lord God Him who was

   the Creator of heaven and earth, who also spoke with Moses, gave to him

   the dispensation of the law, and who called the fathers; and that they

   knew no other. The opinion of the apostles, therefore, and of those

   (Mark and Luke) who learned from their words, concerning God, has been

   made manifest.

     __________________________________________________________________

 

   [3564] Acts xxii. 8, Acts xxvi. 15.

 

   [3565] Acts ix. 15, 16.

 

   [3566] Latin, "communes et ecclesiasticos:" katholikous is translated

   here "communes," as for some time after the word catholicus had not

   been added to the Latin language in its ecclesiastical sense. [The

   Roman Creed was remarkable for its omission of the word Catholic. See

   Bingham, Antiquities, book x. cap. iv. sect 11.]

 

   [3567] We here follow the text of Harvey, who prints, without remark,

   qu�runtur, instead of queruntur, as in Migne's edition.

 

   [3568] Such is the sense educed by Harvey from the old Latin version,

   which thus runs: "Decipiuntur autem omnes, qui quod est in verbis

   verisimile, se putant posse discere a veritate." For "omnes" he would

   read "omnino," and he discards the emendation proposed by the former

   editors, viz., "discernere" for "discere."

     __________________________________________________________________

 

  Chapter XVI.--Proofs from the apostolic writings, that Jesus Christ was one

  and the same, the only begotten Son of God, perfect God and perfect man.

 

   1. But [3569] there are some who say that Jesus was merely a receptacle

   of Christ, upon whom the Christ, as a dove, descended from above, and

   that when He had declared the unnameable Father He entered into the

   Pleroma in an incomprehensible and invisible manner: for that He was

   not comprehended, not only by men, but not even by those powers and

   virtues which are in heaven, and that Jesus was the Son, but that

   [3570] Christ was the Father, and the Father of Christ, God; while

   others say that He merely suffered in outward appearance, being

   naturally impassible. The Valentinians, again, maintain that the

   dispensational Jesus was the same who passed through Mary, upon whom

   that Saviour from the more exalted [region] descended, who was also

   termed Pan, [3571] because He possessed the names (vocabula) of all

   those who had produced Him; but that [this latter] shared with Him, the

   dispensational one, His power and His name; so that by His means death

   was abolished, but the Father was made known by that Saviour who had

   descended from above, whom they do also allege to be Himself the

   receptacle of Christ and of the entire Pleroma; confessing, indeed, in

   tongue one Christ Jesus, but being divided in [actual] opinion: for, as

   I have already observed, it is the practice of these men to say that

   there was one Christ, who was produced by Monogenes, for the

   confirmation of the Pleroma; but that another, the Saviour, was sent

   [forth] for the glorification of the Father; and yet another, the

   dispensational one, and whom they represent as having suffered, who

   also bore [in himself] Christ, that Saviour who returned into the

   Pleroma. I judge it necessary therefore to take into account the entire

   mind of the apostles regarding our Lord Jesus Christ, and to show that

   not only did they never hold any such opinions regarding Him; but,

   still further, that they announced through the Holy Spirit, that those

   who should teach such doctrines were agents of Satan, sent forth for

   the purpose of overturning the faith of some, and drawing them away

   from life.

 

   2. That John knew the one and the same Word of God, and that He was the

   only begotten, and that He became incarnate for our salvation, Jesus

   Christ our Lord, I have sufficiently proved from the word of John

   himself. And Matthew, too, recognising one and the same Jesus Christ,

   exhibiting his generation as a man from the Virgin, [3572] even as God

   did promise David that He would raise up from the fruit of his body an

   eternal King, having made the same promise to Abraham a long time

   previously, says: "The book of the generation of Jesus Christ, the son

   of David, the son of Abraham." [3573] Then, that he might free our mind

   from suspicion regarding Joseph, he says: "But the birth of Christ

   [3574] was on this wise. When His mother was espoused to Joseph, before

   they came together, she was found with child of the Holy Ghost." Then,

   when Joseph had it in contemplation to put Mary away, since she proved

   with child, [Matthew tells us of] the angel of God standing by him, and

   saying: "Fear not to take unto thee Mary thy wife: for that which is

   conceived in her is of the Holy Ghost. And she shall bring forth a son,

   and thou shalt call His name Jesus; for He shall save His people from

   their sins. Now this was done, that it might be fulfilled which was

   spoken of the Lord by the prophet: Behold, a virgin shall conceive, and

   bring forth a son, and they shall call His name Emmanuel, which is, God

   with us;" clearly signifying that both the promise made to the fathers

   had been accomplished, that the Son of God was born of a virgin, and

   that He Himself was Christ the Saviour whom the prophets had foretold;

   not, as these men assert, that Jesus was He who was born of Mary, but

   that Christ was He who descended from above. Matthew might certainly

   have said, "Now the birth of Jesus was on this wise;" but the Holy

   Ghost, foreseeing the corrupters [of the truth], and guarding by

   anticipation against their deceit, says by Matthew, "But the birth of

   Christ was on this wise;" and that He is Emmanuel, lest perchance we

   might consider Him as a mere man: for "not by the will of the flesh nor

   by the will of man, but by the will of God was the Word made flesh;"

   [3575] and that we should not imagine that Jesus was one, and Christ

   another, but should know them to be one and the same.

 

   3. Paul, when writing to the Romans, has explained this very point:

   "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of

   God, which He had promised by His prophets in the holy Scriptures,

   concerning His Son, who was made to Him of the seed of David according

   to the flesh, who was predestinated the Son of God with power through

   the Spirit of holiness, by the resurrection from the dead of our Lord

   Jesus Christ." [3576] And again, writing to the Romans about Israel, he

   says: "Whose are the fathers, and from whom is Christ according to the

   flesh, who is God over all, blessed for ever." [3577] And again, in his

   Epistle to the Galatians, he says: "But when the fulness of time had

   come, God sent forth His Son, made of a woman, made under the law, to

   redeem them that were under the law, that we might receive the

   adoption;" [3578] plainly indicating one God, who did by the prophets

   make promise of the Son, and one Jesus Christ our Lord, who was of the

   seed of David according to His birth from Mary; and that Jesus Christ

   was appointed the Son of God with power, according to the Spirit of

   holiness, by the resurrection from the dead, as being the first

   begotten in all the creation; [3579] the Son of God being made the Son

   of man, that through Him we may receive the adoption,--humanity [3580]

   sustaining, and receiving, and embracing the Son of God. Wherefore Mark

   also says: "The beginning of the Gospel of Jesus Christ, the Son of

   God; as it is written in the prophets." [3581] Knowing one and the same

   Son of God, Jesus Christ, who was announced by the prophets, who from

   the fruit of David's body was Emmanuel, "the messenger of great counsel

   of the Father;" [3582] through whom God caused the day-spring and the

   Just One to arise to the house of David, and raised up for him an horn

   of salvation, "and established a testimony in Jacob;" [3583] as David

   says when discoursing on the causes of His birth: "And He appointed a

   law in Israel, that another generation might know [Him,] the children

   which should he born from these, and they arising shall themselves

   declare to their children, so that they might set their hope in God,

   and seek after His commandments." [3584] And again, the angel said,

   when bringing good tidings to Mary: "He shall he great, and shall be

   called the Son of the Highest; and the Lord shall give unto Him the

   throne of His father David;" [3585] acknowledging that He who is the

   Son of the Highest, the same is Himself also the Son of David. And

   David, knowing by the Spirit the dispensation of the advent of this

   Person, by which He is supreme over all the living and dead, confessed

   Him as Lord, sitting on the right hand of the Most High Father. [3586]

 

   4. But Simeon also --he who had received an intimation from the Holy

   Ghost that he should not see death, until first he had beheld Christ

   Jesus-- taking Him, the first-begotten of the Virgin, into his hands,

   blessed God, and said, "Lord, now lettest Thou Thy servant depart in

   peace, according to Thy word: because mine eyes have seen Thy

   salvation, which Thou hast prepared before the face of all people; a

   light to lighten the Gentiles, and the glory of Thy people Israel;"

   [3587] confessing thus, that the infant whom he was holding in his

   hands, Jesus, born of Mary, was Christ Himself, the Son of God, the

   light of all, the glory of Israel itself, and the peace and refreshing

   of those who had fallen asleep. For He was already despoiling men, by

   removing their ignorance, conferring upon them His own knowledge, and

   scattering abroad those who recognised Him, as Esaias says: "Call His

   name, Quickly spoil, Rapidly divide." [3588] Now these are the works of

   Christ. He therefore was Himself Christ, whom Simeon carrying [in his

   arms] blessed the Most High; on beholding whom the shepherds glorified

   God; whom John, while yet in his mother's womb, and He (Christ) in that

   of Mary, recognising as the Lord, saluted with leaping; whom the Magi,

   when they had seen, adored, and offered their gifts [to Him], as I have

   already stated, and prostrated themselves to the eternal King, departed

   by another way, not now returning by the way of the Assyrians. "For

   before the child shall have knowledge to cry, Father or mother, He

   shall receive the power of Damascus, and the spoils of Samaria, against

   the king of the Assyrians;" [3589] declaring, in a mysterious manner

   indeed, but emphatically, that the Lord did fight with a hidden hand

   against Amalek. [3590] For this cause, too, He suddenly removed those

   children belonging to the house of David, whose happy lot it was to

   have been born at that time, that He might send them on before into His

   kingdom; He, since He was Himself an infant, so arranging it that human

   infants should be martyrs, slain, according to the Scriptures, for the

   sake of Christ, who was born in Bethlehem of Judah, in the city of

   David. [3591]

 

   5. Therefore did the Lord also say to His disciples after the

   resurrection, "O thoughtless ones, and slow of heart to believe all

   that the prophets have spoken! Ought not Christ to have suffered these

   things, and to enter into His glory?" [3592] And again does He say to

   them: "These are the words which I spoke unto you while I was yet with

   you, that all things must be fulfilled which were written in the law of

   Moses, and in the prophets, and in the Psalms, concerning Me. Then

   opened He their understanding, that they should understand the

   Scriptures, and said unto them, Thus it is written, and thus it behoved

   Christ to suffer, and to rise again from the dead, and that repentance

   for the remission of sins be preached in His name among all nations."

   [3593] Now this is He who was born of Mary; for He says: "The Son of

   man must suffer many things, and be rejected, and crucified, and on the

   third day rise again." [3594] The Gospel, therefore, knew no other son

   of man but Him who was of Mary, who also suffered; and no Christ who

   flew away from Jesus before the passion; but Him who was born it knew

   as Jesus Christ the Son of God, and that this same suffered and rose

   again, as John, the disciple of the Lord, verifies, saying: "But these

   are written, that ye might believe that Jesus is the Christ, the Son of

   God, and that believing ye might have eternal life in His name," [3595]

   --foreseeing these blasphemous systems which divide the Lord, as far as

   lies in their power, saying that He was formed of two different

   substances. For this reason also he has thus testified to us in his

   Epistle: "Little children, it is the last time; and as ye have heard

   that Antichrist doth come, now have many antichrists appeared; whereby

   we know that it is the last time. They went out from us, but they were

   not of us; for if they had been of us, they would have continued with

   us: but [they departed], that they might be made manifest that they are

   not of us. Know ye therefore, that every lie is from without, and is

   not of the truth. Who is a liar, but he that denieth that Jesus is the

   Christ? This is Antichrist." [3596]

 

   6. But inasmuch as all those before mentioned, although they certainly

   do with their tongue confess one Jesus Christ, make fools of

   themselves, thinking one thing and saying another; [3597] for their

   hypotheses vary, as I have already shown, alleging, [as they do,] that

   one Being suffered and was born, and that this was Jesus; but that

   there was another who descended upon Him, and that this was Christ, who

   also ascended again; and they argue, that he who proceeded from the

   Demiurge, or he who was dispensational, or he who sprang from Joseph,

   was the Being subject to suffering; but upon the latter there descended

   from the invisible and ineffable [places] the former, whom they assert

   to be incomprehensible, invisible, and impassible: they thus wander

   from the truth, because their doctrine departs from Him who is truly

   God, being ignorant that His only-begotten Word, who is always present

   with the human race, united to and mingled with His own creation,

   according to the Father's pleasure, and who became flesh, is Himself

   Jesus Christ our Lord, who did also suffer for us, and rose again on

   our behalf, and who will come again in the glory of His Father, to

   raise up all flesh, and for the manifestation of salvation, and to

   apply the rule of just judgment to all who were made by Him. There is

   therefore, as I have pointed out, one God the Father, and one Christ

   Jesus, who came by means of the whole dispensational arrangements

   [connected with Him], and gathered together all things in Himself.

   [3598] But in every respect, too, He is man, the formation of God; and

   thus He took up man into Himself, the invisible becoming visible, the

   incomprehensible being made comprehensible, the impassible becoming

   capable of suffering, and the Word being made man, thus summing up all

   things in Himself: so that as in super-celestial, spiritual, and

   invisible things, the Word of God is supreme, so also in things visible

   and corporeal He might possess the supremacy, and, taking to Himself

   the pre-eminence, as well as constituting Himself Head of the Church,

   He might draw all things to Himself at the proper time.

 

   7. With Him is nothing incomplete or out of due season, just as with

   the Father there is nothing incongruous. For all these things were

   foreknown by the Father; but the Son works them out at the proper time

   in perfect order and sequence. This was the reason why, when Mary was

   urging [Him] on to [perform] the wonderful miracle of the wine, and was

   desirous before the time to partake [3599] of the cup of emblematic

   significance, the Lord, checking her untimely haste, said, "Woman, what

   have I to do with thee? mine hour is not yet come" [3600] -- waiting

   for that hour which was foreknown by the Father. This is also the

   reason why, when men were often desirous to take Him, it is said, "No

   man laid hands upon Him, for the hour of His being taken was not yet

   come;" [3601] nor the time of His passion, which had been foreknown by

   the Father; as also says the prophet Habakkuk, "By this Thou shalt be

   known when the years have drawn nigh; Thou shalt be set forth when the

   time comes; because my soul is disturbed by anger, Thou shalt remember

   Thy mercy." [3602] Paul also says: "But when the fulness of time came,

   God sent forth His Son." [3603] By which is made manifest, that all

   things which had been foreknown of the Father, our Lord did accomplish

   in their order, season, and hour, foreknown and fitting, being indeed

   one and the same, but rich and great. For He fulfils the bountiful and

   comprehensive will of His Father, inasmuch as He is Himself the Saviour

   of those who are saved, and the Lord of those who are under authority,

   and the God of all those things which have been formed, the

   only-begotten of the Father, Christ who was announced, and the Word of

   God, who became incarnate when the fulness of time had come, at which

   the Son of God had to become the Son of man.

 

   8. All, therefore, are outside of the [Christian] dispensation, who,

   under pretext of knowledge, understand that Jesus was one, and Christ

   another, and the Only-begotten another, from whom again is the Word,

   and that the Saviour is another, whom these disciples of error allege

   to be a production of those who were made �ons in a state of

   degeneracy. Such men are to outward appearance sheep; for they appear

   to be like us, by what they say in public, repeating the same words as

   we do; but inwardly they are wolves. Their doctrine is homicidal,

   conjuring up, as it does, a number of gods, and simulating many

   Fathers, but lowering and dividing the Son of God in many ways. These

   are they against whom the Lord has cautioned us beforehand; and His

   disciple, in his Epistle already mentioned, commands us to avoid them,

   when he says: "For many deceivers are entered into the world, who

   confess not that Jesus Christ is come in the flesh. This is a deceiver

   and an antichrist. Take heed to them, that ye lose not what ye have

   wrought." [3604] And again does he say in the Epistle: "Many false

   prophets are gone out into the world. Hereby know ye the Spirit of God:

   Every spirit that confesseth that Jesus Christ is come in the flesh is

   of God; and every spirit which separates Jesus Christ is not of God,

   but is of antichrist." [3605] These words agree with what was said in

   the Gospel, that "the Word was made flesh, and dwelt among us."

   Wherefore he again exclaims in his Epistle, "Every one that believeth

   that Jesus is the Christ, has been born of God;" [3606] knowing Jesus

   Christ to be one and the same, to whom the gates of heaven were opened,

   because of His taking upon Him flesh: who shall also come in the same

   flesh in which He suffered, revealing the glory of the Father.

 

   9. Concurring with these statements, Paul, speaking to the Romans,

   declares: "Much more they who receive abundance of grace and

   righteousness for [eternal] life, shall reign by one, Christ Jesus."

   [3607] It follows from this, that he knew nothing of that Christ who

   flew away from Jesus; nor did he of the Saviour above, whom they hold

   to be impassible. For if, in truth, the one suffered, and the other

   remained incapable of suffering, and the one was born, but the other

   descended upon him who was born, and left him again, it is not one, but

   two, that are shown forth. But that the apostle did know Him as one,

   both who was born and who suffered, namely Christ Jesus, he again says

   in the same Epistle: "Know ye not, that so many of us as were baptized

   in Christ Jesus were baptized in His death? that like as Christ rose

   from the dead, so should we also walk in newness of life." [3608] But

   again, showing that Christ did suffer, and was Himself the Son of God,

   who died for us, and redeemed us with His blood at the time appointed

   beforehand, he says: "For how is it, that Christ, when we were yet

   without strength, in due time died for the ungodly? But God commendeth

   His love towards us, in that, while we were yet sinners, Christ died

   for us. Much more, then, being now justified by His blood, we shall be

   saved from wrath through Him. For if, when we were enemies, we were

   reconciled to God by the death of His Son; much more, being reconciled,

   we shall be saved by His life." [3609] He declares in the plainest

   manner, that the same Being who was laid hold of, and underwent

   suffering, and shed His blood for us, was both Christ and the Son of

   God, who did also rise again, and was taken up into heaven, as he

   himself [Paul] says: "But at the same time, [it, is] Christ [that]

   died, yea rather, that is risen again, who is even at the right hand of

   God." [3610] And again, "Knowing that Christ, rising from the dead,

   dieth no more:" [3611] for, as himself foreseeing, through the Spirit,

   the subdivisions of evil teachers [with regard to the Lord's person],

   and being desirous of cutting away from them all occasion of cavil, he

   says what has been already stated, [and also declares:] "But if the

   Spirit of Him that raised up Jesus from the dead dwell in you, He that

   raised up Christ from the dead shall also quicken your mortal bodies."

   [3612] This he does not utter to those alone who wish to hear: Do not

   err, [he says to all:] Jesus Christ, the Son of God, is one and the

   same, who did by suffering reconcile us to God, and rose from the dead;

   who is at the right hand of the Father, and perfect in all things;

   "who, when He was buffeted, struck not in return; who, when He

   suffered, threatened not;" [3613] and when He underwent tyranny, He

   prayed His Father that He would forgive those who had crucified Him.

   For He did Himself truly bring in salvation: since He is Himself the

   Word of God, Himself the Only-begotten of the Father, Christ Jesus our

   Lord.

     __________________________________________________________________

 

   [3569] We here omit since, and insert therefore afterwards, to avoid

   the extreme length of the sentence as it stands in the Latin version.

   The apodosis does not occur till the words, "I judge it necessary," are

   reached.

 

   [3570] See book i. 12, 4.

 

   [3571] The Latin text has "Christum." which is supposed to be an

   erroneous reading. See also book ii. c. xii. s. 6.

 

   [3572] Ps. cxxxii. 11.

 

   [3573] Matt. i. 1.

 

   [3574] Matt. i. 18. It is to be observed that Iren�us here reads Christ

   instead of Jesus Christ, as in text. rec., thus agreeing with the

   reading of the Vulgate in the passage.

 

   [3575] John i. 13, 14. From this, and also a quotation of the same

   passage in chap. xix. of this book, it appears that Iren�us must have

   read hos ... egennethe here, and not ohi ... egennethesan. Tertullian

   quotes the verse to the same effect (Lib. de Carne Christi, cap. 19 and

   24).

 

   [3576] Rom. i. 1-4.

 

   [3577] Rom. ix. 5.

 

   [3578] Gal. iv. 4, 5.

 

   [3579] Col. i. 14, 15.

 

   [3580] "Homine."

 

   [3581] Mark i. 1.

 

   [3582] Isa. ix. 6 (LXX.).

 

   [3583] Luke i. 69.

 

   [3584] Ps. lxxviii. 5.

 

   [3585] Luke i. 32.

 

   [3586] Ps. cx. 1.

 

   [3587] Luke ii. 29.

 

   [3588] Isa. viii. 3.

 

   [3589] Isa. viii. 4.

 

   [3590] Ex. xvii. 16 (LXX.).

 

   [3591] Matt. ii. 16.

 

   [3592] Luke xxiv. 25.

 

   [3593] Luke xxiv. 44, etc.

 

   [3594] Mark viii. 31 and Luke ix. 22.

 

   [3595] John xx. 31.

 

   [3596] 1 John ii. 18, etc., loosely quoted.

 

   [3597] The text here followed is that of two Syriac mss., which prove

   the loss of several consecutive words in the old Latin version, and

   clear up the meaning of a confused sentence, showing that the word

   "autem" is here, as it probably is elsewhere, merely a contraction for

   "aut eum."

 

   [3598] Eph. i. 10.

 

   [3599] "Participare compendii poculo," i.e., the cup which

   recapitulates the suffering of Christ, and which, as Harvey thinks,

   refers to the symbolical character of the cup of the Eucharist, as

   setting forth the passion of Christ.

 

   [3600] John ii. 4.

 

   [3601] John vii. 30.

 

   [3602] Hab. iii. 2.

 

   [3603] Gal. iv. 4.

 

   [3604] 2 John 7, 8. Iren�us seems to have read autous instead of

   heautous, as in the received text.

 

   [3605] 1 John iv. 1, 2. This is a material difference from the received

   text of the passage: "Every spirit that confesseth not that Jesus

   Christ is come in the flesh." The Vulgate translation and Origen agree

   with Iren�us, and Tertullian seems to recognise both readings (Adv.

   Marc., v. 16). Socrates tells us (vii. 32, p. 381) that the passage had

   been corrupted by those who wished to separate the humanity of Christ

   from His divinity, and that the old copies read, pan pneuma ho luei ton

   'Iesoun apo tou Theou ouk esti, which exactly agrees with Origen's

   quotation, and very nearly with that of Iren�us, now before us.

   Polycarp (Ep., c. vii.) seems to allude to the passage as we have it

   now, and so does Ignatius (Ep. Smyr., c. v.). See the question

   discussed by Burton, in his Ante-Nicene Testimonies [to the Div. of

   Christ. Another work of Burton has a similar name. See British Critic,

   vol. ii. (of 1827), p. 265].

 

   [3606] 1 John v. 1.

 

   [3607] Rom. v. 17.

 

   [3608] Rom. vi. 3, 4.

 

   [3609] Rom. v. 6-10. Iren�us appears to have read, as does the Vulgate,

   eis ti gar, for eti gar in text. rec.

 

   [3610] Rom. viii. 34.

 

   [3611] Rom. vi. 9.

 

   [3612] Rom. viii. 11.

 

   [3613] 1 Pet. ii. 23.

     __________________________________________________________________

 

  Chapter XVII.--The apostles teach that it was neither Christ nor the Saviour,

  but the Holy Spirit, who did descend upon Jesus. The reason for this descent.

 

   1. It certainly was in the power of the apostles to declare that Christ

   descended upon Jesus, or that the so-called superior Saviour [came

   down] upon the dispensational one, or he who is from the invisible

   places upon him from the Demiurge; but they neither knew nor said

   anything of the kind: for, had they known it, they would have also

   certainly stated it. But what really was the case, that did they

   record, [namely,] that the Spirit of God as a dove descended upon Him;

   this Spirit, of whom it was declared by Isaiah, "And the Spirit of God

   shall rest upon Him," [3614] as I have already said. And again: "The

   Spirit of the Lord is upon Me, because He hath anointed Me." [3615]

   That is the Spirit of whom the Lord declares, "For it is not ye that

   speak, but the Spirit of your Father which speaketh in you." [3616] And

   again, giving to the disciples the power of regeneration into God,

   [3617] He said to them, "Go and teach all nations, baptizing them in

   the name of the Father, and of the Son, and of the Holy Ghost." [3618]

   For [God] promised, that in the last times He would pour Him [the

   Spirit] upon [His] servants and handmaids, that they might prophesy;

   wherefore He did also descend upon the Son of God, made the Son of man,

   becoming accustomed in fellowship with Him to dwell in the human race,

   to rest with human beings, and to dwell in the workmanship of God,

   working the will of the Father in them, and renewing them from their

   old habits into the newness of Christ.

 

   2. This Spirit did David ask for the human race, saying, "And stablish

   me with Thine all-governing Spirit;" [3619] who also, as Luke says,

   descended at the day of Pentecost upon the disciples after the Lord's

   ascension, having power to admit all nations to the entrance of life,

   and to the opening of the new covenant; from whence also, with one

   accord in all languages, they uttered praise to God, the Spirit

   bringing distant tribes to unity, and offering to the Father the

   first-fruits of all nations. Wherefore also the Lord promised to send

   the Comforter, [3620] who should join us to God. For as a compacted

   lump of dough cannot be formed of dry wheat without fluid matter, nor

   can a loaf possess unity, so, in like manner, neither could we, being

   many, be made one in Christ Jesus without the water from heaven. And as

   dry earth does not bring forth unless it receive moisture, in like

   manner we also, being originally a dry tree, could never have brought

   forth fruit unto life without the voluntary rain from above. For our

   bodies have received unity among themselves by means of that laver

   which leads to incorruption; but our souls, by means of the Spirit.

   Wherefore both are necessary, since both contribute towards the life of

   God, our Lord compassionating that erring Samaritan woman [3621] --who

   did not remain with one husband, but committed fornication by

   [contracting] many marriages--by pointing out, and promising to her

   living water, so that she should thirst no more, nor occupy herself in

   acquiring the refreshing water obtained by labour, having in herself

   water springing up to eternal life. The Lord, receiving this as a gift

   from His Father, does Himself also confer it upon those who are

   partakers of Himself, sending the Holy Spirit upon all the earth.

 

   3. Gideon, [3622] that Israelite whom God chose, that he might save the

   people of Israel from the power of foreigners, foreseeing this gracious

   gift, changed his request, and prophesied that there would be dryness

   upon the fleece of wool (a type of the people), on which alone at first

   there had been dew; thus indicating that they should no longer have the

   Holy Spirit from God, as saith Esaias, "I will also command the clouds,

   that they rain no rain upon it," [3623] but that the dew, which is the

   Spirit of God, who descended upon the Lord, should be diffused

   throughout all the earth, "the spirit of wisdom and understanding, the

   spirit of counsel and might, the spirit of knowledge and piety, the

   spirit of the fear of God." [3624] This Spirit, again, He did confer

   upon the Church, sending throughout all the world the Comforter from

   heaven, from whence also the Lord tells us that the devil, like

   lightning, was cast down. [3625] Wherefore we have need of the dew of

   God, that we be not consumed by fire, nor be rendered unfruitful, and

   that where we have an accuser there we may have also an Advocate,

   [3626] the Lord commending to the Holy Spirit His own man, [3627] who

   had fallen among thieves, [3628] whom He Himself compassionated, and

   bound up his wounds, giving two royal denaria; so that we, receiving by

   the Spirit the image and superscription of the Father and the Son,

   might cause the denarium entrusted to us to be fruitful, counting out

   the increase [thereof] to the Lord. [3629]

 

   4. The Spirit, therefore, descending under the predestined

   dispensation, and the Son of God, the Only-begotten, who is also the

   Word of the Father, coming in the fulness of time, having become

   incarnate in man for the sake of man, and fulfilling all the conditions

   of human nature, our Lord Jesus Christ being one and the same, as He

   Himself the Lord doth testify, as the apostles confess, and as the

   prophets announce,--all the doctrines of these men who have invented

   putative Ogdoads and Tetrads, and imagined subdivisions [of the Lord's

   person], have been proved falsehoods. These [3630] men do, in fact, set

   the Spirit aside altogether; they understand that Christ was one and

   Jesus another; and they teach that there was not one Christ, but many.

   And if they speak of them as united, they do again separate them: for

   they show that one did indeed undergo sufferings, but that the other

   remained impassible; that the one truly did ascend to the Pleroma, but

   the other remained in the intermediate place; that the one does truly

   feast and revel in places invisible and above all name, but that the

   other is seated with the Demiurge, emptying him of power. It will

   therefore be incumbent upon thee, and all others who give their

   attention to this writing, and are anxious about their own salvation,

   not readily to express acquiescence when they hear abroad the speeches

   of these men: for, speaking things resembling the [doctrine of the]

   faithful, as I have already observed, not only do they hold opinions

   which are different, but absolutely contrary, and in all points full of

   blasphemies, by which they destroy those persons who, by reason of the

   resemblance of the words, imbibe a poison which disagrees with their

   constitution, just as if one, giving lime mixed with water for milk,

   should mislead by the similitude of the colour; as a man [3631]

   superior to me has said, concerning all that in any way corrupt the

   things of God and adulterate the truth, "Lime is wickedly mixed with

   the milk of God."

     __________________________________________________________________

 

   [3614] Isa. xi. 2.

 

   [3615] Isa. lxi. 1.

 

   [3616] Matt. x. 20.

 

   [3617] Harvey remarks on this: "The sacrament of baptism is therefore

   he dumanis tes anagenneseos eis Theon." [Comp. book i. cap. xxi.]

 

   [3618] Matt. xxviii. 19.

 

   [3619] Ps. li. 12.

 

   [3620] John xvi. 7.

 

   [3621] Iren�us refers to this woman as a type of the heathen world:

   for, among the Jews, Samaritan and Idolater were convertible terms.

 

   [3622] Judg. vi. 37, etc.

 

   [3623] Isa. v. 6.

 

   [3624] Isa. xi. 2.

 

   [3625] Luke x. 18.

 

   [3626] 1 John ii. 1.

 

   [3627] "Suum hominem," i.e., the human race.

 

   [3628] Luke x. 35.

 

   [3629] Matt. xxv. 14.

 

   [3630] The following period is translated from a Syriac fragment (see

   Harvey's Iren�us, vol. ii. p. 439), as it supplies some words

   inconveniently omitted in the old Latin version.

 

   [3631] Comp. book. i. pref. note 4.

     __________________________________________________________________

 

  Chapter XVIII.--Continuation of the foregoing argument. Proofs from the

  writings of St. Paul, and from the words of Our Lord, that Christ and Jesus

  cannot be considered as distinct beings; neither can it be alleged that the

  Son of God became man merely in appearance, but that He did so truly and

  actually.

 

   1. [3632] As it has been clearly demonstrated that the Word, who

   existed in the beginning with God, by whom all things were made, who

   was also always present with mankind, was in these last days, according

   to the time appointed by the Father, united to His own workmanship,

   inasmuch as He became a man liable to suffering, [it follows] that

   every objection is set aside of those who say, "If our Lord was born at

   that time, Christ had therefore no previous existence." For I have

   shown that the Son of God did not then begin to exist, being with the

   Father from the beginning; but when He became incarnate, and was made

   man, He commenced afresh [3633] the long line of human beings, and

   furnished us, in a brief, comprehensive manner, with salvation; so that

   what we had lost in Adam--namely, to be according to the image and

   likeness of God--that we might recover in Christ Jesus.

 

   2. For as it was not possible that the man who had once for all been

   conquered, and who had been destroyed through disobedience, could

   reform himself, and obtain the prize of victory; and as it was also

   impossible that he could attain to salvation who had fallen under the

   power of sin,--the Son effected both these things, being the Word of

   God, descending from the Father, becoming incarnate, stooping low, even

   to death, and consummating the arranged plan of our salvation, upon

   whom [Paul], exhorting us unhesitatingly to believe, again says, "Who

   shall ascend into heaven? that is, to bring down Christ; or who shall

   descend into the deep? that is, to liberate Christ again from the

   dead." [3634] Then he continues, "If thou shall confess with thy mouth

   the Lord Jesus, and shalt believe in thine heart that God hath raised

   Him from the dead, thou shall be saved." [3635] And he renders the

   reason why the Son of God did these things, saying, "For to this end

   Christ both lived, and died, and revived, that He might rule over the

   living and the dead." [3636] And again, writing to the Corinthians, he

   declares, "But we preach Christ Jesus crucified;" [3637] and adds, "The

   cup of blessing which we bless, is it not the communion of the blood of

   Christ?" [3638]

 

   3. But who is it that has had fellowship with us in the matter of food?

   Whether is it he who is conceived of by them as the Christ above, who

   extended himself through Horos, and imparted a form to their mother; or

   is it He who is from the Virgin, Emmanuel, who did eat butter and

   honey, [3639] of whom the prophet declared, "He is also a man, and who

   shall know him?" [3640] He was likewise preached by Paul: "For I

   delivered," he says, "unto you first of all, that Christ died for our

   sins, according to the Scriptures; and that He was buried, and rose

   again the third day, according to the Scriptures." [3641] It is plain,

   then, that Paul knew no other Christ besides Him alone, who both

   suffered, and was buried, and rose gain, who was also born, and whom he

   speaks of as man. For after remarking, "But if Christ be preached, that

   He rose from the dead," [3642] he continues, rendering the reason of

   His incarnation, "For since by man came death, by man [came] also the

   resurrection of the dead." And everywhere, when [referring to] the

   passion of our Lord, and to His human nature, and His subjection to

   death, he employs the name of Christ, as in that passage: "Destroy not

   him with thy meat for whom Christ died." [3643] And again: "But now, in

   Christ, ye who sometimes were far off are made nigh by the blood of

   Christ." [3644] And again: "Christ has redeemed us from the curse of

   the law, being made a curse for us: for it is written, Cursed is every

   one that hangeth upon a tree." [3645] And again: "And through thy

   knowledge shall the weak brother perish, for whom Christ died;" [3646]

   indicating that the impassible Christ did not descend upon Jesus, but

   that He Himself, because He was Jesus Christ, suffered for us; He, who

   lay in the tomb, and rose again, who descended and ascended,--the Son

   of God having been made the Son of man, as the very name itself doth

   declare. For in the name of Christ is implied, He that anoints, He that

   is anointed, and the unction itself with which He is anointed. And it

   is the Father who anoints, but the Son who is anointed by the Spirit,

   who is the unction, as the Word declares by Isaiah, "The Spirit of the

   Lord is upon me, because He hath anointed me," [3647] --pointing out

   both the anointing Father, the anointed Son, and the unction, which is

   the Spirit.

 

   4. The Lord Himself, too, makes it evident who it was that suffered;

   for when He asked the disciples, "Who do men say that I, the Son of

   man, am?" [3648] and when Peter had replied, "Thou art the Christ, the

   Son of the living God;" and when he had been commended by Him [in these

   words], "That flesh and blood had not revealed it to him, but the

   Father who is in heaven," He made it clear that He, the Son of man, is

   Christ the Son of the living God. "For from that time forth," it is

   said, "He began to show to His disciples, how that He must go unto

   Jerusalem, and suffer many things of the priests, and be rejected, and

   crucified, and rise again the third day." [3649] He who was

   acknowledged by Peter as Christ, who pronounced him blessed because the

   Father had revealed the Son of the living God to him, said that He must

   Himself suffer many things, and be crucified; and then He rebuked

   Peter, who imagined that He was the Christ as the generality of men

   supposed [3650] [that the Christ should be], and was averse to the idea

   of His suffering, [and] said to the disciples, "If any man will come

   after Me, let him deny himself, and take up his cross, and follow Me.

   For whosoever will save his life, shall lose it; and whosoever will

   lose it for My sake shall save it." [3651] For these things Christ

   spoke openly, He being Himself the Saviour of those who should be

   delivered over to death for their confession of Him, and lose their

   lives.

 

   5. If, however, He was Himself not to suffer, but should fly away from

   Jesus, why did He exhort His disciples to take up the cross and follow

   Him,--that cross which these men represent Him as not having taken up,

   but [speak of Him] as having relinquished the dispensation of

   suffering? For that He did not say this with reference to the

   acknowledging of the Stauros (cross) above, as some among them venture

   to expound, but with respect to the suffering which He should Himself

   undergo, and that His disciples should endure, He implies when He says,

   "For whosoever will save his life, shall lose it; and whosoever will

   lose, shall find it." And that His disciples must suffer for His sake,

   He [implied when He] said to the Jews, "Behold, I send you prophets,

   and wise men, and scribes: and some of them ye shall kill and crucify."

   [3652] And to the disciples He was wont to say, "And ye shall stand

   before governors and kings for My sake; and they shall scourge some of

   you, and slay you, and persecute you from city to city." [3653] He

   knew, therefore, both those who should suffer persecution, and He knew

   those who should have to be scourged and slain because of Him; and He

   did not speak of any other cross, but of the suffering which He should

   Himself undergo first, and His disciples afterwards. For this purpose

   did He give them this exhortation: "Fear not them which kill the body,

   but are not able to kill the soul; but rather fear Him who is able to

   send both soul and body into hell;" [3654] [thus exhorting them] to

   hold fast those professions of faith which they had made in reference

   to Him. For He promised to confess before His Father those who should

   confess His name before men; but declared that He would deny those who

   should deny Him, and would be ashamed of those who should be ashamed to

   confess Him. And although these things are so, some of these men have

   proceeded to such a degree of temerity, that they even pour contempt

   upon the martyrs, and vituperate those who are slain on account of the

   confession of the Lord, and who suffer all things predicted by the

   Lord, and who in this respect strive to follow the footprints of the

   Lord's passion, having become martyrs of the suffering One; these we do

   also enrol with the martyrs themselves. For, when inquisition shall be

   made for their blood, [3655] and they shall attain to glory, then all

   shall be confounded by Christ, who have cast a slur upon their

   martyrdom. And from this fact, that He exclaimed upon the cross,

   "Father, forgive them, for they know not what they do," [3656] the

   long-suffering, patience, compassion, and goodness of Christ are

   exhibited, since He both suffered, and did Himself exculpate those who

   had maltreated Him. For the Word of God, who said to us, "Love your

   enemies, and pray for those that hate you," [3657] Himself did this

   very thing upon the cross; loving the human race to such a degree, that

   He even prayed for those putting Him to death. If, however, any one,

   going upon the supposition that there are two [Christs], forms a

   judgment in regard to them, that [Christ] shall be found much the

   better one, and more patient, and the truly good one, who, in the midst

   of His own wounds and stripes, and the other [cruelties] inflicted upon

   Him, was beneficent, and unmindful of the wrongs perpetrated upon Him,

   than he who flew away, and sustained neither injury nor insult.

 

   6. This also does likewise meet [the case] of those who maintain that

   He suffered only in appearance. For if He did not truly suffer, no

   thanks to Him, since there was no suffering at all; and when we shall

   actually begin to suffer, He will seem as leading us astray, exhorting

   us to endure buffering, and to turn the other [3658] cheek, if He did

   not Himself before us in reality suffer the same; and as He misled them

   by seeming to them what He was not, so does He also mislead us, by

   exhorting us to endure what He did not endure Himself. [In that case]

   we shall be even above the Master, because we suffer and sustain what

   our Master never bore or endured. But as our Lord is alone truly

   Master, so the Son of God is truly good and patient, the Word of God

   the Father having been made the Son of man. For He fought and

   conquered; for He was man contending for the fathers, [3659] and

   through obedience doing away with disobedience completely: for He bound

   the strong man, [3660] and set free the weak, and endowed His own

   handiwork with salvation, by destroying sin. For He is a most holy and

   merciful Lord, and loves the human race.

 

   7. Therefore, as I have already said, He caused man (human nature) to

   cleave to and to become, one with God. For unless man had overcome the

   enemy of man, the enemy would not have been legitimately vanquished.

   And again: unless it had been God who had freely given salvation, we

   could never have possessed it securely. And unless man had been joined

   to God, he could never have become a partaker of incorruptibility. For

   it was incumbent upon the Mediator between God and men, by His

   relationship to both, to bring both to friendship and concord, and

   present man to God, while He revealed God to man. [3661] For, in what

   way could we be partaken of the adoption of sons, unless we had

   received from Him through the Son that fellowship which refers to

   Himself, unless His Word, having been made flesh, had entered into

   communion with us? Wherefore also He passed through every stage of

   life, restoring to all communion with God. Those, therefore, who assert

   that He appeared putatively, and was neither born in the flesh nor

   truly made man, are as yet under the old condemnation, holding out

   patronage to sin; for, by their showing, death has not been vanquished,

   which "reigned from Adam to Moses, even over them that had not sinned

   after the similitude of Adam's transgression." [3662] But the law

   coming, which was given by Moses, and testifying of sin that it is a

   sinner, did truly take away his (death's) kingdom, showing that he was

   no king, but a robber; and it revealed him as a murderer. It laid,

   however, a weighty burden upon man, who had sin in himself, showing

   that he was liable to death. For as the law was spiritual, it merely

   made sin to stand out in relief, but did not destroy it. For sin had no

   dominion over the spirit, but over man. For it behoved Him who was to

   destroy sin, and redeem man under the power of death, that He should

   Himself be made that very same thing which he was, that is, man; who

   had been drawn by sin into bondage, but was held by death, so that sin

   should be destroyed by man, and man should go forth from death. For as

   by the disobedience of the one man who was originally moulded from

   virgin soil, the many were made sinners, [3663] and forfeited life; so

   was it necessary that, by the obedience of one man, who was originally

   born from a virgin, many should be justified and receive salvation.

   Thus, then, was the Word of God made man, as also Moses says: "God,

   true are His works." [3664] But if, not having been made flesh, He did

   appear as if flesh, His work was not a true one. But what He did

   appear, that He also was: God recapitulated in Himself the ancient

   formation of man, that He might kill sin, deprive death of its power,

   and vivify man; and therefore His works are true.

     __________________________________________________________________

 

   [3632] Again a Syriac fragment supplies some important words. See

   Harvey, vol. ii. p. 440.

 

   [3633] So the Syriac. The Latin has, "in seipso recapitulavit," He

   summed up in Himself. [As the Second Adam, 1 Cor. xv. 47.]

 

   [3634] Rom. x. 6, 7.

 

   [3635] Rom. x. 9.

 

   [3636] Rom. xiv. 9.

 

   [3637] 1 Cor. i. 23.

 

   [3638] 1 Cor. x. 16.

 

   [3639] Isa. viii. 14.

 

   [3640] Jer. xvii. 9.

 

   [3641] 1 Cor. xv. 3, 4.

 

   [3642] 1 Cor. xv. 12.

 

   [3643] Rom. xiv. 15.

 

   [3644] Eph. ii. 13.

 

   [3645] Gal. iii. 13; Deut. xxi. 23.

 

   [3646] 1 Cor. viii. 11.

 

   [3647] Isa. lxi. 1.

 

   [3648] Matt. xvi. 13.

 

   [3649] Matt. xvi. 21.

 

   [3650] Literally, "supposing Him to be Christ according to the idea of

   men."

 

   [3651] Matt. xvi. 24, 25.

 

   [3652] Matt. xxiii. 24.

 

   [3653] Matt. x. 17, 18.

 

   [3654] Matt. x. 28.

 

   [3655] Ps. ix. 12.

 

   [3656] Luke xxiii. 34.

 

   [3657] Matt. v. 44.

 

   [3658] Matt. v. 39.

 

   [3659] "Pro patribus, anti ton patron. The reader will here observe the

   clear statement of the doctrine of atonement, whereby alone sin is done

   away."--Harvey.

 

   [3660] Matt. xii. 29.

 

   [3661] The Latin text, "et facere, ut et Deus assumeret hominem, et

   homo se dederet Deo," here differs widely from the Greek preserved by

   Theodoret. We have followed the latter, which is preferred by all the

   editors.

 

   [3662] Rom. v. 14.

 

   [3663] Rom. v. 19.

 

   [3664] Deut. xxxii. 4.

     __________________________________________________________________

 

  Chapter XIX.--Jesus Christ was not a mere man, begotten from Joseph in the

  ordinary course of nature, but was very God, begotten of the Father most high,

  and very man, born of the Virgin.

 

   1. But again, those who assert that He was simply a mere man, begotten

   by Joseph, remaining in the bondage of the old disobedience, are in a

   state of death having been not as yet joined to the Word of God the

   Father, nor receiving liberty through the Son, as He does Himself

   declare: "If the Son shall make you free, ye shall be free indeed."

   [3665] But, being ignorant of Him who from the Virgin is Emmanuel, they

   are deprived of His gift, which is eternal life; [3666] and not

   receiving the incorruptible Word, they remain in mortal flesh, and are

   debtors to death, not obtaining the antidote of life. To whom the Word

   says, mentioning His own gift of grace: "I said, Ye are all the sons of

   the Highest, and gods; but ye shall die like men." [3667] He speaks

   undoubtedly these words to those who have not received the gift of

   adoption, but who despise the incarnation of the pure generation of the

   Word of God, [3668] defraud human nature of promotion into God, and

   prove themselves ungrateful to the Word of God, who became flesh for

   them. For it was for this end that the Word of God was made man, and He

   who was the Son of God became the Son of man, that man, having been

   taken into the Word, and receiving the adoption, might become the son

   of God. For by no other means could we have attained to

   incorruptibility and immortality, unless we had been united to

   incorruptibility and immortality. But how could we be joined to

   incorruptibility and immortality, unless, first, incorruptibility and

   immortality had become that which we also are, so that the corruptible

   might be swallowed up by incorruptibility, and the mortal by

   immortality, that we might receive the adoption of sons?

 

   2. For this reason [it is, said], "Who shall declare His generation?"

   [3669] since "He is a man, and who shall recognise Him?" [3670] But he

   to whom the Father which is in heaven has revealed Him, [3671] knows

   Him, so that he understands that He who "was not born either by the

   will of the flesh, or by the will of man," [3672] is the Son of man,

   this is Christ, the Son of the living God. For I have shown from the

   Scriptures, [3673] that no one of the sons of Adam is as to everything,

   and absolutely, called God, or named Lord. But that He is Himself in

   His own right, beyond all men who ever lived, God, and Lord, and King

   Eternal, and the Incarnate Word, proclaimed by all the prophets, the

   apostles, and by the Spirit Himself, may be seen by all who have

   attained to even a small portion of the truth. Now, the Scriptures

   would not have testified these things of Him, if, like others, He had

   been a mere man. But that He had, beyond all others, in Himself that

   pre-eminent birth which is from the Most High Father, and also

   experienced that pre-eminent generation which is from the Virgin,

   [3674] the divine Scriptures do in both respects testify of Him: also,

   that He was a man without comeliness, and liable to suffering; [3675]

   that He sat upon the foal of an ass; [3676] that He received for drink,

   vinegar and gall; [3677] that He was despised among the people, and

   humbled Himself even to death and that He is the holy Lord, the

   Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty

   God, [3678] coming on the clouds as the Judge of all men; [3679] --all

   these things did the Scriptures prophesy of Him.

 

   3. For as He became man in order to undergo temptation, so also was He

   the Word that He might be glorified; the Word remaining quiescent, that

   He might be capable of being tempted, dishonoured, crucified, and of

   suffering death, but the human nature being swallowed up in it (the

   divine), when it conquered, and endured [without yielding], and

   performed acts of kindness, and rose again, and was received up [into

   heaven]. He therefore, the Son of God, our Lord, being the Word of the

   Father, and the Son of man, since He had a generation as to His human

   nature from Mary--who was descended from mankind, and who was herself a

   human being--was made the Son of man. [3680] Wherefore also the Lord

   Himself gave us a sign, in the depth below, and in the height above,

   which man did not ask for, because he never expected that a virgin

   could conceive, or that it was possible that one remaining a virgin

   could bring forth a son, and that what was thus born should be "God

   with us," and descend to those things which are of the earth beneath,

   seeking the sheep which had perished, which was indeed His own peculiar

   handiwork, and ascend to the height above, offering and commending to

   His Father that human nature (hominem) which had been found, making in

   His own person the first-fruits of the resurrection of man; that, as

   the Head rose from the dead, so also the remaining part of the

   body--[namely, the body] of everyman who is found in life--when the

   time is fulfilled of that condemnation which existed by reason of

   disobedience, may arise, blended together and strengthened through

   means of joints and bands [3681] by the increase of God, each of the

   members having its own proper and fit position in the body. For there

   are many mansions in the Father's house, [3682] inasmuch as there are

   also many members in the body.

     __________________________________________________________________

 

   [3665] John viii. 36.

 

   [3666] Rom. vi. 23.

 

   [3667] Ps. lxxxii. 6, 7.

 

   [3668] The original Greek is preserved here by Theodoret, differing in

   some respects from the old Latin version: kai aposterountas ton

   anthropon tes eis Theon anodou kai acharistountas to huper auton

   sarkothenti logo tou Theou. Eis touto gar ho logos anthropos ... hina

   ho anthropos ton logon choresas, kai ten huiothesian labon, huios

   genetai Theou. The old Latin runs thus: "fraudantes hominem ab ea

   ascensione qu� est ad Dominum, et ingrate exsistentes Verbo Dei, qui

   incarnatus est propter ipsos. Propter hoc enim Verbum Dei homo, et qui

   Filius Dei est, Filius Hominis factus est ... commixtus Verbo Dei, et

   adoptionem percipiens fiat filius Dei." [A specimen of the liberties

   taken by the Latin translators with the original of Iren�us. Others are

   much less innocent.]

 

   [3669] Isa. liii. 8.

 

   [3670] Jer. xvii. 9.

 

   [3671] Matt. xvi. 16.

 

   [3672] John i. 13.

 

   [3673] See above, iii. 6.

 

   [3674] Isa. vii. 14.

 

   [3675] Isa. liii. 2.

 

   [3676] Zech. ix. 9.

 

   [3677] Ps. lxix. 21.

 

   [3678] Isa. ix. 6.

 

   [3679] Dan. vii. 13.

 

   [3680] Isa. vii. 13.

 

   [3681] Eph. iv. 16.

 

   [3682] John xiv. 2.

     __________________________________________________________________

 

  Chapter XX.--God showed himself, by the fall of man, as patient, benign,

  merciful, mighty to save. Man is therefore most ungrateful, if, unmindful of

  his own lot, and of the benefits held out to him, he do not acknowledge divine

  grace.

 

   1. Long-suffering therefore was God, when man became a defaulter, as

   foreseeing that victory which should be granted to him through the

   Word. For, when strength was made perfect in weakness, [3683] it showed

   the kindness and transcendent power of God. For as He patiently

   suffered Jonah to be swallowed by the whale, not that he should be

   swallowed up and perish altogether, but that, having been cast out

   again, he might be the more subject to God, and might glorify Him the

   more who had conferred upon him such an unhoped-for deliverance, and

   might bring the Ninevites to a lasting repentance, so that they should

   be converted to the Lord, who would deliver them from death, having

   been struck with awe by that portent which had been wrought in Jonah's

   case, as the Scripture says of them, "And they returned each from his

   evil way, and the unrighteousness which was in their hands, saying, Who

   knoweth if God will repent, and turn away His anger from us, and we

   shall not perish?" [3684] --so also, from the beginning, did God permit

   man to be swallowed up by the great whale, who was the author of

   transgression, not that he should perish altogether when so engulphed;

   but, arranging and preparing the plan of salvation, which was

   accomplished by the Word, through the sign of Jonah, for those who held

   the same opinion as Jonah regarding the Lord, and who confessed, and

   said, "I am a servant of the Lord, and I worship the Lord God of

   heaven, who hath made the sea and the dry land." [3685] [This was done]

   that man, receiving an unhoped-for salvation from God, might rise from

   the dead, and glorify God, and repeat that word which was uttered in

   prophecy by Jonah: "I cried by reason of mine affliction to the Lord my

   God, and He heard me out of the belly of hell;" [3686] and that he

   might always continue glorifying God, and giving thanks without

   ceasing, for that salvation which he has derived from Him, "that no

   flesh should glory in the Lord's presence;" [3687] and that man should

   never adopt an opposite opinion with regard to God, supposing that the

   incorruptibility which belongs to him is his own naturally, and by thus

   not holding the truth, should boast with empty superciliousness, as if

   he were naturally like to God. For he (Satan) thus rendered him (man)

   more ungrateful towards his Creator, obscured the love which God had

   towards man, and blinded his mind not to perceive what is worthy of

   God, comparing himself with, and judging himself equal to, God.

 

   2. This, therefore, was the [object of the] long-suffering of God, that

   man, passing through all things, and acquiring the knowledge of moral

   discipline, then attaining to the resurrection from the dead, and

   learning by experience what is the source of his deliverance, may

   always live in a state of gratitude to the Lord, having obtained from

   Him the gift of incorruptibility, that he might love Him the more; for

   "he to whom more is forgiven, loveth more:" [3688] and that he may know

   himself, how mortal and weak he is; while he also understands

   respecting God, that He is immortal and powerful to such a degree as to

   confer immortality upon what is mortal, and eternity upon what is

   temporal; and may understand also the other attributes of God displayed

   towards himself, by means of which being instructed he may think of God

   in accordance with the divine greatness. For the glory of man [is] God,

   but [His] works [are the glory] of God; and the receptacle of all His

   wisdom and power [is] man. Just as the physician is proved by his

   patients, so is God also revealed through men. And therefore Paul

   declares, "For God hath concluded all in unbelief, that He may have

   mercy upon all;" [3689] not saying this in reference to spiritual �ons,

   but to man, who had been disobedient to God, and being cast off from

   immortality, then obtained mercy, receiving through the Son of God that

   adoption which is [accomplished] by Himself. For he who holds, without

   pride and boasting, the true glory (opinion) regarding created things

   and the Creator, who is the Almighty God of all, and who has granted

   existence to all; [such an one,] continuing in His love [3690] and

   subjection, and giving of thanks, shall also receive from Him the

   greater glory of promotion, [3691] looking forward to the time when he

   shall become like Him who died for him, for He, too, "was made in the

   likeness of sinful flesh," [3692] to condemn sin, and to cast it, as

   now a condemned thing, away beyond the flesh, but that He might call

   man forth into His own likeness, assigning him as [His own] imitator to

   God, and imposing on him His Father's law, in order that he may see

   God, and granting him power to receive the Father; [being] [3693] the

   Word of God who dwelt in man, and became the Son of man, that He might

   accustom man to receive God, and God to dwell in man, according to the

   good pleasure of the Father.

 

   3. On this account, therefore, the Lord Himself, [3694] who is Emmanuel

   from the Virgin, [3695] is the sign of our salvation, since it was the

   Lord Himself who saved them, because they could not be saved by their

   own instrumentality; and, therefore, when Paul sets forth human

   infirmity, he says: "For I know that there dwelleth in my flesh no good

   thing," [3696] showing that the "good thing" of our salvation is not

   from us, but from God. And again: "Wretched man that I am, who shall

   deliver me from the body of this death?" [3697] Then he introduces the

   Deliverer, [saying,] "The grace of Jesus Christ our Lord." And Isaiah

   declares this also, [when he says:] "Be ye strengthened, ye hands that

   hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be

   comforted, fear not: behold, our God has given judgment with

   retribution, and shall recompense: He will come Himself, and will save

   us." [3698] Here we see, that not by ourselves, but by the help of God,

   we must be saved.

 

   4. Again, that it should not be a mere man who should save us, nor

   [one] without flesh--for the angels are without flesh--[the same

   prophet] announced, saying: "Neither an elder, [3699] nor angel, but

   the Lord Himself will save them because He loves them, and will spare

   them: He will Himself set them free." [3700] And that He should Himself

   become very man, visible, when He should be the Word giving salvation,

   Isaiah again says: "Behold, city of Zion: thine eyes shall see our

   salvation." [3701] And that it was not a mere man who died for us,

   Isaiah says: "And the holy Lord remembered His dead Israel, who had

   slept in the land of sepulture; and He came down to preach His

   salvation to them, that He might save them." [3702] And Amos (Micah)

   the prophet declares the same: "He will turn again, and will have

   compassion upon us: He will destroy our iniquities, and will cast our

   sins into the depths of the sea." [3703] And again, specifying the

   place of His advent, he says: "The Lord hath spoken from Zion, and He

   has uttered His voice from Jerusalem." [3704] And that it is from that

   region which is towards the south of the inheritance of Judah that the

   Son of God shall come, who is God, and who was from Bethlehem, where

   the Lord was born [and] will send out His praise through all the earth,

   thus [3705] says the prophet Habakkuk: "God shall come from the south,

   and the Holy One from Mount Effrem. His power covered the heavens over,

   and the earth is full of His praise. Before His face shall go forth the

   Word, and His feet shall advance in the plains." [3706] Thus he

   indicates in clear terms that He is God, and that His advent was [to

   take place] in Bethlehem, and from Mount Effrem which is towards the

   south of the inheritance, and that [He is] man. For he says, "His feet

   shall advance in the plains:" and this is an indication proper to man.

   [3707]

     __________________________________________________________________

 

   [3683] 2 Cor. xii. 9.

 

   [3684] Jon. iii. 8, 9.

 

   [3685] Jon. i. 9.

 

   [3686] Jon. ii. 2.

 

   [3687] 1 Cor. i. 29.

 

   [3688] Luke vii. 43.

 

   [3689] Rom. xi. 32.

 

   [3690] John xv. 9.

 

   [3691] "Provectus." This word has not a little perplexed the editors.

   Grabe regards it as being the participle, Massuet the accusative plural

   of the noun, and Harvey the genitive singular. We have doubtfully

   followed the latter.

 

   [3692] Rom. viii. 3.

 

   [3693] The punctuation and exact meaning are very uncertain.

 

   [3694] The construction and sense of this passage are disputed. Grabe,

   Massuet, and Harvey take different views of it. We have followed the

   rendering by Massuet.

 

   [3695] Isa. vii. 4.

 

   [3696] Rom. vii. 18.

 

   [3697] Rom. vii. 24.

 

   [3698] Isa. xxv. 3.

 

   [3699] Grabe remarks that the word presbus, here translated "senior,"

   seems rather to denote a mediator or messenger.

 

   [3700] Isa. lxiii. 9.

 

   [3701] Isa. xxxiii. 20.

 

   [3702] Iren�us quotes this as from Isaiah on the present occasion; but

   in book iv. 22, 1, we find him referring the same passage to Jeremiah.

   It is somewhat remarkable that it is to be found in neither prophet,

   although Justin Martyr, in his dialogue with Trypho, [chap. lxxii. and

   notes, Dial. with Trypho, in this volume,] brings it forward as an

   argument against him, and directly accuses the Jews of having

   fraudulently removed it from the sacred text. It is, however, to be

   found in no ancient version of Jewish Targum, which fact may be

   regarded as a decisive proof of its spuriousness.

 

   [3703] Mic. vii. 9.

 

   [3704] Joel iii. 16; Amos i. 2.

 

   [3705] As Massuet observes, we must either expunge "sciut" altogether,

   or read "sic" as above.

 

   [3706] Hab. iii. 3, 5.

 

   [3707] This quotation from Habakkuk, here commented on by Iren�us,

   differs both from the Hebrew and the LXX., and comes nearest to the old

   Italic version of the passage.

     __________________________________________________________________

 

  Chapter XXI.--A vindication of the prophecy in Isa. vii. 14 against the

  misinterpretations of Theodotion, Aquila, the Ebionites, and the Jews.

  Authority of the Septuagint version. Arguments in proof that Christ was born

  of a virgin.

 

   1. God, then, was made man, and the Lord did Himself save us, giving us

   the token of the Virgin. But not as some allege, among those now

   presuming to expound the Scripture, [thus:] "Behold, a young woman

   shall conceive, and bring forth a son," [3708] as Theodotion the

   Ephesian has interpreted, and Aquila of Pontus, [3709] both Jewish

   proselytes. The Ebionites, following these, assert that He was begotten

   by Joseph; thus destroying, as far as in them lies, such a marvellous

   dispensation of God, and setting aside the testimony of the prophets

   which proceeded from God. For truly this prediction was uttered before

   the removal of the people to Babylon; that is, anterior to the

   supremacy acquired by the Medes and Persians. But it was interpreted

   into Greek by the Jews themselves, much before the period of our Lord's

   advent, that there might remain no suspicion that perchance the Jews,

   complying with our humour, did put this interpretation upon these

   words. They indeed, had they been cognizant of our future existence,

   and that we should use these proofs from the Scriptures, would

   themselves never have hesitated to burn their own Scriptures, which do

   declare that all other nations partake of [eternal] life, and show that

   they who boast themselves as being the house of Jacob and the people of

   Israel, are disinherited from the grace of God.

 

   2. For before the Romans possessed their kingdom, [3710] while as yet

   the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to

   adorn the library which he had founded in Alexandria, with a collection

   of the writings of all men, which were [works] of merit, made request

   to the people of Jerusalem, that they should have their Scriptures

   translated into the Greek language. And they--for at that time they

   were still subject to the Macedonians--sent to Ptolemy seventy of their

   elders, who were thoroughly skilled in the Scriptures and in both the

   languages, to carry out what he had desired. [3711] But he, wishing to

   test them individually, and fearing lest they might perchance, by

   taking counsel together, conceal the truth in the Scriptures, by their

   interpretation, separated them from each other, and commanded them all

   to write the same translation. He did this with respect to all the

   books. But when they came together in the same place before Ptolemy,

   and each of them compared his own interpretation with that of every

   other, God was indeed glorified, and the Scriptures were acknowledged

   as truly divine. For all of them read out the common translation [which

   they had prepared] in the very same words and the very same names, from

   beginning to end, so that even the Gentiles present perceived that the

   Scriptures had been interpreted by the inspiration of God. [3712] And

   there was nothing astonishing in God having done this,--He who, when,

   during the captivity of the people under Nebuchadnezzar, the Scriptures

   had been corrupted, and when, after seventy years, the Jews had

   returned to their own land, then, in the times of Artaxerxes king of

   the Persians, inspired Esdras the priest, of the tribe of Levi, to

   recast [3713] all the words of the former prophets, and to re-establish

   with the people the Mosaic legislation.

 

   3. Since, therefore, the Scriptures have been interpreted with such

   fidelity, and by the grace of God, and since from these God has

   prepared and formed again our faith towards His Son, and has preserved

   to us the unadulterated Scriptures in Egypt, where the house of Jacob

   flourished, fleeing from the famine in Canaan; where also our Lord was

   preserved when He fled from the persecution set on foot by Herod; and

   [since] this interpretation of these Scriptures was made prior to our

   Lord's descent [to earth], and came into being before the Christians

   appeared --for our Lord was born about the forty-first year of the

   reign of Augustus; but Ptolemy was much earlier, under whom the

   Scriptures were interpreted;--[since these things are so, I say,] truly

   these men are proved to be impudent and presumptuous, who would now

   show a desire to make different translations, when we refute them out

   of these Scriptures, and shut them up to a belief in the advent of the

   Son of God. But our faith is stedfast, unfeigned, and the only true

   one, having clear proof from these Scriptures, which were interpreted

   in the way I have related; and the preaching of the Church is without

   interpolation. For the apostles, since they are of more ancient date

   than all these [heretics], agree with this aforesaid translation; and

   the translation harmonizes with the tradition of the apostles. For

   Peter, and John, and Matthew, and Paul, and the rest successively, as

   well as their followers, did set forth all prophetical [announcements],

   just as [3714] the interpretation of the elders contains them.

 

   4. For the one and the same Spirit of God, who proclaimed by the

   prophets what and of what sort the advent of the Lord should be, did by

   these elders give a just interpretation of what had been truly

   prophesied; and He did Himself, by the apostles, announce that the

   fulness of the times of the adoption had arrived, that the kingdom of

   heaven had drawn nigh, and that He was dwelling within those that

   believe on Him who was born Emmanuel of the Virgin. To this effect they

   testify, [saying,] that before Joseph had come together with Mary,

   while she therefore remained in virginity, "she was found with child of

   the Holy Ghost;" [3715] and that the angel Gabriel said unto her, "The

   Holy Ghost shall come upon thee, and the power of the Highest shall

   overshadow thee; therefore also that holy thing which shall be born of

   thee shall be called the Son of God;" [3716] and that the angel said to

   Joseph in a dream, "Now this was done, that it might be fulfilled which

   was spoken by Isaiah the prophet, Behold, a virgin shall be with

   child." [3717] But the elders have thus interpreted what Esaias said:

   "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from

   the Lord thy God out of the depth below, or from the height above. And

   Ahaz said, I will not ask, and I will not tempt the Lord. And he said,

   It is not a small thing [3718] for you to weary men; and how does the

   Lord weary them? Therefore the Lord himself shall give you a sign;

   Behold, a virgin shall conceive, and bear a son; and ye shall call His

   name Emmanuel. Butter and honey shall He eat: before He knows or

   chooses out things that are evil, He shall exchange them for what is

   good; for before the child knows good or evil, He shall not consent to

   evil, that He may choose that which is good." [3719] Carefully, then,

   has the Holy Ghost pointed out, by what has been said, His birth from a

   virgin, and His essence, that He is God (for the name Emmanuel

   indicates this). And He shows that He is a man, when He says, "Butter

   and honey shall He eat;" and in that He terms Him a child also, [in

   saying,] "before He knows good and evil;" for these are all the tokens

   of a human infant. But that He "will not consent to evil, that He may

   choose that which is good,"--this is proper to God; that by the fact,

   that He shall eat butter and honey, we should not understand that He is

   a mere man only, nor, on the other hand, from the name Emmanuel, should

   suspect Him to be God without flesh.

 

   5. And when He says, "Hear, O house of David," [3720] He performed the

   part of one indicating that He whom God promised David that He would

   raise up from the fruit of his belly (ventris) an eternal King, is the

   same who was born of the Virgin, herself of the lineage of David. For

   on this account also, He promised that the King should be "of the fruit

   of his belly," which was the appropriate [term to use with respect] to

   a virgin conceiving, and not "of the fruit of his loins," nor "of the

   fruit of his reins," which expression is appropriate to a generating

   man, and a woman conceiving by a man. In this promise, therefore, the

   Scripture excluded all virile influence; yet it certainly is not

   mentioned that He who was born was not from the will of man. But it has

   fixed and established "the fruit of the belly," that it might declare

   the generation of Him who should be [born] from the Virgin, as

   Elisabeth testified when filled with the Holy Ghost, saying to Mary,

   "Blessed art thou among women, and blessed is the fruit of thy belly;"

   [3721] the Holy Ghost pointing out to those willing to hear, that the

   promise which God had made, of raising up a King from the fruit of

   [David's] belly, was fulfilled in the birth from the Virgin, that is,

   from Mary. Let those, therefore, who alter the passage of Isaiah thus,

   "Behold, a young woman shall conceive," and who will have Him to be

   Joseph's son, also alter the form of the promise which was given to

   David, when God promised him to raise up, from the fruit of his belly,

   the horn of Christ the King. But they did not understand, otherwise

   they would have presumed to alter even this passage also.

 

   6. But what Isaiah said, "From the height above, or from the depth

   beneath," [3722] was meant to indicate, that "He who descended was the

   same also who ascended." [3723] But in this that he said, "The Lord

   Himself shall give you a sign," he declared an unlooked-for thing with

   regard to His generation, which could have been accomplished in no

   other way than by God the Lord of all, God Himself giving a sign in the

   house of David. For what great thing or what sign should have been in

   this, that a young woman conceiving by a man should bring forth,--a

   thing which happens to all women that produce offspring? But since an

   unlooked-for salvation was to be provided for men through the help of

   God, so also was the unlooked-for birth from a virgin accomplished; God

   giving this sign, but man not working it out.

 

   7. On this account also, Daniel, [3724] foreseeing His advent, said

   that a stone, cut out without hands, came into this world. For this is

   what "without hands" means, that His coming into this world was not by

   the operation of human hands, that is, of those men who are accustomed

   to stone-cutting; that is, Joseph taking no part with regard to it, but

   Mary alone co-operating with the pre-arranged plan. For this stone from

   the earth derives existence from both the power and the wisdom of God.

   Wherefore also Isaiah says: "Thus saith the Lord, Behold, I deposit in

   the foundations of Zion a stone, precious, elect, the chief, the

   corner-one, to be had in honour." [3725] So, then, we understand that

   His advent in human nature was not by the will of a man, but by the

   will of God.

 

   8. Wherefore also Moses giving a type, cast his rod upon the earth,

   [3726] in order that it, by becoming flesh, might expose and swallow up

   all the opposition of the Egyptians, which was lifting itself up

   against the pre-arranged plan of God; [3727] that the Egyptians

   themselves might testify that it is the finger of God which works

   salvation for the people, and not the son of Joseph. For if He were the

   son of Joseph, how could He be greater than Solomon, or greater than

   Jonah, [3728] or greater than David, [3729] when He was generated from

   the same seed, and was a descendant of these men? And how was it that

   He also pronounced Peter blessed, because he acknowledged Him to be the

   Son of the living God? [3730]

 

   9. But besides, if indeed He had been the son of Joseph, He could not,

   according to Jeremiah, be either king or heir. For Joseph is shown to

   be the son of Joachim and Jechoniah, as also Matthew sets forth in his

   pedigree. [3731] But Jechoniah, and all his posterity, were

   disinherited from the kingdom; Jeremiah thus declaring, "As I live,

   saith the Lord, if Jechoniah the son of Joachim king of Judah had been

   made the signet of my right hand, I would pluck him thence, and deliver

   him into the hand of those seeking thy life." [3732] And again:

   "Jechoniah is dishonoured as a useless vessel, for he has been cast

   into a land which he knew not. Earth, hear the word of the Lord: Write

   this man a disinherited person; for none of his seed, sitting on the

   throne of David, shall prosper, or be a prince in Judah." [3733] And

   again, God speaks of Joachim his father: "Therefore thus saith the Lord

   concerning Joachim his father, king of Judea, There shall be from him

   none sitting upon the throne of David: and his dead body shall be cast

   out in the heat of day, and in the frost of night. And I will look upon

   him, and upon his sons, and will bring upon them, and upon the

   inhabitants of Jerusalem, upon the land of Judah, all the evils that I

   have pronounced against them." [3734] Those, therefore, who say that He

   was begotten of Joseph, and that they have hope in Him, do cause

   themselves to be disinherited from the kingdom, failing under the curse

   and rebuke directed against Jechoniah and his seed. Because for this

   reason have these things been spoken concerning Jechoniah, the [Holy]

   Spirit foreknowing the doctrines of the evil teachers; that they may

   learn that from his seed--that is, from Joseph--He was not to be born

   but that, according to the promise of God, from David's belly the King

   eternal is raised up, who sums up all things in Himself, and has

   gathered into Himself the ancient formation [of man]. [3735]

 

   10. For as by one man's disobedience sin entered, and death obtained [a

   place] through sin; so also by the obedience of one man, righteousness

   having been introduced, shall cause life to fructify in those persons

   who in times past were dead. [3736] And as the protoplast himself Adam,

   had his substance from untilled and as yet virgin soil ("for God had

   not yet sent rain, and man had not tilled the ground" [3737] ), and was

   formed by the hand of God, that is, by the Word of God, for "all things

   were made by Him," [3738] and the Lord took dust from the earth and

   formed man; so did He who is the Word, recapitulating Adam in Himself,

   rightly receive a birth, enabling Him to gather up Adam [into Himself],

   from Mary, who was as yet a virgin. If, then, the first Adam had a man

   for his father, and was born of human seed, it were reasonable to say

   that the second Adam was begotten of Joseph. But if the former was

   taken from the dust, and God was his Maker, it was incumbent that the

   latter also, making a recapitulation in Himself, should be formed as

   man by God, to have an analogy with the former as respects His origin.

   Why, then, did not God again take dust, but wrought so that the

   formation should be made of Mary? It was that there might not be

   another formation called into being, nor any other which should

   [require to] be saved, but that the very same formation should be

   summed up [in Christ as had existed in Adam], the analogy having been

   preserved.

     __________________________________________________________________

 

   [3708] Isa. vii. 14.

 

   [3709] Epiphanius, in his De Mensuris, gives an account of these two

   men. The former published his version of the Old Testament in the year

   181. The latter put forth his translation half a century earlier, about

   129 a.d. This reference to the version of Theodotion furnishes a note

   of date as to the time when Iren�us published his work: it must have

   been subsequently to a.d. 181.

 

   [3710] The Greek text here is, kratunai ten archen auton, translated

   into Latin by "possiderent regnum suum,"--words which are somewhat

   ambiguous in both languages. Massuet remarks, that "regnum eorum" would

   have been a better rendering, referring the words to the Jews.

 

   [3711] The Greek text of this narrative has been preserved by Eusebius

   (Hist. Eccl., v. 8). Grabe considers it to be faulty in this passage;

   so the Latin translation has been adopted here. Eusebius has poiesantos

   tou Theou oper ebouleto-- God having accomplished what He intended.

 

   [3712] [See Justin Martyr, To the Greeks, cap. xiii. The testimony of

   Justin naturalized this Jewish legend among Christians.]

 

   [3713] The Greek term is anataxasthai, which the Latin renders "re

   memorare," but Massuet prefers "digerere."

 

   [3714] This is a very interesting passage, as bearing on the question,

   From what source are the quotations made by the writers of the New

   Testament derived? Massuet, indeed, argues that it is of little or no

   weight in the controversy; but the passage speaks for itself. Comp. Dr.

   Robert's Discussions on the Gospels, part i. ch. iv. and vii.

 

   [3715] Matt. i. 18.

 

   [3716] Luke i. 35.

 

   [3717] Matt. i. 23.

 

   [3718] We here read "non pusillum" for "num pusillum," as in some

   texts. Cyprian and Tertullian confirm the former reading.

 

   [3719] Isa. vii. 10-17.

 

   [3720] Isa. vii. 13.

 

   [3721] Luke i. 42.

 

   [3722] Isa. vii. 11.

 

   [3723] Eph. iv. 10.

 

   [3724] Dan. ii. 34.

 

   [3725] Isa. xxviii. 16.

 

   [3726] Ex. vii. 9.

 

   [3727] Ex. viii. 19.

 

   [3728] Matt. xii. 41, 42.

 

   [3729] Matt. xxii. 43.

 

   [3730] Matt. xvi. 17.

 

   [3731] Matt. i. 12-16.

 

   [3732] Jer. xxii. 24, 25.

 

   [3733] Jer. xxii. 28, etc.

 

   [3734] Jer. xxxvi. 30, 31.

 

   [3735] Harvey prefixes this last clause to the following section.

 

   [3736] Rom. v. 19.

 

   [3737] Gen. ii. 5.

 

   [3738] John i. 3.

     __________________________________________________________________

 

  Chapter XXII.--Christ assumed actual flesh, conceived and born of the Virgin.

 

   1. Those, therefore, who allege that He took nothing from the Virgin do

   greatly err, [since,] in order that they may cast away the inheritance

   of the flesh, they also reject the analogy [between Him and Adam]. For

   if the one [who sprang] from the earth had indeed formation and

   substance from both the hand and workmanship of God, but the other not

   from the hand and workmanship of God, then He who was made after the

   image and likeness of the former did not, in that case, preserve the

   analogy of man, and He must seem an inconsistent piece of work, not

   having wherewith He may show His wisdom. But this is to say, that He

   also appeared putatively as man when He was not man, and that He was

   made man while taking nothing from man. For if He did not receive the

   substance of flesh from a human being, He neither was made man nor the

   Son of man; and if He was not made what we were, He did no great thing

   in what He suffered and endured. But every one will allow that we are

   [composed of] a body taken from the earth, and a soul receiving spirit

   from God. This, therefore, the Word of God was made, recapitulating in

   Himself His own handiwork; and on this account does He confess Himself

   the Son of man, and blesses "the meek, because they shall inherit the

   earth." [3739] The Apostle Paul, moreover, in the Epistle to the

   Galatians, declares plainly, "God sent His Son, made of a woman."

   [3740] And again, in that to the Romans, he says, "Concerning His Son,

   who was made of the seed of David according to the flesh, who was

   predestinated as the Son of God with power, according to the spirit of

   holiness, by the resurrection from the dead, Jesus Christ our Lord."

   [3741]

 

   2. [3742] Superfluous, too, in that case is His descent into Mary; for

   why did He come down into her if He were to take nothing of her? Still

   further, if He had taken nothing of Mary, He would never have availed

   Himself of those kinds of food which are derived from the earth, by

   which that body which has been taken from the earth is nourished; nor

   would He have hungered, fasting those forty days, like Moses and Elias,

   unless His body was craving after its own proper nourishment; nor,

   again, would John His disciple have said, when writing of Him, "But

   Jesus, being wearied with the journey, was sitting [to rest];" [3743]

   nor would David have proclaimed of Him beforehand, "They have added to

   the grief of my wounds;" [3744] nor would He have wept over Lazarus,

   nor have sweated great drops of blood; nor have declared, "My soul is

   exceeding sorrowful;" [3745] nor, when His side was pierced, would

   there have come forth blood and water. For all these are tokens of the

   flesh which had been derived from the earth, which He had recapitulated

   in Himself, bearing salvation to His own handiwork.

 

   3. Wherefore Luke points out that the pedigree which traces the

   generation of our Lord back to Adam contains seventy-two generations,

   connecting the end with the beginning, and implying that it is He who

   has summed up in Himself all nations dispersed from Adam downwards, and

   all languages and generations of men, together with Adam himself. Hence

   also was Adam himself termed by Paul "the figure of Him that was to

   come," [3746] because the Word, the Maker of all things, had formed

   beforehand for Himself the future dispensation of the human race,

   connected with the Son of God; God having predestined that the first

   man should be of an animal nature, with this view, that he might be

   saved by the spiritual One. For inasmuch as He had a pre-existence as a

   saving Being, it was necessary that what might be saved should also be

   called into existence, in order that the Being who saves should not

   exist in vain.

 

   4. In accordance with this design, Mary the Virgin is found obedient,

   saying, "Behold the handmaid of the Lord; be it unto me according to

   thy word." [3747] But Eve was disobedient; for she did not obey when as

   yet she was a virgin. And even as she, having indeed a husband, Adam,

   but being nevertheless as yet a virgin (for in Paradise "they were both

   naked, and were not ashamed," [3748] inasmuch as they, having been

   created a short time previously, had no understanding of the

   procreation of children: for it was necessary that they should first

   come to adult age, [3749] and then multiply from that time onward),

   having become disobedient, was made the cause of death, both to herself

   and to the entire human race; so also did Mary, having a man betrothed

   [to her], and being nevertheless a virgin, by yielding obedience,

   become the cause of salvation, both to herself and the whole human

   race. And on this account does the law term a woman betrothed to a man,

   the wife of him who had betrothed her, although she was as yet a

   virgin; thus indicating the back-reference from Mary to Eve, because

   what is joined together could not otherwise be put asunder than by

   inversion of the process by which these bonds of union had arisen;

   [3750] so that the former ties be cancelled by the latter, that the

   latter may set the former again at liberty. And it has, in fact,

   happened that the first compact looses from the second tie, but that

   the second tie takes the position of the first which has been

   cancelled. [3751] For this reason did the Lord declare that the first

   should in truth be last, and the last first. [3752] And the prophet,

   too, indicates the same, saying, "instead of fathers, children have

   been born unto thee." [3753] For the Lord, having been born "the

   First-begotten of the dead," [3754] and receiving into His bosom the

   ancient fathers, has regenerated them into the life of God, He having

   been made Himself the beginning of those that live, as Adam became the

   beginning of those who die. [3755] Wherefore also Luke, commencing the

   genealogy with the Lord, carried it back to Adam, indicating that it

   was He who regenerated them into the Gospel of life, and not they Him.

   And thus also it was that the knot of Eve's disobedience was loosed by

   the obedience of Mary. For what the virgin Eve had bound fast through

   unbelief, this did the virgin Mary set free through faith.

     __________________________________________________________________

 

   [3739] Matt. v. 5.

 

   [3740] Gal. iv. 4.

 

   [3741] Rom. i. 3, 4.

 

   [3742] In addition to the Greek text preserved by Theodoret in this

   place, we have for some way a Syriac translation, differing slightly

   from both Greek and Latin. It seems, however, to run smoother than

   either, and has therefore been followed by us.

 

   [3743] John iv. 6.

 

   [3744] Ps. lxix. 27.

 

   [3745] Matt. xxvi. 38.

 

   [3746] Rom. v. 14.

 

   [3747] Luke i. 38.

 

   [3748] Gen. ii. 25.

 

   [3749] This seems quite a peculiar opinion of Iren�us, that our first

   parents, when created, were not of the age of maturity.

 

   [3750] Literally, "unless these bonds of union be turned backwards."

 

   [3751] It is very difficult to follow the reasoning of Iren�us in this

   passage. Massuet has a long note upon it, in which he sets forth the

   various points of comparison and contrast here indicated between Eve

   and Mary; but he ends with the remark, "h�c certe et qu� sequuntur,

   paulo subtiliora."

 

   [3752] Matt. xix. 30, Matt. xx. 16.

 

   [3753] Ps. xlv. 17.

 

   [3754] Rev. i. 5.

 

   [3755] Comp. 1 Cor. xv. 20-22.

     __________________________________________________________________

 

  Chapter XXIII.--Arguments in opposition to Tatian, showing that it was

  consonant to divine justice and mercy that the first Adam should first partake

  in that salvation offered to all by Christ.

 

   1. It was necessary, therefore, that the Lord, coming to the lost

   sheep, and making recapitulation of so comprehensive a dispensation,

   and seeking after His own handiwork, should save that very man who had

   been created after His image and likeness, that is, Adam, filling up

   the times of His condemnation, which had been incurred through

   disobedience,--[times] "which the Father had placed in His own power."

   [3756] [This was necessary,] too, inasmuch as the whole economy of

   salvation regarding man came to pass according to the good pleasure of

   the Father, in order that God might not be conquered, nor His wisdom

   lessened, [in the estimation of His creatures.] For if man, who had

   been created by God that he might live, after losing life, through

   being injured by the serpent that had corrupted him, should not any

   more return to life, but should be utterly [and for ever] abandoned to

   death, God would [in that case] have been conquered, and the wickedness

   of the serpent would have prevailed over the will of God. But inasmuch

   as God is invincible and long-suffering, He did indeed show Himself to

   be long-suffering in the matter of the correction of man and the

   probation of all, as I have already observed; and by means of the

   second man did He bind the strong man, and spoiled his goods, [3757]

   and abolished death, vivifying that man who had been in a state of

   death. For as the first Adam became a vessel in his (Satan's)

   possession, whom he did also hold under his power, that is, by bringing

   sin on him iniquitously, and under colour of immortality entailing

   death upon him. For, while promising that they should be as gods, which

   was in no way possible for him to be, he wrought death in them:

   wherefore he who had led man captive, was justly captured in his turn

   by God; but man, who had been led captive, was loosed from the bonds of

   condemnation.

 

   2. But this is Adam, if the truth should be told, the first formed man,

   of whom the Scripture says that the Lord spake, "Let Us make man after

   Our own image and likeness;" [3758] and we are all from him: and as we

   are from him, therefore have we all inherited his title. But inasmuch

   as man is saved, it is fitting that he who was created the original man

   should be saved. For it is too absurd to maintain, that he who was so

   deeply injured by the enemy, and was the first to suffer captivity, was

   not rescued by Him who conquered the enemy, but that his children were,

   --those whom he had begotten in the same captivity. Neither would the

   enemy appear to be as yet conquered, if the old spoils remained with

   him. To give an illustration: If a hostile force had overcome certain

   [enemies], had bound them, and led them away captive, and held them for

   a long time in servitude, so that they begat children among them; and

   somebody, compassionating those who had been made slaves, should

   overcome this same hostile force; he certainly would not act equitably,

   were he to liberate the children of those who had been led captive,

   from the sway of those who had enslaved their fathers, but should leave

   these latter, who had suffered the act of capture, subject to their

   enemies,--those, too, on whose very account he had proceeded to this

   retaliation,-- the children succeeding to liberty through the avenging

   of their fathers' cause, but not [3759] so that their fathers, who

   suffered the act of capture itself, should be left [in bondage]. For

   God is neither devoid of power nor of justice, who has afforded help to

   man, and restored him to His own liberty.

 

   3. It was for this reason, too, that immediately after Adam had

   transgressed, as the Scripture relates, He pronounced no curse against

   Adam personally, but against the ground, in reference to his works, as

   a certain person among the ancients has observed: "God did indeed

   transfer the curse to the earth, that it might not remain in man."

   [3760] But man received, as the punishment of his transgression, the

   toilsome task of tilling the earth, and to eat bread in the sweat of

   his face, and to return to the dust from whence he was taken. Similarly

   also did the woman [receive] toil, and labour, and groans, and the

   pangs of parturition, and a state of subjection, that is, that she

   should serve her husband; so that they should neither perish altogether

   when cursed by God, nor, by remaining unreprimanded, should be led to

   despise God. But the curse in all its fulness fell upon the serpent,

   which had beguiled them. "And God," it is declared, "said to the

   serpent: Because thou hast done this, cursed art thou above all cattle,

   and above all the beasts of the earth." [3761] And this same thing does

   the Lord also say in the Gospel, to those who are found upon the left

   hand: "Depart from me, ye cursed, into everlasting fire, which my

   Father hath prepared for the devil and his angels;" [3762] indicating

   that eternal fire was not originally prepared for man, but for him who

   beguiled man, and caused him to offend--for him, I say, who is chief of

   the apostasy, and for those angels who became apostates along with him;

   which [fire], indeed, they too shall justly feel, who, like him,

   persevere in works of wickedness, without repentance, and without

   retracing their steps.

 

   4. [These act] [3763] as Cain [did, who], when he was counselled by God

   to keep quiet, because he had not made an equitable division of that

   share to which his brother was entitled, but with envy and malice

   thought that he could domineer over him, not only did not acquiesce,

   but even added sin to sin, indicating his state of mind by his action.

   For what he had planned, that did he also put in practice: he

   tyrannized over and slew him; God subjecting the just to the unjust,

   that the former might be proved as the just one by the things which he

   suffered, and the latter detected as the unjust by those which he

   perpetrated. And he was not softened even by this, nor did he stop

   short with that evil deed; but being asked where his brother was, he

   said, "I know not; am I my brother's keeper?" extending and aggravating

   [his] wickedness by his answer. For if it is wicked to slay a brother,

   much worse is it thus insolently and irreverently to reply to the

   omniscient God as if he could battle Him. And for this he did himself

   bear a curse about with him, because he gratuitously brought an

   offering of sin, having had no reverence for God, nor being put to

   confusion by the act of fratricide. [3764]

 

   5. The case of Adam, however, had no analogy with this, but was

   altogether different. For, having been beguiled by another under the

   pretext of immortality, he is immediately seized with terror, and hides

   himself; not as if he were able to escape from God; but, in a state of

   confusion at having transgressed His command, he feels unworthy to

   appear before and to hold converse with God. Now, "the fear of the Lord

   is the beginning of wisdom;" [3765] the sense of sin leads to

   repentance, and God bestows His compassion upon those who are penitent.

   For [Adam] showed his repentance by his conduct, through means of the

   girdle [which he used], covering himself with fig-leaves, while there

   were many other leaves, which would have irritated his body in a less

   degree. He, however, adopted a dress conformable to his disobedience,

   being awed by the fear of God; and resisting the erring, the lustful

   propensity of his flesh (since he had lost his natural disposition and

   child-like mind, and had come to the knowledge of evil things), he

   girded a bridle of continence upon himself and his wife, fearing God,

   and waiting for His coming, and indicating, as it were, some such thing

   [as follows]: Inasmuch as, he says, I have by disobedience lost that

   robe of sanctity which I had from the Spirit, I do now also acknowledge

   that I am deserving of a covering of this nature, which affords no

   gratification, but which gnaws and frets the body. And he would no

   doubt have retained this clothing for ever, thus humbling himself, if

   God, who is merciful, had not clothed them with tunics of skins instead

   of fig-leaves. For this purpose, too, He interrogates them, that the

   blame might light upon the woman; and again, He interrogates her, that

   she might convey the blame to the serpent. For she related what had

   occurred. "The serpent," says she, "beguiled me, and I did eat." [3766]

   But He put no question to the serpent; for He knew that he had been the

   prime mover in the guilty deed; but He pronounced the curse upon him in

   the first instance, that it might fall upon man with a mitigated

   rebuke. For God detested him who had led man astray, but by degrees,

   and little by little, He showed compassion to him who had been

   beguiled.

 

   6. Wherefore also He drove him out of Paradise, and removed him far

   from the tree of life, not because He envied him the tree of life, as

   some venture to assert, but because He pitied him, [and did not desire]

   that he should continue a sinner for ever, nor that the sin which

   surrounded him should be immortal, and evil interminable and

   irremediable. But He set a bound to his [state of] sin, by interposing

   death, and thus causing sin to cease, [3767] putting an end to it by

   the dissolution of the flesh, which should take place in the earth, so

   that man, ceasing at length to live to sin, and dying to it, might

   begin to live to God.

 

   7. For this end did He put enmity between the serpent and the woman and

   her seed, they keeping it up mutually: He, the sole of whose foot

   should be bitten, having power also to tread upon the enemy's head; but

   the other biting, killing, and impeding the steps of man, until the

   seed did come appointed to tread down his head,--which was born of

   Mary, of whom the prophet speaks: "Thou shalt tread upon the asp and

   the basilisk; thou shalt trample down the lion and the dragon;" [3768]

   --indicating that sin, which was set up and spread out against man, and

   which rendered him subject to death, should be deprived of its power,

   along with death, which rules [over men]; and that the lion, that is,

   antichrist, rampant against mankind in the latter days, should be

   trampled down by Him; and that He should bind "the dragon, that old

   serpent" [3769] and subject him to the power of man, who had been

   conquered [3770] so that all his might should be trodden down. Now Adam

   had been conquered, all life having been taken away from him:

   wherefore, when the foe was conquered in his turn, Adam received new

   life; and the last enemy, death, is destroyed, [3771] which at the

   first had taken possession of man. Therefore, when man has been

   liberated, "what is written shall come to pass, Death is swallowed up

   in victory. O death, where is thy sting?" [3772] This could not be said

   with justice, if that man, over whom death did first obtain dominion,

   were not set free. For his salvation is death's destruction. When

   therefore the Lord vivifies man, that is, Adam, death is at the same

   time destroyed.

 

   8. All therefore speak falsely who disallow his (Adam's) salvation,

   shutting themselves out from life for ever, in that they do not believe

   that the sheep which had perished has been found. [3773] For if it has

   not been found, the whole human race is still held in a state of

   perdition. False, therefore, is that, man who first started this idea,

   or rather, this ignorance and blindness--Tatian. [3774] As I have

   already indicated, this man entangled himself with all the heretics.

   [3775] This dogma, however, has been invented by himself, in order

   that, by introducing something new, independently of the rest, and by

   speaking vanity, he might acquire for himself hearers void of faith,

   affecting to be esteemed a teacher, and endeavouring from time to time

   to employ sayings of this kind often [made use of] by Paul: "In Adam we

   all die;" [3776] ignorant, however, that "where sin abounded, grace did

   much more abound." [3777] Since this, then, has been clearly shown, let

   all his disciples be put to shame, and let them wrangle [3778] about

   Adam, as if some great gain were to accrue to them if he be not saved;

   when they profit nothing more [by that], even as the serpent also did

   not profit when persuading man [to sin], except to this effect, that he

   proved him a transgressor, obtaining man as the first-fruits of his own

   apostasy. [3779] But he did not know God's power. [3780] Thus also do

   those who disallow Adam's salvation gain nothing, except this, that

   they render themselves heretics and apostates from the truth, and show

   themselves patrons of the serpent and of death.

     __________________________________________________________________

 

   [3756] Acts i. 7.

 

   [3757] Matt. xii. 29.

 

   [3758] Gen. i. 26.

 

   [3759] The old Latin translation is: "Sed non relictis ipsis patribus."

   Grabe would cancel non, while Massuet pleads for retaining it. Harvey

   conjectures that the translator perhaps mistook ouk aneilemmenon for

   ouk analeleimenon. We have followed Massuet, though we should prefer

   deleting non, were it not found in all the mss.

 

   [3760] Gen. iii. 16, etc.

 

   [3761] Gen. iii. 14.

 

   [3762] Matt. xxv. 41. This reading of Iren�us agrees with that of the

   Codex Bez�, at Cambridge.

 

   [3763] Gen. iv. 7, after LXX. version.

 

   [3764] The old Latin reads "parricidio." The crime of parricide was

   alone known to the Roman law; but it was a generic term, including the

   murder of all near relations. All the editors have supposed that the

   original word was adelphoktonia, which has here been adopted.

 

   [3765] Prov. i. 7, Prov. ix. 10.

 

   [3766] Gen. iii. 13.

 

   [3767] Rom. vi. 7.

 

   [3768] Ps. xci. 13.

 

   [3769] Rev. xx. 2.

 

   [3770] Luke x. 19.

 

   [3771] 1 Cor. xv. 26.

 

   [3772] 1 Cor. xv. 54, 55.

 

   [3773] Luke xv. 4.

 

   [3774] An account of Tatian will be given in a future volume with his

   only extant work.

 

   [3775] His heresy being just a mixture of the opinions of the various

   Gnostic sects.

 

   [3776] 1 Cor. xv. 22.

 

   [3777] Rom. v. 20.

 

   [3778] Though unnoticed by the editors, there seems a difficulty in the

   different moods of the two verbs, erubescant and concertant.

 

   [3779] "Initium et materiam apostasi� su� habens hominem:" the meaning

   is very obscure, and the editors throw no light upon it.

 

   [3780] Literally, "but he did not see God." The translator is supposed

   to have read oiden, knew, for eiden, saw.

     __________________________________________________________________

 

  Chapter XXIV.--Recapitulation of the various arguments adduced against Gnostic

  impiety under all its aspects. The heretics, tossed about by every blast of

  doctrine, are opposed by the uniform teaching of the Church, which remains so

  always, and is consistent with itself.

 

   1. Thus, then, have all these men been exposed, who bring in impious

   doctrines regarding our Maker and Framer, who also formed this world,

   and above whom there is no other God; and those have been overthrown by

   their own arguments who teach falsehoods regarding the substance of our

   Lord, and the dispensation which He fulfilled for the sake of His own

   creature man. But [it has, on the other hand, been shown], that the

   preaching of the Church is everywhere consistent, and continues in an

   even course, and receives testimony from the prophets, the apostles,

   and all the disciples--as I have proved-- through [those in] the

   beginning, the middle, and the end, [3781] and through the entire

   dispensation of God, and that well-grounded system which tends [3782]

   to man's salvation, namely, our faith; which, having been received from

   the Church, we do preserve, and which always, by the Spirit of God,

   renewing its youth, as if it were some precious deposit in an excellent

   vessel, causes the vessel itself containing it to renew its youth also.

   For this gift of God has been entrusted to the Church, as breath was to

   the first created man, [3783] for this purpose, that all the members

   receiving it may be vivified; and the [means of] communion with Christ

   has been distributed throughout it, that is, the Holy Spirit, the

   earnest of incorruption, the means of confirming our faith, and the

   ladder of ascent to God. "For in the Church," it is said, "God hath set

   apostles, prophets, teachers," [3784] and all the other means through

   which the Spirit works; of which all those are not partakers who do not

   join themselves to the Church, but defraud themselves of life through

   their perverse opinions and infamous behaviour. For where the Church

   is, there is the Spirit of God; and where the Spirit of God is, there

   is the Church, and every kind of grace; but the Spirit is truth. Those,

   therefore, who do not partake of Him, are neither nourished into life

   from the mother's breasts, nor do they enjoy that most limpid fountain

   which issues from the body of Christ; but they dig for themselves

   broken cisterns [3785] out of earthly trenches, and drink putrid water

   out of the mire, fleeing from the faith of the Church lest they be

   convicted; and rejecting the Spirit, that they may not be instructed.

 

   2. Alienated thus from the truth, they do deservedly wallow in all

   error, tossed to and fro by it, thinking differently in regard to the

   same things at different times, and never attaining to a well-grounded

   knowledge, being more anxious to be sophists of words than disciples of

   the truth. For they have not been founded upon the one rock, but upon

   the sand, which has in itself a multitude of stones. Wherefore they

   also imagine many gods, and they always have the excuse of searching

   [after truth] (for they are blind), but never succeed in finding it.

   For they blaspheme the Creator, Him who is truly God, who also

   furnishes power to find [the truth]; imagining that they have

   discovered another god beyond God, or another Pleroma, or another

   dispensation. Wherefore also the light which is from God does not

   illumine them, because they have dishonoured and despised God, holding

   Him of small account, because, through His love and infinite benignity,

   He has come within reach of human knowledge (knowledge, however, not

   with regard to His greatness, or with regard to His essence--for that

   has no man measured or handled--but after this sort: that we should

   know that He who made, and formed, and breathed in them the breath of

   life, and nourishes us by means of the creation, establishing all

   things by His Word, and binding them together by His Wisdom [3786] --

   this is He who is the only true God); but they dream of a non-existent

   being above Him, that they may be regarded as having found out the

   great God, whom nobody, [they hold,] can recognise holding

   communication with the human race, or as directing mundane matters:

   that is to say, they find out the god of Epicurus, who does nothing

   either for himself or others; that is, he exercises no providence at

   all.

     __________________________________________________________________

 

   [3781] Literally, "through the beginnings, the means, and the end."

   These three terms refer to the Prophets, the Apostles, and the Church

   Catholic.

 

   [3782] The Latin is "solidam operationem," which we know not how to

   translate, in accordance with the context, except as above.

 

   [3783] This seems to be the meaning conveyed by the old Latin,

   "quemadmodum aspiratio plasmationi."

 

   [3784] 1 Cor. xii. 28.

 

   [3785] Jer. ii. 13.

 

   [3786] i.e., the Spirit.

     __________________________________________________________________

 

  Chapter XXV.--This world is ruled by the providence of one God, who is both

  endowed with infinite justice to punish the wicked, and with infinite goodness

  to bless the pious, and impart to them salvation.

 

   1. God does, however, exercise a providence over all things, and

   therefore He also gives counsel; and when giving counsel, He is present

   with those who attend to moral discipline. [3787] It follows then of

   course, that the things which are watched over and governed should be

   acquainted with their ruler; which things are not irrational or vain,

   but they have understanding derived from the providence of God. And,

   for this reason certain of the Gentiles, who were less addicted to

   [sensual] allurements and voluptuousness, and were not led away to such

   a degree of superstition with regard to idols, being moved, though but

   slightly, by His providence, were nevertheless convinced that they

   should call the Maker of this universe the Father, who exercises a

   providence over all things, and arranges the affairs of our world.

 

   2. Again, that they might remove the rebuking and judicial power from

   the Father, reckoning that as unworthy of God, and thinking that they

   had found out a God both without anger and [merely] good, they have

   alleged that one [God] judges, but that another saves, unconsciously

   taking away the intelligence and justice of both deities. For if the

   judicial one is not also good, to bestow favours upon the deserving,

   and to direct reproofs against those requiring them, he will appear

   neither a just nor a wise judge. On the other hand, the good God, if he

   is merely good, and not one who tests those upon whom he shall send his

   goodness, will be out of the range of justice and goodness; and his

   goodness will seem imperfect, as not saving all; [for it should do so,]

   if it be not accompanied with judgment.

 

   3. Marcion, therefore, himself, by dividing God into two, maintaining

   one to be good and the other judicial, does in fact, on both sides, put

   an end to deity. For he that is the judicial one, if he be not good, is

   not God, because he from whom goodness is absent is no God at all; and

   again, he who is good, if he has no judicial power, suffers the same

   [loss] as the former, by being deprived of his character of deity. And

   how can they call the Father of all wise, if they do not assign to Him

   a judicial faculty? For if He is wise, He is also one who tests

   [others]; but the judicial power belongs to him who tests, and justice

   follows the judicial faculty, that it may reach a just conclusion;

   justice calls forth judgment, and judgment, when it is executed with

   justice, will pass on to wisdom. Therefore the Father will excel in

   wisdom all human and angelic wisdom, because He is Lord, and Judge, and

   the Just One, and Ruler over all. For He is good, and merciful, and

   patient, and saves whom He ought: nor does goodness desert Him in the

   exercise of justice, [3788] nor is His wisdom lessened; for He saves

   those whom He should save, and judges those worthy of judgment. Neither

   does He show Himself unmercifully just; for His goodness, no doubt,

   goes on before, and takes precedency.

 

   4. The God, therefore, who does benevolently cause His sun to rise upon

   all, [3789] and sends rain upon the just and unjust, shall judge those

   who, enjoying His equally distributed kindness, have led lives not

   corresponding to the dignity of His bounty; but who have spent their

   days in wantonness and luxury, in opposition to His benevolence, and

   have, moreover, even blasphemed Him who has conferred so great benefits

   upon them.

 

   5. Plato is proved to be more religious than these men, for he allowed

   that the same God was both just and good, having power over all things,

   and Himself executing judgment, expressing himself thus, "And God

   indeed, as He is also the ancient Word, possessing the beginning, the

   end, and the mean of all existing things, does everything rightly,

   moving round about them according to their nature; but retributive

   justice always follows Him against those who depart from the divine

   law." [3790] Then, again, he points out that the Maker and Framer of

   the universe is good. "And to the good," he says, "no envy ever springs

   up with regard to anything;" [3791] thus establishing the goodness of

   God, as the beginning and the cause of the creation of the world, but

   not ignorance, nor an erring �on, nor the consequence of a defect, nor

   the Mother weeping and lamenting, nor another God or Father.

 

   6. Well may their Mother bewail them, as capable of conceiving and

   inventing such things for they have worthily uttered this falsehood

   against themselves, that their Mother is beyond the Pleroma, that is

   beyond the knowledge of God, and that their entire multitude became

   [3792] a shapeless and crude abortion: for it apprehends nothing of the

   truth; it falls into void and darkness: for their wisdom (Sophia) was

   void, and wrapped up in darkness; and Horos did not permit her to enter

   the Pleroma: for the Spirit (Achamoth) did not receive them into the

   place of refreshment. For their father, by begetting ignorance, wrought

   in them the sufferings of death. We do not misrepresent [their opinions

   on] these points; but they do themselves confirm, they do themselves

   teach, they do glory in them, they imagine a lofty [mystery] about

   their Mother, whom they represent as having been begotten without a

   father, that is, without God, a female from a female, [3793] that is,

   corruption from error.

 

   7. We do indeed pray that these men may not remain in the pit which

   they themselves have dug, but separate themselves from a Mother of this

   nature, and depart from Bythus, and stand away from the void, and

   relinquish the shadow; and that they, being converted to the Church of

   God, may be lawfully begotten, and that Christ may be formed in them,

   and that they may know the Framer and Maker of this universe, the only

   true God and Lord of all. We pray for these things on their behalf,

   loving them better than they seem to love themselves. For our love,

   inasmuch as it is true, is salutary to them, if they will but receive

   it. It may be compared to a severe remedy, extirpating the proud and

   sloughing flesh of a wound; for it puts an end to their pride and

   haughtiness. Wherefore it shall not weary us, to endeavour with all our

   might to stretch out the hand unto them. Over and above what has been

   already stated, I have deferred to the following book, to adduce the

   words of the Lord; if, by convincing some among them, through means of

   the very instruction of Christ, I may succeed in persuading them to

   abandon such error, and to cease from blaspheming their Creator, who is

   both God alone, and the Father of our Lord Jesus Christ. Amen.

     __________________________________________________________________

     __________________________________________________________________

 

   [3787] Literally, "who have a foresight of morals" --qui morum

   providentiam habent. The meaning is very obscure. [Prov. xxii. 3, Prov.

   xxvii. 12.]

 

   [3788] The text is here very uncertain, but the above seems the

   probable meaning.

 

   [3789] Matt. v. 45.

 

   [3790] Plato, de Leg., iv. and p. 715, 16.

 

   [3791] In Tim�o, vi. p. 29.

 

   [3792] The Latin is "collectio eorum;" but what collectio here means,

   it is not easy to determine. Grabe, with much probability, deems it the

   representative of sustasis. Harvey prefers enthumema: but it is

   difficult to perceive the relevancy of his references to the rhetorical

   syllogism.

 

   [3793] See book i. cap. xvi. note.

     __________________________________________________________________

     __________________________________________________________________

 

Elucidation

 

   The editor of this American Series confines himself in general to such

   occasional and very brief annotations as may suggest to students and

   others the practical views which are requisite to a clear comprehension

   of authors who wrote for past ages; for a sort and condition of men no

   longer existing, whose extinction as a class is, indeed, largely due to

   these writings. But he reserved to himself the privilege of correcting

   palpable mistakes, especially in points which bear upon questions of

   our own times.

 

   That our learned translators have unaccountably admitted a very

   inaccurate translation of the crucial paragraph in book iii. cap. iii.

   sect. 2, I have shown in the footnote at that place. It is evident, (1)

   because they themselves are not satisfied with it, and (2) because I

   have set it side by side with the more literal rendering of a writer

   who would have preferred their reading if it could have borne the test

   of criticism.

 

   Now, the authors of the Latin translation [3794] may have designed the

   ambiguity which gives the Ultramontane party an apparent advantage; but

   it is an advantage which disappears as soon as it is examined, and

   hence I am content to take it as it stands. Various conjectures have

   been made as to the original Greek of Iren�us; but the Latin answers

   every purpose of the author's argument, and is fatal to the claims of

   the Papacy. Let me recur to the translation given, in loco, from a

   Roman Catholic, and this will be seen at once.

 

   For he thus renders it:--

 

   1. In this Church, "ever, by those who are on every side, has been

   preserved that tradition which is from apostles." How would such a

   proposition have sounded to Pius IX. in the Vatican Council? The faith

   is preserved by those who come to Rome, not by the Bishop who presides

   there.

 

   2. "For to this Church, on account of more potent principality, [3795]

   it is necessary that every Church (that is, those who are, on every

   side, faithful) resort." The greatness of Rome, that is, as the capital

   of the Empire, imparts to the local Church a superior dignity, even as

   compared with Lyons, or any other metropolitical Church. Everybody

   visits Rome: hence you find there faithful witnesses from every side

   (from all the Churches); and their united testimony it is which

   preserves in Rome the pure apostolic traditions.

 

   The Latin, thus translated by a candid Roman Catholic, reverses the

   whole system of the Papacy. Pius IX. informed his Bishops, at the late

   Council, that they were not called to bear their testimony, but to hear

   his infallible decree; "reducing us," said the Archbishop of Paris, "to

   a council of sacristans."

 

   Sustaining these views by a few footnotes, I add (1) a literal

   rendering of my own, and then (2) a metaphrase of the same, bringing

   out the argument from the crabbed obstructions of the Latin text. This,

   then, is what Iren�us says: (a) "For it is necessary for every Church

   (that is to say, the faithful from all parts) to meet in this Church,

   on account of the superior magistracy; in which Church, by those who

   are from all places, the tradition of the apostles has been preserved."

   Or, more freely rendered: (b) "On account of the chief magistracy

   [3796] [of the empire], the faithful from all parts, representing every

   Church, are obliged to resort to Rome, and there to come together; so

   that [it is the distinction of this Church that], in it, the tradition

   of the apostles has been preserved by Christians gathered together out

   of all the Churches." Taking the entire argument of our author with the

   context, then, it amounts to this: "We must ask, not for local, but

   universal, testimony. Now, in every Church founded by the apostles has

   been handed down their traditions; but, as it would be a tedious thing

   to collect them all, let this suffice. Take that Church (nearest at

   hand, and which is the only Apostolic Church of the West), the great

   and glorious Church at Rome, which was there founded by the two

   apostles Peter and Paul. In her have been preserved the traditions of

   all the Churches, because everybody is forced to go to the seat of

   empire: and therefore, by these representatives of the whole Catholic

   Church, the apostolic traditions have been all collected in Rome:

   [3797] and you have a synoptical view of all Churches in what is there

   preserved." Had the views of the modern Papacy ever entered the head of

   Iren�us, what an absurdity would be this whole argument. He would have

   said, "It is no matter what may be gathered elsewhere; for the Bishop

   of Rome is the infallible oracle of all Catholic truth, and you will

   always find it by his mouth." It should be noted that Orthodoxy was

   indeed preserved there, just so long as Rome permitted other Churches

   to contribute their testimony on the principle of Iren�us, and thus to

   make her the depository of all Catholic tradition, as witnessed "by

   all, everywhere, and from the beginning." But all this is turned upside

   down by modern Romanism. No other Church is to be heard or considered;

   but Rome takes all into her own power, and may dictate to all Churches

   what they are to believe, however novel, or contrary to the torrent of

   antiquity in the teachings of their own founders and great doctors in

   all past time.

     __________________________________________________________________

 

   [3794] One of the Antiochian Canons probably reflects the current

   language of an earlier antiquity thus: dia to en te metropolei

   pantachothen suntrechein pantas tous ta pragmata echontas: and, if so,

   this suntrechein gives the meaning of convenire.

 

   [3795] "Its more potent," etc., is not a strict rendering: "the more

   potent," rather; which leaves the principalitas to the city, not the

   Church.

 

   [3796] Bishop Wordsworth inclines to the idea that the original Greek

   was hikanoteran archaioteta, thus conceding that Iren�us was speaking

   of the greater antiquity of Rome as compared with other (Western)

   Churches. Even so, he shows that the argument of Iren�us is fatal to

   Roman pretensions, which admit of no such ideas as he advances, and no

   such freedom as that of his dealings with Rome.

 

   [3797] Nobody has more forcibly stated the argument of Iren�us than the

   Abb� Guett�e, in his exhaustive work on the Papacy. I published a

   translation of this valuable historical epitome in New York (Carleton),

   1867; but it is out of print. The original may be had in Paris

   (Fischbacher), No. 33 Rue de Seine.

     __________________________________________________________________

 

Against Heresies: Book IV

     __________________________________________________________________

     __________________________________________________________________

 

  Preface.

 

   1. By transmitting to thee, my very dear friend, this fourth book of

   the work which is [entitled] The Detection and Refutation of False

   Knowledge, I shall, as I have promised, add weight, by means of the

   words of the Lord, to what I have already advanced; so that thou also,

   as thou hast requested, mayest obtain from me the means of confuting

   all the heretics everywhere, and not permit them, beaten back at all

   points, to launch out further into the deep of error, nor to be drowned

   in the sea of ignorance; but that thou, turning them into the haven of

   the truth, mayest cause them to attain their salvation.

 

   2. The man, however, who would undertake their conversion, must possess

   an accurate knowledge of their systems or schemes of doctrine. For it

   is impossible for any one to heal the sick, if he has no knowledge of

   the disease of the patients. This was the reason that my

   predecessors--much superior men to myself, too --were unable,

   notwithstanding, to refute the Valentinians satisfactorily, because

   they were ignorant of these men's system; [3798] which I have with all

   care delivered to thee in the first book in which I have also shown

   that their doctrine is a recapitulation of all the heretics. For which

   reason also, in the second, we have had, as in a mirror, a sight of

   their entire discomfiture. For they who oppose these men (the

   Valentinians) by the right method, do [thereby] oppose all who are of

   an evil mind; and they who overthrow them, do in fact overthrow every

   kind of heresy.

 

   3. For their system is blasphemous above all [others], since they

   represent that the Maker and Framer, who is one God, as I have shown,

   was produced from a defect or apostasy. They utter blasphemy, also,

   against our Lord, by cutting off and dividing Jesus from Christ, and

   Christ from the Saviour, and again the Saviour from the Word, and the

   Word from the Only-begotten. And since they allege that the Creator

   originated from a defect or apostasy, so have they also taught that

   Christ and the Holy Spirit were emitted on account of this defect, and

   that the Saviour was a product of those �ons who were produced from a

   defect; so that there is nothing but blasphemy to be found among them.

   In the preceding book, then, the ideas of the apostles as to all these

   points have been set forth, [to the effect] that not only did they,

   "who from the beginning were eye-witnesses and ministers of the word"

   [3799] of truth, hold no such opinions, but that they did also preach

   to us to shun these doctrines, [3800] foreseeing by the Spirit those

   weak-minded persons who should be led astray. [3801]

 

   4. For as the serpent beguiled Eve, by promising her what he had not

   himself, [3802] so also do these men, by pretending [to possess]

   superior knowledge, and [to be acquainted with] ineffable mysteries;

   and, by promising that admittance which they speak of as taking place

   within the Pleroma, plunge those that believe them into death,

   rendering them apostates from Him who made them. And at that time,

   indeed, the apostate angel, having effected the disobedience of mankind

   by means of the serpent, imagined that he escaped the notice of the

   Lord; wherefore God assigned him the form [3803] and name [of a

   serpent]. But now, since the last times are [come upon us], evil is

   spread abroad among men, which not only renders them apostates, but by

   many machinations does [the devil] raise up blasphemers against the

   Creator, namely, by means of all the heretics already mentioned. For

   all these, although they issue forth from diverse regions, and

   promulgate different [opinions], do nevertheless concur in the same

   blasphemous design, wounding [men] unto death, by teaching blasphemy

   against God our Maker and Supporter, and derogating from the salvation

   of man. Now man is a mixed organization of soul and flesh, who was

   formed after the likeness of God, and moulded by His hands, that is, by

   the Son and Holy Spirit, to whom also He said, "Let Us make man."

   [3804] This, then, is the aim of him who envies our life, to render men

   disbelievers in their own salvation, and blasphemous against God the

   Creator. For whatsoever all the heretics may have advanced with the

   utmost solemnity, they come to this at last, that they blaspheme the

   Creator, and disallow the salvation of God's workmanship, which the

   flesh truly is; on behalf of which I have proved, in a variety of ways,

   that the Son of God accomplished the whole dispensation [of mercy], and

   have shown that there is none other called God by the Scriptures except

   the Father of all, and the Son, and those who possess the adoption.

     __________________________________________________________________

 

   [3798] [The reader who marvels at the tedious recitals must note this

   (1) as proof of the author's practical wisdom, and (2) as evidence of

   his fidelity in what he exhibits.]

 

   [3799] Luke i. 2.

 

   [3800] 2 Tim. ii. 23.

 

   [3801] [The solemnity of the apostolic testimonies against the crop of

   tares that was to spring up receives great illustration from Iren�us. 1

   John ii. 18.]

 

   [3802] [2 Pet. ii. 19.]

 

   [3803] [Rev. xii. 9. A little essay, Messias and Anti-Messias, by the

   Rev. C. I. Black, London (Masters, 1847), is commended to those who

   need light on this very mysterious subject.]

 

   [3804] Gen. i. 26.

     __________________________________________________________________

 

  Chapter I.--The Lord acknowledged but one God and Father.

 

   1. Since, therefore, this is sure and stedfast, that no other God or

   Lord was announced by the Spirit, except Him who, as God, rules over

   all, together with His Word, and those who receive the Spirit of

   adoption, [3805] that is, those who believe in the one and true God,

   and in Jesus Christ the Son of God; and likewise that the apostles did

   of themselves term no one else as God, or name [no other] as Lord; and,

   what is much more important, [since it is true] that our Lord [acted

   likewise], who did also command us to confess no one as Father, except

   Him who is in the heavens, who is the one God and the one

   Father;--those things are clearly shown to be false which these

   deceivers and most perverse sophists advance, maintaining that the

   being whom they have themselves invented is by nature both God and

   Father; but that the Demiurge is naturally neither God nor Father, but

   is so termed merely by courtesy (verbo tenus), because of his ruling

   the creation, these perverse mythologists state, setting their thoughts

   against God; and, putting aside the doctrine of Christ, and of

   themselves divining falsehoods, they dispute against the entire

   dispensation of God. For they maintain that their �ons, and gods, and

   fathers, and lords, are also still further termed heavens, together

   with their Mother, whom they do also call "the Earth," and "Jerusalem,"

   while they also style her many other names.

 

   2. Now to whom is it not clear, that if the Lord had known many fathers

   and gods, He would not have taught His disciples to know [only] one

   God, [3806] and to call Him alone Father? But He did the rather

   distinguish those who by word merely (verbo tenus) are termed gods,

   from Him who is truly God, that they should not err as to His doctrine,

   nor understand one [in mistake] for another. And if He did indeed teach

   us to call one Being Father and God, while He does from time to time

   Himself confess other fathers and gods in the same sense, then He will

   appear to enjoin a different course upon His disciples from what He

   follows Himself. Such conduct, however, does not bespeak the good

   teacher, but a misleading and invidious one. The apostles, too,

   according to these men's showing, are proved to be transgressors of the

   commandment, since they confess the Creator as God, and Lord, and

   Father, as I have shown--if He is not alone God and Father. Jesus,

   therefore, will be to them the author and teacher of such

   transgression, inasmuch as He commanded that one Being should be called

   Father, [3807] thus imposing upon them the necessity of confessing the

   Creator as their Father, as has been pointed out.

     __________________________________________________________________

 

   [3805] See iii. 6, 1.

 

   [3806] [St. John xvii. 3.]

 

   [3807] Matt. xxiii. 9.

     __________________________________________________________________

 

  Chapter II.--Proofs from the plain testimony of Moses, and of the other

  prophets, whose words are the words of Christ, that there is but one God, the

  founder of the world, whom Our Lord preached, and whom He called His Father.

 

   1. Moses, therefore, making a recapitulation of the whole law, which he

   had received from the Creator (Demiurge), thus speaks in Deuteronomy:

   "Give ear, O ye heavens, and I will speak; and hear, O earth, the words

   of my mouth." [3808] Again, David saying that his help came from the

   Lord, asserts: "My help is from the Lord, who made heaven and earth."

   [3809] And Esaias confesses that words were uttered by God, who made

   heaven and earth, and governs them. He says: "Hear, O heavens; and give

   ear, O earth: for the Lord hath spoken." [3810] And again: "Thus saith

   the Lord God, who made the heaven, and stretched it out; who

   established the earth, and the things in it; and who giveth breath to

   the people upon it, and spirit to them who walk therein." [3811]

 

   2. Again, our Lord Jesus Christ confesses this same Being as His

   Father, where He says: "I confess to thee, O Father, Lord of heaven and

   earth." [3812] What Father will those men have us to understand [by

   these words], those who are most perverse sophists of Pandora? Whether

   shall it be Bythus, whom they have fabled of themselves; or their

   Mother; or the Only-begotten? Or shall it be he whom the Marcionites or

   the others have invented as god (whom I indeed have amply demonstrated

   to be no god at all); or shall it be (what is really the case) the

   Maker of heaven and earth, whom also the prophets proclaimed,--whom

   Christ, too, confesses as His Father,-- whom also the law announces,

   saying: "Hear, O Israel; The Lord thy God is one God?" [3813]

 

   3. But since the writings (liter�) of Moses are the words of Christ, He

   does Himself declare to the Jews, as John has recorded in the Gospel:

   "If ye had believed Moses, ye would have believed Me: for he wrote of

   Me. But if ye believe not his writings, neither will ye believe My

   words." [3814] He thus indicates in the clearest manner that the

   writings of Moses are His words. If, then, [this be the case with

   regard] to Moses, so also, beyond a doubt, the words of the other

   prophets are His [words], as I have pointed out. And again, the Lord

   Himself exhibits Abraham as having said to the rich man, with reference

   to all those who were still alive: "If they do not obey Moses and the

   prophets, neither, if any one were to rise from the dead and go to

   them, will they believe him." [3815]

 

   4. Now, He has not merely related to us a story respecting a poor man

   and a rich one; but He has taught us, in the first place, that no one

   should lead a luxurious life, nor, living in worldly pleasures and

   perpetual feastings, should be the slave of his lusts, and forget God.

   "For there was," He says, "a rich man, who was clothed in purple and

   fine linen, and delighted himself with splendid feasts." [3816]

 

   5. Of such persons, too, the Spirit has spoken by Esaias: "They drink

   wine with [the accompaniment of] harps, and tablets, and psalteries,

   and flutes; but they regard not the works of God, neither do they

   consider the work of His hands." [3817] Lest, therefore, we should

   incur the same punishment as these men, the Lord reveals [to us] their

   end; showing at the same time, that if they obeyed Moses and the

   prophets, they would believe in Him whom these had preached, the Son of

   God, who rose from the dead, and bestows life upon us; and He shows

   that all are from one essence, that is, Abraham, and Moses, and the

   prophets, and also the Lord Himself, who rose from the dead, in whom

   many believe who are of the circumcision, who do also hear Moses and

   the prophets announcing the coming of the Son of God. But those who

   scoff [at the truth] assert that these men were from another essence,

   and they do not know the first-begotten from the dead; understanding

   Christ as a distinct being, who continued as if He were impassible, and

   Jesus, who suffered, as being altogether separate [from Him].

 

   6. For they do not receive from the Father the knowledge of the Son;

   neither do they learn who the Father is from the Son, who teaches

   clearly and without parables Him who truly is God. He says: "Swear not

   at all; neither by heaven, for it is God's throne; nor by the earth,

   for it is His footstool; neither by Jerusalem, for it is the city of

   the great King." [3818] For these words are evidently spoken with

   reference to the Creator, as also Esaias says: "Heaven is my throne,

   the earth is my footstool." [3819] And besides this Being there is no

   other God; otherwise He would not be termed by the Lord either "God" or

   "the great King;" for a Being who can be so described admits neither of

   any other being compared with nor set above Him. For he who has any

   superior over him, and is under the power of another, this being never

   can be called either "God" or "the great King."

 

   7. But neither will these men be able to maintain that such words were

   uttered in an ironical manner, since it is proved to them by the words

   themselves that they were in earnest. For He who uttered them was

   Truth, and did truly vindicate His own house, by driving out of it the

   changers of money, who were buying and selling, saying unto them: "It

   is written, My house shall be called the house of prayer; but ye have

   made it a den of thieves." [3820] And what reason had He for thus doing

   and saying, and vindicating His house, if He did preach another God?

   But [He did so], that He might point out the transgressors of His

   Father's law; for neither did He bring any accusation against the

   house, nor did He blame the law, which He had come to fulfil; but He

   reproved those who were putting His house to an improper use, and those

   who were transgressing the law. And therefore the scribes and

   Pharisees, too, who from the times of the law had begun to despise God,

   did not receive His Word, that is, they did not believe on Christ. Of

   these Esaias says: "Thy princes are rebellious, companions of thieves,

   loving gifts, following after rewards, not judging the fatherless, and

   negligent of the cause of the widows." [3821] And Jeremiah, in like

   manner: "They," he says, "who rule my people did not know me; they are

   senseless and imprudent children; they are wise to do evil, but to do

   well they have no knowledge." [3822]

 

   8. But as many as feared God, and were anxious about His law, these ran

   to Christ, and were all saved. For He said to His disciples: "Go ye to

   the sheep of the house of Israel, [3823] which have perished." And many

   more Samaritans, it is said, when the Lord had tarried among them, two

   days, "believed because of His words, and said to the woman, Now we

   believe, not because of thy saying, for we ourselves have heard [Him],

   and know that this man is truly the Saviour of the world." [3824] And

   Paul likewise declares, "And so all Israel shall be saved;" [3825] but

   he has also said, that the law was our pedagogue [to bring us] to

   Christ Jesus. [3826] Let them not therefore ascribe to the law the

   unbelief of certain [among them]. For the law never hindered them from

   believing in the Son of God; nay, but it even exhorted them [3827] so

   to do, saying [3828] that men can be saved in no other way from the old

   wound of the serpent than by believing in Him who, in the likeness of

   sinful flesh, is lifted up from the earth upon the tree of martyrdom,

   and draws all things to Himself, [3829] and vivifies the dead.

     __________________________________________________________________

 

   [3808] Deut. xxxii. 1.

 

   [3809] Ps. cxxiv. 8.

 

   [3810] Isa. i. 2.

 

   [3811] Isa. xlii. 5.

 

   [3812] Matt. xi. 25; Luke x. 21.

 

   [3813] Deut. vi. 4.

 

   [3814] John v. 46, 47.

 

   [3815] Luke xvi. 31.

 

   [3816] Luke xvi. 19.

 

   [3817] Isa. v. 12.

 

   [3818] Matt. v. 34.

 

   [3819] Isa. lxvi. 1.

 

   [3820] Matt. xxi. 13.

 

   [3821] Isa. i. 23.

 

   [3822] Jer. iv. 22.

 

   [3823] Matt. x. 6.

 

   [3824] John iv. 41.

 

   [3825] Rom. xi. 26.

 

   [3826] Gal. iii. 24.

 

   [3827] Num. xxi. 8.

 

   [3828] This passage is quoted by Augustine, in his treatise on original

   sin, written to oppose Pelagius (lib. i. c. ii.), about 400 A.D.

 

   [3829] John xii. 32, John iii. 14.

     __________________________________________________________________

 

  Chapter III.--Answer to the cavils of the Gnostics. We are not to suppose that

  the true God can be changed, or come to an end because the heavens, which are

  His throne and the earth, His footstool, shall pass away.

 

   1. Again, as to their malignantly asserting that if heaven is indeed

   the throne of God, and earth His footstool, and if it is declared that

   the heaven and earth shall pass away, then when these pass away the God

   who sitteth above must also pass away, and therefore He cannot be the

   God who is over all; in the first place, they are ignorant what the

   expression means, that heaven is [His] throne and earth [His]

   footstool. For they do not know what God is, but they imagine that He

   sits after the fashion of a man, and is contained within bounds, but

   does not contain. And they are also unacquainted with [the meaning of]

   the passing away of the heaven and earth; but Paul was not ignorant of

   it when he declared, "For the figure of this world passeth away."

   [3830] In the next place, David explains their question, for he says

   that when the fashion of this world passes away, not only shall God

   remain, but His servants also, expressing himself thus in the 101st

   Psalm: "In the beginning, Thou, O Lord, hast founded the earth, and the

   heavens are the works of Thy hands. They shall perish, but Thou shalt

   endure, and all shall wax old as a garment; and as a vesture Thou shalt

   change them, and they shall be changed: but Thou art the same, and Thy

   years shall not fail. The children of Thy servants shall continue, and

   their seed shall be established for ever;" [3831] pointing out plainly

   what things they are that pass away, and who it is that doth endure for

   ever--God, together with His servants. And in like manner Esaias says:

   "Lift up your eyes to the heavens, and look upon the earth beneath; for

   the heaven has been set together as smoke, and the earth shall wax old

   like a garment, and they who dwell therein shall die in like manner.

   But my salvation shall be for ever, and my righteousness shall not pass

   away." [3832]

     __________________________________________________________________

 

   [3830] 1 Cor. vii. 31.

 

   [3831] Ps. cii. 25-28. The cause of the difference in the numbering of

   the Psalms is that the Septuagint embraces in one psalm--the ninth--the

   two which form the ninth and tenth in the Hebrew text.

 

   [3832] Isa. li. 6.

     __________________________________________________________________

 

  Chapter IV.--Answer to another objection, showing that the destruction of

  Jerusalem, which was the city of the great King, diminished nothing from the

  supreme majesty and power of God, for that this destruction was put in

  execution by the most wise counsel of the same God.

 

   1. Further, also, concerning Jerusalem and the Lord, they venture to

   assert that, if it had been "the city of the great King," [3833] it

   would not have been deserted. [3834] This is just as if any one should

   say, that if straw were a creation of God, it would never part company

   with the wheat; and that the vine twigs, if made by God, never would be

   lopped away and deprived of the clusters. But as these [vine twigs]

   have not been originally made for their own sake, but for that of the

   fruit growing upon them, which being come to maturity and taken away,

   they are left behind, and those which do not conduce to fructification

   are lopped off altogether; so also [was it with] Jerusalem, which had

   in herself borne the yoke of bondage (under which man was reduced, who

   in former times was not subject to God when death was reigning, and

   being subdued, became a fit subject for liberty), when the fruit of

   liberty had come, and reached maturity, and been reaped and stored in

   the barn, and when those which had the power to produce fruit had been

   carried away from her [i.e., from Jerusalem], and scattered throughout

   all the world. Even as Esaias saith, "The children of Jacob shall

   strike root, and Israel shall flourish, and the whole world shall be

   filled with his fruit." [3835] The fruit, therefore, having been sown

   throughout all the world, she (Jerusalem) was deservedly forsaken, and

   those things which had formerly brought forth fruit abundantly were

   taken away; for from these, according to the flesh, were Christ and the

   apostles enabled to bring forth fruit. But now these are no longer

   useful for bringing forth fruit. For all things which have a beginning

   in time must of course have an end in time also.

 

   2. Since, then, the law originated with Moses, it terminated with John

   as a necessary consequence. Christ had come to fulfil it: wherefore

   "the law and the prophets were" with them "until John." [3836] And

   therefore Jerusalem, taking its commencement from David, [3837] and

   fulfilling its own times, must have an end of legislation [3838] when

   the new covenant was revealed. For God does all things by measure and

   in order; nothing is unmeasured with Him, because nothing is out of

   order. Well spake he, who said that the unmeasurable Father was Himself

   subjected to measure in the Son; for the Son is the measure of the

   Father, since He also comprehends Him. But that the administration of

   them (the Jews) was temporary, Esaias says: "And the daughter of Zion

   shall be left as a cottage in a vineyard, and as a lodge in a garden of

   cucumbers." [3839] And when shall these things be left behind? Is it

   not when the fruit shall be taken away, and the leaves alone shall be

   left, which now have no power of producing fruit?

 

   3. But why do we speak of Jerusalem, since, indeed, the fashion of the

   whole world must also pass away, when the time of its disappearance has

   come, in order that the fruit indeed may be gathered into the garner,

   but the chaff, left behind, may be consumed by fire? "For the day of

   the Lord cometh as a burning furnace, and all sinners shall be stubble,

   they who do evil things, and the day shall burn them up." [3840] Now,

   who this Lord is that brings such a day about, John the Baptist points

   out, when he says of Christ, "He shall baptize you with the Holy Ghost

   and with fire, having His fan in His hand to cleanse His floor; and He

   will gather His fruit into the garner, but the chaff He will burn up

   with unquenchable fire." [3841] For He who makes the chaff and He who

   makes the wheat are not different persons, but one and the same, who

   judges them, that is, separates them. But the wheat and the chaff,

   being inanimate and irrational, have been made such by nature. But man,

   being endowed with reason, and in this respect like to God, having been

   made free in his will, and with power over himself, is himself the

   cause to himself, that sometimes he becomes wheat, and sometimes chaff.

   Wherefore also he shall be justly condemned, because, having been

   created a rational being, he lost the true rationality, and living

   irrationally, opposed the righteousness of God, giving himself over to

   every earthly spirit, and serving all lusts; as says the prophet, "Man,

   being in honour, did not understand: he was assimilated to senseless

   beasts, and made like to them." [3842]

     __________________________________________________________________

 

   [3833] Matt. v. 35.

 

   [3834] [Jer. vii. 4. One of the most powerful arguments in all

   Scripture is contained in the first twelve verses of this chapter, and

   it rebukes an inveterate superstition of the human heart. Comp. Rev.

   ii. 5, and the message to Rome, Rom. xi. 21.]

 

   [3835] Isa. xxvii. 6.

 

   [3836] Luke xvi. 16.

 

   [3837] 2 Sam. v. 7, where David is described as taking the stronghold

   of Zion from the Jebusites.

 

   [3838] The text fluctuates between "legis dationem" and "legis

   dationis." We have followed the latter.

 

   [3839] Isa. i. 8.

 

   [3840] Mal. iv. 1.

 

   [3841] Matt. iii. 11, etc.

 

   [3842] Ps. xlix. 12.

     __________________________________________________________________

 

  Chapter V.--The author returns to his former argument, and shows that there

  was but one God announced by the law and prophets, whom Christ confesses as

  His Father, and who, through His word, one living God with Him, made Himself

  known to men in both covenants.

 

   1. God, therefore, is one and the same, who rolls up the heaven as a

   book, and renews the face of the earth; who made the things of time for

   man, so that coming to maturity in them, he may produce the fruit of

   immortality; and who, through His kindness, also bestows [upon him]

   eternal things, "that in the ages to come He may show the exceeding

   riches of His grace;" [3843] who was announced by the law and the

   prophets, whom Christ confessed as His Father. Now He is the Creator,

   and He it is who is God over all, as Esaias says, "I am witness, saith

   the Lord God, and my servant whom I have chosen, that ye may know, and

   believe, and understand that I am. Before me there was no other God,

   neither shall be after me. I am God, and besides me there is no

   Saviour. I have proclaimed, and I have saved." [3844] And again: "I

   myself am the first God, and I am above things to come." [3845] For

   neither in an ambiguous, nor arrogant, nor boastful manner, does He say

   these things; but since it was impossible, without God, to come to a

   knowledge of God, He teaches men, through His Word, to know God. To

   those, therefore, who are ignorant of these matters, and on this

   account imagine that they have discovered another Father, justly does

   one say, "Ye do err, not knowing the Scriptures, nor the power of God."

   [3846]

 

   2. For our Lord and Master, in the answer which He gave to the

   Sadducees, who say that there is no resurrection, and who do therefore

   dishonour God, and lower the credit of the law, did both indicate a

   resurrection, and reveal God, saying to them, "Ye do err, not knowing

   the Scriptures, nor the power of God." "For, touching the resurrection

   of the dead," He says, "have ye not read that which was spoken by God,

   saying, I am the God of Abraham, the God of Isaac, and the God of

   Jacob?" [3847] And He added, "He is not the God of the dead, but of the

   living; for all live to Him." By these arguments He unquestionably made

   it clear, that He who spake to Moses out of the bush, and declared

   Himself to be the God of the fathers, He is the God of the living. For

   who is the God of the living unless He who is God, and above whom there

   is no other God? Whom also Daniel the prophet, when Cyrus king of the

   Persians said to him, "Why dost thou not worship Bel?" [3848] did

   proclaim, saying, "Because I do not worship idols made with hands, but

   the living God, who established the heaven and the earth and has

   dominion over all flesh." Again did he say, "I will adore the Lord my

   God, because He is the living God." He, then, who was adored by the

   prophets as the living God, He is the God of the living; and His Word

   is He who also spake to Moses, who also put the Sadducees to silence,

   who also bestowed the gift of resurrection, thus revealing [both]

   truths to those who are blind, that is, the resurrection and God [in

   His true character]. For if He be not the God of the dead, but of the

   living, yet was called the God of the fathers who were sleeping, they

   do indubitably live to God, and have not passed out of existence, since

   they are children of the resurrection. But our Lord is Himself the

   resurrection, as He does Himself declare, "I am the resurrection and

   the life." [3849] But the fathers are His children; for it is said by

   the prophet: "Instead of thy fathers, thy children have been made to

   thee." [3850] Christ Himself, therefore, together with the Father, is

   the God of the living, who spake to Moses, and who was also manifested

   to the fathers.

 

   3. And teaching this very thing, He said to the Jews: "Your father

   Abraham rejoiced that he should see my day; and he saw it, and was

   glad." [3851] What is intended? "Abraham believed God, and it was

   imputed unto him for righteousness." [3852] In the first place, [he

   believed] that He was the maker of heaven and earth, the only God; and

   in the next place, that He would make his seed as the stars of heaven.

   This is what is meant by Paul, [when he says,] "as lights in the

   world." [3853] Righteously, therefore, having left his earthly kindred,

   he followed the Word of God, walking as a pilgrim with the Word, that

   he might [afterwards] have his abode with the Word.

 

   4. Righteously also the apostles, being of the race of Abraham, left

   the ship and their father, and followed the Word. Righteously also do

   we, possessing the same faith as Abraham, and taking up the cross as

   Isaac did the wood, [3854] follow Him. For in Abraham man had learned

   beforehand, and had been accustomed to follow the Word of God. For

   Abraham, according to his faith, followed the command of the Word of

   God, and with a ready mind delivered up, as a sacrifice to God, his

   only-begotten and beloved son, in order that God also might be pleased

   to offer up for all his seed His own beloved and only-begotten Son, as

   a sacrifice for our redemption.

 

   5. Since, therefore, Abraham was a prophet and saw in the Spirit the

   day of the Lord's coming, and the dispensation of His suffering,

   through whom both he himself and all who, following the example of his

   faith, trust in God, should be saved, he rejoiced exceedingly. The

   Lord, therefore, was not unknown to Abraham, whose day he desired to

   see; [3855] nor, again, was the Lord's Father, for he had learned from

   the Word of the Lord, and believed Him; wherefore it was accounted to

   him by the Lord for righteousness. For faith towards God justifies a

   man; and therefore he said, "I will stretch forth my hand to the most

   high God, who made the heaven and the earth." [3856] All these truths,

   however, do those holding perverse opinions endeavour to overthrow,

   because of one passage, which they certainly do not understand

   correctly.

     __________________________________________________________________

 

   [3843] Eph. ii. 7.

 

   [3844] Isa. xliii. 10, etc.

 

   [3845] Isa. xii. 4.

 

   [3846] Matt. xxii. 29.

 

   [3847] Matt. xxii. 29, etc.; Ex. iii. 6.

 

   [3848] In the Septuagint and Vulgate versions, this story constitutes

   the fourteenth chapter of the book of Daniel. It is not extant in

   Hebrew, and has therefore been removed to the Apocrypha, in the

   Anglican canon [the Greek and St. Jerome's] of Scripture, under the

   title of "Bel and the Dragon."

 

   [3849] John xi. 25.

 

   [3850] Ps. xlv. 16.

 

   [3851] John viii. 56.

 

   [3852] Rom. iv. 3.

 

   [3853] Phil. ii. 15.

 

   [3854] Gen. xxii. 6.

 

   [3855] John viii. 56.

 

   [3856] Gen. xiv. 22.

     __________________________________________________________________

 

  Chapter VI.--Explanation of the words of Christ, "No man knoweth the Father,

  but the Son," etc.; which words the heretics misinterpret. Proof that, by the

  Father revealing the Son, and by the Son being revealed, the Father was never

  unknown.

 

   1. For the Lord, revealing Himself to His disciples, that He Himself is

   the Word, who imparts knowledge of the Father, and reproving the Jews,

   who imagined that they, had [the knowledge of] God, while they

   nevertheless rejected His Word, through whom God is made known,

   declared, "No man knoweth the Son, but the Father; neither knoweth any

   man the Father, save the Son, and he to whom the Son has willed to

   reveal [Him]." [3857] Thus hath Matthew set it down, and Luke in like

   manner, and Mark [3858] the very same; for John omits this passage.

   They, however, who would be wiser than the apostles, write [the verse]

   in the following manner: "No man knew the Father, but the Son; nor the

   Son, but the Father, and he to whom the Son has willed to reveal

   [Him];" and they explain it as if the true God were known to none prior

   to our Lord's advent; and that God who was announced by the prophets,

   they allege not to be the Father of Christ.

 

   2. But if Christ did then [only] begin to have existence when He came

   [into the world] as man, and [if] the Father did remember [only] in the

   times of Tiberius C�sar to provide for [the wants of] men, and His Word

   was shown to have not always coexisted with His creatures; [it may be

   remarked that] neither then was it necessary that another God should be

   proclaimed, but [rather] that the reasons for so great carelessness and

   neglect on His part should be made the subject of investigation. For it

   is fitting that no such question should arise, and gather such

   strength, that it would indeed both change God, and destroy our faith

   in that Creator who supports us by means of His creation. For as we do

   direct our faith towards the Son, so also should we possess a firm and

   immoveable love towards the Father. In his book against Marcion, Justin

   [3859] does well say: "I would not have believed the Lord Himself, if

   He had announced any other than He who is our framer, maker, and

   nourisher. But because the only-begotten Son came to us from the one

   God, who both made this world and formed us, and contains and

   administers all things, summing up His own handiwork in Himself, my

   faith towards Him is stedfast, and my love to the Father immoveable,

   God bestowing both upon us."

 

   3. For no one can know the Father, unless through the Word of God, that

   is, unless by the Son revealing [Him]; neither can he have knowledge of

   the Son, unless through the good pleasure of the Father. But the Son

   performs the good pleasure of the Father; for the Father sends, and the

   Son is sent, and comes. And His Word knows that His Father is, as far

   as regards us, invisible and infinite; and since He cannot be declared

   [by any one else], He does Himself declare Him to us; and, on the other

   hand, it is the Father alone who knows His own Word. And both these

   truths has our Lord declared. Wherefore the Son reveals the knowledge

   of the Father through His own manifestation. For the manifestation of

   the Son is the knowledge of the Father; for all things are manifested

   through the Word. In order, therefore, that we might know that the Son

   who came is He who imparts to those believing on Him a knowledge of the

   Father, He said to His disciples: [3860] "No man knoweth the Son but

   the Father, nor the Father but the Son, and those to whomsoever the Son

   shall reveal Him;" thus setting Himself forth and the Father as He

   [really] is, that we may not receive any other Father, except Him who

   is revealed by the Son.

 

   4. But this [Father] is the Maker of heaven and earth, as is shown from

   His words; and not he, the false father, who has been invented by

   Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by

   Simon, or by the rest of the "Gnostics," falsely so called. For none of

   these was the Son of God; but Christ Jesus our Lord [was], against whom

   they set their teaching in opposition, and have the daring to preach an

   unknown God. But they ought to hear [this] against themselves: How is

   it that He is unknown, who is known by them? for, whatever is known

   even by a few, is not unknown. But the Lord did not say that both the

   Father and the Son could not be known at all (in totum), for in that

   case His advent would have been superfluous. For why did He come

   hither? Was it that He should say to us, "Never mind seeking after God;

   for He is unknown, and ye shall not find Him;" as also the disciples of

   Valentinus falsely declare that Christ said to their �ons? But this is

   indeed vain. For the Lord taught us that no man is capable of knowing

   God, unless he be taught of God; that is, that God cannot be known

   without God: but that this is the express will of the Father, that God

   should be known. For they shall know [3861] Him to whomsoever the Son

   has revealed Him.

 

   5. And for this purpose did the Father reveal the Son, that through His

   instrumentality He might be manifested to all, and might receive those

   righteous ones who believe in Him into incorruption and everlasting

   enjoyment (now, to believe in Him is to do His will); but He shall

   righteously shut out into the darkness which they have chosen for

   themselves, those who do not believe, and who do consequently avoid His

   light. The Father therefore has revealed Himself to all, by making His

   Word visible to all; and, conversely, the Word has declared to all the

   Father and the Son, since He has become visible to all. And therefore

   the righteous judgment of God [shall fall] upon all who, like others,

   have seen, but have not, like others, believed.

 

   6. For by means of the creation itself, the Word reveals God the

   Creator; and by means of the world [does He declare] the Lord the Maker

   of the world; and by means of the formation [of man] the Artificer who

   formed him; and by the Son that Father who begat the Son: and these

   things do indeed address all men in the same manner, but all do not in

   the same way believe them. But by the law and the prophets did the Word

   preach both Himself and the Father alike [to all]; and all the people

   heard Him alike, but all did not alike believe. And through the Word

   Himself who had been made visible and palpable, was the Father shown

   forth, although all did not equally believe in Him; but all saw the

   Father in the Son: for the Father is the invisible of the Son, but the

   Son the visible of the Father. And for this reason all spake with

   Christ when He was present [upon earth], and they named Him God. Yea,

   even the demons exclaimed, on beholding the Son: "We know Thee who Thou

   art, the Holy One of God." [3862] And the devil looking at Him, and

   tempting Him, said: "If Thou art the Son of God;" [3863] --all thus

   indeed seeing and speaking of the Son and the Father, but all not

   believing [in them].

 

   7. For it was fitting that the truth should receive testimony from all,

   and should become [a means of] judgment for the salvation indeed of

   those who believe, but for the condemnation of those who believe not;

   that all should be fairly judged, and that the faith in the Father and

   Son should be approved by all, that is, that it should be established

   by all [as the one means of salvation], receiving testimony from all,

   both from those belonging to it, since they are its friends, and by

   those having no connection with it, though they are its enemies. For

   that evidence is true, and cannot be gainsaid, which elicits even from

   its adversaries striking [3864] testimonies in its behalf; they being

   convinced with respect to the matter in hand by their own plain

   contemplation of it, and bearing testimony to it, as well as declaring

   it. [3865] But after a while they break forth into enmity, and become

   accusers [of what they had approved], and are desirous that their own

   testimony should not be [regarded as] true. He, therefore, who was

   known, was not a different being from Him who declared "No man knoweth

   the Father," but one and the same, the Father making all things subject

   to Him; while He received testimony from all that He was very man, and

   that He was very God, from the Father, from the Spirit, from angels,

   from the creation itself, from men, from apostate spirits and demons,

   from the enemy, and last of all, from death itself. But the Son,

   administering all things for the Father, works from the beginning even

   to the end, and without Him no man can attain the knowledge of God. For

   the Son is the knowledge of the Father; but the knowledge of the Son is

   in the Father, and has been revealed through the Son; and this was the

   reason why the Lord declared: "No man knoweth the Son, but the Father;

   nor the Father, save the Son, and those to whomsoever the Son shall

   reveal [Him]." [3866] For "shall reveal" was said not with reference to

   the future alone, as if then [only] the Word had begun to manifest the

   Father when He was born of Mary, but it applies indifferently

   throughout all time. For the Son, being present with His own handiwork

   from the beginning, reveals the Father to all; to whom He wills, and

   when He wills, and as the Father wills. Wherefore, then, in all things,

   and through all things, there is one God, the Father, and one Word, and

   one Son, and one Spirit, and one salvation to all who believe in Him.

     __________________________________________________________________

 

   [3857] Matt. xi. 27; Luke x. 22.

 

   [3858] Not now to be found in Mark's Gospel.

 

   [3859] Photius, 125, makes mention of Justin Martyr's work, logoi kata

   Markionos. See also Eusebius's Ecclesiastical History, book iv. c. 18,

   where this passage of Iren�us is quoted. [The vast importance of

   Justin's startling remark is that it hinges on the words of Christ

   Himself, concerning His antecedents and notes as set forth in the

   Scriptures, St. John v. 30-39.]

 

   [3860] [A most emphatic and pregnant text which Iren�us here expounds

   with great beauty. The reference (St. Matt. xi. 27) seems to have been

   inadvertently omitted in this place where the repetition is desirable.]

 

   [3861] The ordinary text reads cognoscunt, i.e., do know; but Harvey

   thinks it should be the future--cognoscent.

 

   [3862] Mark i. 24.

 

   [3863] Matt. iv. 3; Luke iv. 3.

 

   [3864] Singula, which with Massuet we here understand in the sense of

   singularia.

 

   [3865] Some, instead of significantibus, read signantibus, "stamping it

   as true."

 

   [3866] Matt. xi. 27; Luke x. 22. Harvey observes here, that "it is

   remarkable that this text, having been correctly quoted a short time

   previously in accordance with the received Greek text, ho ean bouletas

   ho huios apokalupsai, the translator now not only uses the single verb

   revelaverit, but says pointedly that it was so written by the venerable

   author." It is probable, therefore, that the previous passage has been

   made to harmonize with the received text by a later hand; with which,

   however, the Syriac form agrees.

     __________________________________________________________________

 

  Chapter VII.--Recapitulation of the foregoing argument, showing that Abraham,

  through the revelation of the Word, knew the Father, and the coming of the Son

  of God. For this cause, he rejoiced to see the day of Christ, when the

  promises made to him should be fulfilled. The fruit of this rejoicing has

  flowed to posterity, viz., to those who are partakers in the faith of Abraham,

  but not to the Jews who reject the Word of God.

 

   1. Therefore Abraham also, knowing the Father through the Word, who

   made heaven and earth, confessed Him to be God; and having learned, by

   an announcement [made to him], that the Son of God would be a man among

   men, by whose advent his seed should be as the stars of heaven, he

   desired to see that day, so that he might himself also embrace Christ;

   and, seeing it through the spirit of prophecy, he rejoiced. [3867]

   Wherefore Simeon also, one of his descendants, carried fully out the

   rejoicing of the patriarch, and said: "Lord, now lettest Thou Thy

   servant depart in peace. For mine eyes have seen Thy salvation, which

   Thou hast prepared before the face of all people: a light for the

   revelation of the Gentiles, [3868] and the glory of the people Israel."

   [3869] And the angels, in like manner, announced tidings of great joy

   to the shepherds who were keeping watch by night. [3870] Moreover, Mary

   said, "My soul doth magnify the Lord, and my spirit hath rejoiced in

   God my salvation;" [3871] --the rejoicing of Abraham descending upon

   those who sprang from him,--those, namely, who were watching, and who

   beheld Christ, and believed in Him; while, on the other hand, there was

   a reciprocal rejoicing which passed backwards from the children to

   Abraham, who did also desire to see the day of Christ's coming.

   Rightly, then, did our Lord bear witness to him, saying, "Your father

   Abraham rejoiced to see my day; and he saw it, and was glad."

 

   2. For not alone upon Abraham's account did He say these things, but

   also that He might point out how all who have known God from the

   beginning, and have foretold the advent of Christ, have received the

   revelation from the Son Himself; who also in the last times was made

   visible and passible, and spake with the human race, that He might from

   the stones raise up children unto Abraham, and fulfil the promise which

   God had given him, and that He might make his seed as the stars of

   heaven, [3872] as John the Baptist says: "For God is able from these

   stones to raise up children unto Abraham." [3873] Now, this Jesus did

   by drawing us off from the religion of stones, and bringing us over

   from hard and fruitless cogitations, and establishing in us a faith

   like to Abraham. As Paul does also testify, saying that we are children

   of Abraham because of the similarity of our faith, and the promise of

   inheritance. [3874]

 

   3. He is therefore one and the same God, who called Abraham and gave

   him the promise. But He is the Creator, who does also through Christ

   prepare lights in the world, [namely] those who believe from among the

   Gentiles. And He says, "Ye are the light of the world;" [3875] that is,

   as the stars of heaven. Him, therefore, I have rightly shown to be

   known by no man, unless by the Son, and to whomsoever the Son shall

   reveal Him. But the Son reveals the Father to all to whom He wills that

   He should be known; and neither without the goodwill of the Father nor

   without the agency of the Son, can any man know God. Wherefore did the

   Lord say to His disciples, "I am the way, the truth, and the life and

   no man cometh unto the Father but by Me. If ye had known Me, ye would

   have known My Father also: and from henceforth ye have both known Him,

   and have seen Him." [3876] From these words it is evident, that He is

   known by the Son, that is, by the Word.

 

   4. Therefore have the Jews departed from God, in not receiving His

   Word, but imagining that they could know the Father [apart] by Himself,

   without the Word, that is, without the Son; they being ignorant of that

   God who spake in human shape to Abraham, [3877] and again to Moses,

   saying, "I have surely seen the affliction of My people in Egypt, and I

   have come down to deliver them." [3878] For the Son, who is the Word of

   God, arranged these things beforehand from the beginning, the Father

   being in no want of angels, in order that He might call the creation

   into being, and form man, for whom also the creation was made; nor,

   again, standing in need of any instrumentality for the framing of

   created things, or for the ordering of those things which had reference

   to man; while, [at the same time,] He has a vast and unspeakable number

   of servants. For His offspring and His similitude [3879] do minister to

   Him in every respect; that is, the Son and the Holy Spirit, the Word

   and Wisdom; whom all the angels serve, and to whom they are subject.

   Vain, therefore, are those who, because of that declaration, "No man

   knoweth the Father, but the Son," [3880] do introduce another unknown

   Father.

     __________________________________________________________________

 

   [3867] Gen. xvii. 17.

 

   [3868] The text has oculorum, probably by mistake for populorum.

 

   [3869] Luke ii. 29, etc.

 

   [3870] Luke ii. 8.

 

   [3871] Luke i. 46.

 

   [3872] Gen. xv. 5.

 

   [3873] Matt. iii. 9.

 

   [3874] Rom. iv. 12; Gal. iv. 28.

 

   [3875] Matt. v. 14.

 

   [3876] John xiv. 6, 7.

 

   [3877] Gen. xviii. 1.

 

   [3878] Ex. iii. 7, 8.

 

   [3879] Massuet here observes, that the fathers called the Holy Spirit

   the similitude of the Son.

 

   [3880] Matt. xi. 27; Luke x. 22.

     __________________________________________________________________

 

  Chapter VIII.--Vain attempts of Marcion and his followers, who exclude Abraham

  from the salvation bestowed by Christ, who liberated not only Abraham, but the

  seed of Abraham, by fulfilling and not destroying the law when He healed on

  the Sabbath-day.

 

   1. Vain, too, is [the effort of] Marcion and his followers when they

   [seek to] exclude Abraham from the inheritance, to whom the Spirit

   through many men, and now by Paul, bears witness, that "he believed

   God, and it was imputed unto him for righteousness." [3881] And the

   Lord [also bears witness to him,] in the first place, indeed, by

   raising up children to him from the stones, and making his seed as the

   stars of heaven, saying, "They shall come from the east and from the

   west, from the north and from the south, and shall recline with

   Abraham, and Isaac, and Jacob in the kingdom of heaven;" [3882] and

   then again by saying to the Jews, "When ye shall see Abraham, and

   Isaac, and Jacob, and all the prophets in the kingdom of heaven, but

   you yourselves cast out." [3883] This, then, is a clear point, that

   those who disallow his salvation, and frame the idea of another God

   besides Him who made the promise to Abraham, are outside the kingdom of

   God, and are disinherited from [the gift of] incorruption, setting at

   naught and blaspheming God, who introduces, through Jesus Christ,

   Abraham to the kingdom of heaven, and his seed, that is, the Church,

   upon which also is conferred the adoption and the inheritance promised

   to Abraham.

 

   2. For the Lord vindicated Abraham's posterity by loosing them from

   bondage and calling them to salvation, as He did in the case of the

   woman whom He healed, saying openly to those who had not faith like

   Abraham, "Ye hypocrites, [3884] doth not each one of you on the

   Sabbath-days loose his ox or his ass, and lead him away to watering?

   And ought not this woman, being a daughter of Abraham, whom Satan hath

   bound these eighteen years, be loosed from this bond on the

   Sabbath-days?" [3885] It is clear therefore, that He loosed and

   vivified those who believe in Him as Abraham did, doing nothing

   contrary to the law when He healed upon the Sabbath-day. For the law

   did not prohibit men from being healed upon the Sabbaths; [on the

   contrary,] it even circumcised them upon that day, and gave command

   that the offices should be performed by the priests for the people;

   yea, it did not disallow the healing even of dumb animals. Both at

   Siloam and on frequent subsequent [3886] occasions, did He perform

   cures upon the Sabbath; and for this reason many used to resort to Him

   on the Sabbath-days. For the law commanded them to abstain from every

   servile work, that is, from all grasping after wealth which is procured

   by trading and by other worldly business; but it exhorted them to

   attend to the exercises of the soul, which consist in reflection, and

   to addresses of a beneficial kind for their neighbours' benefit. And

   therefore the Lord reproved those who unjustly blamed Him for having

   healed upon the Sabbath-days. For He did not make void, but fulfilled

   the law, by performing the offices of the high priest, propitiating God

   for men, and cleansing the lepers, healing the sick, and Himself

   suffering death, that exiled man might go forth from condemnation, and

   might return without fear to his own inheritance.

 

   3. And again, the law did not forbid those who were hungry on the

   Sabbath-days to take food lying ready at hand: it did, however, forbid

   them to reap and to gather into the barn. And therefore did the Lord

   say to those who were blaming His disciples because they plucked and

   ate the ears of corn, rubbing them in their hands, "Have ye not read

   this, what David did, when himself was an hungered; how he went into

   the house of God, and ate the shew-bread, and gave to those who were

   with him; which it is not lawful to eat, but for the priests alone?"

   [3887] justifying His disciples by the words of the law, and pointing

   out that it was lawful for the priests to act freely. For David had

   been appointed a priest by God, although Saul persecuted him. For all

   the righteous possess the sacerdotal rank. [3888] And all the apostles

   of the Lord are priests, who do inherit here neither lands nor houses,

   but serve God and the altar continually. Of whom Moses also says in

   Deuteronomy, when blessing Levi, "Who said unto his father and to his

   mother, I have not known thee; neither did he acknowledge his brethren,

   and he disinherited his own sons: he kept Thy commandments, and

   observed Thy covenant." [3889] But who are they that have left father

   and mother, and have said adieu to all their neighbours, on account of

   the word of God and His covenant, unless the disciples of the Lord? Of

   whom again Moses says, "They shall have no inheritance, for the Lord

   Himself is their inheritance." [3890] And again, "The priests the

   Levites shall have no part in the whole tribe of Levi, nor substance

   with Israel; their substance is the offerings (fructifications) of the

   Lord: these shall they eat." [3891] Wherefore also Paul says, "I do not

   seek after a gift, but I seek after fruit." [3892] To His disciples He

   said, who had a priesthood of the Lord, [3893] to whom it was lawful

   when hungry to eat the ears of corn, [3894] "For the workman is worthy

   of his meat." [3895] And the priests in the temple profaned the

   Sabbath, and were blameless. Wherefore, then, were they blameless?

   Because when in the temple they were not engaged in secular affairs,

   but in the service of the Lord, fulfilling the law, but not going

   beyond it, as that man did, who of his own accord carried dry wood into

   the camp of God, and was justly stoned to death. [3896] "For every tree

   that bringeth not forth good fruit shall be hewn down, and cast into

   the fire;" [3897] and "whosoever shall defile the temple of God, him

   shall God defile." [3898]

     __________________________________________________________________

 

   [3881] Rom. iv. 3.

 

   [3882] Matt. viii. 11.

 

   [3883] Luke xiii. 28.

 

   [3884] Harvey prefers the singular-- "hypocrite."

 

   [3885] Luke xiii. 15, 16.

 

   [3886] The text here is rather uncertain. Harvey's conjectural reading

   of et jam for etiam has been followed.

 

   [3887] Luke vi. 3, 4.

 

   [3888] This clause is differently quoted by Antonius Melissa and John

   Damascenus, thus: Pas basileus dikaios hieratiken echei taxin, i.e.,

   Every righteous king possesses a priestly order. Comp. 1 Pet. ii. 5, 9.

   [And with St. Peter's testimony to the priesthood of the laity, compare

   the same under the law. Ex. xix. 6. The Western Church has recognised

   the "Episcopate ab extra" of sovereigns; while, in the East, it has

   grown into C�saropapism.]

 

   [3889] Deut. xxxiii. 9.

 

   [3890] Num. xviii. 20.

 

   [3891] Deut. xviii. 1.

 

   [3892] Phil. iv. 17.

 

   [3893] Literally, "the Lord's Levitical substance"--Domini Leviticam

   substantiam.

 

   [3894] Literally, "to take food from seeds."

 

   [3895] Matt. x. 10.

 

   [3896] Num. xv. 32, etc.

 

   [3897] Matt. iii. 10.

 

   [3898] 1 Cor. iii. 17.

     __________________________________________________________________

 

  Chapter IX.--There is but one author, and one end to both covenants.

 

   1. All things therefore are of one and the same substance, that is,

   from one and the same God; as also the Lord says to the disciples

   "Therefore every scribe, which is instructed unto the kingdom of

   heaven, is like unto a man that is an householder, which bringeth forth

   out of his treasure things new and old." [3899] He did not teach that

   he who brought forth the old was one, and he that brought forth the

   new, another; but that they were one and the same. For the Lord is the

   good man of the house, who rules the entire house of His Father; and

   who delivers a law suited both for slaves and those who are as yet

   undisciplined; and gives fitting precepts to those that are free, and

   have been justified by faith, as well as throws His own inheritance

   open to those that are sons. And He called His disciples "scribes" and

   "teachers of the kingdom of heaven;" of whom also He elsewhere says to

   the Jews: "Behold, I send unto you wise men, and scribes, and teachers;

   and some of them ye shall kill, and persecute from city to city."

   [3900] Now, without contradiction, He means by those things which are

   brought forth from the treasure new and old, the two covenants; the

   old, that giving of the law which took place formerly; and He points

   out as the new, that manner of life required by the Gospel, of which

   David says, "Sing unto the Lord a new song;" [3901] and Esaias, "Sing

   unto the Lord a new hymn. His beginning (initium), His name is

   glorified from the height of the earth: they declare His powers in the

   isles." [3902] And Jeremiah says: "Behold, I will make a new covenant,

   not as I made with your fathers" [3903] in Mount Horeb. But one and the

   same householder produced both covenants, the Word of God, our Lord

   Jesus Christ, who spake with both Abraham and Moses, and who has

   restored us anew to liberty, and has multiplied that grace which is

   from Himself.

 

   2. He declares: "For in this place is One greater than the temple."

   [3904] But [the words] greater and less are not applied to those things

   which have nothing in common between themselves, and are of an opposite

   nature, and mutually repugnant; but are used in the case of those of

   the same substance, and which possess properties in common, but merely

   differ in number and size; such as water from water, and light from

   light, and grace from grace. Greater, therefore, is that legislation

   which has been given in order to liberty than that given in order to

   bondage; and therefore it has also been diffused, not throughout one

   nation [only], but over the whole world. For one and the same Lord, who

   is greater than the temple, greater than Solomon, and greater than

   Jonah, confers gifts upon men, that is, His own presence, and the

   resurrection from the dead; but He does not change God, nor proclaim

   another Father, but that very same one, who always has more to measure

   out to those of His household. And as their love towards God increases,

   He bestows more and greater [gifts]; as also the Lord said to His

   disciples: "Ye shall see greater things than these." [3905] And Paul

   declares: "Not that I have already attained, or that I am justified, or

   already have been made perfect. For we know in part, and we prophesy in

   part; but when that which is perfect has come, the things which are in

   part shall be done away." [3906] As, therefore, when that which is

   perfect is come, we shall not see another Father, but Him whom we now

   desire to see (for "blessed are the pure in heart: for they shall see

   God" [3907] ); neither shall we look for another Christ and Son of God,

   but Him who [was born] of the Virgin Mary, who also suffered, in whom

   too we trust, and whom we love; as Esaias says: "And they shall say in

   that day, Behold our Lord God, in whom we have trusted, and we have

   rejoiced in our salvation;" [3908] and Peter says in his Epistle:

   "Whom, not seeing, ye love; in whom, though now ye see Him not, ye have

   believed, ye shall rejoice with joy unspeakable;" [3909] neither do we

   receive another Holy Spirit, besides Him who is with us, and who cries,

   "Abba, Father;" [3910] and we shall make increase in the very same

   things [as now], and shall make progress, so that no longer through a

   glass, or by means of enigmas, but face to face, we shall enjoy the

   gifts of God;--so also now, receiving more than the temple, and more

   than Solomon, that is, the advent of the Son of God, we have not been

   taught another God besides the Framer and the Maker of all, who has

   been pointed out to us from the beginning; nor another Christ, the Son

   of God, besides Him who was foretold by the prophets.

 

   3. For the new covenant having been known and preached by the prophets,

   He who was to carry it out according to the good pleasure of the Father

   was also preached, having been revealed to men as God pleased; that

   they might always make progress through believing in Him, and by means

   of the [successive] covenants, should gradually attain to perfect

   salvation. [3911] For there is one salvation and one God; but the

   precepts which form the man are numerous, and the steps which lead man

   to God are not a few. It is allowable for an earthly and temporal king,

   though he is [but] a man, to grant to his subjects greater advantages

   at times: shall not this then be lawful for God, since He is [ever] the

   same, and is always willing to confer a greater [degree of] grace upon

   the human race, and to honour continually with many gifts those who

   please Him? But if this be to make progress, [namely,] to find out

   another Father besides Him who was preached from the beginning; and

   again, besides him who is imagined to have been discovered in the

   second place, to find out a third other, --then the progress of this

   man will consist in his also proceeding from a third to a fourth; and

   from this, again, to another and another: and thus he who thinks that

   he is always making progress of such a kind, will never rest in one

   God. For, being driven away from Him who truly is [God], and being

   turned backwards, he shall be for ever seeking, yet shall never find

   out God; [3912] but shall continually swim in an abyss without limits,

   unless, being converted by repentance, he return to the place from

   which he had been cast out, confessing one God, the Father, the

   Creator, and believing [in Him] who was declared by the law and the

   prophets, who was borne witness to by Christ, as He did Himself declare

   to those who were accusing His disciples of not observing the tradition

   of the elders: "Why do ye make void the law of God by reason of your

   tradition? For God said, Honour thy father and mother; and, Whosoever

   curseth father or mother, let him die the death." [3913] And again, He

   says to them a second time: "And ye have made void the word of God

   [3914] by reason of your tradition;" Christ confessing in the plainest

   manner Him to be Father and God, who said in the law, "Honour thy

   father and mother; that it may be well with thee." [3915] For the true

   God did confess the commandment of the law as the word of God, and

   called no one else God besides His own Father.

     __________________________________________________________________

 

   [3899] Matt. xiii. 52.

 

   [3900] Matt. xxiii. 34.

 

   [3901] Ps. xcvi. 1.

 

   [3902] Isa. xlii. 10, quoted from memory.

 

   [3903] Jer. xxxi. 31.

 

   [3904] Matt. xii. 6.

 

   [3905] John i. 50.

 

   [3906] These words of Scripture are quoted by memory from Phil. iii.

   12, 1 Cor. iv. 4, and 1 Cor. xiii. 9, 10. It is remarkable that the

   second is incorporated with the preceding in a similar way, in the

   ancient Italic version known as the St. Germain copy.

 

   [3907] Matt. v. 8.

 

   [3908] Isa. xxv. 9.

 

   [3909] 1 Pet. i. 8.

 

   [3910] Rom. viii. 15.

 

   [3911] This is in accordance with Harvey's text-- "Maturescere

   profectum salutis." Grabe, however, reads, "Maturescere prefectum

   salutis;" making this equivalent to "ad prefectam salutem." In most

   mss. "profectum" and "prefectum" would be written alike. The same word

   ("profectus") occurs again almost immediately, with an evident

   reference to and comparison with this clause.

 

   [3912] 2 Tim. iii. 7.

 

   [3913] Matt. xv. 3, 4.

 

   [3914] Another variation from the textus receptus borne out by the

   Codex Bez�, and some ancient versions.

 

   [3915] Ex. xx. 12, LXX.

     __________________________________________________________________

 

  Chapter X.--The Old Testament Scriptures, and those written by Moses in

  particular, do everywhere make mention of the Son of God, and foretell His

  advent and passion. From this fact it follows that they were inspired by one

  and the same God.

 

   1. Wherefore also John does appropriately relate that the Lord said to

   the Jews: "Ye search the Scriptures, in which ye think ye have eternal

   life; these are they which testify of me. And ye are not willing to

   come unto Me, that ye may have life." [3916] How therefore did the

   Scriptures testify of Him, unless they were from one and the same

   Father, instructing men beforehand as to the advent of His Son, and

   foretelling the salvation brought in by Him? "For if ye had believed

   Moses, ye would also have believed Me; for he wrote of Me;" [3917]

   [saying this,] no doubt, because the Son of God is implanted everywhere

   throughout his writings: at one time, indeed, speaking with Abraham,

   when about to eat with him; at another time with Noah, giving to him

   the dimensions [of the ark]; at another; inquiring after Adam; at

   another, bringing down judgment upon the Sodomites; and again, when He

   becomes visible, [3918] and directs Jacob on his journey, and speaks

   with Moses from the bush. [3919] And it would be endless to recount

   [the occasions] upon which the Son of God is shown forth by Moses. Of

   the day of His passion, too, he was not ignorant; but foretold Him,

   after a figurative manner, by the name given to the passover; [3920]

   and at that very festival, which had been proclaimed such a long time

   previously by Moses, did our Lord suffer, thus fulfilling the passover.

   And he did not describe the day only, but the place also, and the time

   of day at which the sufferings ceased, [3921] and the sign of the

   setting of the sun, saying: "Thou mayest not sacrifice the passover

   within any other of thy cities which the Lord God gives thee; but in

   the place which the Lord thy God shall choose that His name be called

   on there, thou shalt sacrifice the passover at even, towards the

   setting of the sun." [3922]

 

   2. And already he had also declared His advent, saying, "There shall

   not fail a chief in Judah, nor a leader from his loins, until He come

   for whom it is laid up, and He is the hope of the nations; binding His

   foal to the vine, and His ass's colt to the creeping ivy. He shall wash

   His stole in wine, and His upper garment in the blood of the grape; His

   eyes shall be more joyous than wine, [3923] and His teeth whiter than

   milk." [3924] For, let those who have the reputation of investigating

   everything, inquire at what time a prince and leader failed out of

   Judah, and who is the hope of the nations, who also is the vine, what

   was the ass's colt [referred to as] His, what the clothing, and what

   the eyes, what the teeth, and what the wine, and thus let them

   investigate every one of the points mentioned; and they shall find that

   there was none other announced than our Lord, Christ Jesus. Wherefore

   Moses, when chiding the ingratitude of the people, said, "Ye infatuated

   people, and unwise, do ye thus requite the Lord?" [3925] And again, he

   indicates that He who from the beginning founded and created them, the

   Word, who also redeems and vivifies us in the last times, is shown as

   hanging on the tree, and they will not believe on Him. For he says,

   "And thy life shall be hanging before thine eyes, and thou wilt not

   believe thy life." [3926] And again, "Has not this same one thy Father

   owned thee, and made thee, and created thee?" [3927]

     __________________________________________________________________

 

   [3916] John v. 39, 40.

 

   [3917] John v. 46.

 

   [3918] See Gen. xviii. 13 and Gen. xxxi. 11, etc. There is an allusion

   here to a favourite notion among the Fathers, derived from Philo the

   Jew, that the name Israel was compounded from the three Hebrew words

   'ys r'h 'l, i.e., "the man seeing God."

 

   [3919] Ex. iii. 4, etc.

 

   [3920] Feuardent infers with great probability from this passage, that

   Iren�us, like Tertullian and others of the Fathers, connected the word

   Pascha with paschein, to suffer. [The LXX. constantly giving colour to

   early Christian ideas in this manner, they concluded, perhaps, that

   such coincidences were designed. The LXX. were credited with a sort of

   inspiration, as we learn from our author.]

 

   [3921] Latin, "et extremitatem temporum."

 

   [3922] Deut. xvi. 5, 6.

 

   [3923] The Latin is, "l�tifici oculi ejus a vino," the Hebrew method of

   indicating comparison being evidently imitated.

 

   [3924] Gen. xlix. 10-12, LXX.

 

   [3925] Deut. xxxii. 6.

 

   [3926] Deut. xxviii. 66. Tertullian, Cyprian, and other early Fathers,

   agree with Iren�us in his exposition of this text.

 

   [3927] Deut. xxxii. 6. "Owned thee," i.e., following the meaning of the

   Hebrew, "owned thee by generation."

     __________________________________________________________________

 

  Chapter XI.--The old prophets and righteous men knew beforehand of the advent

  of Christ, and earnestly desired to see and hear Him, He revealing himself in

  the Scriptures by the Holy Ghost, and without any change in Himself, enriching

  men day by day with benefits, but conferring them in greater abundance on

  later than on former generations.

 

   1. But that it was not only the prophets and many righteous men, who,

   foreseeing through the Holy Spirit His advent, prayed that they might

   attain to that period in which they should see their Lord face to face,

   and hear His words, the Lord has made manifest, when He says to His

   disciples, "Many prophets and righteous men have desired to see those

   things which ye see, and have not seen them; and to hear those things

   which ye hear, and have not heard them." [3928] In what way, then, did

   they desire both to hear and to see, unless they had foreknowledge of

   His future advent? But how could they have foreknown it, unless they

   had previously received foreknowledge from Himself? And how do the

   Scriptures testify of Him, unless all things had ever been revealed and

   shown to believers by one and the same God through the Word; He at one

   time conferring with His creature, and at another propounding His law;

   at one time, again, reproving, at another exhorting, and then setting

   free His servant, and adopting him as a son (in filium); and, at the

   proper time, bestowing an incorruptible inheritance, for the purpose of

   bringing man to perfection? For He formed him for growth and increase,

   as the Scripture says: "Increase and multiply." [3929]

 

   2. And in this respect God differs from man, that God indeed makes, but

   man is made; and truly, He who makes is always the same; but that which

   is made must receive both beginning, and middle, and addition, and

   increase. And God does indeed create after a skilful manner, while, [as

   regards] man, he is created skilfully. God also is truly perfect in all

   things, Himself equal and similar to Himself, as He is all light, and

   all mind, and all substance, and the fount of all good; but man

   receives advancement and increase towards God. For as God is always the

   same, so also man, when found in God, shall always go on towards God.

   For neither does God at any time cease to confer benefits upon, or to

   enrich man; nor does man ever cease from receiving the benefits, and

   being enriched by God. For the receptacle of His goodness, and the

   instrument of His glorification, is the man who is grateful to Him that

   made him; and again, the receptacle of His just judgment is the

   ungrateful man, who both despises his Maker and is not subject to His

   Word; who has promised that He will give very much to those always

   bringing forth fruit, and more [and more] to those who have the Lord's

   money. "Well done," He says, "good and faithful servant: because thou

   hast been faithful in little, I will appoint thee over many things;

   enter thou into the joy of thy Lord." [3930] The Lord Himself thus

   promises very much.

 

   3. As, therefore, He has promised to give very much to those who do now

   bring forth fruit, according to the gift of His grace, but not

   according to the changeableness of "knowledge;" for the Lord remains

   the same, and the same Father is revealed; thus, therefore, has the one

   and the same Lord granted, by means of His advent, a greater gift of

   grace to those of a later period, than what He had granted to those

   under the Old Testament dispensation. For they indeed used to hear, by

   means of [His] servants, that the King would come, and they rejoiced to

   a certain extent, inasmuch as they hoped for His coming; but those who

   have beheld Him actually present, and have obtained liberty, and been

   made partakers of His gifts, do possess a greater amount of grace, and

   a higher degree of exultation, rejoicing because of the King's arrival:

   as also David says, "My soul shall rejoice in the Lord; it shall be

   glad in His salvation." [3931] And for this cause, upon His entrance

   into Jerusalem, all those who were in the way [3932] recognised David

   their king in His sorrow of soul, and spread their garments for Him,

   and ornamented the way with green boughs, crying out with great joy and

   gladness, "Hosanna to the Son of David; blessed is He that cometh in

   the name of the Lord: hosanna in the highest." [3933] But to the

   envious wicked stewards, who circumvented those under them, and ruled

   over those that had no great intelligence, [3934] and for this reason

   were unwilling that the king should come, and who said to Him, "Hearest

   thou what these say?" did the Lord reply, "Have ye never read, Out of

   the mouths of babes and sucklings hast Thou perfected praise?" [3935]

   --thus pointing out that what had been declared by David concerning the

   Son of God, was accomplished in His own person; and indicating that

   they were indeed ignorant of the meaning of the Scripture and the

   dispensation of God; but declaring that it was Himself who was

   announced by the prophets as Christ, whose name is praised in all the

   earth, and who perfects praise to His Father from the mouth of babes

   and sucklings; wherefore also His glory has been raised above the

   heavens.

 

   4. If, therefore, the self-same person is present who was announced by

   the prophets, our Lord Jesus Christ, and if His advent has brought in a

   fuller [measure of] grace and greater gifts to those who have received

   Him, it is plain that the Father also is Himself the same who was

   proclaimed by the prophets, and that the Son, on His coming, did not

   spread the knowledge of another Father, but of the same who was

   preached from the beginning; from whom also He has brought down liberty

   to those who, in a lawful manner, and with a willing mind, and with all

   the heart, do Him service; whereas to scoffers, and to those not

   subject to God, but who follow outward purifications for the praise of

   men (which observances had been given as a type of future things,--the

   law typifying, as it were, certain things in a shadow, and delineating

   eternal things by temporal, celestial by terrestrial), and to those who

   pretend that they do themselves observe more than what has been

   prescribed, as if preferring their own zeal to God Himself, while

   within they are full of hypocrisy, and covetousness, and all

   wickedness,-- [to such] has He assigned everlasting perdition by

   cutting them off from life.

     __________________________________________________________________

 

   [3928] Matt. xiii. 17.

 

   [3929] Gen. i. 28.

 

   [3930] Matt. xxv. 21, etc.

 

   [3931] Ps. xxxv. 9.

 

   [3932] Or, "all those who were in the way of David"--omnes qui erant in

   vi� David, in dolore anim� cognoverunt suum regem.

 

   [3933] Matt. xxi. 8.

 

   [3934] The Latin text is ambiguous: "dominabantur eorum, quibus ratio

   non constabat." The rendering may be, "and ruled over those things with

   respect to which it was not right that they should do so."

 

   [3935] Matt. xxi. 16; Ps. viii. 3.

     __________________________________________________________________

 

  Chapter XII.--It clearly appears that there was but one author of both the old

  and the new law, from the fact that Christ condemned traditions and customs

  repugnant to the former, while He confirmed its most important precepts, and

  taught that He was Himself the end of the Mosaic law.

 

   1. For the tradition of the elders themselves, which they pretended to

   observe from the law, was contrary to the law given by Moses. Wherefore

   also Esaias declares: "Thy dealers mix the wine with water," [3936]

   showing that the elders were in the habit of mingling a watered

   tradition with the simple command of God; that is, they set up a

   spurious law, and one contrary to the [true] law; as also the Lord made

   plain, when He said to them, "Why do ye transgress the commandment of

   God, for the sake of your tradition?" [3937] For not only by actual

   transgression did they set the law of God at nought, mingling the wine

   with water; but they also set up their own law in opposition to it,

   which is termed, even to the present day, the pharisaical. In this

   [law] they suppress certain things, add others, and interpret others,

   again, as they think proper, which their teachers use, each one in

   particular; and desiring to uphold these traditions, they were

   unwilling to be subject to the law of God, which prepares them for the

   coming of Christ. But they did even blame the Lord for healing on the

   Sabbath-days, which, as I have already observed, the law did not

   prohibit. For they did themselves, in one sense, perform acts of

   healing upon the Sabbath-day, when they circumcised a man [on that

   day]; but they did not blame themselves for transgressing the command

   of God through tradition and the aforesaid pharisaical law, and for not

   keeping the commandment of the law, which is the love of God.

 

   2. But that this is the first and greatest commandment, and that the

   next [has respect to love] towards our neighbour, the Lord has taught,

   when He says that the entire law and the prophets hang upon these two

   commandments. Moreover, He did not Himself bring down [from heaven] any

   other commandment greater than this one, but renewed this very same one

   to His disciples, when He enjoined them to love God with all their

   heart, and others as themselves. But if He had descended from another

   Father, He never would have made use of the first and greatest

   commandment of the law; but He would undoubtedly have endeavoured by

   all means to bring down a greater one than this from the perfect

   Father, so as not to make use of that which had been given by the God

   of the law. And Paul in like manner declares, "Love is the fulfilling

   of the law:" [3938] and [he declares] that when all other things have

   been destroyed, there shall remain "faith, hope, and love; but the

   greatest of all is love;" [3939] and that apart from the love of God,

   neither knowledge avails anything, [3940] nor the understanding of

   mysteries, nor faith, nor prophecy, but that without love all are

   hollow and vain; moreover, that love makes man perfect; and that he who

   loves God is perfect, both in this world and in that which is to come.

   For we do never cease from loving God; but in proportion as we continue

   to contemplate Him, so much the more do we love Him.

 

   3. As in the law, therefore, and in the Gospel [likewise], the first

   and greatest commandment is, to love the Lord God with the whole heart,

   and then there follows a commandment like to it, to love one's

   neighbour as one's self; the author of the law and the Gospel is shown

   to be one and the same. For the precepts of an absolutely perfect life,

   since they are the same in each Testament, have pointed out [to us] the

   same God, who certainly has promulgated particular laws adapted for

   each; but the more prominent and the greatest [commandments], without

   which salvation cannot [be attained], He has exhorted [us to observe]

   the same in both.

 

   4. The Lord, too, does not do away with this [God], when He shows that

   the law was not derived from another God, expressing Himself as follows

   to those who were being instructed by Him, to the multitude and to His

   disciples: "The scribes and Pharisees sit in Moses' seat. All,

   therefore, whatsoever they bid you observe, that observe and do; but do

   not ye after their works: for they say, and do not. For they bind heavy

   burdens, and lay them upon men's shoulders; but they themselves will

   not so much as move them with a finger." [3941] He therefore did not

   throw blame upon that law which was given by Moses, when He exhorted it

   to be observed, Jerusalem being as yet in safety; but He did throw

   blame upon those persons, because they repeated indeed the words of the

   law, yet were without love. And for this reason were they held as being

   unrighteous as respects God, and as respects their neighbours. As also

   Isaiah says: "This people honoureth Me with their lips, but their heart

   is far from Me: howbeit in vain do they worship Me, teaching the

   doctrines and the commandments of men." [3942] He does not call the law

   given by Moses commandments of men, but the traditions of the elders

   themselves which they had invented, and in upholding which they made

   the law of God of none effect, and were on this account also not

   subject to His Word. For this is what Paul says concerning these men:

   "For they, being ignorant of God's righteousness, and going about to

   establish their own righteousness, have not submitted themselves to the

   righteousness of God. For Christ is the end of the law for

   righteousness to every one that believeth." [3943] And how is Christ

   the end of the law, if He be not also the final cause of it? For He who

   has brought in the end has Himself also wrought the beginning; and it

   is He who does Himself say to Moses, "I have surely seen the affliction

   of my people which is in Egypt, and I have come down to deliver them;"

   [3944] it being customary from the beginning with the Word of God to

   ascend and descend for the purpose of saving those who were in

   affliction.

 

   5. Now, that the law did beforehand teach mankind the necessity of

   following Christ, He does Himself make manifest, when He replied as

   follows to him who asked Him what he should do that he might inherit

   eternal life: "If thou wilt enter into life, keep the commandments."

   [3945] But upon the other asking "Which?" again the Lord replies: "Do

   not commit adultery, do not kill, do not steal, do not bear false

   witness, honour father and mother, and thou shalt love thy neighbour as

   thyself,"--setting as an ascending series (velut gradus) before those

   who wished to follow Him, the precepts of the law, as the entrance into

   life; and what He then said to one He said to all. But when the former

   said, "All these have I done" (and most likely he had not kept them,

   for in that case the Lord would not have said to him, "Keep the

   commandments"), the Lord, exposing his covetousness, said to him, "If

   thou wilt be perfect, go, sell all that thou hast, and distribute to

   the poor; and come, follow me;" promising to those who would act thus,

   the portion belonging to the apostles (apostolorum partem). And He did

   not preach to His followers another God the Father, besides Him who was

   proclaimed by the law from the beginning; nor another Son; nor the

   Mother, the enthymesis of the �on, who existed in suffering and

   apostasy; nor the Pleroma of the thirty �ons, which has been proved

   vain, and incapable of being believed in; nor that fable invented by

   the other heretics. But He taught that they should obey the

   commandments which God enjoined from the beginning, and do away with

   their former covetousness by good works, [3946] and follow after

   Christ. But that possessions distributed to the poor do annul former

   covetousness, Zaccheus made evident, when he said, "Behold, the half of

   my goods I give to the poor; and if I have defrauded any one, I restore

   fourfold." [3947]

     __________________________________________________________________

 

   [3936] Isa. i. 22.

 

   [3937] Matt. xv. 3.

 

   [3938] Rom. xiii. 10.

 

   [3939] 1 Cor. xiii. 13.

 

   [3940] 1 Cor. xiii. 2.

 

   [3941] Matt. xxiii. 2-4.

 

   [3942] Isa. xxix. 13.

 

   [3943] Rom. x. 3, 4.

 

   [3944] Ex. iii. 7, 8.

 

   [3945] Matt. xix. 17, 18, etc.

 

   [3946] Harvey here remarks: "In a theological point of view, it should

   be observed, that no saving merit is ascribed to almsgiving: it is

   spoken of here as the negation of the vice of covetousness, which is

   wholly inconsistent with the state of salvation to which we are

   called."

 

   [3947] Luke xix. 8.

     __________________________________________________________________

 

  Chapter XIII.--Christ did not abrogate the natural precepts of the law, but

  rather fulfilled and extended them. He removed the yoke and bondage of the old

  law, so that mankind, being now set free, might serve God with that trustful

  piety which becometh sons.

 

   1. And that the Lord did not abrogate the natural [precepts] of the

   law, by which man [3948] is justified, which also those who were

   justified by faith, and who pleased God, did observe previous to the

   giving of the law, but that He extended and fulfilled them, is shown

   from His words. "For," He remarks, "it has been said to them of old

   time, Do not commit adultery. But I say unto you, That every one who

   hath looked upon a woman to lust after her, hath committed adultery

   with her already in his heart." [3949] And again: "It has been said,

   Thou shalt not kill. But I say unto you, Every one who is angry with

   his brother without a cause, shall be in danger of the judgment."

   [3950] And, "It hath been said, Thou shalt not forswear thyself. But I

   say unto you, Swear not at all; but let your conversation be, Yea, yea,

   and Nay, nay." [3951] And other statements of a like nature. For all

   these do not contain or imply an opposition to and an overturning of

   the [precepts] of the past, as Marcion's followers do strenuously

   maintain; but [they exhibit] a fulfilling and an extension of them, as

   He does Himself declare: "Unless your righteousness shall exceed that

   of the scribes and Pharisees, ye shall not enter into the kingdom of

   heaven." [3952] For what meant the excess referred to? In the first

   place, [we must] believe not only in the Father, but also in His Son

   now revealed; for He it is who leads man into fellowship and unity with

   God. In the next place, [we must] not only say, but we must do; for

   they said, but did not. And [we must] not only abstain from evil deeds,

   but even from the desires after them. Now He did not teach us these

   things as being opposed to the law, but as fulfilling the law, and

   implanting in us the varied righteousness of the law. That would have

   been contrary to the law, if He had commanded His disciples to do

   anything which the law had prohibited. But this which He did

   command--namely, not only to abstain from things forbidden by the law,

   but even from longing after them--is not contrary to [the law], as I

   have remarked, neither is it the utterance of one destroying the law,

   but of one fulfilling, extending, and affording greater scope to it.

 

   2. For the law, since it was laid down for those in bondage, used to

   instruct the soul by means of those corporeal objects which were of an

   external nature, drawing it, as by a bond, to obey its commandments,

   that man might learn to serve God. But the Word set free the soul, and

   taught that through it the body should be willingly purified. Which

   having been accomplished, it followed as of course, that the bonds of

   slavery should be removed, to which man had now become accustomed, and

   that he should follow God without fetters: moreover, that the laws of

   liberty should be extended, and subjection to the king increased, so

   that no one who is converted should appear unworthy to Him who set him

   free, but that the piety and obedience due to the Master of the

   household should be equally rendered both by servants and children;

   while the children possess greater confidence [than the servants],

   inasmuch as the working of liberty is greater and more glorious than

   that obedience which is rendered in [a state of] slavery.

 

   3. And for this reason did the Lord, instead of that [commandment],

   "Thou shalt not commit adultery," forbid even concupiscence; and

   instead of that which runs thus, "Thou shalt not kill," He prohibited

   anger; and instead of the law enjoining the giving of tithes, [He told

   us] to share [3953] all our possessions with the poor; and not to love

   our neighbours only, but even our enemies; and not merely to be liberal

   givers and bestowers, but even that we should present a gratuitous gift

   to those who take away our goods. For "to him that taketh away thy

   coat," He says, "give to him thy cloak also; and from him that taketh

   away thy goods, ask them not again; and as ye would that men should do

   unto you, do ye unto them:" [3954] so that we may not grieve as those

   who are unwilling to be defrauded, but may rejoice as those who have

   given willingly, and as rather conferring a favour upon our neighbours

   than yielding to necessity. "And if any one," He says, "shall compel

   thee [to go] a mile, go with him twain;" [3955] so that thou mayest not

   follow him as a slave, but may as a free man go before him, showing

   thyself in all things kindly disposed and useful to thy neighbour, not

   regarding their evil intentions, but performing thy kind offices,

   assimilating thyself to the Father, "who maketh His sun to rise upon

   the evil and the good, and sendeth rain upon the just and unjust."

   [3956] Now all these [precepts], as I have already observed, were not

   [the injunctions] of one doing away with the law, but of one

   fulfilling, extending, and widening it among us; just as if one should

   say, that the more extensive operation of liberty implies that a more

   complete subjection and affection towards our Liberator had been

   implanted within us. For He did not set us free for this purpose, that

   we should depart from Him (no one, indeed, while placed out of reach of

   the Lord's benefits, has power to procure for himself the means of

   salvation), but that the more we receive His grace, the more we should

   love Him. Now the more we have loved Him, the more glory shall we

   receive from Him, when we are continually in the presence of the

   Father.

 

   4. Inasmuch, then, as all natural precepts are common to us and to them

   (the Jews), they had in them indeed the beginning and origin; but in us

   they have received growth and completion. For to yield assent to God,

   and to follow His Word, and to love Him above all, and one's neighbour

   as one's self (now man is neighbour to man), and to abstain from every

   evil deed, and all other things of a like nature which are common to

   both [covenants], do reveal one and the same God. But this is our Lord,

   the Word of God, who in the first instance certainly drew slaves to

   God, but afterwards He set those free who were subject to Him, as He

   does Himself declare to His disciples: "I will not now call you

   servants, for the servant knoweth not what his lord doeth; but I have

   called you friends, for all things which I have heard from My Father I

   have made known." [3957] For in that which He says, "I will not now

   call you servants," He indicates in the most marked manner that it was

   Himself who did originally appoint for men that bondage with respect to

   God through the law, and then afterwards conferred upon them freedom.

   And in that He says, "For the servant knoweth not what his lord doeth,"

   He points out, by means of His own advent, the ignorance of a people in

   a servile condition. But when He terms His disciples "the friends of

   God," He plainly declares Himself to be the Word of God, whom Abraham

   also followed voluntarily and under no compulsion (sine vinculis),

   because of the noble nature of his faith, and so became "the friend of

   God." [3958] But the Word of God did not accept of the friendship of

   Abraham, as though He stood in need of it, for He was perfect from the

   beginning ("Before Abraham was," He says, "I am" [3959] ), but that He

   in His goodness might bestow eternal life upon Abraham himself,

   inasmuch as the friendship of God imparts immortality to those who

   embrace it.

     __________________________________________________________________

 

   [3948] That is, as Harvey observes, the natural man, as described in

   Rom. ii. 27.

 

   [3949] Matt. v. 27, 28.

 

   [3950] Matt. v. 21, 22.

 

   [3951] Matt. v. 33, etc.

 

   [3952] Matt. v. 20.

 

   [3953] Matt. xix. 21.

 

   [3954] Luke vi. 29-31.

 

   [3955] Matt. v. 41.

 

   [3956] Matt. v. 45.

 

   [3957] John xv. 15.

 

   [3958] Jas. ii. 23.

 

   [3959] John viii. 58.

     __________________________________________________________________

 

  Chapter XIV.--If God demands obedience from man, if He formed man, called him

  and placed him under laws, it was merely for man's welfare; not that God stood

  in need of man, but that He graciously conferred upon man His favours in every

  possible manner.

 

   1. In the beginning, therefore, did God form Adam, not as if He stood

   in need of man, but that He might have [some one] upon whom to confer

   His benefits. For not alone antecedently to Adam, but also before all

   creation, the Word glorified His Father, remaining in Him; and was

   Himself glorified by the Father, as He did Himself declare, "Father,

   glorify Thou Me with the glory which I had with Thee before the world

   was." [3960] Nor did He stand in need of our service when He ordered us

   to follow Him; but He thus bestowed salvation upon ourselves. For to

   follow the Saviour is to be a partaker of salvation, and to follow

   light is to receive light. But those who are in light do not themselves

   illumine the light, but are illumined and revealed by it: they do

   certainly contribute nothing to it, but, receiving the benefit, they

   are illumined by the light. Thus, also, service [rendered] to God does

   indeed profit God nothing, nor has God need of human obedience; but He

   grants to those who follow and serve Him life and incorruption and

   eternal glory, bestowing benefit upon those who serve [Him], because

   they do serve Him, and on His followers, because they do follow Him;

   but does not receive any benefit from them: for He is rich, perfect,

   and in need of nothing. But for this reason does God demand service

   from men, in order that, since He is good and merciful, He may benefit

   those who continue in His service. For, as much as God is in want of

   nothing, so much does man stand in need of fellowship with God. For

   this is the glory of man, to continue and remain permanently in God's

   service. Wherefore also did the Lord say to His disciples, "Ye have not

   chosen Me, but I have chosen you;" [3961] indicating that they did not

   glorify Him when they followed Him; but that, in following the Son of

   God, they were glorified by Him. And again, "I will, that where I am,

   there they also may be, that they may behold My glory;" [3962] not

   vainly boasting because of this, but desiring that His disciples should

   share in His glory: of whom Esaias also says, "I will bring thy seed

   from the east, and will gather thee from the west; and I will say to

   the north, Give up; and to the south, Keep not back: bring My sons from

   far, and My daughters from the ends of the earth; all, as many as have

   been called in My name: for in My glory I have prepared, and formed,

   and made him." [3963] Inasmuch as then, "wheresoever the carcase is,

   there shall also the eagles be gathered together," [3964] we do

   participate in the glory of the Lord, who has both formed us, and

   prepared us for this, that, when we are with Him, we may partake of His

   glory.

 

   2. Thus it was, too, that God formed man at the first, because of His

   munificence; but chose the patriarchs for the sake of their salvation;

   and prepared a people beforehand, teaching the headstrong to follow

   God; and raised up prophets upon earth, accustoming man to bear His

   Spirit [within him], and to hold communion with God: He Himself,

   indeed, having need of nothing, but granting communion with Himself to

   those who stood in need of it, and sketching out, like an architect,

   the plan of salvation to those that pleased Him. And He did Himself

   furnish guidance to those who beheld Him not in Egypt, while to those

   who became unruly in the desert He promulgated a law very suitable [to

   their condition]. Then, on the people who entered into the good land He

   bestowed a noble inheritance; and He killed the fatted calf for those

   converted to the Father, and presented them with the finest robe.

   [3965] Thus, in a variety of ways, He adjusted the human race to an

   agreement with salvation. On this account also does John declare in the

   Apocalypse, "And His voice as the sound of many waters." [3966] For the

   Spirit [of God] is truly [like] many waters, since the Father is both

   rich and great. And the Word, passing through all those [men], did

   liberally confer benefits upon His subjects, by drawing up in writing a

   law adapted and applicable to every class [among them].

 

   3. Thus, too, He imposed upon the [Jewish] people the construction of

   the tabernacle, the building of the temple, the election of the

   Levites, sacrifices also, and oblations, legal monitions, and all the

   other service of the law. He does Himself truly want none of these

   things, for He is always full of all good, and had in Himself all the

   odour of kindness, and every perfume of sweet-smelling savours, even

   before Moses existed. Moreover, He instructed the people, who were

   prone to turn to idols, instructing them by repeated appeals to

   persevere and to serve God, calling them to the things of primary

   importance by means of those which were secondary; that is, to things

   that are real, by means of those that are typical; and by things

   temporal, to eternal; and by the carnal to the spiritual; and by the

   earthly to the heavenly; as was also said to Moses, "Thou shalt make

   all things after the pattern of those things which thou sawest in the

   mount." [3967] For during forty days He was learning to keep [in his

   memory] the words of God, and the celestial patterns, and the spiritual

   images, and the types of things to come; as also Paul says: "For they

   drank of the rock which followed them: and the rock was Christ." [3968]

   And again, having first mentioned what are contained in the law, he

   goes on to say: "Now all these things happened to them in a figure; but

   they were written for our admonition, upon whom the end of the ages is

   come." For by means of types they learned to fear God, and to continue

   devoted to His service.

     __________________________________________________________________

 

   [3960] John xvii. 5.

 

   [3961] John xv. 16.

 

   [3962] John xvii. 24.

 

   [3963] Isa. xliii. 5.

 

   [3964] Matt. xxiv. 28.

 

   [3965] Luke xv. 22, 23.

 

   [3966] Rev. i. 15.

 

   [3967] Ex. xxv. 40.

 

   [3968] 1 Cor. x. 11.

     __________________________________________________________________

 

  Chapter XV.--At first God deemed it sufficient to inscribe the natural law, or

  the Decalogue, upon the hearts of men; but afterwards He found it necessary to

  bridle, with the yoke of the Mosaic law, the desires of the Jews, who were

  abusing their liberty; and even to add some special commands, because of the

  hardness of their hearts.

 

   1. They (the Jews) had therefore a law, a course of discipline, and a

   prophecy of future things. For God at the first, indeed, warning them

   by means of natural precepts, which from the beginning He had implanted

   in mankind, that is, by means of the Decalogue (which, if any one does

   not observe, he has no salvation), did then demand nothing more of

   them. As Moses says in Deuteronomy, "These are all the words which the

   Lord spake to the whole assembly of the sons of Israel on the mount,

   and He added no more; and He wrote them on two tables of stone, and

   gave them to me." [3969] For this reason [He did so], that they who are

   willing to follow Him might keep these commandments. But when they

   turned themselves to make a calf, and had gone back in their minds to

   Egypt, desiring to be slaves instead of free-men, they were placed for

   the future in a state of servitude suited to their wish,--[a slavery]

   which did not indeed cut them off from God, but subjected them to the

   yoke of bondage; as Ezekiel the prophet, when stating the reasons for

   the giving of such a law, declares: "And their eyes were after the

   desire of their heart; and I gave them statutes that were not good, and

   judgments in which they shall not live." [3970] Luke also has recorded

   that Stephen, who was the first elected into the diaconate by the

   apostles, [3971] and who was the first slain for the testimony of

   Christ, spoke regarding Moses as follows: "This man did indeed receive

   the commandments of the living God to give to us, whom your fathers

   would not obey, but thrust [Him from them], and in their hearts turned

   back again into Egypt, saying unto Aaron, Make us gods to go before us;

   for we do not know what has happened to [this] Moses, who led us from

   the land of Egypt. And they made a calf in those days, and offered

   sacrifices to the idol, and were rejoicing in the works of their own

   hands. But God turned, and gave them up to worship the hosts of heaven;

   as it is written in the book of the prophets: [3972] O ye house of

   Israel, have ye offered to Me sacrifices and oblations for forty years

   in the wilderness? And ye took up the tabernacle of Moloch, and the

   star of the god Remphan, [3973] figures which ye made to worship them;"

   [3974] pointing out plainly, that the law being such, was not given to

   them by another God, but that, adapted to their condition of servitude,

   [it originated] from the very same [God as we worship]. Wherefore also

   He says to Moses in Exodus: "I will send forth My angel before thee;

   for I will not go up with thee, because thou art a stiff-necked

   people." [3975]

 

   2. And not only so, but the Lord also showed that certain precepts were

   enacted for them by Moses, on account of their hardness [of heart], and

   because of their unwillingness to be obedient, when, on their saying to

   Him, "Why then did Moses command to give a writing of divorcement, and

   to send away a wife?" He said to them, "Because of the hardness of your

   hearts he permitted these things to you; but from the beginning it was

   not so;" [3976] thus exculpating Moses as a faithful servant, but

   acknowledging one God, who from the beginning made male and female, and

   reproving them as hard-hearted and disobedient. And therefore it was

   that they received from Moses this law of divorcement, adapted to their

   hard nature. But why say I these things concerning the Old Testament?

   For in the New also are the apostles found doing this very thing, on

   the ground which has been mentioned, Paul plainly declaring, "But these

   things I say, not the Lord." [3977] And again: "But this I speak by

   permission, not by commandment." [3978] And again: "Now, as concerning

   virgins, I have no commandment from the Lord; yet I give my judgment,

   as one that hath obtained mercy of the Lord to be faithful." [3979] But

   further, in another place he says: "That Satan tempt you not for your

   incontinence." [3980] If, therefore, even in the New Testament, the

   apostles are found granting certain precepts in consideration of human

   infirmity, because of the incontinence of some, lest such persons,

   having grown obdurate, and despairing altogether of their salvation,

   should become apostates from God,--it ought not to be wondered at, if

   also in the Old Testament the same God permitted similar indulgences

   for the benefit of His people, drawing them on by means of the

   ordinances already mentioned, so that they might obtain the gift of

   salvation through them, while they obeyed the Decalogue, and being

   restrained by Him, should not revert to idolatry, nor apostatize from

   God, but learn to love Him with the whole heart. And if certain

   persons, because of the disobedient and ruined Israelites, do assert

   that the giver (doctor) of the law was limited in power, they will find

   in our dispensation, that "many are called, but few chosen;" [3981] and

   that there are those who inwardly are wolves, yet wear sheep's clothing

   in the eyes of the world (foris); and that God has always preserved

   freedom, and the power of self-government in man, [3982] while at the

   same time He issued His own exhortations, in order that those who do

   not obey Him should be righteously judged (condemned) because they have

   not obeyed Him; and that those who have obeyed and believed on Him

   should be honoured with immortality.

     __________________________________________________________________

 

   [3969] Deut. v. 22.

 

   [3970] Ezek. xx. 24.

 

   [3971] [Acts vi. 3-7. It is evident that the laity elected, and the

   apostles ordained.]

 

   [3972] Amos v. 25, 26.

 

   [3973] In accordance with the Codex Bez�.

 

   [3974] Acts vii. 38, etc.

 

   [3975] Ex. xxxiii. 2, 3.

 

   [3976] Matt. xix. 7, 8.

 

   [3977] 1 Cor. vii. 12.

 

   [3978] 1 Cor. vii. 6.

 

   [3979] 1 Cor. vii. 25.

 

   [3980] 1 Cor. vii. 5.

 

   [3981] Matt. xx. 16.

 

   [3982] [Note this stout assertion of the freedom of human actions.]

     __________________________________________________________________

 

  Chapter XVI.--Perfect righteousness was conferred neither by circumcision nor

  by any other legal ceremonies. The Decalogue, however, was not cancelled by

  Christ, but is always in force: men were never released from its commandments.

 

   1. Moreover, we learn from the Scripture itself, that God gave

   circumcision, not as the completer of righteousness, but as a sign,

   that the race of Abraham might continue recognisable. For it declares:

   "God said unto Abraham, Every male among you shall be circumcised; and

   ye shall circumcise the flesh of your foreskins, as a token of the

   covenant between Me and you." [3983] This same does Ezekiel the prophet

   say with regard to the Sabbaths: "Also I gave them My Sabbaths, to be a

   sign between Me and them, that they might know that I am the Lord, that

   sanctify them." [3984] And in Exodus, God says to Moses: "And ye shall

   observe My Sabbaths; for it shall be a sign between Me and you for your

   generations." [3985] These things, then, were given for a sign; but the

   signs were not unsymbolical, that is, neither unmeaning nor to no

   purpose, inasmuch as they were given by a wise Artist; but the

   circumcision after the flesh typified that after the Spirit. For "we,"

   says the apostle, "have been circumcised with the circumcision made

   without hands." [3986] And the prophet declares, "Circumcise the

   hardness of your heart." [3987] But the Sabbaths taught that we should

   continue day by day in God's service. [3988] "For we have been

   counted," says the Apostle Paul, "all the day long as sheep for the

   slaughter;" [3989] that is, consecrated [to God], and ministering

   continually to our faith, and persevering in it, and abstaining from

   all avarice, and not acquiring or possessing treasures upon earth.

   [3990] Moreover, the Sabbath of God (requietio Dei), that is, the

   kingdom, was, as it were, indicated by created things; in which

   [kingdom], the man who shall have persevered in serving God (Deo

   assistere) shall, in a state of rest, partake of God's table.

 

   2. And that man was not justified by these things, but that they were

   given as a sign to the people, this fact shows,-- that Abraham himself,

   without circumcision and without observance of Sabbaths, "believed God,

   and it was imputed unto him for righteousness; and he was called the

   friend of God." [3991] Then, again, Lot, without circumcision, was

   brought out from Sodom, receiving salvation from God. So also did Noah,

   pleasing God, although he was uncircumcised, receive the dimensions [of

   the ark], of the world of the second race [of men]. Enoch, too,

   pleasing God, without circumcision, discharged the office of God's

   legate to the angels although he was a man, and was translated, and is

   preserved until now as a witness of the just judgment of God, because

   the angels when they had transgressed fell to the earth for judgment,

   but the man who pleased [God] was translated for salvation. [3992]

   Moreover, all the rest of the multitude of those righteous men who

   lived before Abraham, and of those patriarchs who preceded Moses, were

   justified independently of the things above mentioned, and without the

   law of Moses. As also Moses himself says to the people in Deuteronomy:

   "The Lord thy God formed a covenant in Horeb. The Lord formed not this

   covenant with your fathers, but for you." [3993]

 

   3. Why, then, did the Lord not form the covenant for the fathers?

   Because "the law was not established for righteous men." [3994] But the

   righteous fathers had the meaning of the Decalogue written in their

   hearts and souls, [3995] that is, they loved the God who made them, and

   did no injury to their neighbour. There was therefore no occasion that

   they should be cautioned by prohibitory mandates (correptoriis

   literis), [3996] because they had the righteousness of the law in

   themselves. But when this righteousness and love to God had passed into

   oblivion, and became extinct in Egypt, God did necessarily, because of

   His great goodwill to men, reveal Himself by a voice, and led the

   people with power out of Egypt, in order that man might again become

   the disciple and follower of God; and He afflicted those who were

   disobedient, that they should not contemn their Creator; and He fed

   them with manna, that they might receive food for their souls (uti

   rationalem acciperent escam); as also Moses says in Deuteronomy: "And

   fed thee with manna, which thy fathers did not know, that thou mightest

   know that man doth not live by bread alone; but by every word of God

   proceeding out of His mouth doth man live." [3997] And it enjoined love

   to God, and taught just dealing towards our neighbour, that we should

   neither be unjust nor unworthy of God, who prepares man for His

   friendship through the medium of the Decalogue, and likewise for

   agreement with his neighbour,--matters which did certainly profit man

   himself; God, however, standing in no need of anything from man.

 

   4. And therefore does the Scripture say, "These words the Lord spake to

   all the assembly of the children of Israel in the mount, and He added

   no more;" [3998] for, as I have already observed, He stood in need of

   nothing from them. And again Moses says: "And now Israel, what doth the

   Lord thy God require of thee, but to fear the Lord thy God, to walk in

   all His ways, and to love Him, and to serve the Lord thy God with all

   thy heart, and with all thy soul?" [3999] Now these things did indeed

   make man glorious, by supplying what was wanting to him, namely, the

   friendship of God; but they profited God nothing, for God did not at

   all stand in need of man's love. For the glory of God was wanting to

   man, which he could obtain in no other way than by serving God. And

   therefore Moses says to them again: "Choose life, that thou mayest

   live, and thy seed, to love the Lord thy God, to hear His voice, to

   cleave unto Him; for this is thy life, and the length of thy days."

   [4000] Preparing man for this life, the Lord Himself did speak in His

   own person to all alike the words of the Decalogue; and therefore, in

   like manner, do they remain permanently with us, [4001] receiving by

   means of His advent in the flesh, extension and increase, but not

   abrogation.

 

   5. The laws of bondage, however, were one by one promulgated to the

   people by Moses, suited for their instruction or for their punishment,

   as Moses himself declared: "And the Lord commanded me at that time to

   teach you statutes and judgments." [4002] These things, therefore,

   which were given for bondage, and for a sign to them, He cancelled by

   the new covenant of liberty. But He has increased and widened those

   laws which are natural, and noble, and common to all, granting to men

   largely and without grudging, by means of adoption, to know God the

   Father, and to love Him with the whole heart, and to follow His word

   unswervingly, while they abstain not only from evil deeds, but even

   from the desire after them. But He has also increased the feeling of

   reverence; for sons should have more veneration than slaves, and

   greater love for their father. And therefore the Lord says, "As to

   every idle word that men have spoken, they shall render an account for

   it in the day of judgment." [4003] And, "he who has looked upon a woman

   to lust after her, hath committed adultery with her already in his

   heart;" [4004] and, "he that is angry with his brother without a cause,

   shall be in danger of the judgment." [4005] [All this is declared,]

   that we may know that we shall give account to God not of deeds only,

   as slaves, but even of words and thoughts, as those who have truly

   received the power of liberty, in which [condition] a man is more

   severely tested, whether he will reverence, and fear, and love the

   Lord. And for this reason Peter says "that we have not liberty as a

   cloak of maliciousness," [4006] but as the means of testing and

   evidencing faith.

     __________________________________________________________________

 

   [3983] Gen. xvii. 9-11.

 

   [3984] Ezek. xx. 12.

 

   [3985] Ex. xxi. 13.

 

   [3986] Col. ii. 11.

 

   [3987] Deut. x. 16, LXX. version.

 

   [3988] The Latin text here is: "Sabbata autem perseverantiam totius

   diei erga Deum deservitionis edocebant;" which might be rendered, "The

   Sabbaths taught that we should continue the whole day in the service of

   God;" but Harvey conceives the original Greek to have been, ten

   kathemerinen diamonen tes peri ton Theon latreias.

 

   [3989] Rom. viii. 36.

 

   [3990] Matt. vi. 19.

 

   [3991] Jas. ii. 23.

 

   [3992] Massuet remarks here that Iren�us makes a reference to the

   apocryphal book of Enoch, in which this history is contained. It was

   the belief of the later Jews, followed by the Christian fathers, that

   "the sons of God" (Gen. vi. 2) who took wives of the daughters of men,

   were the apostate angels. The LXX. translation of that passage accords

   with this view. See the articles "Enoch," "Enoch, Book of," in Smith's

   Dictionary of the Bible. [See Paradise Lost, b. i. 323-431.]

 

   [3993] Deut. v. 2.

 

   [3994] 1 Tim. i. 9.

 

   [3995] [Hearts and souls; i.e., moral and mental natures. For a correct

   view of the patristic conceptions of the Gentiles before the law, this

   is valuable.]

 

   [3996] i.e., the letters of the Decalogue on the two tables of stone.

 

   [3997] Deut. viii. 3.

 

   [3998] Deut. v. 22.

 

   [3999] Deut. x. 12.

 

   [4000] Deut. xxx. 19, 20.

 

   [4001] [Most noteworthy among primitive testimonies to the catholic

   reception of the Decalogue.]

 

   [4002] Deut. iv. 14.

 

   [4003] Matt. xii. 36.

 

   [4004] Matt. v. 28.

 

   [4005] Matt. v. 22.

 

   [4006] 1 Pet. ii. 16.

     __________________________________________________________________

 

  Chapter XVII.--Proof that God did not appoint the Levitical dispensation for

  His own sake, or as requiring such service; for He does, in fact, need nothing

  from men.

 

   1. Moreover, the prophets indicate in the fullest manner that God stood

   in no need of their slavish obedience, but that it was upon their own

   account that He enjoined certain observances in the law. And again,

   that God needed not their oblation, but [merely demanded it], on

   account of man himself who offers it, the Lord taught distinctly, as I

   have pointed out. For when He perceived them neglecting righteousness,

   and abstaining from the love of God, and imagining that God was to be

   propitiated by sacrifices and the other typical observances, Samuel did

   even thus speak to them: "God does not desire whole burnt-offerings and

   sacrifices, but He will have His voice to be hearkened to. Behold, a

   ready obedience is better than sacrifice, and to hearken than the fat

   of rams." [4007] David also says: "Sacrifice and oblation Thou didst

   not desire, but mine ears hast Thou perfected; [4008] burnt-offerings

   also for sin Thou hast not required." [4009] He thus teaches them that

   God desires obedience, which renders them secure, rather than

   sacrifices and holocausts, which avail them nothing towards

   righteousness; and [by this declaration] he prophesies the new covenant

   at the same time. Still clearer, too, does he speak of these things in

   the fiftieth Psalm: "For if Thou hadst desired sacrifice, then would I

   have given it: Thou wilt not delight in burnt-offerings. The sacrifice

   of God is a broken spirit; a broken and contrite heart the Lord will

   not despise." [4010] Because, therefore, God stands in need of nothing,

   He declares in the preceding Psalm: "I will take no calves out of thine

   house, nor he-goats out of thy fold. For Mine are all the beasts of the

   earth, the herds and the oxen on the mountains: I know all the fowls of

   heaven, and the various tribes [4011] of the field are Mine. If I were

   hungry, I would not tell thee: for the world is Mine, and the fulness

   thereof. Shall I eat the flesh of bulls, or drink the blood of goats?"

   [4012] Then, lest it might be supposed that He refused these things in

   His anger, He continues, giving him (man) counsel: "Offer unto God the

   sacrifice of praise, and pay thy vows to the Most High; and call upon

   Me in the day of thy trouble, and I will deliver thee, and thou shalt

   glorify Me;" [4013] rejecting, indeed, those things by which sinners

   imagined they could propitiate God, and showing that He does Himself

   stand in need of nothing; but He exhorts and advises them to those

   things by which man is justified and draws nigh to God. This same

   declaration does Esaias make: "To what purpose is the multitude of your

   sacrifices unto Me? saith the Lord. I am full." [4014] And when He had

   repudiated holocausts, and sacrifices, and oblations, as likewise the

   new moons, and the sabbaths, and the festivals, and all the rest of the

   services accompanying these, He continues, exhorting them to what

   pertained to salvation: "Wash you, make you clean, take away wickedness

   from your hearts from before mine eyes: cease from your evil ways,

   learn to do well, seek judgment, relieve the oppressed, judge the

   fatherless, plead for the widow; and come, let us reason together,

   saith the Lord."

 

   2. For it was not because He was angry, like a man, as many venture to

   say, that He rejected their sacrifices; but out of compassion to their

   blindness, and with the view of suggesting to them the true sacrifice,

   by offering which they shall appease God, that they may receive life

   from Him. As He elsewhere declares: "The sacrifice to God is an

   afflicted heart: a sweet savour to God is a heart glorifying Him who

   formed it." [4015] For if, when angry, He had repudiated these

   sacrifices of theirs, as if they were persons unworthy to obtain His

   compassion, He would not certainly have urged these same things upon

   them as those by which they might be saved. But inasmuch as God is

   merciful, He did not cut them off from good counsel. For after He had

   said by Jeremiah, "To what purpose bring ye Me incense from Saba, and

   cinnamon from a far country? Your whole burnt-offerings and sacrifices

   are not acceptable to Me;" [4016] He proceeds: "Hear the word of the

   Lord, all Judah. These things saith the Lord, the God of Israel, Make

   straight your ways and your doings, and I will establish you in this

   place. Put not your trust in lying words, for they will not at all

   profit you, saying, The temple of the Lord, The temple of the Lord, it

   is [here]." [4017]

 

   3. And again, when He points out that it was not for this that He led

   them out of Egypt, that they might offer sacrifice to Him, but that,

   forgetting the idolatry of the Egyptians, they should be able to hear

   the voice of the Lord, which was to them salvation and glory, He

   declares by this same Jeremiah: "Thus saith the Lord; Collect together

   your burnt-offerings with your sacrifices and eat flesh. For I spake

   not unto your fathers nor commanded them in the day that I brought them

   out of Egypt, concerning burnt-offerings or sacrifices: but this word I

   commanded them, saying, Hear My voice, and I will be your God, and ye

   shall be My people; and walk in all My ways whatsoever I have commanded

   you, that it may be well with you. But they obeyed not, nor hearkened;

   but walked in the imaginations of their own evil heart, and went

   backwards, and not forwards." [4018] And again, when He declares by the

   same man, "But let him that glorieth, glory in this, to understand and

   know that I am the Lord, who doth exercise loving-kindness, and

   righteousness, and judgment in the earth;" [4019] He adds, "For in

   these things I delight, says the Lord," but not in sacrifices, nor in

   holocausts, nor in oblations. For the people did not receive these

   precepts as of primary importance (principaliter), but as secondary,

   and for the reason already alleged, as Isaiah again says: "Thou hast

   not [brought to] Me the sheep of thy holocaust, nor in thy sacrifices

   hast thou glorified Me: thou hast not served Me in sacrifices, nor in

   [the matter of] frankincense hast thou done anything laboriously;

   neither hast thou bought for Me incense with money, nor have I desired

   the fat of thy sacrifices; but thou hast stood before Me in thy sins

   and in thine iniquities." [4020] He says, therefore, "Upon this man

   will I look, even upon him that is humble, and meek, and who trembles

   at My words." [4021] "For the fat and the fat flesh shall not take away

   from thee thine unrighteousness." [4022] "This is the fast which I have

   chosen, saith the Lord. Loose every band of wickedness, dissolve the

   connections of violent agreements, give rest to those that are shaken,

   and cancel every unjust document. Deal thy bread to the hungry

   willingly, and lead into thy house the roofless stranger. If thou hast

   seen the naked, cover him, and thou shalt not despise those of thine

   own flesh and blood (domesticos seminis tui). Then shall thy morning

   light break forth, and thy health shall spring forth more speedily; and

   righteousness shall go before thee, and the glory of the Lord shall

   surround thee: and whilst thou art yet speaking, I will say, Behold,

   here I am." [4023] And Zechariah also, among the twelve prophets,

   pointing out to the people the will of God, says: "These things does

   the Lord Omnipotent declare: Execute true judgment, and show mercy and

   compassion each one to his brother. And oppress not the widow, and the

   orphan, and the proselyte, and the poor; and let none imagine evil

   against your brother in his heart." [4024] And again, he says: "These

   are the words which ye shall utter. Speak ye the truth every man to his

   neighbour, and execute peaceful judgment in your gates, and let none of

   you imagine evil in his heart against his brother, and ye shall not

   love false swearing: for all these things I hate, saith the Lord

   Almighty." [4025] Moreover, David also says in like manner: "What man

   is there who desireth life, and would fain see good days? Keep thy

   tongue from evil, and thy lips that they speak no guile. Shun evil, and

   do good: seek peace, and pursue it." [4026]

 

   4. From all these it is evident that God did not seek sacrifices and

   holocausts from them, but faith, and obedience, and righteousness,

   because of their salvation. As God, when teaching them His will in

   Hosea the prophet, said, "I desire mercy rather than sacrifice, and the

   knowledge of God more than burnt-offerings." [4027] Besides, our Lord

   also exhorted them to the same effect, when He said, "But if ye had

   known what [this] meaneth, I will have mercy, and not sacrifice, ye

   would not have condemned the guiltless." [4028] Thus does He bear

   witness to the prophets, that they preached the truth; but accuses

   these men (His hearers) of being foolish through their own fault.

 

   5. Again, giving directions to His disciples to offer to God the

   first-fruits [4029] of His own, created things--not as if He stood in

   need of them, but that they might be themselves neither unfruitful nor

   ungrateful--He took that created thing, bread, and gave thanks, and

   said, "This is My body." [4030] And the cup likewise, which is part of

   that creation to which we belong, He confessed to be His blood, and

   taught the new oblation of the new covenant; which the Church receiving

   from the apostles, offers to God throughout all the world, to Him who

   gives us as the means of subsistence the first-fruits of His own gifts

   in the New Testament, concerning which Malachi, among the twelve

   prophets, thus spoke beforehand: "I have no pleasure in you, saith the

   Lord Omnipotent, and I will not accept sacrifice at your hands. For

   from the rising of the sun, unto the going down [of the same], My name

   is glorified among the Gentiles, and in every place incense is offered

   to My name, and a pure sacrifice; for great is My name among the

   Gentiles, saith the Lord Omnipotent;" [4031] --indicating in the

   plainest manner, by these words, that the former people [the Jews]

   shall indeed cease to make offerings to God, but that in every place

   sacrifice shall be offered to Him, and that a pure one; and His name is

   glorified among the Gentiles. [4032]

 

   6. But what other name is there which is glorified among the Gentiles

   than that of our Lord, by whom the Father is glorified, and man also?

   And because it is [the name] of His own Son, who was made man by Him,

   He calls it His own. Just as a king, if he himself paints a likeness of

   his son, is right in calling this likeness his own, for both these

   reasons, because it is [the likeness] of his son, and because it is his

   own production; so also does the Father confess the name of Jesus

   Christ, which is throughout all the world glorified in the Church, to

   be His own, both because it is that of His Son, and because He who thus

   describes it gave Him for the salvation of men. Since, therefore, the

   name of the Son belongs to the Father, and since in the omnipotent God

   the Church makes offerings through Jesus Christ, He says well on both

   these grounds, "And in every place incense is offered to My name, and a

   pure sacrifice." Now John, in the Apocalypse, declares that the

   "incense" is "the prayers of the saints." [4033]

     __________________________________________________________________

 

   [4007] 1 Sam. xv. 22.

 

   [4008] Latin, "aures autem perfecisti mihi;" a reading agreeable to

   neither the Hebrew nor Septuagint version, as quoted by St. Paul in

   Heb. x. 9. Harvey, however, is of opinion that the text of the old

   Latin translation was originally "perforasti;" indicating thus an

   entire concurrence with the Hebrew, as now read in this passage. [Both

   readings illustrated by their apparent reference to Ex. xxi. 6,

   compared with Heb. v. 7-9.]

 

   [4009] Ps. xl. 6.

 

   [4010] Ps. li. 17.

 

   [4011] Or, "the beauty," species.

 

   [4012] Ps. l. 9.

 

   [4013] Ps. l. 14, 15.

 

   [4014] Isa. i. 11.

 

   [4015] This passage is not now found in holy Scripture. Harvey

   conjectures that it may have been taken from the apocryphal Gospel

   according to the Egyptians. It is remarkable that we find the same

   words quoted also by Clement of Alexandria. [But he (possibly with this

   place in view) merely quotes it as a saying, in close connection with

   Ps. li. 19, which is here partially cited. See Clement, P�dagogue, b.

   iii. cap. xii.]

 

   [4016] Jer. vi. 20.

 

   [4017] Jer. vii. 2, 3.

 

   [4018] Jer. vii. 21.

 

   [4019] Jer. ix. 24.

 

   [4020] Isa. xliii. 23, 24.

 

   [4021] Isa. xlvi. 2.

 

   [4022] Jer. xi. 15.

 

   [4023] Isa. lviii. 6, etc.

 

   [4024] Zech. vii. 9, 10.

 

   [4025] Zech. viii. 16, 17.

 

   [4026] Ps. xxxiv. 13, 14.

 

   [4027] Hos. vi. 6.

 

   [4028] Matt. xii. 7.

 

   [4029] Grabe has a long and important note on this passage and what

   follows, which may be seen in Harvey, in loc. See, on the other side,

   and in connection with the whole of the following chapter, Massuet's

   third dissertation on the doctrine of Iren�us, art. vii., reprinted in

   Migne's edition.

 

   [4030] Matt. xxvi. 26, etc.

 

   [4031] Mal. i. 10, 11.

 

   [4032] [One marvels that there should be any critical difficulty here

   as to our author's teaching. Creatures of bread and wine are the body

   and the blood; materially one thing, mystically another. See cap.

   xviii. 5 below.]

 

   [4033] Rev. v. 8. [Material incense seems to be always disclaimed by

   the primitive writers.]

     __________________________________________________________________

 

  Chapter XVIII.--Concerning sacrifices and oblations, and those who truly offer

  them.

 

   1. The oblation of the Church, therefore, which the Lord gave

   instructions to be offered throughout all the world, is accounted with

   God a pure sacrifice, and is acceptable to Him; not that He stands in

   need of a sacrifice from us, but that he who offers is himself

   glorified in what he does offer, if his gift be accepted. For by the

   gift both honour and affection are shown forth towards the King; and

   the Lord, wishing us to offer it in all simplicity and innocence, did

   express Himself thus: "Therefore, when thou offerest thy gift upon the

   altar, and shalt remember that thy brother hath ought against thee,

   leave thy gift before the altar, and go thy way; first be reconciled to

   thy brother, and then return and offer thy gift." [4034] We are bound,

   therefore, to offer to God the first-fruits of His creation, as Moses

   also says, "Thou shalt not appear in the presence of the Lord thy God

   empty;" [4035] so that man, being accounted as grateful, by those

   things in which he has shown his gratitude, may receive that honour

   which flows from Him. [4036]

 

   2. And the class of oblations in general has not been set aside; for

   there were both oblations there [among the Jews], and there are

   oblations here [among the Christians]. Sacrifices there were among the

   people; sacrifices there are, too, in the Church: but the species alone

   has been changed, inasmuch as the offering is now made, not by slaves,

   but by freemen. For the Lord is [ever] one and the same; but the

   character of a servile oblation is peculiar [to itself], as is also

   that of freemen, in order that, by the very oblations, the indication

   of liberty may be set forth. For with Him there is nothing purposeless,

   nor without signification, nor without design. And for this reason they

   (the Jews) had indeed the tithes of their goods consecrated to Him, but

   those who have received liberty set aside all their possessions for the

   Lord's purposes, bestowing joyfully and freely not the less valuable

   portions of their property, since they have the hope of better things

   [hereafter]; as that poor widow acted who cast all her living into the

   treasury of God. [4037]

 

   3. For at the beginning God had respect to the gifts of Abel, because

   he offered with single-mindedness and righteousness; but He had no

   respect unto the offering of Cain, because his heart was divided with

   envy and malice, which he cherished against his brother, as God says

   when reproving his hidden [thoughts], "Though thou offerest rightly,

   yet, if thou dost not divide rightly, hast thou not sinned? Be at

   rest;" [4038] since God is not appeased by sacrifice. For if any one

   shall endeavour to offer a sacrifice merely to outward appearance,

   unexceptionably, in due order, and according to appointment, while in

   his soul he does not assign to his neighbour that fellowship with him

   which is right and proper, nor is under the fear of God;-- he who thus

   cherishes secret sin does not deceive God by that sacrifice which is

   offered correctly as to outward appearance; nor will such an oblation

   profit him anything, but [only] the giving up of that evil which has

   been conceived within him, so that sin may not the more, by means of

   the hypocritical action, render him the destroyer of himself. [4039]

   Wherefore did the Lord also declare: "Woe unto you, scribes and

   Pharisees, hypocrites, for ye are like whited sepulchres. For the

   sepulchre appears beautiful outside, but within it is full of dead

   men's bones, and all uncleanness; even so ye also outwardly appear

   righteous unto men, but within ye are full of wickedness and

   hypocrisy." [4040] For while they were thought to offer correctly so

   far as outward appearance went, they had in themselves jealousy like to

   Cain; therefore they slew the Just One, slighting the counsel of the

   Word, as did also Cain. For [God] said to him, "Be at rest;" but he did

   not assent. Now what else is it to "be at rest" than to forego purposed

   violence? And saying similar things to these men, He declares: "Thou

   blind Pharisee, cleanse that which is within the cup, that the outside

   may be clean also." [4041] And they did not listen to Him. For Jeremiah

   says, "Behold, neither thine eyes nor thy heart are good; but [they are

   turned] to thy covetousness, and to shed innocent blood, and for

   injustice, and for man-slaying, that thou mayest do it." [4042] And

   again Isaiah saith, "Ye have taken counsel, but not of Me; and made

   covenants, [but] not by My Spirit." [4043] In order, therefore, that

   their inner wish and thought, being brought to light, may show that God

   is without blame, and worketh no evil --that God who reveals what is

   hidden [in the heart], but who worketh not evil--when Cain was by no

   means at rest, He saith to him: "To thee shall be his desire, and thou

   shalt rule over him." [4044] Thus did He in like manner speak to

   Pilate: "Thou shouldest have no power at all against Me, unless it were

   given thee from above;" [4045] God always giving up the righteous one

   [in this life to suffering], that he, having been tested by what he

   suffered and endured, may [at last] be accepted; but that the evildoer,

   being judged by the actions he has performed, may be rejected.

   Sacrifices, therefore, do not sanctify a man, for God stands in no need

   of sacrifice; but it is the conscience of the offerer that sanctifies

   the sacrifice when it is pure, and thus moves God to accept [the

   offering] as from a friend. "But the sinner," says He, "who kills a

   calf [in sacrifice] to Me, is as if he slew a dog." [4046]

 

   4. Inasmuch, then, as the Church offers with single-mindedness, her

   gift is justly reckoned a pure sacrifice with God. As Paul also says to

   the Philippians, "I am full, having received from Epaphroditus the

   things that were sent from you, the odour of a sweet smell, a sacrifice

   acceptable, pleasing to God." [4047] For it behoves us to make an

   oblation to God, and in all things to be found grateful to God our

   Maker, in a pure mind, and in faith without hypocrisy, in well-grounded

   hope, in fervent love, offering the first-fruits of His own created

   things. And the Church alone offers this pure oblation to the Creator,

   offering to Him, with giving of thanks, [the things taken] from His

   creation. But the Jews do not offer thus: for their hands are full of

   blood; for they have not received the Word, through whom it is offered

   to God. [4048] Nor, again, do any of the conventicles (synagog�) of the

   heretics [offer this]. For some, by maintaining that the Father is

   different from the Creator, do, when they offer to Him what belongs to

   this creation of ours, set Him forth as being covetous of another's

   property, and desirous of what is not His own. Those, again, who

   maintain that the things around us originated from apostasy, ignorance,

   and passion, do, while offering unto Him the fruits of ignorance,

   passion, and apostasy, sin against their Father, rather subjecting Him

   to insult than giving Him thanks. But how can they be consistent with

   themselves, [when they say] that the bread over which thanks have been

   given is the body of their Lord, [4049] and the cup His blood, if they

   do not call Himself the Son of the Creator of the world, that is, His

   Word, through whom the wood fructifies, and the fountains gush forth,

   and the earth gives "first the blade, then the ear, then the full corn

   in the ear." [4050]

 

   5. Then, again, how can they say that the flesh, which is nourished

   with the body of the Lord and with His blood, goes to corruption, and

   does not partake of life? Let them, therefore, either alter their

   opinion, or cease from offering the things just mentioned. [4051] But

   our opinion is in accordance with the Eucharist, and the Eucharist in

   turn establishes our opinion. For we offer to Him His own, announcing

   consistently the fellowship and union of the flesh and Spirit. [4052]

   For as the bread, which is produced from the earth, when it receives

   the invocation of God, is no longer common bread, [4053] but the

   Eucharist, consisting of two realities, earthly and heavenly; so also

   our bodies, when they receive the Eucharist, are no longer corruptible,

   having the hope of the resurrection to eternity.

 

   6. Now we make offering to Him, not as though He stood in need of it,

   but rendering thanks for His gift, [4054] and thus sanctifying what has

   been created. For even as God does not need our possessions, so do we

   need to offer something to God; as Solomon says: "He that hath pity

   upon the poor, lendeth unto the Lord." [4055] For God, who stands in

   need of nothing, takes our good works to Himself for this purpose, that

   He may grant us a recompense of His own good things, as our Lord says:

   "Come, ye blessed of My Father, receive the kingdom prepared for you.

   For I was an hungered, and ye gave Me to eat: I was thirsty, and ye

   gave Me drink: I was a stranger, and ye took Me in: naked, and ye

   clothed Me; sick, and ye visited Me; in prison, and ye came to Me."

   [4056] As, therefore, He does not stand in need of these [services],

   yet does desire that we should render them for our own benefit, lest we

   be unfruitful; so did the Word give to the people that very precept as

   to the making of oblations, although He stood in no need of them, that

   they might learn to serve God: thus is it, therefore, also His will

   that we, too, should offer a gift at the altar, frequently and without

   intermission. The altar, then, is in heaven [4057] (for towards that

   place are our prayers and oblations directed); the temple likewise [is

   there], as John says in the Apocalypse, "And the temple of God was

   opened:" [4058] the tabernacle also: "For, behold," He says, "the

   tabernacle of God, in which He will dwell with men."

     __________________________________________________________________

 

   [4034] Matt. v. 23, 24.

 

   [4035] Deut. xvi. 16.

 

   [4036] The text of this passage is doubtful in some words.

 

   [4037] Luke xxi. 4. [The law of tithes abrogated; the law of Acts ii.

   44, 45, morally binding. This seems to be our author's view.]

 

   [4038] Gen. iv. 7, LXX.

 

   [4039] The Latin text is: "ne per assimulatam operationem, magis autem

   peccatum, ipsum sibi homicidam faciat hominem."

 

   [4040] Matt. xxiii. 27, 28.

 

   [4041] Matt. xxiii. 26.

 

   [4042] Jer. xxii. 17.

 

   [4043] Isa. xxx. 1.

 

   [4044] Gen. iv. 7.

 

   [4045] John xix. 11.

 

   [4046] Isa. lxvi. 3.

 

   [4047] Phil. iv. 18.

 

   [4048] The text here fluctuates between quod offertur Deo, and per quod

   offertur Deo. Massuet adopts the former, and Harvey the latter. If the

   first reading be chosen, the translation will be, "the Word who is

   offered to God," implying, according to Massuet, that the body of

   Christ is really offered as a sacrifice in the Eucharist; if the second

   reading be followed, the translation will be as above. [Massuet's idea

   is no more to be found, even in his text, than Luther's or Calvin's.

   The crucial point is, how offered? One may answer "figuratively,"

   "corporally," "mystically," or otherwise. Iren�us gives no answer in

   this place. But see below.]

 

   [4049] Comp. Massuet and Harvey respectively for the meaning to be

   attached to these words.

 

   [4050] Mark iv. 28.

 

   [4051] "Either let them acknowledge that the earth is the Lord's, and

   the fulness thereof, or let them cease to offer to God those elements

   that they deny to be vouchsafed by Him." --Harvey.

 

   [4052] That is, according to Harvey, "while we offer to Him His own

   creatures of bread and wine, we tell forth the fellowship of flesh with

   spirit; i.e., that the flesh of every child of man is receptive of the

   Spirit." The words kai homologountes ... egersin, which here occur in

   the Greek text, are rejected as an interpolation by Grabe and Harvey,

   but defended as genuine by Massuet.

 

   [4053] See Harvey's long note on this passage, and what immediately

   follows. [But, note, we are only asking what Iren�us teaches. Could

   words be plainer,--"two realities,"--(i.) bread, (ii.) spiritual food?

   Bread-- but not "common bread;" matter and grace, flesh and Spirit. In

   the Eucharist, an earthly and a heavenly part.]

 

   [4054] The text fluctuates between dominationi and donationi.

 

   [4055] Prov. xix. 17.

 

   [4056] Matt. xxv. 34, etc.

 

   [4057] [The Sursum Corda seems here in mind. The object of Eucharistic

   adoration is the Creator, our "great High Priest, passed into the

   heavens," and in bodily substance there enthroned, according to our

   author.]

 

   [4058] Rev. xi. 19.

     __________________________________________________________________

 

  Chapter XIX.--Earthly things may be the type of heavenly, but the latter

  cannot be the types of others still superior and unknown; nor can we, without

  absolute madness, maintain that God is known to us only as the type of a still

  unknown and superior being.

 

   1. Now the gifts, oblations, and all the sacrifices, did the people

   receive in a figure, as was shown to Moses in the mount, from one and

   the same God, whose name is now glorified in the Church among all

   nations. But it is congruous that those earthly things, indeed, which

   are spread all around us, should be types of the celestial, being

   [both], however, created by the same God. For in no other way could He

   assimilate an image of spiritual things [to suit our comprehension].

   But to allege that those things which are super-celestial and

   spiritual, and, as far as we are concerned, invisible and ineffable,

   are in their turn the types of celestial things and of another Pleroma,

   and [to say] that God is the image of another Father, is to play the

   part both of wanderers from the truth, and of absolutely foolish and

   stupid persons. For, as I have repeatedly shown, such persons will find

   it necessary to be continually finding out types of types, and images

   of images, and will never [be able to] fix their minds on one and the

   true God. For their imaginations range beyond God, they having in their

   hearts surpassed the Master Himself, being indeed in idea elated and

   exalted above [Him], but in reality turning away from the true God.

 

   2. To these persons one may with justice say (as Scripture itself

   suggests), To what distance above God do ye lift up your imaginations,

   O ye rashly elated men? Ye have heard "that the heavens are meted out

   in the palm of [His] hand:" [4059] tell me the measure, and recount the

   endless multitude of cubits, explain to me the fulness, the breadth,

   the length, the height, the beginning and end of the

   measurement,--things which the heart of man understands not, neither

   does it comprehend them. For the heavenly treasuries are indeed great:

   God cannot be measured in the heart, and incomprehensible is He in the

   mind; He who holds the earth in the hollow of His hand. Who perceives

   the measure of His right hand? Who knoweth His finger? Or who doth

   understand His hand,--that hand which measures immensity; that hand

   which, by its own measure, spreads out the measure of the heavens, and

   which comprises in its hollow the earth with the abysses; which

   contains in itself the breadth, and length, and the deep below, and the

   height above of the whole creation; which is seen, which is heard and

   understood, and which is invisible? And for this reason God is "above

   all principality, and power, and dominion, and every name that is

   named," [4060] of all things which have been created and established.

   He it is who fills the heavens, and views the abysses, who is also

   present with every one of us. For he says, "Am I a God at hand, and not

   a God afar off? If any man is hid in secret places, shall I not see

   him?" [4061] For His hand lays hold of all things, and that it is which

   illumines the heavens, and lightens also the things which are under the

   heavens, and trieth the reins and the hearts, is also present in hidden

   things, and in our secret [thoughts], and does openly nourish and

   preserve us.

 

   3. But if man comprehends not the fulness and the greatness of His

   hand, how shall any one be able to understand or know in his heart so

   great a God? Yet, as if they had now measured and thoroughly

   investigated Him, and explored Him on every side, [4062] they feign

   that beyond Him there exists another Pleroma of �ons, and another

   Father; certainly not looking up to celestial things, but truly

   descending into a profound abyss (Bythus) of madness; maintaining that

   their Father extends only to the border of those things which are

   beyond the Pleroma, but that, on the other hand, the Demiurge does not

   reach so far as the Pleroma; and thus they represent neither of them as

   being perfect and comprehending all things. For the former will be

   defective in regard to the whole world formed outside of the Pleroma,

   and the latter in respect of that [ideal] world which was formed within

   the Pleroma; and [therefore] neither of these can be the God of all.

   But that no one can fully declare the goodness of God from the things

   made by Him, is a point evident to all. And that His greatness is not

   defective, but contains all things, and extends even to us, and is with

   us, every one will confess who entertains worthy conceptions of God.

     __________________________________________________________________

 

   [4059] Isa. xl. 12.

 

   [4060] Eph. i. 21.

 

   [4061] Jer. xxiii. 23.

 

   [4062] The Latin is, "et universum eum decurrerint." Harvey imagines

   that this last word corresponds to katatrechosi but it is difficult to

   fit such a meaning into the context.

     __________________________________________________________________

 

  Chapter XX.--That one God formed all things in the world, by means of the Word

  and the Holy Spirit: and that although He is to us in this life invisible and

  incomprehensible, nevertheless He is not unknown; inasmuch as His works do

  declare Him, and His Word has shown that in many modes He may be seen and

  known.

 

   1. As regards His greatness, therefore, it is not possible to know God,

   for it is impossible that the Father can be measured; but as regards

   His love (for this it is which leads us to God by His Word), when we

   obey Him, we do always learn that there is so great a God, and that it

   is He who by Himself has established, and selected, and adorned, and

   contains all things; and among the all things, both ourselves and this

   our world. We also then were made, along with those things which are

   contained by Him. And this is He of whom the Scripture says, "And God

   formed man, taking clay of the earth, and breathed into his face the

   breath of life." [4063] It was not angels, therefore, who made us, nor

   who formed us, neither had angels power to make an image of God, nor

   any one else, except the Word of the Lord, nor any Power remotely

   distant from the Father of all things. For God did not stand in need of

   these [beings], in order to the accomplishing of what He had Himself

   determined with Himself beforehand should be done, as if He did not

   possess His own hands. For with Him were always present the Word and

   Wisdom, the Son and the Spirit, by whom and in whom, freely and

   spontaneously, He made all things, to whom also He speaks, saying, "Let

   Us make man after Our image and likeness;" [4064] He taking from

   Himself the substance of the creatures [formed], and the pattern of

   things made, and the type of all the adornments in the world.

 

   2. Truly, then, the Scripture declared, which says, "First [4065] of

   all believe that there is one God, who has established all things, and

   completed them, and having caused that from what had no being, all

   things should come into existence:" He who contains all things, and is

   Himself contained by no one. Rightly also has Malachi said among the

   prophets: "Is it not one God who hath established us? Have we not all

   one Father?" [4066] In accordance with this, too, does the apostle say,

   "There is one God, the Father, who is above all, and in us all." [4067]

   Likewise does the Lord also say: "All things are delivered to Me by My

   Father;" [4068] manifestly by Him who made all things; for He did not

   deliver to Him the things of another, but His own. But in all things

   [it is implied that] nothing has been kept back [from Him], and for

   this reason the same person is the Judge of the living and the dead;

   "having the key of David: He shall open, and no man shall shut: He

   shall shut, and no man shall open." [4069] For no one was able, either

   in heaven or in earth, or under the earth, to open the book of the

   Father, or to behold Him, with the exception of the Lamb who was slain,

   and who redeemed us with His own blood, receiving power over all things

   from the same God who made all things by the Word, and adorned them by

   [His] Wisdom, when "the Word was made flesh;" that even as the Word of

   God had the sovereignty in the heavens, so also might He have the

   sovereignty in earth, inasmuch as [He was] a righteous man, "who did no

   sin, neither was there found guile in His mouth;" [4070] and that He

   might have the pre-eminence over those things which are under the

   earth, He Himself being made "the first-begotten of the dead;" [4071]

   and that all things, as I have already said, might behold their King;

   and that the paternal light might meet with and rest upon the flesh of

   our Lord, and come to us from His resplendent flesh, and that thus man

   might attain to immortality, having been invested with the paternal

   light.

 

   3. I have also largely demonstrated, that the Word, namely the Son, was

   always with the Father; and that Wisdom also, which is the Spirit, was

   present with Him, anterior to all creation, He declares by Solomon:

   "God by Wisdom founded the earth, and by understanding hath He

   established the heaven. By His knowledge the depths burst forth, and

   the clouds dropped down the dew." [4072] And again: "The Lord created

   me the beginning of His ways in His work: He set me up from

   everlasting, in the beginning, before He made the earth, before He

   established the depths, and before the fountains of waters gushed

   forth; before the mountains were made strong, and before all the hills,

   He brought me forth." [4073] And again: "When He prepared the heaven, I

   was with Him, and when He established the fountains of the deep; when

   He made the foundations of the earth strong, I was with Him preparing

   [them]. I was He in whom He rejoiced, and throughout all time I was

   daily glad before His face, when He rejoiced at the completion of the

   world, and was delighted in the sons of men." [4074]

 

   4. There is therefore one God, who by the Word and Wisdom created and

   arranged all things; but this is the Creator (Demiurge) who has granted

   this world to the human race, and who, as regards His greatness, is

   indeed unknown to all who have been made by Him (for no man has

   searched out His height, either among the ancients who have gone to

   their rest, or any of those who are now alive); but as regards His

   love, He is always known through Him by whose means He ordained all

   things. Now this is His Word, our Lord Jesus Christ, who in the last

   times was made a man among men, that He might join the end to the

   beginning, that is, man to God. Wherefore the prophets, receiving the

   prophetic gift from the same Word, announced His advent according to

   the flesh, by which the blending and communion of God and man took

   place according to the good pleasure of the Father, the Word of God

   foretelling from the beginning that God should be seen by men, and hold

   converse with them upon earth, should confer with them, and should be

   present with His own creation, saving it, and becoming capable of being

   perceived by it, and freeing us from the hands of all that hate us,

   that is, from every spirit of wickedness; and causing us to serve Him

   in holiness and righteousness all our days, [4075] in order that man,

   having embraced the Spirit of God, might pass into the glory of the

   Father.

 

   5. These things did the prophets set forth in a prophetical manner; but

   they did not, as some allege, [proclaim] that He who was seen by the

   prophets was a different [God], the Father of all being invisible. Yet

   this is what those [heretics] declare, who are altogether ignorant of

   the nature of prophecy. For prophecy is a prediction of things future,

   that is, a setting forth beforehand of those things which shall be

   afterwards. The prophets, then, indicated beforehand that God should be

   seen by men; as the Lord also says, "Blessed are the pure in heart, for

   they shall see God." [4076] But in respect to His greatness, and His

   wonderful glory, "no man shall see God and live," [4077] for the Father

   is incomprehensible; but in regard to His love, and kindness, and as to

   His infinite power, even this He grants to those who love Him, that is,

   to see God, which thing the prophets did also predict. "For those

   things that are impossible with men, are possible with God." [4078] For

   man does not see God by his own powers; but when He pleases He is seen

   by men, by whom He wills, and when He wills, and as He wills. For God

   is powerful in all things, having been seen at that time indeed,

   prophetically through the Spirit, and seen, too, adoptively through the

   Son; and He shall also be seen paternally in the kingdom of heaven, the

   Spirit truly preparing man in the Son [4079] of God, and the Son

   leading him to the Father, while the Father, too, confers [upon him]

   incorruption for eternal life, which comes to every one from the fact

   of his seeing God. For as those who see the light are within the light,

   and partake of its brilliancy; even so, those who see God are in God,

   and receive of His splendour. But [His] splendour vivifies them; those,

   therefore, who see God, do receive life. And for this reason, He,

   [although] beyond comprehension, and boundless and invisible, rendered

   Himself visible, and comprehensible, and within the capacity of those

   who believe, that He might vivify those who receive and behold Him

   through faith. [4080] For as His greatness is past finding out, so also

   His goodness is beyond expression; by which having been seen, He

   bestows life upon those who see Him. It is not possible to live apart

   from life, and the means of life is found in fellowship with God; but

   fellowship with God is to know God, and to enjoy His goodness.

 

   6. Men therefore shall see God, that they may live, being made immortal

   by that sight, and attaining even unto God; which, as I have already

   said, was declared figuratively by the prophets, that God should be

   seen by men who bear His Spirit [in them], and do always wait patiently

   for His coming. As also Moses says in Deuteronomy, "We shall see in

   that day that God will talk to man, and he shall live." [4081] For

   certain of these men used to see the prophetic Spirit and His active

   influences poured forth for all kinds of gifts; others, again, [beheld]

   the advent of the Lord, and that dispensation which obtained from the

   beginning, by which He accomplished the will of the Father with regard

   to things both celestial and terrestrial; and others [beheld] paternal

   glories adapted to the times, and to those who saw and who heard them

   then, and to all who were subsequently to hear them. Thus, therefore,

   was God revealed; for God the Father is shown forth through all these

   [operations], the Spirit indeed working, and the Son ministering, while

   the Father was approving, and man's salvation being accomplished. As He

   also declares through Hosea the prophet: "I," He says, "have multiplied

   visions, and have used similitudes by the ministry (in manibus) of the

   prophets." [4082] But the apostle expounded this very passage, when he

   said, "Now there are diversities of gifts, but the same Spirit; and

   there are differences of ministrations, but the same Lord; and there

   are diversities of operations, but it is the same God which worketh all

   in all. But the manifestation of the Spirit is given to every man to

   profit withal." [4083] But as He who worketh all things in all is God,

   [as to the points] of what nature and how great He is, [God] is

   invisible and indescribable to all things which have been made by Him,

   but He is by no means unknown: for all things learn through His Word

   that there is one God the Father, who contains all things, and who

   grants existence to all, as is written in the Gospel: "No man hath seen

   God at any time, except the only-begotten Son, who is in the bosom of

   the Father; He has declared [Him]." [4084]

 

   7. Therefore the Son of the Father declares [Him] from the beginning,

   inasmuch as He was with the Father from the beginning, who did also

   show to the human race prophetic visions, and diversities of gifts, and

   His own ministrations, and the glory of the Father, in regular order

   and connection, at the fitting time for the benefit [of mankind]. For

   where there is a regular succession, there is also fixedness; and where

   fixedness, there suitability to the period; and where suitability,

   there also utility. And for this reason did the Word become the

   dispenser of the paternal grace for the benefit of men, for whom He

   made such great dispensations, revealing God indeed to men, but

   presenting man to God, and preserving at the same time the invisibility

   of the Father, lest man should at any time become a despiser of God,

   and that he should always possess something towards which he might

   advance; but, on the other hand, revealing God to men through many

   dispensations, lest man, falling away from God altogether, should cease

   to exist. For the glory of God is a living man; and the life of man

   consists in beholding God. For if the manifestation of God which is

   made by means of the creation, affords life to all living in the earth,

   much more does that revelation of the Father which comes through the

   Word, give life to those who see God.

 

   8. Inasmuch, then, as the Spirit of God pointed out by the prophets

   things to come, forming and adapting us beforehand for the purpose of

   our being made subject to God, but it was still a future thing that

   man, through the good pleasure of the Holy Spirit, should see [God], it

   necessarily behoved those through whose instrumentality future things

   were announced, to see God, whom they intimated as to be seen by men;

   in order that God, and the Son of God, and the Son, and the Father,

   should not only be prophetically announced, but that He should also be

   seen by all His members who are sanctified and instructed in the things

   of God, that man might be disciplined beforehand and previously

   exercised for a reception into that glory which shall afterwards be

   revealed in those who love God. For the prophets used not to prophesy

   in word alone, but in visions also, and in their mode of life, and in

   the actions which they performed, according to the suggestions of the

   Spirit. After this invisible manner, therefore, did they see God, as

   also Esaias says, "I have seen with mine eyes the King, the Lord of

   hosts," [4085] pointing out that man should behold God with his eyes,

   and hear His voice. In this manner, therefore, did they also see the

   Son of God as a man conversant with men, while they prophesied what was

   to happen, saying that He who was not come as yet was present

   proclaiming also the impassible as subject to suffering, and declaring

   that He who was then in heaven had descended into the dust of death.

   [4086] Moreover, [with regard to] the other arrangements concerning the

   summing up that He should make, some of these they beheld through

   visions, others they proclaimed by word, while others they indicated

   typically by means of [outward] action, seeing visibly those things

   which were to be seen; heralding by word of mouth those which should be

   heard; and performing by actual operation what should take place by

   action; but [at the same time] announcing all prophetically. Wherefore

   also Moses declared that God was indeed a consuming fire [4087]

   (igneum) to the people that transgressed the law, and threatened that

   God would bring upon them a day of fire; but to those who had the fear

   of God he said, "The Lord God is merciful and gracious, and

   long-suffering, and of great commiseration, and true, and keeps justice

   and mercy for thousands, forgiving unrighteousness, and transgressions,

   and sins." [4088]

 

   9. And the Word spake to Moses, appearing before him, "just as any one

   might speak to his friend." [4089] But Moses desired to see Him openly

   who was speaking with him, and was thus addressed: "Stand in the deep

   place of the rock, and with My hand I will cover thee. But when My

   splendour shall pass by, then thou shalt see My back parts, but My face

   thou shalt not see: for no man sees My face, and shall live." [4090]

   Two facts are thus signified: that it is impossible for man to see God;

   and that, through the wisdom of God, man shall see Him in the last

   times, in the depth of a rock, that is, in His coming as a man. And for

   this reason did He [the Lord] confer with him face to face on the top

   of a mountain, Elias being also present, as the Gospel relates, [4091]

   He thus making good in the end the ancient promise.

 

   10. The prophets, therefore, did not openly behold the actual face of

   God, but [they saw] the dispensations and the mysteries through which

   man should afterwards see God. As was also said to Elias: "Thou shalt

   go forth tomorrow, and stand in the presence of the Lord; and, behold,

   a wind great and strong, which shall rend the mountains, and break the

   rocks in pieces before the Lord. And the Lord [was] not in the wind;

   and after the wind an earthquake, but the Lord [was] not in the

   earthquake; and after the earthquake a fire, but the Lord [was] not in

   the fire; and after the fire a scarcely audible voice" (vox aur�

   tenuis). [4092] For by such means was the prophet--very indignant,

   because of the transgression of the people and the slaughter of the

   prophets--both taught to act in a more gentle manner; and the Lord's

   advent as a man was pointed out, that it should be subsequent to that

   law which was given by Moses, mild and tranquil, in which He would

   neither break the bruised reed, nor quench the smoking flax. [4093] The

   mild and peaceful repose of His kingdom was indicated likewise. For,

   after the wind which rends the mountains, and after the earthquake, and

   after the fire, come the tranquil and peaceful times of His kingdom, in

   which the spirit of God does, in the most gentle manner, vivify and

   increase mankind. This, too, was made still clearer by Ezekiel, that

   the prophets saw the dispensations of God in part, but not actually God

   Himself. For when this man had seen the vision [4094] of God, and the

   cherubim, and their wheels, and when he had recounted the mystery of

   the whole of that progression, and had beheld the likeness of a throne

   above them, and upon the throne a likeness as of the figure of a man,

   and the things which were upon his loins as the figure of amber, and

   what was below like the sight of fire, and when he set forth all the

   rest of the vision of the thrones, lest any one might happen to think

   that in those [visions] he had actually seen God, he added: "This was

   the appearance of the likeness of the glory of God." [4095]

 

   11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many

   celestial visions, did see God; but if what they did see were

   similitudes of the splendour of the Lord, and prophecies of things to

   come; it is manifest that the Father is indeed invisible, of whom also

   the Lord said, "No man hath seen God at any time." [4096] But His Word,

   as He Himself willed it, and for the benefit of those who beheld, did

   show the Father's brightness, and explained His purposes (as also the

   Lord said: "The only-begotten God, [4097] which is in the bosom of the

   Father, He hath declared [Him];" and He does Himself also interpret the

   Word of the Father as being rich and great); not in one figure, nor in

   one character, did He appear to those seeing Him, but according to the

   reasons and effects aimed at in His dispensations, as it is written in

   Daniel. For at one time He was seen with those who were around Ananias,

   Azarias, Misa�l, as present with them in the furnace of fire, in the

   burning, and preserving them from [the effects of] fire: "And the

   appearance of the fourth," it is said, "was like to the Son of God."

   [4098] At another time [He is represented as] "a stone cut out of the

   mountain without hands," [4099] and as smiting all temporal kingdoms,

   and as blowing them away (ventilans ea), and as Himself filling all the

   earth. Then, too, is this same individual beheld as the Son of man

   coming in the clouds of heaven, and drawing near to the Ancient of

   Days, and receiving from Him all power and glory, and a kingdom. "His

   dominion," it is said, "is an everlasting dominion, and His kingdom

   shall not perish." [4100] John also, the Lord's disciple, when

   beholding the sacerdotal and glorious advent of His kingdom, says in

   the Apocalypse: "I turned to see the voice that spake with me. And,

   being turned, I saw seven golden candlesticks; and in the midst of the

   candlesticks One like unto the Son of man, clothed with a garment

   reaching to the feet, and girt about the paps with a golden girdle; and

   His head and His hairs were white, as white as wool, and as snow; and

   His eyes were as a flame of fire; and His feet like unto fine brass, as

   if He burned in a furnace. And His voice [was] as the voice of waters;

   and He had in His right hand seven stars; and out of His mouth went a

   sharp two-edged sword; and His countenance was as the sun shining in

   his strength." [4101] For in these words He sets forth something of the

   glory [which He has received] from His Father, as [where He makes

   mention of] the head; something in reference to the priestly office

   also, as in the case of the long garment reaching to the feet. And this

   was the reason why Moses vested the high priest after this fashion.

   Something also alludes to the end [of all things], as [where He speaks

   of] the fine brass burning in the fire, which denotes the power of

   faith, and the continuing instant in prayer, because of the consuming

   fire which is to come at the end of time. But when John could not

   endure the sight (for he says, "I fell at his feet as dead;" [4102]

   that what was written might come to pass: "No man sees God, and shall

   live" [4103] ), and the Word reviving him, and reminding him that it

   was He upon whose bosom he had leaned at supper, when he put the

   question as to who should betray Him, declared: "I am the first and the

   last, and He who liveth, and was dead, and behold I am alive for

   evermore, and have the keys of death and of hell." And after these

   things, seeing the same Lord in a second vision, he says: "For I saw in

   the midst of the throne, and of the four living creatures, and in the

   midst of the elders, a Lamb standing as it had been slain, having seven

   horns, and seven eyes, which are the seven spirits of God, sent forth

   into all the earth." [4104] And again, he says, speaking of this very

   same Lamb: "And behold a white horse; and He that sat upon him was

   called Faithful and True; and in righteousness doth He judge and make

   war. And His eyes were as a flame of fire, and on His head were many

   crowns; having a name written, that no man knoweth but Himself: and He

   was girded around with a vesture sprinkled with blood: and His name is

   called The Word of God. And the armies of heaven followed Him upon

   white horses, clothed in pure white linen. And out of His mouth goeth a

   sharp sword, that with it He may smite the nations; and He shall rule

   (pascet) them with a rod of iron: and He treadeth the wine-press of the

   fierceness of the wrath of God Almighty. And He hath upon His vesture

   and upon His thigh a name written, King of Kings and Lord of Lords."

   [4105] Thus does the Word of God always preserve the outlines, as it

   were, of things to come, and points out to men the various forms

   (species), as it were, of the dispensations of the Father, teaching us

   the things pertaining to God.

 

   12. However, it was not by means of visions alone which were seen, and

   words which were proclaimed, but also in actual works, that He was

   beheld by the prophets, in order that through them He might prefigure

   and show forth future events beforehand. For this reason did Hosea the

   prophet take "a wife of whoredoms," prophesying by means of the action,

   "that in committing fornication the earth should fornicate from the

   Lord," [4106] that is, the men who are upon the earth; and from men of

   this stamp it will be God's good pleasure to take out [4107] a Church

   which shall be sanctified by fellowship with His Son, just as that

   woman was sanctified by intercourse with the prophet. And for this

   reason, Paul declares that the "unbelieving wife is sanctified by the

   believing husband." [4108] Then again, the prophet names his children,

   "Not having obtained mercy," and "Not a people," [4109] in order that,

   as says the apostle, "what was not a people may become a people; and

   she who did not obtain mercy may obtain mercy. And it shall come to

   pass, that in the place where it was said, This is not a people, there

   shall they be called the children of the living God." [4110] That which

   had been done typically through his actions by the prophet, the apostle

   proves to have been done truly by Christ in the Church. Thus, too, did

   Moses also take to wife an Ethiopian woman, whom he thus made an

   Israelitish one, showing by anticipation that the wild olive tree is

   grafted into the cultivated olive, and made to partake of its fatness.

   For as He who was born Christ according to the flesh, had indeed to be

   sought after by the people in order to be slain, but was to be set free

   in Egypt, that is, among the Gentiles, to sanctify those who were there

   in a state of infancy, from whom also He perfected His Church in that

   place (for Egypt was Gentile from the beginning, as was Ethiopia also);

   for this reason, by means of the marriage of Moses, was shown forth the

   marriage of the Word; [4111] and by means of the Ethiopian bride, the

   Church taken from among the Gentiles was made manifest; and those who

   do detract from, accuse, and deride it, shall not be pure. For they

   shall be full of leprosy, and expelled from the camp of the righteous.

   Thus also did Rahab the harlot, while condemning herself, inasmuch as

   she was a Gentile, guilty of all sins, nevertheless receive the three

   spies, [4112] who were spying out all the land, and hid them at her

   home; [which three were] doubtless [a type of] the Father and the Son,

   together with the Holy Spirit. And when the entire city in which she

   lived fell to ruins at the sounding of the seven trumpets, Rahab the

   harlot was preserved, when all was over [in ultimis], together with all

   her house, through faith of the scarlet sign; as the Lord also declared

   to those who did not receive His advent,--the Pharisees, no doubt,

   nullify the sign of the scarlet thread, which meant the passover, and

   the redemption and exodus of the people from Egypt,--when He said, "The

   publicans and the harlots go into the kingdom of heaven before you."

   [4113]

     __________________________________________________________________

 

   [4063] Gen. ii. 7.

 

   [4064] Gen. i. 26.

 

   [4065] This quotation is taken from the Shepherd of Hermas, book ii.

   sim. 1.

 

   [4066] Mal. ii. 10.

 

   [4067] Eph. iv. 6.

 

   [4068] Matt. xi. 27.

 

   [4069] Rev. iii. 7.

 

   [4070] 1 Pet. ii. 23.

 

   [4071] Col. i. 18.

 

   [4072] Prov. iii. 19, 20.

 

   [4073] Prov. viii. 22-25. [This is one of the favourite Messianic

   quotations of the Fathers, and is considered as the base of the first

   chapter of St. John's Gospel.]

 

   [4074] Prov. viii. 27-31.

 

   [4075] Luke i. 71, 75.

 

   [4076] Matt. v. 8.

 

   [4077] Ex. xxxiii. 20.

 

   [4078] Luke xviii. 27.

 

   [4079] Some read "in filium" instead of "in filio," as above.

 

   [4080] A part of the original Greek text is preserved here, and has

   been followed, as it makes the better sense.

 

   [4081] Deut. v. 24.

 

   [4082] Hos. xii. 10.

 

   [4083] 1 Cor. xii. 4-7.

 

   [4084] John i. 18.

 

   [4085] Isa. vi. 5.

 

   [4086] Ps. xxii. 15.

 

   [4087] Deut. iv. 24.

 

   [4088] Ex. xxxiv. 6, 7.

 

   [4089] Num. xii. 8.

 

   [4090] Ex. xxxiii. 20-22.

 

   [4091] Matt. xvii. 3, etc.

 

   [4092] 1 Kings xix. 11, 12.

 

   [4093] Isa. xlii. 3.

 

   [4094] Ezek. i. 1.

 

   [4095] Ezek. ii. 1.

 

   [4096] John i. 18.

 

   [4097] "This text, as quoted a short time ago, indicated the

   only-begotten Son;' but the agreement of the Syriac version induces the

   belief that the present reading was that expressed by Iren�us, and that

   the previous quotation has been corrected to suit the Vulgate. The

   former reading, however, occurs in book iii. c. xi. 5."-- Harvey.

 

   [4098] Dan. iii. 26.

 

   [4099] Dan. vii. 13, 14.

 

   [4100] Dan. vii. 4.

 

   [4101] Rev. i. 12.

 

   [4102] Rev. i. 17.

 

   [4103] Ex. xxxiii. 20.

 

   [4104] Rev. v. 6.

 

   [4105] Rev. xix. 11-17.

 

   [4106] Hos. i. 2, 3.

 

   [4107] Acts xv. 14.

 

   [4108] 1 Cor. vii. 14. [But Hosea himself says (Hos. xii. 10), "I have

   used similitudes;" and this history may be fairly referred to prophetic

   vision. Dr. Pusey, in his Minor Prophets, in loc., argues against this

   view, however; and his reasons deserve consideration.]

 

   [4109] Hos. i. 6-9.

 

   [4110] Rom. ix. 25, 26.

 

   [4111] The text is here uncertain; and while the general meaning of the

   sentence is plain, its syntax is confused and obscure.

 

   [4112] Iren�us seems here to have written "three" for "two" from a

   lapse of memory.

 

   [4113] Matt. xxi. 31.

     __________________________________________________________________

 

  Chapter XXI.--Abraham's faith was identical with ours; this faith was

  prefigured by the words and actions of the old patriarchs.

 

   1. But that our faith was also prefigured in Abraham, and that he was

   the patriarch of our faith, and, as it were, the prophet of it, the

   apostle has very fully taught, when he says in the Epistle to the

   Galatians: "He therefore that ministereth to you the Spirit, and

   worketh miracles among you, [doeth he it] by the works of the law, or

   by the hearing of faith? Even as Abraham believed God, and it was

   accounted unto him for righteousness. Know ye therefore, that they

   which are of faith, the same are the children of Abraham. But the

   Scripture, foreseeing that God would justify the heathen through faith,

   announced beforehand unto Abraham, that in him all nations should be

   blessed. So then they which be of faith shall be blessed with faithful

   Abraham." [4114] For which [reasons the apostle] declared that this man

   was not only the prophet of faith, but also the father of those who

   from among the Gentiles believe in Jesus Christ, because his faith and

   ours are one and the same: for he believed in things future, as if they

   were already accomplished, because of the promise of God; and in like

   manner do we also, because of the promise of God, behold through faith

   that inheritance [laid up for us] in the [future] kingdom.

 

   2. The history of Isaac, too, is not without a symbolical character.

   For in the Epistle to the Romans, the apostle declares: "Moreover, when

   Rebecca had conceived by one, even by our father Isaac," she received

   answer [4115] from the Word, "that the purpose of God according to

   election might stand, not of works, but of Him that calleth, it was

   said unto her, Two nations are in thy womb, and two manner of people

   are in thy body; and the one people shall overcome the other, and the

   elder shall serve the younger." [4116] From which it is evident, that

   not only [were there] prophecies of the patriarchs, but also that the

   children brought forth by Rebecca were a prediction of the two nations;

   and that the one should be indeed the greater, but the other the less;

   that the one also should be under bondage, but the other free; but

   [that both should be] of one and the same father. Our God, one and the

   same, is also their God, who knows hidden things, who knoweth all

   things before they can come to pass; and for this reason has He said,

   "Jacob have I loved, but Esau have I hated." [4117]

 

   3. If any one, again, will look into Jacob's actions, he shall find

   them not destitute of meaning, but full of import with regard to the

   dispensations. Thus, in the first place, at his birth, since he laid

   hold on his brother's heel, [4118] he was called Jacob, that is, the

   supplanter--one who holds, but is not held; binding the feet, but not

   being bound; striving and conquering; grasping in his hand his

   adversary's heel, that is, victory. For to this end was the Lord born,

   the type of whose birth he set forth beforehand, of whom also John says

   in the Apocalypse: "He went forth conquering, that He should conquer."

   [4119] In the next place, [Jacob] received the rights of the

   first-born, when his brother looked on them with contempt; even as also

   the younger nation received Him, Christ, the first-begotten, when the

   elder nation rejected Him, saying, "We have no king but C�sar." [4120]

   But in Christ every blessing [is summed up], and therefore the latter

   people has snatched away the blessings of the former from the Father,

   just as Jacob took away the blessing of this Esau. For which cause his

   brother suffered the plots and persecutions of a brother, just as the

   Church suffers this self-same thing from the Jews. In a foreign country

   were the twelve tribes born, the race of Israel, inasmuch as Christ was

   also, in a strange country, to generate the twelve-pillared foundation

   of the Church. Various coloured sheep were allotted to this Jacob as

   his wages; and the wages of Christ are human beings, who from various

   and diverse nations come together into one cohort of faith, as the

   Father promised Him, saying, "Ask of Me, and I will give Thee the

   heathen for Thine inheritance, the uttermost parts of the earth for Thy

   possession." [4121] And as from the multitude of his sons the prophets

   of the Lord [afterwards] arose, there was every necessity that Jacob

   should beget sons from the two sisters, even as Christ did from the two

   laws of one and the same Father; and in like manner also from the

   handmaids, indicating that Christ should raise up sons of God, both

   from freemen and from slaves after the flesh, bestowing upon all, in

   the same manner, the gift of the Spirit, who vivifies us. [4122] But he

   (Jacob) did all things for the sake of the younger, she who had the

   handsome eyes, [4123] Rachel, who prefigured the Church, for which

   Christ endured patiently; who at that time, indeed, by means of His

   patriarchs and prophets, was prefiguring and declaring beforehand

   future things, fulfilling His part by anticipation in the dispensations

   of God, and accustoming His inheritance to obey God, and to pass

   through the world as in a state of pilgrimage, to follow His word, and

   to indicate beforehand things to come. For with God there is nothing

   without purpose or due signification.

     __________________________________________________________________

 

   [4114] Gal. iii. 5-9; Gen. xii. 3.

 

   [4115] Massuet would cancel these words.

 

   [4116] Rom. ix. 10-13; Gen. xxv. 23.

 

   [4117] Rom. ix. 13; Mal. i. 2.

 

   [4118] Gen. xxv. 26.

 

   [4119] Rev. vi. 2.

 

   [4120] John xix. 15.

 

   [4121] Ps. ii. 8.

 

   [4122] The text of this sentence is in great confusion, and we can give

   only a doubtful translation.

 

   [4123] [Leah's eyes were weak, according to the LXX.; and Iren�us

   infers that Rachel's were "beautiful exceedingly." Canticles, i. 15.]

     __________________________________________________________________

 

  Chapter XXII.--Christ did not come for the sake of the men of one age only,

  but for all who, living righteously and piously, had believed upon Him; and

  for those, too, who shall believe.

 

   1. Now in the last days, when the fulness of the time of liberty had

   arrived, the Word Himself did by Himself "wash away the filth of the

   daughters of Zion," [4124] when He washed the disciples' feet with His

   own hands. [4125] For this is the end of the human race inheriting God;

   that as in the beginning, by means of our first [parents], we were all

   brought into bondage, by being made subject to death; so at last, by

   means of the New Man, all who from the beginning [were His] disciples,

   having been cleansed and washed from things pertaining to death, should

   come to the life of God. For He who washed the feet of the disciples

   sanctified the entire body, and rendered it clean. For this reason,

   too, He administered food to them in a recumbent posture, indicating

   that those who were lying in the earth were they to whom He came to

   impart life. As Jeremiah declares, "The holy Lord remembered His dead

   Israel, who slept in the land of sepulture; and He descended to them to

   make known to them His salvation, that they might be saved." [4126] For

   this reason also were the eyes of the disciples weighed down when

   Christ's passion was approaching; and when, in the first instance, the

   Lord found them sleeping, He let it pass,--thus indicating the patience

   of God in regard to the state of slumber in which men lay; but coming

   the second time, He aroused them, and made them stand up, in token that

   His passion is the arousing of His sleeping disciples, on whose account

   "He also descended into the lower parts of the earth," [4127] to behold

   with His eyes the state of those who were resting from their labours,

   [4128] in reference to whom He did also declare to the disciples: "Many

   prophets and righteous men have desired to see and hear what ye do see

   and hear." [4129]

 

   2. For it was not merely for those who believed on Him in the time of

   Tiberius C�sar that Christ came, nor did the Father exercise His

   providence for the men only who are now alive, but for all men

   altogether, who from the beginning, according to their capacity, in

   their generation have both feared and loved God, and practised justice

   and piety towards their neighbours, and have earnestly desired to see

   Christ, and to hear His voice. Wherefore He shall, at His second

   coming, first rouse from their sleep all persons of this description,

   and shall raise them up, as well as the rest who shall be judged, and

   give them a place in His kingdom. For it is truly "one God who"

   directed the patriarchs towards His dispensations, and "has justified

   the circumcision by faith, and the uncircumcision through faith."

   [4130] For as in the first we were prefigured, so, on the other hand,

   are they represented in us, that is, in the Church, and receive the

   recompense for those things which they accomplished.

     __________________________________________________________________

 

   [4124] Isa. iv. 4.

 

   [4125] John xiii. 5.

 

   [4126] This spurious quotation has been introduced before. See book

   iii. 20. 4.

 

   [4127] Eph. iv. 9.

 

   [4128] So Harvey understands the obscure Latin text, "id quod erat

   inoperatum conditionis."

 

   [4129] Matt. xiii. 17.

 

   [4130] Rom. iii. 30.

     __________________________________________________________________

 

  Chapter XXIII.--The patriarchs and prophets by pointing out the advent of

  Christ, fortified thereby, as it were, the way of posterity to the faith of

  Christ; and so the labours of the apostles were lessened inasmuch as they

  gathered in the fruits of the labours of others.

 

   1. For which reason the Lord declared to the disciples: "Behold, I say

   unto you, Lift up your eyes, and look upon the districts (regiones),

   for they are white [already] to harvest. For the harvest-man receiveth

   wages, and gathereth fruit unto life eternal, that both he that soweth

   and he that reapeth may rejoice together. For in this is the saying

   true, that one soweth and another reapeth. For I have sent you forward

   to reap that whereon ye bestowed no labour; other men have laboured,

   and ye have entered into their labours." [4131] Who, then, are they

   that have laboured, and have helped forward the dispensations of God?

   It is clear that they are the patriarchs and prophets, who even

   prefigured our faith, and disseminated through the earth the advent of

   the Son of God, who and what He should be: so that posterity,

   possessing the fear of God, might easily accept the advent of Christ,

   having been instructed by the prophets. And for this reason it was,

   that when Joseph became aware that Mary was with child, and was minded

   to put her away privily, the angel said to him in sleep: "Fear not to

   take to thee Mary thy wife; for that which is conceived in her is of

   the Holy Ghost. For she shall bring forth a son, and thou shalt call

   His name Jesus; for He shall save His people from their sins." [4132]

   And exhorting him [to this], he added: "Now all this has been done,

   that it might be fulfilled which was spoken from the Lord by the

   prophet, saying, Behold, a virgin shall be with child, and shall bring

   forth a son, and His name shall be called Emmanuel;" thus influencing

   him by the words of the prophet, and warding off blame from Mary,

   pointing out that it was she who was the virgin mentioned by Isaiah

   beforehand, who should give birth to Emmanuel. Wherefore, when Joseph

   was convinced beyond all doubt, he both did take Mary, and joyfully

   yielded obedience in regard to all the rest of the education of Christ,

   undertaking a journey into Egypt and back again, and then a removal to

   Nazareth. [For this reason,] those who knew not the Scriptures nor the

   promise of God, nor the dispensation of Christ, at last called him the

   father of the child. For this reason, too, did the Lord Himself read at

   Capernaum the prophecies of Isaiah: [4133] "The Spirit of the Lord is

   upon Me, because He hath anointed Me; to preach the Gospel to the poor

   hath He sent Me, to heal the broken-hearted, to preach deliverance to

   the captives, and sight to the blind." [4134] At the same time, showing

   that it was He Himself who had been foretold by Esaias the prophet, He

   said to them: "This day is this Scripture fulfilled in your ears."

 

   2. For this reason, also, Philip, when he had discovered the eunuch of

   the Ethiopians' queen reading these words which had been written: "He

   was led as a sheep to the slaughter; and as a lamb is dumb before the

   shearer, so He opened not His mouth: in His humiliation His judgment

   was taken away;" [4135] and all the rest which the prophet proceeded to

   relate in regard to His passion and His coming in the flesh, and how He

   was dishonoured by those who did not believe Him; easily persuaded him

   to believe on Him, that He was Christ Jesus, who was crucified under

   Pontius Pilate, and suffered whatsoever the prophet had predicted, and

   that He was the Son of God, who gives eternal life to men. And

   immediately when [Philip] had baptized him, he departed from him. For

   nothing else [but baptism] was wanting to him who had been already

   instructed by the prophets: he was not ignorant of God the Father, nor

   of the rules as to the [proper] manner of life, but was merely ignorant

   of the advent of the Son of God, which, when he had become acquainted

   with, in a short space of time, he went on his way rejoicing, to be the

   herald in Ethiopia of Christ's advent. Therefore Philip had no great

   labour to go through with regard to this man, because he was already

   prepared in the fear of God by the prophets. For this reason, too, did

   the apostles, collecting the sheep which had perished of the house of

   Israel, and discoursing to them from the Scriptures, prove that this

   crucified Jesus was the Christ, the Son of the living God; and they

   persuaded a great multitude, who, however, [already] possessed the fear

   of God. And there were, in one day, baptized three, and four, and five

   thousand men. [4136]

     __________________________________________________________________

 

   [4131] John iv. 35, etc.

 

   [4132] Matt. i. 20, etc.

 

   [4133] Luke iv. 18.

 

   [4134] Isa. lxi. 1.

 

   [4135] Acts viii. 27; Isa. liii. 7.

 

   [4136] Acts ii. 41, Acts iv. 4.

     __________________________________________________________________

 

  Chapter XXIV.--The conversion of the Gentiles was more difficult than that of

  the Jews; the labours of those apostles, therefore who engaged in the former

  task, were greater than those who undertook the latter.

 

   1. Wherefore also Paul, since he was the apostle of the Gentiles, says,

   "I laboured more than they all." [4137] For the instruction of the

   former, [viz., the Jews,] was an easy task, because they could allege

   proofs from the Scriptures, and because they, who were in the habit of

   hearing Moses and the prophets, did also readily receive the

   First-begotten of the dead, and the Prince of the life of God, --Him

   who, by the spreading forth of hands, did destroy Amalek, and vivify

   man from the wound of the serpent, by means of faith which was

   [exercised] towards Him. As I have pointed out in the preceding book,

   the apostle did, in the first place, instruct the Gentiles to depart

   from the superstition of idols, and to worship one God, the Creator of

   heaven and earth, and the Framer of the whole creation; and that His

   Son was His Word, by whom He founded all things; and that He, in the

   last times, was made a man among men; that He reformed the human race,

   but destroyed and conquered the enemy of man, and gave to His handiwork

   victory against the adversary. But although they who were of the

   circumcision still did not obey the words of God, for they were

   despisers, yet they were previously instructed not to commit adultery,

   nor fornication, nor theft, nor fraud; and that whatsoever things are

   done to our neighbours' prejudice, were evil, and detested by God.

   Wherefore also they did readily agree to abstain from these things,

   because they had been thus instructed.

 

   2. But they were bound to teach the Gentiles also this very thing, that

   works of such a nature were wicked, prejudicial, and useless, and

   destructive to those who engaged in them. Wherefore he who had received

   the apostolate to the Gentiles, [4138] did labour more than those who

   preached the Son of God among them of the circumcision. For they were

   assisted by the Scriptures, which the Lord confirmed and fulfilled, in

   coming such as He had been announced; but here, [in the case of the

   Gentiles,] there was a certain foreign erudition, and a new doctrine

   [to be received, namely], that the gods of the nations not only were no

   gods at all, but even the idols of demons; and that there is one God,

   who is "above all principality, and dominion, and power, and every name

   which is named;" [4139] and that His Word, invisible by nature, was

   made palpable and visible among men, and did descend "to death, even

   the death of the cross;" [4140] also, that they who believe in Him

   shall be incorruptible and not subject to suffering, and shall receive

   the kingdom of heaven. These things, too, were preached to the Gentiles

   by word, without [the aid of] the Scriptures: wherefore, also, they who

   preached among the Gentiles underwent greater labour. But, on the other

   hand, the faith of the Gentiles is proved to be of a more noble

   description, since they followed the word of God without the

   instruction [derived] from the [sacred] writings (sine instructione

   literarum).

     __________________________________________________________________

 

   [4137] 1 Cor. xv. 10.

 

   [4138] [A clear note of recognition on the part of our author, that St.

   Paul's mission was world-wide, while St. Peter's was limited.]

 

   [4139] Eph. i. 21.

 

   [4140] Phil. ii. 8.

     __________________________________________________________________

 

  Chapter XXV.--Both covenants were prefigured in Abraham, and in the labour of

  Tamar; there was, however, but one and the same God to each covenant.

 

   1. For thus it had behoved the sons of Abraham [to be], whom God has

   raised up to him from the stones, [4141] and caused to take a place

   beside him who was made the chief and the forerunner of our faith (who

   did also receive the covenant of circumcision, after that justification

   by faith which had pertained to him, when he was yet in uncircumcision,

   so that in him both covenants might be prefigured, that he might be the

   father of all who follow the Word of God, and who sustain a life of

   pilgrimage in this world, that is, of those who from among the

   circumcision and of those from among the uncircumcision are faithful,

   even as also "Christ [4142] is the chief corner-stone" sustaining all

   things); and He gathered into the one faith of Abraham those who, from

   either covenant, are eligible for God's building. But this faith which

   is in uncircumcision, as connecting the end with the beginning, has

   been made [both] the first and the last. For, as I have shown, it

   existed in Abraham antecedently to circumcision, as it also did in the

   rest of the righteous who pleased God: and in these last times, it

   again sprang up among mankind through the coming of the Lord. But

   circumcision and the law of works occupied the intervening period.

   [4143]

 

   2. This fact is indeed set forth by many other [occurrences], but

   typically by [the history of] Thamar, Judah's daughter-in-law. [4144]

   For when she had conceived twins, one of them put forth his hand first;

   and as the midwife supposed that he was the first-born, she bound a

   scarlet token on his hand. But after this had been done, and he had

   drawn back his hand, his brother Phares came forth the first; then,

   after him, Zara, upon whom was the scarlet line, [was born] the second:

   the Scripture clearly pointing out that people which possessed the

   scarlet sign, that is, faith in a state of circumcision, which was

   shown beforehand, indeed, in the patriarchs first; but after that

   withdrawn, that his brother might be born; and also, in like manner,

   him who was the elder, as being born in the second place, [him] who was

   distinguished by the scarlet token which was [fastened] on him, that

   is, the passion of the Just One, which was prefigured from the

   beginning in Abel, and described by the prophets, but perfected in the

   last times in the Son of God.

 

   3. For it was requisite that certain facts should be announced

   beforehand by the fathers in a paternal manner, and others prefigured

   by the prophets in a legal one, but others, described after the form of

   Christ, by those who have received the adoption; while in one God are

   all things shown forth. For although Abraham was one, he did in himself

   prefigure the two covenants, in which some indeed have sown, while

   others have reaped; for it is said, "In this is the saying true, that

   it is one people' who sows, but another who shall reap;" [4145] but it

   is one God who bestows things suitable upon both--seed to the sower,

   but bread for the reaper to eat. Just as it is one that planteth, and

   another who watereth, but one God who giveth the increase. [4146] For

   the patriarchs and prophets sowed the word [concerning] Christ, but the

   Church reaped, that is, received the fruit. For this reason, too, do

   these very men (the prophets) also pray to have a dwelling-place in it,

   as Jeremiah says, "Who will give me in the desert the last

   dwelling-place?" [4147] in order that both the sower and the reaper may

   rejoice together in the kingdom of Christ, who is present with all

   those who were from the beginning approved by God, who granted them His

   Word to be present with them. [4148]

     __________________________________________________________________

 

   [4141] Matt. iii. 9.

 

   [4142] Eph. ii. 20.

 

   [4143] [Note, the Gentile Church was the old religion and was Catholic;

   in Christ it became Catholic again: the Mosaic system was a

   parenthetical thing of fifteen hundred years only. Such is the luminous

   and clarifying scheme of Iren�us, expounding St. Paul (Gal. iii.

   14-20). Inferences: (1) They who speak as if the Mosaic system covered

   the whole Old Testament darken the divine counsels. (2) The God of

   Scripture was never the God of the Jews only.]

 

   [4144] Gen. xxxviii. 28, etc.

 

   [4145] John iv. 37.

 

   [4146] 1 Cor. iii. 7.

 

   [4147] Jer. ix. 2. [A "remote dwelling-place" rather (stathmon eschaton

   according to LXX.) to square with the argument.]

 

   [4148] [The touching words which conclude the former paragraph are

   illustrated by the noble sentence which begins this paragraph. The

   childlike spirit of these Fathers recognises Christ everywhere, in the

   Old Testament, prefigured by countless images and tokens in paternal

   and legal (ceremonial) forms.]

     __________________________________________________________________

 

  Chapter XXVI.--The treasure hid in the Scriptures is Christ; the true

  exposition of the Scriptures is to be found in the Church alone.

 

   1. If any one, therefore, reads the Scriptures with attention, he will

   find in them an account of Christ, and a foreshadowing of the new

   calling (vocationis). For Christ is the treasure which was hid in the

   field, [4149] that is, in this world (for "the field is the world"

   [4150] ); but the treasure hid in the Scriptures is Christ, since He

   was pointed out by means of types and parables. Hence His human nature

   could not [4151] be understood, prior to the consummation of those

   things which had been predicted, that is, the advent of Christ. And

   therefore it was said to Daniel the prophet: "Shut up the words, and

   seal the book even to the time of consummation, until many learn, and

   knowledge be completed. For at that time, when the dispersion shall be

   accomplished, they shall know all these things." [4152] But Jeremiah

   also says, "In the last days they shall understand these things."

   [4153] For every prophecy, before its fulfilment, is to men [full of]

   enigmas and ambiguities. But when the time has arrived, and the

   prediction has come to pass, then the prophecies have a clear and

   certain exposition. And for this reason, indeed, when at this present

   time the law is read to the Jews, it is like a fable; for they do not

   possess the explanation of all things pertaining to the advent of the

   Son of God, which took place in human nature; but when it is read by

   the Christians, it is a treasure, hid indeed in a field, but brought to

   light by the cross of Christ, and explained, both enriching the

   understanding of men, and showing forth the wisdom of God and declaring

   His dispensations with regard to man, and forming the kingdom of Christ

   beforehand, and preaching by anticipation the inheritance of the holy

   Jerusalem, and proclaiming beforehand that the man who loves God shall

   arrive at such excellency as even to see God, and hear His word, and

   from the hearing of His discourse be glorified to such an extent, that

   others cannot behold the glory of his countenance, as was said by

   Daniel: "Those who do understand, shall shine as the brightness of the

   firmament, and many of the righteous [4154] as the stars for ever and

   ever." [4155] Thus, then, I have shown it to be, [4156] if any one read

   the Scriptures. For thus it was that the Lord discoursed with the

   disciples after His resurrection from the dead, proving to them from

   the Scriptures themselves "that Christ must suffer, and enter into His

   glory, and that remission of sins should be preached in His name

   throughout all the world." [4157] And the disciple will be perfected,

   and [rendered] like the householder, "who bringeth forth from his

   treasure things new and old." [4158]

 

   2. Wherefore it is incumbent to obey the presbyters who are in the

   Church,--those who, as I have shown, possess the succession from the

   apostles; those who, together with the succession of the episcopate,

   have received the certain gift of truth, according to the good pleasure

   of the Father. But [it is also incumbent] to hold in suspicion others

   who depart from the primitive succession, and assemble themselves

   together in any place whatsoever, [looking upon them] either as

   heretics of perverse minds, or as schismatics puffed up and

   self-pleasing, or again as hypocrites, acting thus for the sake of

   lucre and vainglory. For all these have fallen from the truth. And the

   heretics, indeed, who bring strange fire to the altar of God-- namely,

   strange doctrines--shall be burned up by the fire from heaven, as were

   Nadab and Abiud. [4159] But such as rise up in opposition to the truth,

   and exhort others against the Church of God, [shall] remain among those

   in hell (apud inferos), being swallowed up by an earthquake, even as

   those who were with Chore, Dathan, and Abiron. [4160] But those who

   cleave asunder, and separate the unity of the Church, [shall] receive

   from God the same punishment as Jeroboam did. [4161]

 

   3. Those, however, who are believed to be presbyters by many, but serve

   their own lusts, and, do not place the fear of God supreme in their

   hearts, but conduct themselves with contempt towards others, and are

   puffed up with the pride of holding the chief seat, and work evil deeds

   in secret, saying, "No man sees us," shall be convicted by the Word,

   who does not judge after outward appearance (secundum gloriam), nor

   looks upon the countenance, but the heart; and they shall hear those

   words, to be found in Daniel the prophet: "O thou seed of Canaan, and

   not of Judah, beauty hath deceived thee, and lust perverted thy heart.

   [4162] Thou that art waxen old in wicked days, now thy sins which thou

   hast committed aforetime are come to light; for thou hast pronounced

   false judgments, and hast been accustomed to condemn the innocent, and

   to let the guilty go free, albeit the Lord saith, The innocent and the

   righteous shalt thou not slay." [4163] Of whom also did the Lord say:

   "But if the evil servant shall say in his heart, My lord delayeth his

   coming, and shall begin to smite the man-servants and maidens, and to

   eat and drink and be drunken; the lord of that servant shall come in a

   day that he looketh not for him, and in an hour that he is not aware

   of, and shall cut him asunder, and appoint him his portion with the

   unbelievers." [4164]

 

   4. From all such persons, therefore, it behoves us to keep aloof, but

   to adhere to those who, as I have already observed, do hold the

   doctrine of the apostles, and who, together with the order of

   priesthood (presbyterii ordine), display sound speech and blameless

   conduct for the confirmation and correction of others. [4165] In this

   way, Moses, to whom such a leadership was entrusted, relying on a good

   conscience, cleared himself before God, saying, "I have not in

   covetousness taken anything belonging to one of these men, nor have I

   done evil to one of them." [4166] In this way, too, Samuel, who judged

   the people so many years, and bore rule over Israel without any pride,

   in the end cleared himself, saying, "I have walked before you from my

   childhood even unto this day: answer me in the sight of God, and before

   His anointed (Christi ejus); whose ox or whose ass of yours have I

   taken, or over whom have I tyrannized, or whom have I oppressed? or if

   I have received from the hand of any a bribe or [so much as] a shoe,

   speak out against me, and I will restore it to you." [4167] And when

   the people had said to him, "Thou hast not tyrannized, neither hast

   thou oppressed us neither hast thou taken ought of any man's hand," he

   called the Lord to witness, saying, "The Lord is witness, and His

   Anointed is witness this day, that ye have not found ought in my hand.

   And they said to him, He is witness." In this strain also the Apostle

   Paul, inasmuch as he had a good conscience, said to the Corinthians:

   "For we are not as many, who corrupt the Word of God: but as of

   sincerity, but as of God, in the sight of God speak we in Christ;"

   [4168] "We have injured no man, corrupted no man, circumvented no man."

   [4169]

 

   5. Such presbyters does the Church nourish, of whom also the prophet

   says: "I will give thy rulers in peace, and thy bishops in

   righteousness." [4170] Of whom also did the Lord declare, "Who then

   shall be a faithful steward (actor), good and wise, whom the Lord sets

   over His household, to give them their meat in due season? Blessed is

   that servant whom his Lord, when He cometh, shall find so doing."

   [4171] Paul then, teaching us where one may find such, says, "God hath

   placed in the Church, first, apostles; secondly, prophets; thirdly,

   teachers." [4172] Where, therefore, the gifts of the Lord have been

   placed, there it behoves us to learn the truth, [namely,] from those

   who possess that succession of the Church which is from the apostles,

   [4173] and among whom exists that which is sound and blameless in

   conduct, as well as that which is unadulterated and incorrupt in

   speech. For these also preserve this faith of ours in one God who

   created all things; and they increase that love [which we have] for the

   Son of God, who accomplished such marvellous dispensations for our

   sake: and they expound the Scriptures to us without danger, neither

   blaspheming God, nor dishonouring the patriarchs, nor despising the

   prophets.

     __________________________________________________________________

 

   [4149] Matt. xiii. 44.

 

   [4150] Matt. xiii. 38.

 

   [4151] Harvey cancels "non," and reads the sentence interrogatively.

 

   [4152] Dan. xii. 4, 7.

 

   [4153] Jer. xxiii. 20.

 

   [4154] The Latin is "a multis justis," corresponding to the Greek

   version of the Hebrew text. If the translation be supposed as

   corresponding to the Hebrew comparative, the English equivalent will

   be, "and above (more than) many righteous."

 

   [4155] Dan. xii. 3.

 

   [4156] The text and punctuation are here in great uncertainty, and very

   different views of both are taken by the editors.

 

   [4157] Luke xxiv. 26, 47. [The walk to Emmaus is the fountain-head of

   Scriptural exposition, and the forty days (Acts i. 3) is the river that

   came forth like that which went out of Eden. Sirach iv. 31.]

 

   [4158] Matt. xiii. 52. [I must express my delight in the great

   principle of exposition here unfolded. The Old Scriptures are a

   night-bound wilderness, till Christ rises and illuminates them,

   glorying alike hill and dale, and, as this author supposes, every shrub

   and flower, also, making the smallest leaf with its dewdrops glitter

   like the rainbow.]

 

   [4159] Lev. x. 1, 2.

 

   [4160] Num. xvi. 33.

 

   [4161] 1 Kings xiv. 10.

 

   [4162] Susanna 56.

 

   [4163] Ibid. ver. 52, etc.; Ex. xxiii. 7.

 

   [4164] Matt. xxiv. 48, etc.; Luke xii. 45.

 

   [4165] [Contrast this spirit of a primitive Father, with the state of

   things which Wiclif rose up to purify, five hundred years ago.]

 

   [4166] Num. xvi. 15.

 

   [4167] 1 Sam. xii. 3.

 

   [4168] 2 Cor. ii. 17.

 

   [4169] 2 Cor. vii. 2.

 

   [4170] Isa. lx. 17.

 

   [4171] Matt. xxiv. 45, 46.

 

   [4172] 1 Cor. xii. 28.

 

   [4173] [Note the limitation; not the succession only, but with it (1)

   pure morality and holiness and (2) unadulterated testimony. No

   catholicity apart from these.]

     __________________________________________________________________

 

  Chapter XXVII--The sins of the men of old time, which incurred the displeasure

  of God, were, by His providence, committed to writing, that we might derive

  instruction thereby, and not be filled with pride. We must not, therefore,

  infer that there was another God than He whom Christ preached; we should

  rather fear, lest the one and the same God who inflicted punishment on the

  ancients, should bring down heavier upon us.

 

   1. As I have heard from a certain presbyter, [4174] who had heard it

   from those who had seen the apostles, and from those who had been their

   disciples, the punishment [declared] in Scripture was sufficient for

   the ancients in regard to what they did without the Spirit's guidance.

   For as God is no respecter of persons, He inflicted a proper punishment

   on deeds displeasing to Him. As in the case of David, [4175] when he

   suffered persecution from Saul for righteousness' sake, and fled from

   King Saul, and would not avenge himself of his enemy, he both sung the

   advent of Christ, and instructed the nations in wisdom, and did

   everything after the Spirit's guidance, and pleased God. But when his

   lust prompted him to take Bathsheba, the wife of Uriah, the Scripture

   said concerning him, "Now, the thing (sermo) which David had done

   appeared wicked in the eyes of the Lord;" [4176] and Nathan the prophet

   is sent to him, pointing out to him his crime, in order that he,

   passing sentence upon and condemning himself, might obtain mercy and

   forgiveness from Christ: "And [Nathan] said to him, There were two men

   in one city; the one rich, and the other poor. The rich man had

   exceeding many flocks and herds; but the poor man had nothing, save one

   little ewe-lamb, which he possessed, and nourished up; and it had been

   with him and with his children together: it did eat of his own bread,

   and drank of his cup, and was to him as a daughter. And there came a

   guest unto the rich man; and he spared to take of the flock of his own

   ewe-lambs, and from the herds of his own oxen, to entertain the guest;

   but he took the ewe-lamb of the poor man, and set it before the man

   that had come unto him. And David's anger was greatly kindled against

   the man; and he said to Nathan, As the Lord liveth, the man that hath

   done this thing shall surely die (filius mortis est): and he shall

   restore the lamb fourfold, because he hath done this thing, and because

   he had no pity for the poor man. And Nathan said unto him, Thou art the

   man who hast done this." [4177] And then he proceeds with the rest [of

   the narrative], upbraiding him, and recounting God's benefits towards

   him, and [showing him] how much his conduct had displeased the Lord.

   For [he declared] that works of this nature were not pleasing to God,

   but that great wrath was suspended over his house. David, however, was

   struck with remorse on hearing this, and exclaimed, "I have sinned

   against the Lord;" and he sung a penitential psalm, waiting for the

   coming of the Lord, who washes and makes clean the man who had been

   fast bound with [the chain of] sin. In like manner it was with regard

   to Solomon, while he continued to judge uprightly, and to declare the

   wisdom of God, and built the temple as the type of truth, and set forth

   the glories of God, and announced the peace about to come upon the

   nations, and prefigured the kingdom of Christ, and spake three thousand

   parables about the Lord's advent, and five thousand songs, singing

   praise to God, and expounded the wisdom of God in creation,

   [discoursing] as to the nature of every tree, every herb, and of all

   fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens

   cannot contain, really dwell with men upon the earth?" [4178] And he

   pleased God, and was the admiration of all; and all kings of the earth

   sought an interview with him (qu�rebant faciem ejus) that they might

   hear the wisdom which God had conferred upon him. [4179] The queen of

   the south, too, came to him from the ends of the earth, to ascertain

   the wisdom that was in him: [4180] she whom the Lord also referred to

   as one who should rise up in the judgment with the nations of those men

   who do hear His words, and do not believe in Him, and should condemn

   them, inasmuch as she submitted herself to the wisdom announced by the

   servant of God, while these men despised that wisdom which proceeded

   directly from the Son of God. For Solomon was a servant, but Christ is

   indeed the Son of God, and the Lord of Solomon. While, therefore, he

   served God without blame, and ministered to His dispensations, then was

   he glorified: but when he took wives from all nations, and permitted

   them to set up idols in Israel, the Scripture spake thus concerning

   him: "And King Solomon was a lover of women, and he took to himself

   foreign women; and it came to pass, when Solomon was old, his heart was

   not perfect with the Lord his God. And the foreign women turned away

   his heart after strange gods. And Solomon did evil in the sight of the

   Lord: he did not walk after the Lord, as did David his father. And the

   Lord was angry with Solomon; for his heart was not perfect with the

   Lord, as was the heart of David his father." [4181] The Scripture has

   thus sufficiently reproved him, as the presbyter remarked, in order

   that no flesh may glory in the sight of the Lord.

 

   2. It was for this reason, too, that the Lord descended into the

   regions beneath the earth, preaching His advent there also, and

   [declaring] the remission of sins received by those who believe in Him.

   [4182] Now all those believed in Him who had hope towards Him, that is,

   those who proclaimed His advent, and submitted to His dispensations,

   the righteous men, the prophets, and the patriarchs, to whom He

   remitted sins in the same way as He did to us, which sins we should not

   lay to their charge, if we would not despise the grace of God. For as

   these men did not impute unto us (the Gentiles) our transgressions,

   which we wrought before Christ was manifested among us, so also it is

   not right that we should lay blame upon those who sinned before

   Christ's coming. For "all men come short of the glory of God," [4183]

   and are not justified of themselves, but by the advent of the

   Lord,--they who earnestly direct their eyes towards His light. And it

   is for our instruction that their actions have been committed to

   writing, that we might know, in the first place, that our God and

   theirs is one, and that sins do not please Him although committed by

   men of renown; and in the second place, that we should keep from

   wickedness. For if these men of old time, who preceded us in the gifts

   [bestowed upon them], and for whom the Son of God had not yet suffered,

   when they committed any sin and served fleshly lusts, were rendered

   objects of such disgrace, what shall the men of the present day suffer,

   who have despised the Lord's coming, and become the slaves of their own

   lusts? And truly the death of the Lord became [the means of] healing

   and remission of sins to the former, but Christ shall not die again in

   behalf of those who now commit sin, for death shall no more have

   dominion over Him; but the Son shall come in the glory of the Father,

   requiring from His stewards and dispensers the money which He had

   entrusted to them, with usury; and from those to whom He had given most

   shall He demand most. We ought not, therefore, as that presbyter

   remarks, to be puffed up, nor be severe upon those of old time, but

   ought ourselves to fear, lest perchance, after [we have come to] the

   knowledge of Christ, if we do things displeasing to God, we obtain no

   further forgiveness of sins, but be shut out from His kingdom. [4184]

   And therefore it was that Paul said, "For if [God] spared not the

   natural branches, [take heed] lest He also spare not thee, who, when

   thou wert a wild olive tree, wert grafted into the fatness of the olive

   tree, and wert made a partaker of its fatness." [4185]

 

   3. Thou wilt notice, too, that the transgressions of the common people

   have been described in like manner, not for the sake of those who did

   then transgress, but as a means of instruction unto us, and that we

   should understand that it is one and the same God against whom these

   men sinned, and against whom certain persons do now transgress from

   among those who profess to have believed in Him. But this also, [as the

   presbyter states,] has Paul declared most plainly in the Epistle to the

   Corinthians, when he says, "Brethren, I would not that ye should be

   ignorant, how that all our fathers were under the cloud, and were all

   baptized unto Moses in the sea, and did all eat the same spiritual

   meat, and did all drink the same spiritual drink: for they drank of

   that spiritual rock that followed them; and the rock was Christ. But

   with many of them God was not well pleased, for they were overthrown in

   the wilderness. These things were for our example (in figuram nostri),

   to the intent that we should not lust after evil things, as they also

   lusted; neither be ye idolaters, as were some of them, as it is

   written: [4186] The people sat down to eat and drink, and rose up to

   play. Neither let us commit fornication, as some of them also did, and

   fell in one day three and twenty thousand. Neither let us tempt Christ,

   as some of them also tempted, and were destroyed of serpents. Neither

   murmur ye, as some of them murmured, and were destroyed of the

   destroyer. But all these things happened to them in a figure, and were

   written for our admonition, upon whom the end of the world (s�culorum)

   is come. Wherefore let him that thinketh he standeth, take heed lest he

   fall." [4187]

 

   4. Since therefore, beyond all doubt and contradiction, the apostle

   shows that there is one and the same God, who did both enter into

   judgment with these former things, and who does inquire into those of

   the present time, and points out why these things have been committed

   to writing; all these men are found to be unlearned and presumptuous,

   nay, even destitute of common sense, who, because of the transgressions

   of them of old time, and because of the disobedience of a vast number

   of them, do allege that there was indeed one God of these men, and that

   He was the maker of the world, and existed in a state of degeneracy;

   but that there was another Father declared by Christ, and that this

   Being is He who has been conceived by the mind of each of them; not

   understanding that as, in the former case, God showed Himself not well

   pleased in many instances towards those who sinned, so also in the

   latter, "many are called, but few are chosen." [4188] As then the

   unrighteous, the idolaters, and fornicators perished, so also is it

   now: for both the Lord declares, that such persons are sent into

   eternal fire; [4189] and the apostle says, "Know ye not that the

   unrighteous shall not inherit the kingdom of God? Be not deceived:

   neither fornicators, nor idolaters, nor adulterers, not effeminate, nor

   abusers of themselves with mankind, nor thieves, nor covetous, nor

   drunkards, nor revilers, nor extortioners, shall inherit the kingdom of

   God." [4190] And as it was not to those who are without that he said

   these things, but to us, lest we should be cast forth from the kingdom

   of God, by doing any such thing, he proceeds to say, "And such indeed

   were ye; but ye are washed, but ye are sanctified in the name of the

   Lord Jesus Christ, and by the Spirit of our God." And just as then,

   those who led vicious lives, and put other people astray, were

   condemned and cast out, so also even now the offending eye is plucked

   out, and the foot and the hand, lest the rest of the body perish in

   like manner. [4191] And we have the precept: "If any man that is called

   a brother be a fornicator, or covetous, or an idolater, or a railer, or

   a drunkard, or an extortioner, with such an one go not to eat." [4192]

   And again does the apostle say, "Let no man deceive you with vain

   words; for because of these things cometh the wrath of God upon the

   sons of mistrust. Be not ye therefore partakers with them." [4193] And

   as then the condemnation of sinners extended to others who approved of

   them, and joined in their society; so also is it the case at present,

   that "a little leaven leaveneth the whole lump." [4194] And as the

   wrath of God did then descend upon the unrighteous, here also does the

   apostle likewise say: "For the wrath of God shall be revealed from

   heaven against all ungodliness and unrighteousness of those men who

   hold back the truth in unrighteousness." [4195] And as, in those times,

   vengeance came from God upon the Egyptians who were subjecting Israel

   to unjust punishment, so is it now, the Lord truly declaring, "And

   shall not God avenge His own elect, which cry day and night unto Him? I

   tell you, that He will avenge them speedily." [4196] So says the

   apostle, in like manner, in the Epistle to the Thessalonians: "Seeing

   it is a righteous thing with God to recompense tribulation to them that

   trouble you; and to you who are troubled rest with us, at the revealing

   of our Lord Jesus Christ from heaven with His mighty angels, and in a

   flame of fire, to take vengeance upon those who know not God, and upon

   those that obey not the Gospel of our Lord Jesus Christ: who shall also

   be punished with everlasting destruction from the presence of the Lord,

   and from the glory of His power; when He shall come to be glorified in

   His saints, and to be admired in all them who have believed in Him."

   [4197]

     __________________________________________________________________

 

   [4174] Polycarp, Papias, Pothinus, and others, have been suggested as

   probably here referred to, but the point is involved in utter

   uncertainty. [Surely this testimony is a precious intimation of the

   apostle's meaning (Rom. ii. 12-16), and the whole chapter is radiant

   with the purity of the Gospel.]

 

   [4175] 1 Sam. xviii.

 

   [4176] 2 Sam. xi. 27.

 

   [4177] 2 Sam. xii. 1, etc.

 

   [4178] 1 Kings viii. 27.

 

   [4179] 1 Kings iv. 34.

 

   [4180] 1 Kings x. 1.

 

   [4181] 1 Kings xi. 1.

 

   [4182] [1 Pet. iii. 19, 20.]

 

   [4183] Rom. iii. 23. [Another testimony to the mercy of God in the

   judgment of the unevangelized. There must have been some reason for the

   secrecy with which "that presbyter's" name is guarded. Iren�us may have

   scrupled to draw the wrath of the Gnostics upon any name but his own.]

 

   [4184] Rom. iii. 23. [Another testimony to the mercy of God in the

   judgment of the unevangelized. There must have been some reason for the

   secrecy with which "that presbyter's" name is guarded. Iren�us may have

   scrupled to draw the wrath of the Gnostics upon any name but his own.]

 

   [4185] Rom. xi. 17, 21.

 

   [4186] Ex. xxxii. 6.

 

   [4187] 1 Cor. x. 1, etc.

 

   [4188] Matt. xx. 16.

 

   [4189] Matt. xxv. 41.

 

   [4190] 1 Cor. vi. 9, 10.

 

   [4191] Matt. xviii. 8, 9.

 

   [4192] 1 Cor. v. 11.

 

   [4193] Eph. v. 6, 7.

 

   [4194] 1 Cor. v. 6.

 

   [4195] Rom. i. 18.

 

   [4196] Luke xviii. 7, 8.

 

   [4197] 2 Thess. i. 6-10.

     __________________________________________________________________

 

  Chapter XXVIII.--Those persons prove themselves senseless who exaggerate the

  mercy of Christ, but are silent as to the judgment, and look only at the more

  abundant grace of the New Testament; but, forgetful of the greater degree of

  perfection which it demands from us, they endeavour to show that there is

  another God beyond Him who created the world.

 

   1. Inasmuch, then, as in both Testaments there is the same

   righteousness of God [displayed] when God takes vengeance, in the one

   case indeed typically, temporarily, and more moderately; but in the

   other, really, enduringly, and more rigidly: for the fire is eternal,

   and the wrath of God which shall be revealed from heaven from the face

   of our Lord (as David also says, "But the face of the Lord is against

   them that do evil, to cut off the remembrance of them from the earth"

   [4198] ), entails a heavier punishment on those who incur it,--the

   elders pointed out that those men are devoid of sense, who, [arguing]

   from what happened to those who formerly did not obey God, do endeavour

   to bring in another Father, setting over against [these punishments]

   what great things the Lord had done at His coming to save those who

   received Him, taking compassion upon them; while they keep silence with

   regard to His judgment; and all those things which shall come upon such

   as have heard His words, but done them not, and that it were better for

   them if they had not been born, [4199] and that it shall be more

   tolerable for Sodom and Gomorrah in the judgment than for that city

   which did not receive the word of His disciples. [4200]

 

   2. For as, in the New Testament, that faith of men [to be placed] in

   God has been increased, receiving in addition [to what was already

   revealed] the Son of God, that man too might be a partaker of God; so

   is also our walk in life required to be more circumspect, when we are

   directed not merely to abstain from evil actions, but even from evil

   thoughts, and from idle words, and empty talk, and scurrilous language:

   [4201] thus also the punishment of those who do not believe the Word of

   God, and despise His advent, and are turned away backwards, is

   increased; being not merely temporal, but rendered also eternal. For to

   whomsoever the Lord shall say, "Depart from me, ye cursed, into

   everlasting fire," [4202] these shall be damned for ever; and to

   whomsoever He shall say, "Come, ye blessed of my Father, inherit the

   kingdom prepared for you for eternity," [4203] these do receive the

   kingdom for ever, and make constant advance in it; since there is one

   and the same God the Father, and His Word, who has been always present

   with the human race, by means indeed of various dispensations, and has

   wrought out many things, and saved from the beginning those who are

   saved, (for these are they who love God, and follow the Word of God

   according to the class to which they belong,) and has judged those who

   are judged, that is, those who forget God, and are blasphemous, and

   transgressors of His word.

 

   3. For the self-same heretics already mentioned by us have fallen away

   from themselves, by accusing the Lord, in whom they say that they

   believe. For those points to which they call attention with regard to

   the God who then awarded temporal punishments to the unbelieving, and

   smote the Egyptians, while He saved those that were obedient; these

   same [facts, I say,] shall nevertheless repeat themselves in the Lord,

   who judges for eternity those whom He doth judge, and lets go free for

   eternity those whom He does let go free: and He shall [thus] be

   discovered, according to the language used by these men, as having been

   the cause of their most heinous sin to those who laid hands upon Him,

   and pierced Him. For if He had not so come, it follows that these men

   could not have become the slayers of their Lord; and if He had not sent

   prophets to them, they certainly could not have killed them, nor the

   apostles either. To those, therefore, who assail us, and say, If the

   Egyptians had not been afflicted with plagues, and, when pursuing after

   Israel, been choked in the sea, God could not have saved His people,

   this answer may be given;--Unless, then, the Jews had become the

   slayers of the Lord (which did, indeed, take eternal life away from

   them), and, by killing the apostles and persecuting the Church, had

   fallen into an abyss of wrath, we could not have been saved. For as

   they were saved by means of the blindness of the Egyptians, so are we,

   too, by that of the Jews; if, indeed, the death of the Lord is the

   condemnation of those who fastened Him to the cross, and who did not

   believe His advent, but the salvation of those who believe in Him. For

   the apostle does also say in the Second [Epistle] to the Corinthians:

   "For we are unto God a sweet savour of Christ, in them which are saved,

   and in them which perish: to the one indeed the savour of death unto

   death, but to the other the savour of life unto life." [4204] To whom,

   then, is there the savour of death unto death, unless to those who

   believe not neither are subject to the Word of God? And who are they

   that did even then give themselves over to death? Those men, doubtless,

   who do not believe, nor submit themselves to God. And again, who are

   they that have been saved and received the inheritance? Those,

   doubtless, who do believe God, and who have continued in His love; as

   did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, [4205]

   and innocent children, [4206] who have had no sense of evil. But who

   are they that are saved now, and receive life eternal? Is it not those

   who love God, and who believe His promises, and who "in malice have

   become as little children?" [4207]

     __________________________________________________________________

 

   [4198] Ps. xxxiv. 16.

 

   [4199] Matt. xxvi. 24.

 

   [4200] Matt. x. 15.

 

   [4201] [Eph. v. 4. Even from the eutrapelia which might signify a

   bon-mot, literally, and which certainly is not "scurrility," unless the

   apostle was ironical, reflecting on jokes with heathen considered

   "good."]

 

   [4202] Matt. xxv. 41.

 

   [4203] Matt. xxv. 34.

 

   [4204] 2 Cor. ii. 15, 16.

 

   [4205] Num. xiv. 30.

 

   [4206] [Jon. iv. 11. The tenderness of our author constantly asserts

   itself, as in this reference to children.]

 

   [4207] 1 Cor. xiv. 20.

     __________________________________________________________________

 

  Chapter XXIX.--Refutation of the arguments of the Marcionites, who attempted

  to show that God was the author of sin, because He blinded Pharaoh and his

  servants.

 

   1. "But," say they, "God hardened the heart of Pharaoh and of his

   servants." [4208] Those, then, who allege such difficulties, do not

   read in the Gospel that passage where the Lord replied to the

   disciples, when they asked Him, "Why speakest Thou unto them in

   parables?"--"Because it is given unto you to know the mystery of the

   kingdom of heaven; but to them I speak in parables, that seeing they

   may not see, and hearing they may not hear, understanding they may not

   understand; in order that the prophecy of Isaiah regarding them may be

   fulfilled, saying, Make the heart of this people gross and make their

   ears dull, and blind their eyes. But blessed are your eyes, which see

   the things that ye see; and your ears, which hear what ye do hear."

   [4209] For one and the same God [that blesses others] inflicts

   blindness upon those who do not believe, but who set Him at naught;

   just as the sun, which is a creature of His, [acts with regard] to

   those who, by reason of any weakness of the eyes cannot behold his

   light; but to those who believe in Him and follow Him, He grants a

   fuller and greater illumination of mind. In accordance with this word,

   therefore, does the apostle say, in the Second [Epistle] to the

   Corinthians: "In whom the this world hath blinded the minds of them

   that believe not, lest the light of the glorious Gospel of Christ

   should shine [unto them]." [4210] And again, in that to the Romans:

   "And as they did not think fit to have God in their knowledge, God gave

   them up to a reprobate mind, to do those things that are not

   convenient." [4211] Speaking of antichrist, too, he says clearly in the

   Second to the Thessalonians: "And for this cause God shall send them

   the working of error, that they should believe a lie; that they all

   might be judged who believed not the truth, but consented to iniquity."

   [4212]

 

   2. If, therefore, in the present time also, God, knowing the number of

   those who will not believe, since He foreknows all things, has given

   them over to unbelief, and turned away His face from men of this stamp,

   leaving them in the darkness which they have themselves chosen for

   themselves, what is there wonderful if He did also at that time give

   over to their unbelief, Pharaoh, who never would have believed, along

   with those who were with him? As the Word spake to Moses from the bush:

   "And I am sure that the king of Egypt will not let you go, unless by a

   mighty hand." [4213] And for the reason that the Lord spake in

   parables, and brought blindness upon Israel, that seeing they might not

   see, since He knew the [spirit of] unbelief in them, for the same

   reason did He harden Pharaoh's heart; in order that, while seeing that

   it was the finger of God which led forth the people, he might not

   believe, but be precipitated into a sea of unbelief, resting in the

   notion that the exit of these [Israelites] was accomplished by magical

   power, and that it was not by the operation of God that the Red Sea

   afforded a passage to the people, but that this occurred by merely

   natural causes (sed naturaliter sic se habere).

     __________________________________________________________________

 

   [4208] Ex. ix. 35.

 

   [4209] Matt. xiii. 11-16; Isa. vi. 10.

 

   [4210] 2 Cor. iv. 4.

 

   [4211] Rom. i. 28.

 

   [4212] 2 Thess. ii. 11.

 

   [4213] Ex. iii. 19.

     __________________________________________________________________

 

  Chapter XXX.--Refutation of another argument adduced by the Marcionites, that

  God directed the Hebrews to spoil the Egyptians.

 

   1. Those, again, who cavil and find fault because the people did, by

   God's command, upon the eve of their departure, take vessels of all

   kinds and raiment from the Egyptians, [4214] and so went away, from

   which [spoils], too, the tabernacle was constructed in the wilderness,

   prove themselves ignorant of the righteous dealings of God, and of His

   dispensations; as also the presbyter remarked: For if God had not

   accorded this in the typical exodus, no one could now be saved in our

   true exodus; that is, in the faith in which we have been established,

   and by which we have been brought forth from among the number of the

   Gentiles. For in some cases there follows us a small, and in others a

   large amount of property, which we have acquired from the mammon of

   unrighteousness. For from what source do we derive the houses in which

   we dwell, the garments in which we are clothed, the vessels which we

   use, and everything else ministering to our every-day life, unless it

   be from those things which, when we were Gentiles, we acquired by

   avarice, or received them from our heathen parents, relations, or

   friends who unrighteously obtained them?--not to mention that even now

   we acquire such things when we are in the faith. For who is there that

   sells, and does not wish to make a profit from him who buys? Or who

   purchases anything, and does not wish to obtain good value from the

   seller? Or who is there that carries on a trade, and does not do so

   that he may obtain a livelihood thereby? And as to those believing ones

   who are in the royal palace, do they not derive the utensils they

   employ from the property which belongs to C�sar; and to those who have

   not, does not each one of these [Christians] give according to his

   ability? The Egyptians were debtors to the [Jewish] people, not alone

   as to property, but as their very lives, because of the kindness of the

   patriarch Joseph in former times; but in what way are the heathen

   debtors to us, from whom we receive both gain and profit? Whatsoever

   they amass with labour, these things do we make use of without labour,

   although we are in the faith.

 

   2. Up to that time the people served the Egyptians in the most abject

   slavery, as saith the Scripture: "And the Egyptians exercised their

   power rigorously upon the children of Israel; and they made life bitter

   to them by severe labours, in mortar and in brick, and in all manner of

   service in the field which they did, by all the works in which they

   oppressed them with rigour." [4215] And with immense labour they built

   for them fenced cities, increasing the substance of these men

   throughout a long course of years, and by means of every species of

   slavery; while these [masters] were not only ungrateful towards them,

   but had in contemplation their utter annihilation. In what way, then,

   did [the Israelites] act unjustly, if out of many things they took a

   few, they who might have possessed much property had they not served

   them, and might have gone forth wealthy, while, in fact, by receiving

   only a very insignificant recompense for their heavy servitude, they

   went away poor? It is just as if any free man, being forcibly carried

   away by another, and serving him for many years, and increasing his

   substance, should be thought, when he ultimately obtains some support,

   to possess some small portion of his [master's] property, but should in

   reality depart, having obtained only a little as the result of his own

   great labours, and out of vast possessions which have been acquired,

   and this should be made by any one a subject of accusation against him,

   as if he had not acted properly. [4216] He (the accuser) will rather

   appear as an unjust judge against him who had been forcibly carried

   away into slavery. Of this kind, then, are these men also, who charge

   the people with blame, because they appropriated a few things out of

   many, but who bring no charge against those who did not render them the

   recompense due to their fathers' services; nay, but even reducing them

   to the most irksome slavery, obtained the highest profit from them. And

   [these objectors] allege that [the Israelites] acted dishonestly,

   because, forsooth, they took away for the recompense of their labours,

   as I have observed, unstamped gold and silver in a few vessels; while

   they say that they themselves (for let truth be spoken, although to

   some it may seem ridiculous) do act honestly, when they carry away in

   their girdles from the labours of others, coined gold, and silver, and

   brass, with C�sar's inscription and image upon it.

 

   3. If, however, a comparison be instituted between us and them, [I

   would ask] which party shall seem to have received [their worldly

   goods] in the fairer manner? Will it be the [Jewish] people, [who took]

   from the Egyptians, who were at all points their debtors; or we, [who

   receive property] from the Romans and other nations, who are under no

   similar obligation to us? Yea, moreover, through their instrumentality

   the world is at peace, and we walk on the highways without fear, and

   sail where we will. [4217] Therefore, against men of this kind (namely,

   the heretics) the word of the Lord applies, which says: "Thou

   hypocrite, first cast the beam out of thine eye, and then shalt thou

   see clearly to pull out the mote out of thy brother's eye." [4218] For

   if he who lays these things to thy charge, and glories in his own

   wisdom, has been separated from the company of the Gentiles, and

   possesses nothing [derived from] other people's goods, but is literally

   naked, and barefoot, and dwells homeless among the mountains, as any of

   those animals do which feed on grass, he will stand excused [in using

   such language], as being ignorant of the necessities of our mode of

   life. But if he do partake of what, in the opinion of men, is the

   property of others, and if [at the same time] he runs down their type,

   [4219] he proves himself most unjust, turning this kind of accusation

   against himself. For he will be found carrying about property not

   belonging to him, and coveting goods which are not his. And therefore

   has the Lord said: "Judge not, that ye be not judged: for with what

   judgment ye shall judge, ye shall be judged." [4220] [The meaning is]

   not certainly that we should not find fault with sinners, nor that we

   should consent to those who act wickedly; but that we should not

   pronounce an unfair judgment on the dispensations of God, inasmuch as

   He has Himself made provision that all things shall turn out for good,

   in a way consistent with justice. For, because He knew that we would

   make a good use of our substance which we should possess by receiving

   it from another, He says, "He that hath two coats, let him impart to

   him that hath none; and he that hath meat, let him do likewise." [4221]

   And, "For I was an hungered, and ye gave Me meat; I was thirsty, and ye

   gave Me drink; I was naked and ye clothed Me." [4222] And, "When thou

   doest thine alms, let not thy left hand know what thy right hand

   doeth." [4223] And we are proved to be righteous by whatsoever else we

   do well, redeeming, as it were, our property from strange hands. But

   thus do I say, "from strange hands," not as if the world were not God's

   possession, but that we have gifts of this sort, and receive them from

   others, in the same way as these men had them from the Egyptians who

   knew not God; and by means of these same do we erect in ourselves the

   tabernacle of God: for God dwells in those who act uprightly, as the

   Lord says: "Make to yourselves friends of the mammon of

   unrighteousness, that they, when ye shall be put to flight, [4224] may

   receive you into eternal tabernacles." [4225] For whatsoever we

   acquired from unrighteousness when we were heathen, we are proved

   righteous, when we have become believers, by applying it to the Lord's

   advantage.

 

   4. As a matter of course, therefore, these things were done beforehand

   in a type, and from them was the tabernacle of God constructed; those

   persons justly receiving them, as I have shown, while we were pointed

   out beforehand in them,--[we] who should afterwards serve God by the

   things of others. For the whole exodus of the people out of Egypt,

   which took place under divine guidance, [4226] was a type and image of

   the exodus of the Church which should take place from among the

   Gentiles; [4227] and for this cause He leads it out at last from this

   world into His own inheritance, which Moses the servant of God did not

   [bestow], but which Jesus the Son of God shall give for an inheritance.

   And if any one will devote a close attention to those things which are

   stated by the prophets with regard to the [time of the] end, and those

   which John the disciple of the Lord saw in the Apocalypse, [4228] he

   will find that the nations [are to] receive the same plagues

   universally, as Egypt then did particularly.

     __________________________________________________________________

 

   [4214] Ex. iii. 22, Ex. xi. 2. [Our English translation "borrow" is a

   gratuitous injury to the text. As "King of kings" the Lord enjoins a

   just tax, which any earthly sovereign might have imposed uprightly. Our

   author argues well.]

 

   [4215] Ex. i. 13, 14.

 

   [4216] This perplexed sentence is pointed by Harvey interrogatively,

   but we prefer the above.

 

   [4217] [A touching tribute to the imperial law, at a moment when

   Christians were "dying daily" and "as sheep for the slaughter." So

   powerfully worked the divine command, Luke vi. 29.]

 

   [4218] Matt. vii. 5.

 

   [4219] This is, if he inveighs against the Israelites for spoiling the

   Egyptians; the former being a type of the Christian Church in relation

   to the Gentiles.

 

   [4220] Matt. vii. 1, 2.

 

   [4221] Luke iii. 11.

 

   [4222] Matt. xxv. 35, 36.

 

   [4223] Matt. vi. 3.

 

   [4224] As Harvey remarks, this is "a strange translation for eklipete"

   of the text. rec., and he adds that "possibly the translator read

   ektrapete."

 

   [4225] Luke xvi. 9.

 

   [4226] We here follow the punctuation of Massuet in preference to that

   of Harvey.

 

   [4227] [The Fathers regarded the whole Mosaic system, and the history

   of the faithful under it, as one great allegory. In everything they saw

   "similitudes," as we do in the Faery Queen of Spenser, or the Pilgrim's

   Progress. The ancients may have carried this principle too far, but as

   a principle it receives countenance from our Lord Himself and His

   apostles. To us there is often a barren bush, where the Fathers saw a

   bush that burned with fire.]

 

   [4228] See Rev. xv., Rev. xvi.

     __________________________________________________________________

 

  Chapter XXXI.--We should not hastily impute as crimes to the men of old time

  those actions which the Scripture has not condemned, but should rather seek in

  them types of things to come: an example of this in the incest committed by

  Lot.

 

   1. When recounting certain matters of this kind respecting them of old

   time, the presbyter [before mentioned] was in the habit of instructing

   us, and saying: "With respect to those misdeeds for which the

   Scriptures themselves blame the patriarchs and prophets, we ought not

   to inveigh against them, nor become like Ham, who ridiculed the shame

   of his father, and so fell under a curse; but we should [rather] give

   thanks to God in their behalf, inasmuch as their sins have been

   forgiven them through the advent of our Lord; for He said that they

   gave thanks [for us], and gloried in our salvation. [4229] With respect

   to those actions, again, on which the Scriptures pass no censure, but

   which are simply set down [as having occurred], we ought not to become

   the accusers [of those who committed them], for we are not more exact

   than God, nor can we be superior to our Master; but we should search

   for a type [in them]. For not one of those things which have been set

   down in Scripture without being condemned is without significance." An

   example is found in the case of Lot, who led forth his daughters from

   Sodom, and these then conceived by their own father; and who left

   behind him within the confines [of the land] his wife, [who remains] a

   pillar of salt unto this day. For Lot, not acting under the impulse of

   his own will, nor at the prompting of carnal concupiscence, nor having

   any knowledge or thought of anything of the kind, did [in fact] work

   out a type [of future events]. As says the Scripture: "And that night

   the elder went in and lay with her father; and Lot knew not when she

   lay down, nor when she arose." [4230] And the same thing took place in

   the case of the younger: "And he knew not," it is said, "when she slept

   with him, nor when she arose." [4231] Since, therefore, Lot knew not

   [what he did], nor was a slave to lust [in his actions], the

   arrangement [designed by God] was carried out, by which the two

   daughters (that is, the two churches [4232] ), who gave birth to

   children begotten of one and the same father, were pointed out, apart

   from [the influence of] the lust of the flesh. For there was no other

   person, [as they supposed], who could impart to them quickening seed,

   and the means of their giving birth to children, as it is written: "And

   the elder said unto the younger, And there is not a man on the earth to

   enter in unto us after the manner of all the earth: come, let us make

   our father drunk with wine, and let us lie with him, and raise up seed

   from our father." [4233]

 

   2. Thus, after their simplicity and innocence, did these daughters [of

   Lot] so speak, imagining that all mankind had perished, even as the

   Sodomites had done, and that the anger of God had come down upon the

   whole earth. Wherefore also they are to be held excusable, since they

   supposed that they only, along with their father, were left for the

   preservation of the human race; and for this reason it was that they

   deceived their father. Moreover, by the words they used this fact was

   pointed out--that there is no other one who can confer upon the elder

   and younger church the [power of] giving birth to children, besides our

   Father. Now the father of the human race is the Word of God, as Moses

   points out when he says, "Is not He thy father who hath obtained thee

   [by generation], and formed thee, and created thee?" [4234] At what

   time, then, did He pour out upon the human race the life-giving

   seed--that is, the Spirit of the remission of sins, through means of

   whom we are quickened? Was it not then, when He was eating with men,

   and drinking wine upon the earth? For it is said, "The Son of man came

   eating and drinking;" [4235] and when He had lain down, He fell asleep,

   and took repose. As He does Himself say in David, "I slept, and took

   repose." [4236] And because He used thus to act while He dwelt and

   lived among us, He says again, "And my sleep became sweet unto me."

   [4237] Now this whole matter was indicated through Lot, that the seed

   of the Father of all--that is, of the Spirit of God, by whom all things

   were made--was commingled and united with flesh-- that is, with His own

   workmanship; by which commixture and unity the two synagogues--that is,

   the two churches--produced from their own father living sons to the

   living God.

 

   3. And while these things were taking place, his wife remained in [the

   territory of] Sodore, no longer corruptible flesh, but a pillar of salt

   which endures for ever; [4238] and by those natural processes [4239]

   which appertain to the human race, indicating that the Church also,

   which is the salt of the earth, [4240] has been left behind within the

   confines of the earth, and subject to human sufferings; and while

   entire members are often taken away from it, the pillar of salt still

   endures, [4241] thus typifying the foundation of the faith which maketh

   strong, and sends forward, children to their Father.

     __________________________________________________________________

 

   [4229] [Thus far we have a most edifying instruction. The reader will

   be less edified with what follows, but it is a very striking example of

   what is written: "to the pure all things are pure." Tit. i. 15.]

 

   [4230] Gen. xix. 33.

 

   [4231] Gen. xix. 35.

 

   [4232] "Id est du� synagog�," referring to the Jews and Gentiles. Some

   regard the words as a marginal gloss which has crept into the text.

 

   [4233] Gen. xix. 31, 32.

 

   [4234] Deut. xxxii. 6, LXX. [Let us reflect that this effort to

   spiritualize this awful passage in the history of Lot is an innocent

   but unsuccessful attempt to imitate St. Paul's allegory, Gal. iv. 24.]

 

   [4235] Matt. xi. 19.

 

   [4236] Ps. iii. 6.

 

   [4237] Jer. xxxi. 26.

 

   [4238] Comp. Clem. Rom., chap. xi. Josephus (Antiq., i. 11, 4)

   testifies that he had himself seen this pillar.

 

   [4239] The Latin is "per naturalia," which words, according to Harvey,

   correspond to di emmenorrhoias. There is a poem entitled Sodoma

   preserved among the works of Tertullian and Cyprian which contains the

   following lines:--

 

   "Dicitur et vivens, alio jam corpore, sexus

 

   Munificos solito dispungere sanguine menses."

 

   [4240] Matt. v. 13.

 

   [4241] The poem just referred to also says in reference to this

   pillar:--

 

   "Ipsaque imago sibi formam sine corpore servans

 

   Durat adhuc, et enim nuda statione sub �thram

 

   Nec pluviis dilapsa situ, nec diruta ventis.

 

   Quin etiam si quis mutilaverit advena formam,

 

   Protinus ex sese suggestu vulnera complet."

   [That a pillar of salt is still to be seen in this vicinity, is now

   confirmed by many modern travellers (report of Lieut. Lynch, United

   States Navy), which accounts for the natural inference of Josephus and

   others on whom our author relied. The coincidence is noteworthy.]

     __________________________________________________________________

 

  Chapter XXXII.--That one God was the author of both Testaments, is confirmed

  by the authority of a presbyter who had been taught by the apostles.

 

   1. After this fashion also did a presbyter, [4242] a disciple of the

   apostles, reason with respect to the two testaments, proving that both

   were truly from one and the same God. For [he maintained] that there

   was no other God besides Him who made and fashioned us, and that the

   discourse of those men has no foundation who affirm that this world of

   ours was made either by angels, or by any other power whatsoever, or by

   another God. For if a man be once moved away from the Creator of all

   things, and if he grant that this creation to which we belong was

   formed by any other or through any other [than the one God], he must of

   necessity fall into much inconsistency, and many contradictions of this

   sort; to which he will [be able to] furnish no explanations which can

   be regarded as either probable or true. And, for this reason, those who

   introduce other doctrines conceal from us the opinion which they

   themselves hold respecting God, because they are aware of the untenable

   [4243] and absurd nature of their doctrine, and are afraid lest, should

   they be vanquished, they should have some difficulty in making good

   their escape. But if any one believes in [only] one God, who also made

   all things by the Word, as Moses likewise says, "God said, Let there be

   light: and there was light;" [4244] and as we read in the Gospel, "All

   things were made by Him; and without Him was nothing made;" [4245] and

   the Apostle Paul [says] in like manner, "There is one Lord, one faith,

   one baptism, one God and Father, who is above all, and through all, and

   in us all" [4246] --this man will first of all "hold the head, from

   which the whole body is compacted and bound together, and, through

   means of every joint according to the measure of the ministration of

   each several part, maketh increase of the body to the edification of

   itself in love." [4247] And then shall every word also seem consistent

   to him, [4248] if he for his part diligently read the Scriptures in

   company with those who are presbyters in the Church, among whom is the

   apostolic doctrine, as I have pointed out.

 

   2. For all the apostles taught that there were indeed two testaments

   among the two peoples; but that it was one and the same God who

   appointed both for the advantage of those men (for whose [4249] sakes

   the testaments were given) who were to believe in God, I have proved in

   the third book from the very teaching of the apostles; and that the

   first testament was not given without reason, or to no purpose, or in

   an accidental sort of manner; but that it subdued [4250] those to whom

   it was given to the service of God, for their benefit (for God needs no

   service from men), and exhibited a type of heavenly things, inasmuch as

   man was not yet able to see the things of God through means of

   immediate vision; [4251] and foreshadowed the images of those things

   which [now actually] exist in the Church, in order that our faith might

   be firmly established; [4252] and contained a prophecy of things to

   come, in order that man might learn that God has foreknowledge of all

   things.

     __________________________________________________________________

 

   [4242] Harvey remarks here, that this can hardly be the same presbyter

   mentioned before, "who was only a hearer of those who had heard the

   apostles. Iren�us may here mean the venerable martyr Polycarp, bishop

   of Smyrna."

 

   [4243] "Quassum et futile." The text varies much in the mss.

 

   [4244] Gen. i. 3.

 

   [4245] John i. 3.

 

   [4246] Eph. iv. 5, 6.

 

   [4247] Eph. iv. 16; Col. ii. 19.

 

   [4248] "Constabit ei."

 

   [4249] We here read "secundum quos" with Massuet, instead of usual

   "secundum quod."

 

   [4250] "Concurvans," corresponding to sunkampton, which, says Harvey,

   "would be expressive of those who were brought under the law, as the

   neck of the steer is bent to the yoke."

 

   [4251] The Latin is, "per proprium visum."

 

   [4252] [If this and the former chapter seem to us superfluous, we must

   reflect that such testimony, from the beginning, has established the

   unity of Holy Scripture, and preserved to us--the Bible.]

     __________________________________________________________________

 

  Chapter XXXIII.--Whosoever confesses that one God is the author of both

  Testaments, and diligently reads the Scriptures in company with the presbyters

  of the Church, is a true spiritual disciple; and he will rightly understand

  and interpret all that the prophets have declared respecting Christ and the

  liberty of the New Testament.

 

   1. A spiritual disciple of this sort truly receiving the Spirit of God,

   who was from the beginning, in all the dispensations of God, present

   with mankind, and announced things future, revealed things present, and

   narrated things past--[such a man] does indeed "judge all men, but is

   himself judged by no man." [4253] For he judges the Gentiles, "who

   serve the creature more than the Creator," [4254] and with a reprobate

   mind spend all their labour on vanity. And he also judges the Jews, who

   do not accept of the word of liberty, nor are willing to go forth free,

   although they have a Deliverer present [with them]; but they pretend,

   at a time unsuitable [for such conduct], to serve, [with observances]

   beyond [those required by] the law, God who stands in need of nothing,

   and do not recognise the advent of Christ, which He accomplished for

   the salvation of men, nor are willing to understand that all the

   prophets announced His two advents: the one, indeed, in which He became

   a man subject to stripes, and knowing what it is to bear infirmity,

   [4255] and sat upon the foal of an ass, [4256] and was a stone rejected

   by the builders, [4257] and was led as a sheep to the slaughter, [4258]

   and by the stretching forth of His hands destroyed Amalek; [4259] while

   He gathered from the ends of the earth into His Father's fold the

   children who were scattered abroad, [4260] and remembered His own dead

   ones who had formerly fallen asleep, [4261] and came down to them that

   He might deliver them: but the second in which He will come on the

   clouds, [4262] bringing on the day which burns as a furnace, [4263] and

   smiting the earth with the word of His mouth, [4264] and slaying the

   impious with the breath of His lips, and having a fan in His hands, and

   cleansing His floor, and gathering the wheat indeed into His barn, but

   burning the chaff with unquenchable fire. [4265]

 

   2. Moreover, he shall also examine the doctrine of Marcion, [inquiring]

   how he holds that there are two gods, separated from each other by an

   infinite distance. [4266] Or how can he be good who draws away men that

   do not belong to him from him who made them, and calls them into his

   own kingdom? And why is his goodness, which does not save all [thus],

   defective? Also, why does he, indeed, seem to be good as respects men,

   but most unjust with regard to him who made men, inasmuch as he

   deprives him of his possessions? Moreover, how could the Lord, with any

   justice, if He belonged to another father, have acknowledged the bread

   to be His body, while He took it from that creation to which we belong,

   and affirmed the mixed cup to be His blood? [4267] And why did He

   acknowledge Himself to be the Son of man, if He had not gone through

   that birth which belongs to a human being? How, too, could He forgive

   us those sins for which we are answerable to our Maker and God? And

   how, again, supposing that He was not flesh, but was a man merely in

   appearance, could He have been crucified, and could blood and water

   have issued from His pierced side? [4268] What body, moreover, was it

   that those who buried Him consigned to the tomb? And what was that

   which rose again from the dead?

 

   3. [This spiritual man] shall also judge all the followers of

   Valentinus, because they do indeed confess with the tongue one God the

   Father, and that all things derive their existence from Him, but do at

   the same time maintain that He who formed all things is the fruit of an

   apostasy or defect. [He shall judge them, too, because] they do in like

   manner confess with the tongue one Lord Jesus Christ, the Son of God,

   but assign in their [system of] doctrine a production of his own to the

   Only-begotten, one of his own also to the Word, another to Christ, and

   yet another to the Saviour; so that, according to them, all these

   beings are indeed said [in Scripture to be], as it were, one; [while

   they maintain], notwithstanding, that each one of them should be

   understood [to exist] separately [from the rest], and to have [had] his

   own special origin, according to his peculiar conjunction. [It

   appears], then [4269] that their tongues alone, forsooth, have conceded

   the unity [of God], while their [real] opinion and their understanding

   (by their habit of investigating profundities) have fallen away from

   [this doctrine of] unity, and taken up the notion of manifold

   deities,--[this, I say, must appear] when they shall be examined by

   Christ as to the points [of doctrine] which they have invented. Him,

   too, they affirm to have been born at a later period than the Pleroma

   of the �ons, and that His production took place after [the occurrence

   of] a degeneracy or apostasy; and they maintain that, on account of the

   passion which was experienced by Sophia, they themselves were brought

   to the birth. But their own special prophet Homer, listening to whom

   they have invented such doctrines, shall himself reprove them, when he

   expresses himself as follows:--

 

 

   "Hateful to me that man as Hades' gates,

 

   Who one thing thinks, while he another states." [4270]

 

   [This spiritual man] shall also judge the vain speeches of the perverse

   Gnostics, by showing that they are the disciples of Simon Magus.

 

   4. He will judge also the Ebionites; [for] how can they be saved unless

   it was God who wrought out their salvation upon earth? Or how shall man

   pass into God, unless God has [first] passed into man? And how shall he

   (man) escape from the generation subject to death, if not by means

   [4271] of a new generation, given in a wonderful and unexpected manner

   (but as a sign of salvation) by God--[I mean] that regeneration which

   flows from the virgin through faith? [4272] Or how shall they receive

   adoption from God if they remain in this [kind of] generation, which is

   naturally possessed by man in this world? And how could He (Christ)

   have been greater than Solomon, [4273] or greater than Jonah, or have

   been the Lord of David, [4274] who was of the same substance as they

   were? How, too, could He have subdued [4275] him who was stronger than

   men, [4276] who had not only overcome man, but also retained him under

   his power, and conquered him who had conquered, while he set free

   mankind who had been conquered, unless He had been greater than man who

   had thus been vanquished? But who else is superior to, and more eminent

   than, that man who was formed after the likeness of God, except the Son

   of God, after whose image man was created? And for this reason He did

   in these last days [4277] exhibit the similitude; [for] the Son of God

   was made man, assuming the ancient production [of His hands] into His

   own nature, [4278] as I have shown in the immediately preceding book.

 

   5. He shall also judge those who describe Christ as [having become man]

   only in [human] opinion. For how can they imagine that they do

   themselves carry on a real discussion, when their Master was a mere

   imaginary being? Or how can they receive anything stedfast from Him, if

   He was a merely imagined being, and not a verity? And how can these men

   really be partaken of salvation, if He in whom they profess to believe,

   manifested Himself as a merely imaginary being? Everything, therefore,

   connected with these men is unreal, and nothing [possessed of the

   character of] truth; and, in these circumstances, it may be made a

   question whether (since, perchance, they themselves in like manner are

   not men, but mere dumb animals) they do not present, [4279] in most

   cases, simply a shadow of humanity.

 

   6. He shall also judge false prophets, who, without having received the

   gift of prophecy from God, and not possessed of the fear of God, but

   either for the sake of vainglory, or with a view to some personal

   advantage, or acting in some other way under the influence of a wicked

   spirit, pretend to utter prophecies, while all the time they lie

   against God.

 

   7. He shall also judge those who give rise to schisms, who are

   destitute of the love of God, and who look to their own special

   advantage rather than to the unity of the Church; and who for trifling

   reasons, or any kind of reason which occurs to them, cut in pieces and

   divide the great and glorious body of Christ, and so far as in them

   lies, [positively] destroy it,--men who prate of peace while they give

   rise to war, and do in truth strain out a gnat, but swallow a camel.

   [4280] For no reformation of so great importance can be effected by

   them, as will compensate for the mischief arising from their schism. He

   shall also judge all those who are beyond the pale of the truth, that

   is, who are outside the Church; but he himself shall be judged by no

   one. For to him all things are consistent: he has a full faith in one

   God Almighty, of whom are all things; and in the Son of God, Jesus

   Christ our Lord, by whom are all things, and in the dispensations

   connected with Him, by means of which the Son of God became man; and a

   firm belief in the Spirit of God, who furnishes us with a knowledge of

   the truth, and has set forth the dispensations of the Father and the

   Son, in virtue of which He dwells with every generation of men, [4281]

   according to the will of the Father.

 

   8. True knowledge [4282] is [that which consists in] the doctrine of

   the apostles, and the ancient constitution [4283] of the Church

   throughout all the world, and the distinctive manifestation of the body

   [4284] of Christ according to the successions of the bishops, by which

   they have handed down that Church which exists in every place, and has

   come even unto us, being guarded and preserved [4285] without any

   forging of Scriptures, by a very complete system [4286] of doctrine,

   and neither receiving addition nor [suffering] curtailment [in the

   truths which she believes]; and [it consists in] reading [the word of

   God] without falsification, and a lawful and diligent exposition in

   harmony with the Scriptures, both without danger and without blasphemy;

   and [above all, it consists in] the pre-eminent gift of love, [4287]

   which is more precious than knowledge, more glorious than prophecy, and

   which excels all the other gifts [of God].

 

   9. Wherefore the Church does in every place, because of that love which

   she cherishes towards God, send forward, throughout all time, a

   multitude of martyrs to the Father; while all others [4288] not only

   have nothing of this kind to point to among themselves, but even

   maintain that such witness-bearing is not at all necessary, for that

   their system of doctrines is the true witness [for Christ], with the

   exception, perhaps, that one or two among them, during the whole time

   which has elapsed since the Lord appeared on earth, have occasionally,

   along with our martyrs, borne the reproach of the name (as if he too

   [the heretic] had obtained mercy), and have been led forth with them

   [to death], being, as it were, a sort of retinue granted unto them. For

   the Church alone sustains with purity the reproach of those who suffer

   persecution for righteousness' sake, and endure all sorts of

   punishments, and are put to death because of the love which they bear

   to God, and their confession of His Son; often weakened indeed, yet

   immediately increasing her members, and becoming whole again, after the

   same manner as her type, [4289] Lot's wife, who became a pillar of

   salt. Thus, too, [she passes through an experience] similar to that of

   the ancient prophets, as the Lord declares, "For so persecuted they the

   prophets who were before you;" [4290] inasmuch as she does indeed, in a

   new fashion, suffer persecution from those who do not receive the word

   of God, while the self-same spirit rests upon her [4291] [as upon these

   ancient prophets].

 

   10. And indeed the prophets, along with other things which they

   predicted, also foretold this, that all those on whom the Spirit of God

   should rest, and who would obey the word of the Father, and serve Him

   according to their ability, should suffer persecution, and be stoned

   and slain. For the prophets prefigured in themselves all these things,

   because of their love to God, and on account of His word. For since

   they themselves were members of Christ, each one of them in his place

   as a member did, in accordance with this, set forth the prophecy

   [assigned him]; all of them, although many, prefiguring only one, and

   proclaiming the things which pertain to one. For just as the working of

   the whole body is exhibited through means of our members, while the

   figure of a complete man is not displayed by one member, but through

   means of all taken together, so also did all the prophets prefigure the

   one [Christ]; while every one of them, in his special place as a

   member, did, in accordance with this, fill up the [established]

   dispensation, and shadowed forth beforehand that particular working of

   Christ which was connected with that member.

 

   11. For some of them, beholding Him in glory, saw His glorious life

   (conversationem) at the Father's right hand; [4292] others beheld Him

   coming on the clouds as the Son of man; [4293] and those who declared

   regarding Him, "They shall look on Him whom they have pierced," [4294]

   indicated His [second] advent, concerning which He Himself says,

   "Thinkest thou that when the Son of man cometh, He shall find faith on

   the earth?" [4295] Paul also refers to this event when he says, "If,

   however, it is a righteous thing with God to recompense tribulation to

   them that trouble you, and to you that are troubled rest with us, at

   the revelation of the Lord Jesus from heaven, with His mighty angels,

   and in a flame of fire." [4296] Others again, speaking of Him as a

   judge, and [referring], as if it were a burning furnace, [to] the day

   of the Lord, who "gathers the wheat into His barn, but will burn up the

   chaff with unquenchable fire," [4297] were accustomed to threaten those

   who were unbelieving, concerning whom also the Lord Himself declares,

   "Depart from me, ye cursed, into everlasting fire, which my Father has

   prepared for the devil and his angels." [4298] And the apostle in like

   manner says [of them], "Who shall be punished with everlasting death

   from the face of the Lord, and from the glory of His power, when He

   shall come to be glorified in His saints, and to be admired in those

   who believe in Him." [4299] There are also some [of them] who declare,

   "Thou art fairer than the children of men;" [4300] and, "God, Thy God,

   hath anointed Thee with the oil of gladness above Thy fellows;" [4301]

   and, "Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and

   Thy fairness, and go forward and proceed prosperously; and rule Thou

   because of truth, and meekness, and righteousness." [4302] And whatever

   other things of a like nature are spoken regarding Him, these indicated

   that beauty and splendour which exist in His kingdom, along with the

   transcendent and pre-eminent exaltation [belonging] to all who are

   under His sway, that those who hear might desire to be found there,

   doing such things as are pleasing to God. Again, there are those who

   say, "He is a man, and who shall know him?" [4303] and, "I came unto

   the prophetess, and she bare a son, and His name is called Wonderful,

   Counsellor, the Mighty God;" [4304] and those [of them] who proclaimed

   Him as Immanuel, [born] of the Virgin, exhibited the union of the Word

   of God with His own workmanship, [declaring] that the Word should

   become flesh, and the Son of God the Son of man (the pure One opening

   purely that pure womb which regenerates men unto God, and which He

   Himself made pure); and having become this which we also are, He

   [nevertheless] is the Mighty God, and possesses a generation which

   cannot be declared. And there are also some of them who say, "The Lord

   hath spoken in Zion, and uttered His voice from Jerusalem;" [4305] and,

   "In Judah is God known;" [4306] -- these indicated His advent which

   took place in Judea. Those, again, who declare that "God comes from the

   south, and from a mountain thick with foliage," [4307] announced His

   advent at Bethlehem, as I have pointed out in the preceding book.

   [4308] From that place, also, He who rules, and who feeds the people of

   His Father, has come. Those, again, who declare that at His coming "the

   lame man shall leap as an hart, and the tongue of the dumb shall

   [speak] plainly, and the eyes of the blind shall be opened, and the

   ears of the deaf shall hear," [4309] and that "the hands which hang

   down, and the feeble knees, shall be strengthened," [4310] and that

   "the dead which are in the grave shall arise," [4311] and that He

   Himself "shall take [upon Him] our weaknesses, and bear our sorrows,"

   [4312] -- [all these] proclaimed those works of healing which were

   accomplished by Him.

 

   12. Some of them, moreover--[when they predicted that] as a weak and

   inglorious man, and as one who knew what it was to bear infirmity,

   [4313] and sitting upon the foal of an ass, [4314] He should come to

   Jerusalem; and that He should give His back to stripes, [4315] and His

   cheeks to palms [which struck Him]; and that He should be led as a

   sheep to the slaughter; [4316] and that He should have vinegar and gall

   given Him to drink; [4317] and that He should be forsaken by His

   friends and those nearest to Him; [4318] and that He should stretch

   forth His hands the whole day long; [4319] and that He should be mocked

   and maligned by those who looked upon Him; [4320] and that His garments

   should be parted, and lots cast upon His raiment; [4321] and that He

   should be brought down to the dust of death [4322] with all [the other]

   things of a like nature--prophesied His coming in the character of a

   man as He entered Jerusalem, in which by His passion and crucifixion He

   endured all the things which have been mentioned. Others, again, when

   they said, "The holy Lord remembered His own dead ones who slept in the

   dust, and came down to them to raise them up, that He might save them,"

   [4323] furnished us with the reason on account of which He suffered all

   these things. Those, moreover, who said, "In that day, saith the Lord,

   the sun shall go down at noon, and there shall be darkness over the

   earth in the clear day; and I will turn your feast days into mourning,

   and all your songs into lamentation," [4324] plainly announced that

   obscuration of the sun which at the time of His crucifixion took place

   from the sixth hour onwards, and that after this event, those days

   which were their festivals according to the law, and their songs,

   should be changed into grief and lamentation when they were handed over

   to the Gentiles. Jeremiah, too, makes this point still clearer, when he

   thus speaks concerning Jerusalem: "She that hath born [seven]

   languisheth; her soul hath become weary; her sun hath gone down while

   it was yet noon; she hath been confounded, and suffered reproach: the

   remainder of them will I give to the sword in the sight of their

   enemies." [4325]

 

   13. Those of them, again, who spoke of His having slumbered and taken

   sleep, and of His having risen again because the Lord sustained Him,

   [4326] and who enjoined the principalities of heaven to set open the

   everlasting doors, that the King of glory might go in, [4327]

   proclaimed beforehand His resurrection from the dead through the

   Father's power, and His reception into heaven. And when they expressed

   themselves thus, "His going forth is from the height of heaven, and His

   returning even to the highest heaven; and there is no one who can hide

   himself from His heat," [4328] they announced that very truth of His

   being taken up again to the place from which He came down, and that

   there is no one who can escape His righteous judgment. And those who

   said, "The Lord hath reigned; let the people be enraged: [even] He who

   sitteth upon the cherubim; let the earth be moved," [4329] were thus

   predicting partly that wrath from all nations which after His ascension

   came upon those who believed in Him, with the movement of the whole

   earth against the Church; and partly the fact that, when He comes from

   heaven with His mighty angels, the whole earth shall be shaken, as He

   Himself declares, "There shall be a great earthquake, such as has not

   been from the beginning." [4330] And again, when one says, "Whosoever

   is judged, let him stand opposite; and whosoever is justified, let him

   draw near to the servant [4331] of God;" [4332] and, "Woe unto you, for

   ye shall wax old as doth a garment, and the moth shall eat you up;"

   and, "All flesh shall be humbled, and the Lord alone shall be exalted

   in the highest," [4333] --it is thus indicated that, after His passion

   and ascension, God shall cast down under His feet all who were opposed

   to Him, and He shall be exalted above all, and there shall be no one

   who can be justified or compared to Him.

 

   14. And those of them who declare that God would make a new covenant

   [4334] with men, not such as that which He made with the fathers at

   Mount Horeb, and would give to men a new heart and a new spirit; [4335]

   and again, "And remember ye not the things of old: behold, I make new

   things which shall now arise, and ye shall know it; and I will make a

   way in the desert, and rivers in a dry land, to give drink to my chosen

   people, my people whom I have acquired, that they may show forth my

   praise," [4336] --plainly announced that liberty which distinguishes

   the new covenant, and the new wine which is put into new bottles,

   [4337] [that is], the faith which is in Christ, by which He has

   proclaimed the way of righteousness sprung up in the desert, and the

   streams of the Holy Spirit in a dry land, to give water to the elect

   people of God, whom He has acquired, that they might show forth His

   praise, but not that they might blaspheme Him who made these things,

   that is, God.

 

   15. And all those other points which I have shown the prophets to have

   uttered by means of so long a series of Scriptures, he who is truly

   spiritual will interpret by pointing out, in regard to every one of the

   things which have been spoken, to what special point in the

   dispensation of the Lord is referred, and [by thus exhibiting] the

   entire system of the work of the Son of God, knowing always the same

   God, and always acknowledging the same Word of God, although He has

   [but] now been manifested to us; acknowledging also at all times the

   same Spirit of God, although He has been poured out upon us after a new

   fashion in these last times, [knowing that He descends] even from the

   creation of the world to its end upon the human race simply as such,

   from whom those who believe God and follow His word receive that

   salvation which flows from Him. Those, on the other hand, who depart

   from Him, and despise His precepts, and by their deeds bring dishonour

   on Him who made them, and by their opinions blaspheme Him who nourishes

   them, heap up against themselves most righteous judgment. [4338] He

   therefore (i.e., the spiritual man) sifts and tries them all, but he

   himself is tried by no man: [4339] he neither blasphemes his Father,

   nor sets aside His dispensations, nor inveighs against the fathers, nor

   dishonours the prophets, by maintaining that they were [sent] from

   another God [than he worships], or again, that their prophecies were

   derived from different sources. [4340]

     __________________________________________________________________

 

   [4253] 1 Cor. ii. 15. [The argument of this chapter hinges on Ps. xxv.

   14, and expounds a difficult text of St. Paul. A man who has the mind

   of God's Spirit is the only judge of spiritual things. Worldly men are

   incompetent critics of Scripture and of Christian exposition.

 

   [4254] Rom. i. 21.

 

   [4255] Isa. liii. 3.

 

   [4256] Zech. ix. 9.

 

   [4257] Ps. cxviii. 22.

 

   [4258] Isa. liii. 7.

 

   [4259] Ex. xvii. 11.

 

   [4260] Isa. xi. 12.

 

   [4261] Comp. book iii. 20, 4.

 

   [4262] Dan. vii. 13.

 

   [4263] Mal. iv. 1.

 

   [4264] Isa. xi. 4.

 

   [4265] Matt. iii. 12; Luke iii. 17.

 

   [4266] Harvey points this sentence interrogatively.

 

   [4267] "Temperamentum calicis:" on which Harvey remarks that "the

   mixture of water with the wine in the holy Eucharist was the universal

   practice of antiquity ... the wine signifying the mystical Head of the

   Church, the water the body." [Whatever the significance, it harmonizes

   with the Paschal chalice, and with 1 John v. 6, and St. John's gospel

   John xix. 34, 35.]

 

   [4268] John xix. 34.

 

   [4269] This sentence is very obscure in the Latin text.

 

   [4270] Iliad, ix. 312, 313.

 

   [4271] The text is obscure, and the construction doubtful.

 

   [4272] The Latin here is, "qu� est ex virgine per fidem

   regenerationem." According to Massuet, "virgine" here refers not to

   Mary, but to the Church. Grabe suspects that some words have been lost.

 

   [4273] Matt. xii. 41, 42.

 

   [4274] Matt. xxii. 43.

 

   [4275] Matt. xxii. 29; Luke xi. 21, 22.

 

   [4276] Literally, "who was strong against men."

 

   [4277] In fine; lit. "in the end."

 

   [4278] In semetipsum: lit. "unto Himself."

 

   [4279] We here follow the reading "proferant:" the passage is difficult

   and obscure, but the meaning is as above.

 

   [4280] Matt. xxiii. 24.

 

   [4281] The Greek text here is skenobatoun (lit. "to tabernacle:" comp.

   eskenosen, John i. 14) kath' ekasten genean en tois anthropois: the

   Latin is, "Secundum quas (dispositiones) aderat generi humano." We have

   endeavoured to express the meaning of both.

 

   [4282] The following section is an important one, but very difficult to

   translate with undoubted accuracy. The editors differ considerably both

   as to the construction and the interpretation. We have done our best to

   represent the meaning in English, but may not have been altogether

   successful.

 

   [4283] The Greek is sustema: the Latin text has "status."

 

   [4284] The Latin is, "character corporis."

 

   [4285] The text here is, "custodita sine fictione scripturarum;" some

   prefer joining "scripturarum" to the following words.

 

   [4286] We follow Harvey's text, "tractatione;" others read "tractatio."

   According to Harvey, the creed of the Church is denoted by

   "tractatione;" but Massuet renders the clause thus: ["True knowledge

   consists in] a very complete tractatio of the Scriptures, which has

   come down to us by being preserved (custoditione' being read instead of

   custodita') without falsification."

 

   [4287] Comp. 2 Cor. viii. 1; 1 Cor. xiii.

 

   [4288] i.e., the heretics.

 

   [4289] Comp. above, xxxi. 2.

 

   [4290] Matt. v. 12.

 

   [4291] Comp. 1 Pet. iv. 14.

 

   [4292] Isa. vi. 1; Ps. cx. 1.

 

   [4293] Dan. vii. 13.

 

   [4294] Zech. xii. 10.

 

   [4295] Luke xviii. 8. There is nothing to correspond with "putas" in

   the received text.

 

   [4296] 2 Thess. i. 6-8.

 

   [4297] Matt. iii. 12.

 

   [4298] Matt. xxv. 41.

 

   [4299] 2 Thess. i. 9, 10.

 

   [4300] Ps. xlv. 2.

 

   [4301] Ps. xlv. 7.

 

   [4302] Ps. xlv. 3, 4.

 

   [4303] Jer. xvii. 9 (LXX.). Harvey here remarks: "The LXX. read 'nvs

   instead of 'nvs. Thus, from a text that teaches us that the heart is

   deceitful above all things, the Fathers extract a proof of the manhood

   of Christ."

 

   [4304] Isa. viii. 3, Isa. ix. 6, Isa. vii. 14. [A confusion of texts.]

 

   [4305] Joel iii. 16.

 

   [4306] Ps. lxxvi. 1.

 

   [4307] Hab. iii. 3.

 

   [4308] See III. xx. 4.

 

   [4309] Isa. xxxv. 5, 6.

 

   [4310] Isa. xxxv. 3.

 

   [4311] Isa. xxvi. 19.

 

   [4312] Isa. liii. 4.

 

   [4313] Isa. liii. 3.

 

   [4314] Zech. ix. 9.

 

   [4315] Isa. l. 6.

 

   [4316] Isa. liii. 7.

 

   [4317] Ps. lxix. 21.

 

   [4318] Ps. xxxviii. 11.

 

   [4319] Isa. lxv. 2.

 

   [4320] Ps. xxii. 7.

 

   [4321] Ps. xxii. 18.

 

   [4322] Ps. xxii. 15.

 

   [4323] Comp. book iii. cap. xx. 4 and book iv. cap xxii. 1.

 

   [4324] Amos viii. 9, 10.

 

   [4325] Jer. xv. 9.

 

   [4326] Ps. iii. 5.

 

   [4327] Ps. xxiv. 7.

 

   [4328] Ps. xix. 6.

 

   [4329] Ps. xcix. 1.

 

   [4330] Matt. xxiv. 21.

 

   [4331] Or "son."

 

   [4332] Isa. l. 8, 9 (loosely quoted).

 

   [4333] Isa. ii. 17.

 

   [4334] Jer. xxxi. 31, 32.

 

   [4335] Ezek. xxxvi. 26.

 

   [4336] Isa. xliii. 19-21.

 

   [4337] Matt. ix. 17.

 

   [4338] Rom. ii. 5.

 

   [4339] 1 Cor. ii. 15.

 

   [4340] "Ex alia et alia substantia fuisse prophetias."

     __________________________________________________________________

 

  Chapter XXXIV.--Proof against the Marcionites, that the prophets referred in

  all their predictions to our Christ.

 

   1. Now I shall simply say, in opposition to all the heretics, and

   principally against the followers of Marcion, and against those who are

   like to these, in maintaining that the prophets were from another God

   [than He who is announced in the Gospel], read with earnest care that

   Gospel which has been conveyed to us by the apostles, and read with

   earnest care the prophets, and you will find that the whole conduct,

   and all the doctrine, and all the sufferings of our Lord, were

   predicted through them. But if a thought of this kind should then

   suggest itself to you, to say, What then did the Lord bring to us by

   His advent?--know ye that He brought all [possible] novelty, by

   bringing Himself who had been announced. For this very thing was

   proclaimed beforehand, that a novelty should come to renew and quicken

   mankind. For the advent of the King is previously announced by those

   servants who are sent [before Him], in order to the preparation and

   equipment of those men who are to entertain their Lord. But when the

   King has actually come, and those who are His subjects have been filled

   with that joy which was proclaimed beforehand, and have attained to

   that liberty which He bestows, and share in the sight of Him, and have

   listened to His words, and have enjoyed the gifts which He confers, the

   question will not then be asked by any that are possessed of sense what

   new thing the King has brought beyond [that proclaimed by] those who

   announced His coming. For He has brought Himself, and has bestowed on

   men those good things which were announced beforehand, which things the

   angels desired to look into. [4341]

 

   2. But the servants would then have been proved false, and not sent by

   the Lord, if Christ on His advent, by being found exactly such as He

   was previously announced, had not fulfilled their words. Wherefore He

   said, "Think not that I have come to destroy the law or the prophets; I

   came not to destroy, but to fulfil. For verily I say unto you, Until

   heaven and earth pass away, one jot or one tittle shall not pass from

   the law and the prophets till all come to pass." [4342] For by His

   advent He Himself fulfilled all things, and does still fulfil in the

   Church the new covenant foretold by the law, onwards to the

   consummation [of all things]. To this effect also Paul, His apostle,

   says in the Epistle to the Romans, "But now, [4343] without the law,

   has the righteousness of God been manifested, being witnessed by the

   law and the prophets; for the just shall live by faith." [4344] But

   this fact, that the just shall live by faith, had been previously

   announced [4345] by the prophets.

 

   3. But whence could the prophets have had power to predict the advent

   of the King, and to preach beforehand that liberty which was bestowed

   by Him, and previously to announce all things which were done by

   Christ, His words, His works, and His sufferings, and to predict the

   new covenant, if they had received prophetical inspiration from another

   God [than He who is revealed in the Gospel], they being ignorant, as ye

   allege, of the ineffable Father, of His kingdom, and His dispensations,

   which the Son of God fulfilled when He came upon earth in these last

   times? Neither are ye in a position to say that these things came to

   pass by a certain kind of chance, as if they were spoken by the

   prophets in regard to some other person, while like events happened to

   the Lord. For all the prophets prophesied these same things, but they

   never came to pass in the case of any one of the ancients. For if these

   things had happened to any man among them of old time, those [prophets]

   who lived subsequently would certainly not have prophesied that these

   events should come to pass in the last times. Moreover, there is in

   fact none among the fathers, nor the prophets, nor the ancient kings,

   in whose case any one of these things properly and specifically took

   place. For all indeed prophesied as to the sufferings of Christ, but

   they themselves were far from enduring sufferings similar to what was

   predicted. And the points connected with the passion of the Lord, which

   were foretold, were realized in no other case. For neither did it

   happen at the death of any man among the ancients that the sun set at

   mid-day, nor was the veil of the temple rent, nor did the earth quake,

   nor were the rocks rent, nor did the dead rise up, nor was any one of

   these men [of old] raised up on the third day, nor received into

   heaven, nor at his assumption were the heavens opened, nor did the

   nations believe in the name of any other; nor did any from among them,

   having been dead and rising again, lay open the new covenant of

   liberty. Therefore the prophets spake not of any one else but of the

   Lord, in whom all these aforesaid tokens concurred.

 

   4. If any one, however, advocating the cause of the Jews, do maintain

   that this new covenant consisted in the rearing of that temple which

   was built under Zerubbabel after the emigration to Babylon, and in the

   departure of the people from thence after the lapse of seventy years,

   let him know that the temple constructed of stones was indeed then

   rebuilt (for as yet that law was observed which had been made upon

   tables of stone), yet no new covenant was given, but they used the

   Mosaic law until the coming of the Lord; but from the Lord's advent,

   the new covenant which brings back peace, and the law which gives life,

   has gone forth over the whole earth, as the prophets said: "For out of

   Zion shall go forth the law, and the word of the Lord from Jerusalem;

   and He shall rebuke many people; and they shall break down their swords

   into ploughshares, and their spears into pruning-hooks, and they shall

   no longer learn to fight." [4346] If therefore another law and word,

   going forth from Jerusalem, brought in such a [reign of] peace among

   the Gentiles which received it (the word), and convinced, through them,

   many a nation of its folly, then [only] it appears that the prophets

   spake of some other person. But if the law of liberty, that is, the

   word of God, preached by the apostles (who went forth from Jerusalem)

   throughout all the earth, caused such a change in the state of things,

   that these [nations] did form the swords and war-lances into

   ploughshares, and changed them into pruning-hooks for reaping the corn,

   [that is], into instruments used for peaceful purposes, and that they

   are now unaccustomed to fighting, but when smitten, offer also the

   other cheek, [4347] then the prophets have not spoken these things of

   any other person, but of Him who effected them. This person is our

   Lord, and in Him is that declaration borne out; since it is He Himself

   who has made the plough, and introduced the pruning-hook, that is, the

   first semination of man, which was the creation exhibited in Adam,

   [4348] and the gathering in of the produce in the last times by the

   Word; and, for this reason, since He joined the beginning to the end,

   and is the Lord of both, He has finally displayed the plough, in that

   the wood has been joined on to the iron, and has thus cleansed His

   land; because the Word, having been firmly united to flesh, and in its

   mechanism fixed with pins, [4349] has reclaimed the savage earth. In

   the beginning, He figured forth the pruning-hook by means of Abel,

   pointing out that there should be a gathering in of a righteous race of

   men. He says, "For behold how the just man perishes, and no man

   considers it; and righteous men are taken away, and no man layeth it to

   heart." [4350] These things were acted beforehand in Abel, were also

   previously declared by the prophets, but were accomplished in the

   Lord's person; and the same [is still true] with regard to us, the body

   following the example of the Head.

 

   5. Such are the arguments proper [4351] [to be used] in opposition to

   those who maintain that the prophets [were inspired] by a different

   God, and that our Lord [came] from another Father, if perchance [these

   heretics] may at length desist from such extreme folly. This is my

   earnest object in adducing these Scriptural proofs, that confuting

   them, as far as in me lies, by these very passages, I may restrain them

   from such great blasphemy, and from insanely fabricating a multitude of

   gods.

     __________________________________________________________________

 

   [4341] 1 Pet. i. 12.

 

   [4342] Rom. iii. 21.

 

   [4343] Matt. v. 17, 18.

 

   [4344] Rom. i. 17.

 

   [4345] Hab. ii. 4.

 

   [4346] Isa. ii. 3, 4; Mic. iv. 2, 3.

 

   [4347] Matt. v. 39.

 

   [4348] Book i. p. 327, this volume.

 

   [4349] This is following Harvey's conjectural emendation of the text,

   viz., "taleis" for "talis." He considers the pins here as symbolical of

   the nails by which our Lord was fastened to the cross. The whole

   passage is almost hopelessly obscure, though the general meaning may be

   guessed.

 

   [4350] Isa. lvii. 1.

 

   [4351] [If it be remembered that we know Iren�us here, only through a

   most obscure Latin rendering, we shall be slow to censure this

   conclusion.]

     __________________________________________________________________

 

  Chapter XXXV.--A refutation of those who allege that the prophets uttered some

  predictions under the inspiration of the highest, others from the Demiurge.

  Disagreements of the Valentinians among themselves with regard to these same

  predictions.

 

   1. Then again, in opposition to the Valentinians, and the other

   Gnostics, falsely so called, who maintain that some parts of Scripture

   were spoken at one time from the Pleroma (a summitate) through means of

   the seed [derived] from that place, but at another time from the

   intermediate abode through means of the audacious mother Prunica, but

   that many are due to the Creator of the world, from whom also the

   prophets had their mission, we say that it is altogether irrational to

   bring down the Father of the universe to such straits, as that He

   should not be possessed of His own proper instruments, by which the

   things in the Pleroma might be perfectly proclaimed. For of whom was He

   afraid, so that He should not reveal His will after His own way and

   independently, freely, and without being involved with that spirit

   which came into being in a state of degeneracy and ignorance? Was it

   that He feared that very many would be saved, when more should have

   listened to the unadulterated truth? Or, on the other hand, was He

   incapable of preparing for Himself those who should announce the

   Saviour's advent?

 

   2. But if, when the Saviour came to this earth, He sent His apostles

   into the world to proclaim with accuracy His advent, and to teach the

   Father's will, having nothing in common with the doctrine of the

   Gentiles or of the Jews, much more, while yet existing in the Pleroma,

   would He have appointed His own heralds to proclaim His future advent

   into this world, and having nothing in common with those prophecies

   originating from the Demiurge. But if, when within the Pleroma, He

   availed Himself of those prophets who were under the law, and declared

   His own matters through their instrumentality; much more would He, upon

   His arrival hither, have made use of these same teachers, and have

   preached the Gospel to us by their means. Therefore let them not any

   longer assert that Peter and Paul and the other apostles proclaimed the

   truth, but that it was the scribes and Pharisees, and the others,

   through whom the law was propounded. But if, at His advent, He sent

   forth His own apostles in the spirit of truth, and not in that of

   error, He did the very same also in the case of the prophets; for the

   Word of God was always the self-same: and if the Spirit from the

   Pleroma was, according to these men's system, the Spirit of light, the

   Spirit of truth, the Spirit of perfection, and the Spirit of knowledge,

   while that from the Demiurge was the spirit of ignorance, degeneracy,

   and error, and the offspring of obscurity; how can it be, that in one

   and the same being there exists perfection and defect, knowledge and

   ignorance, error and truth, light and darkness? But if it was

   impossible that such should happen in the case of the prophets, for

   they preached the word of the Lord from one God, and proclaimed the

   advent of His Son, much more would the Lord Himself never have uttered

   words, on one occasion from above, but on another from degeneracy

   below, thus becoming the teacher at once of knowledge and of ignorance;

   nor would He have ever glorified as Father at one time the Founder of

   the world, and at another Him who is above this one, as He does Himself

   declare: "No man putteth a piece of a new garment upon an old one, nor

   do they put new wine into old bottles." [4352] Let these men,

   therefore, either have nothing whatever to do with the prophets, as

   with those that are ancients, and allege no longer that these men,

   being sent beforehand by the Demiurge, spake certain things under that

   new influence which pertains to the Pleroma; or, on the other hand, let

   them be convinced by our Lord, when He declares that new wine cannot be

   put into old bottles.

 

   3. But from what source could the offspring of their mother derive his

   knowledge of the mysteries within the Pleroma, and power to discourse

   regarding them? Suppose that the mother, while beyond the Pleroma, did

   bring forth this very offspring; but what is beyond the Pleroma they

   represent as being beyond the pale of knowledge, that is, ignorance.

   How, then, could that seed, which was conceived in ignorance, possess

   the power of declaring knowledge? Or how did the mother herself, a

   shapeless and undefined being, one cast out of doors as an abortion,

   obtain knowledge of the mysteries within the Pleroma, she who was

   organized outside it and given a form there, and prohibited by Horos

   from entering within, and who remains outside the Pleroma till the

   consummation [of all things], that is, beyond the pale of knowledge?

   Then, again, when they say that the Lord's passion is a type of the

   extension of the Christ above, which he effected through Horos, and so

   imparted a form to their mother, they are refuted in the other

   particulars [of the Lord's passion], for they have no semblance of a

   type to show with regard to them. For when did the Christ above have

   vinegar and gall given him to drink? Or when was his raiment parted? Or

   when was he pierced, and blood and water came forth? Or when did he

   sweat great drops of blood? And [the same may be demanded] as to the

   other particulars which happened to the Lord, of which the prophets

   have spoken. From whence, then, did the mother or her offspring divine

   the things which had not yet taken place, but which should occur

   afterwards?

 

   4. They affirm that certain things still, besides these, were spoken

   from the Pleroma, but are confuted by those which are referred to in

   the Scriptures as bearing on the advent of Christ. But what these are

   [that are spoken from the Pleroma] they are not agreed, but give

   different answers regarding them. For if any one, wishing to test them,

   do question one by one with regard to any passage those who are their

   leading men, he shall find one of them referring the passage in

   question to the Propator--that is, to Bythus; another attributing it to

   Arche--that is, to the Only-begotten; another to the Father of

   all--that is, to the Word; while another, again, will say that it was

   spoken of that one �on who was [formed from the joint contributions] of

   the �ons in the Pleroma; [4353] others [will regard the passage] as

   referring to Christ, while another [will refer it] to the Saviour. One,

   again, more skilled than these, [4354] after a long protracted silence,

   declares that it was spoken of Horos; another that it signifies the

   Sophia which is within the Pleroma; another that it announces the

   mother outside the Pleroma; while another will mention the God who made

   the world (the Demiurge). Such are the variations existing among them

   with regard to one [passage], holding discordant opinions as to the

   same Scriptures; and when the same identical passage is read out, they

   all begin to purse up their eyebrows, and to shake their heads, and

   they say that they might indeed utter a discourse transcendently lofty,

   but that all cannot comprehend the greatness of that thought which is

   implied in it; and that, therefore, among the wise the chief thing is

   silence. For that Sige (silence) which is above must be typified by

   that silence which they preserve. Thus do they, as many as they are,

   all depart [from each other], holding so many opinions as to one thing,

   and bearing about their clever notions in secret within themselves.

   When, therefore, they shall have agreed among themselves as to the

   things predicted in the Scriptures, then also shall they be confuted by

   us. For, though holding wrong opinions, they do in the meanwhile,

   however, convict themselves, since they are not of one mind with regard

   to the same words. But as we follow for our teacher the one and only

   true God, and possess His words as the rule of truth, we do all speak

   alike with regard to the same things, knowing but one God, the Creator

   of this universe, who sent the prophets, who led forth the people from

   the land of Egypt, who in these last times manifested His own Son, that

   He might put the unbelievers to confusion, and search out the fruit of

   righteousness.

     __________________________________________________________________

 

   [4352] Luke v. 36, 37.

 

   [4353] Book i. p. 334, this volume.

 

   [4354] Illorum; following the Greek form of the comparative degree.

     __________________________________________________________________

 

  Chapter XXXVI.--The prophets were sent from one and the same Father from whom

  the Son was sent.

 

   1. Which [God] the Lord does not reject, nor does He say that the

   prophets [spake] from another god than His Father; nor from any other

   essence, but from one and the same Father; nor that any other being

   made the things in the world, except His own Father, when He speaks as

   follows in His teaching: "There was a certain householder, and he

   planted a vineyard, and hedged it round about, and digged in it a

   winepress, and built a tower, and let it out to husbandmen, and went

   into a far country: And when the time of the fruit drew near, he sent

   his servants unto the husbandmen, that they might receive the fruits of

   it. And the husbandmen took his servants: they cut one to pieces,

   stoned another, and killed another. Again he sent other servants more

   than the first: and they did unto them likewise. But last of all he

   sent unto them his only son, saying, Perchance they will reverence my

   son. But when the husbandmen saw the son, they said among themselves,

   This is the heir; come, let us kill him, and we shall possess his

   inheritance. And they caught him, and cast him out of the vineyard, and

   slew him. When, therefore, the lord of the vineyard shall come, what

   will he do unto these husbandmen? They say unto him, He will miserably

   destroy these wicked men, and will let out his vineyard to other

   husbandmen, who shall render him the fruits in their season." [4355]

   Again does the Lord say: "Have ye never read, The stone which the

   builders rejected, the same is become the head of the corner: this is

   the Lord's doing, and it is marvellous in our eyes? Therefore I say

   unto you, that the kingdom of God shall be taken from you, and given to

   a nation bringing forth the fruits thereof." [4356] By these words He

   clearly points out to His disciples one and the same Householder--that

   is, one God the Father, who made all things by Himself; while [He

   shows] that there are various husbandmen, some obstinate, and proud,

   and worthless, and slayers of the Lord, but others who render Him, with

   all obedience, the fruits in their seasons; and that it is the same

   Householder who sends at one time His servants, at another His Son.

   From that Father, therefore, from whom the Son was sent to those

   husbandmen who slew Him, from Him also were the servants [sent]. But

   the Son, as coming from the Father with supreme authority (principali

   auctoritate), used to express Himself thus: "But I say unto you."

   [4357] The servants, again, [who came] as from their Lord, spake after

   the manner of servants, [delivering a message]; and they therefore used

   to say, "Thus saith the Lord."

 

   2. Whom these men did therefore preach to the unbelievers as Lord, Him

   did Christ teach to those who obey Him; and the God who had called

   those of the former dispensation, is the same as He who has received

   those of the latter. In other words, He who at first used that law

   which entails bondage, is also He who did in after times [call His

   people] by means of adoption. For God planted the vineyard of the human

   race when at the first He formed Adam and chose the fathers; then He

   let it out to husbandmen when He established the Mosaic dispensation:

   He hedged it round about, that is, He gave particular instructions with

   regard to their worship: He built a tower, [that is], He chose

   Jerusalem: He digged a winepress, that is, He prepared a receptacle of

   the prophetic Spirit. And thus did He send prophets prior to the

   transmigration to Babylon, and after that event others again in greater

   number than the former, to seek the fruits, saying thus to them (the

   Jews): "Thus saith the Lord, Cleanse your ways and your doings, execute

   just judgment, and look each one with pity and compassion on his

   brother: oppress not the widow nor the orphan, the proselyte nor the

   poor, and let none of you treasure up evil against his brother in your

   hearts, and love not false swearing. Wash you, make you clean, put away

   evil from your hearts, learn to do well, seek judgment, protect the

   oppressed, judge the fatherless (pupillo), plead for the widow; and

   come, let us reason together, saith the Lord." [4358] And again: "Keep

   thy tongue from evil, and thy lips that they speak no guile; depart

   from evil, and do good; seek peace, and pursue it." [4359] In preaching

   these things, the prophets sought the fruits of righteousness. But last

   of all He sent to those unbelievers His own Son, our Lord Jesus Christ,

   whom the wicked husbandmen cast out of the vineyard when they had slain

   Him. Wherefore the Lord God did even give it up (no longer hedged

   around, but thrown open throughout all the world) to other husbandmen,

   who render the fruits in their seasons,--the beautiful elect tower

   being also raised everywhere. For the illustrious Church is [now]

   everywhere, and everywhere is the winepress digged: because those who

   do receive the Spirit are everywhere. For inasmuch as the former have

   rejected the Son of God, and cast Him out of the vineyard when they

   slew Him, God has justly rejected them, and given to the Gentiles

   outside the vineyard the fruits of its cultivation. This is in

   accordance with what Jeremiah says, "The Lord hath rejected and cast

   off the nation which does these things; for the children of Judah have

   done evil in my sight, saith the Lord." [4360] And again in like manner

   does Jeremiah speak: "I set watchmen over you; hearken to the sound of

   the trumpet; and they said, We will not hearken. Therefore have the

   Gentiles heard, and they who feed the flocks in them." [4361] It is

   therefore one and the same Father who planted the vineyard, who led

   forth the people, who sent the prophets, who sent His own Son, and who

   gave the vineyard to those other husbandmen that render the fruits in

   their season.

 

   3. And therefore did the Lord say to His disciples, to make us become

   good workmen: "Take heed to yourselves, and watch continually upon

   every occasion, lest at any time your hearts be overcharged with

   surfeiting and drunkenness, and cares of this life, and that day shall

   come upon you unawares; for as a snare shall it come upon all dwelling

   upon the face of the earth." [4362] "Let your loins, therefore, be

   girded about, and your lights burning, and ye like to men who wait for

   their lord, when he shall return from the wedding." [4363] "For as it

   was in the days of Noe, they did eat and drink, they bought and sold,

   they married and were given in marriage, and they knew not, until Noe

   entered into the ark, and the flood came and destroyed them all; as

   also it was in the days of Lot, they did eat and drink, they bought and

   sold, they planted and builded, until the time that Lot went out of

   Sodom; it rained fire from heaven, and destroyed them all: so shall it

   also be at the coming of the Son of man." [4364] "Watch ye therefore,

   for ye know not in what day your Lord shall come." [4365] [In these

   passages] He declares one and the same Lord, who in the times of Noah

   brought the deluge because of man's disobedience, and who also in the

   days of Lot rained fire from heaven because of the multitude of sinners

   among the Sodomites, and who, on account of this same disobedience and

   similar sins, will bring on the day of judgment at the end of time (in

   novissimo); on which day He declares that it shall be more tolerable

   for Sodom and Gomorrah than for that city and house which shall not

   receive the word of His apostles. "And thou, Capernaum," He said, "is

   it that thou shalt be exalted to heaven? [4366] Thou shalt go down to

   hell. For if the mighty works which have been done in thee had been

   done in Sodom, it would have remained unto this day. Verily I say unto

   you, that it shall be more tolerable for Sodom in the day of judgment

   than for you." [4367]

 

   4. Since the Son of God is always one and the same, He gives to those

   who believe on Him a well of water [4368] [springing up] to eternal

   life, but He causes the unfruitful fig-tree immediately to dry up; and

   in the days of Noah He justly brought on the deluge for the purpose of

   extinguishing that most infamous race of men then existent, who could

   not bring forth fruit to God, since the angels that sinned had

   commingled with them, and [acted as He did] in order that He might put

   a check upon the sins of these men, but [that at the same time] He

   might preserve the archetype, [4369] the formation of Adam. And it was

   He who rained fire and brimstone from heaven, in the days of Lot, upon

   Sodom and Gomorrah, "an example of the righteous judgment of God,"

   [4370] that all may know, "that every tree that bringeth not forth good

   fruit shall be cut down, and cast into the fire." [4371] And it is He

   who uses [the words], that it will be more tolerable for Sodom in the

   general judgment than for those who beheld His wonders, and did not

   believe on Him, nor receive His doctrine. [4372] For as He gave by His

   advent a greater privilege to those who believed on Him, and who do His

   will, so also did He point out that those who did not believe on Him

   should have a more severe punishment in the judgment; thus extending

   equal justice to all, and being to exact more from those to whom He

   gives the more; the more, however, not because He reveals the knowledge

   of another Father, as I have shown so fully and so repeatedly, but

   because He has, by means of His advent, poured upon the human race the

   greater gift of paternal grace.

 

   5. If, however, what I have stated be insufficient to convince any one

   that the prophets were sent from one and the same Father, from whom

   also our Lord was sent, let such a one, opening the mouth of his heart,

   and calling upon the Master, Christ Jesus the Lord, listen to Him when

   He says, "The kingdom of heaven is like unto a king who made a marriage

   for his son, and he sent forth his servants to call them who were

   bidden to the marriage." And when they would not obey, He goes on to

   say, "Again he sent other servants, saying, Tell them that are bidden,

   Come ye, I have prepared my dinner; my oxen and all the fatlings are

   killed, and everything is ready; come unto the wedding. But they made

   light of it, and went their way, some to their farm, and others to

   their merchandize; but the remnant took his servants, and some they

   treated despitefully, while others they slew. But when the king heard

   this, he was wroth, and sent his armies and destroyed these murderers,

   and burned up their city, and said to his servants, The wedding is

   indeed ready, but they which were bidden were not worthy. Go out

   therefore into the highways, and as many as ye shall find, gather in to

   the marriage. So the servants went out, and collected together as many

   as they found, bad and good, and the wedding was furnished with guests.

   But when the king came in to see the guests, he saw there a man not

   having on a wedding garment; and he said unto him, Friend, how camest

   thou hither, not having on a wedding garment? But he was speechless.

   Then said the king to his servants, Take him away, hand and foot, and

   cast him into outer darkness: there shall be weeping and gnashing of

   teeth. For many are called, but few are chosen." [4373] Now, by these

   words of His, does the Lord clearly show all [these points, viz.,] that

   there is one King and Lord, the Father of all, of whom He had

   previously said, "Neither shalt thou swear by Jerusalem, for it is the

   city of the great King;" [4374] and that He had from the beginning

   prepared the marriage for His Son, and used, with the utmost kindness,

   to call, by the instrumentality of His servants, the men of the former

   dispensation to the wedding feast; and when they would not obey, He

   still invited them by sending out other servants, yet that even then

   they did not obey Him, but even stoned and slew those who brought them

   the message of invitation. He accordingly sent forth His armies and

   destroyed them, and burned down their city; but He called together from

   all the highways, that is, from all nations, [guests] to the marriage

   feast of His Son, as also He says by Jeremiah: "I have sent also unto

   you my servants the prophets to say, Return ye now, every man, from his

   very evil way, and amend your doings." [4375] And again He says by the

   same prophet: "I have also sent unto you my servants the prophets

   throughout the day and before the light; yet they did not obey me, nor

   incline their ears unto me. And thou shall speak this word to them:

   This is a people that obeyeth not the voice of the Lord, nor receiveth

   correction; faith has perished from their mouth." [4376] The Lord,

   therefore, who has called us everywhere by the apostles, is He who

   called those of old by the prophets, as appears by the words of the

   Lord; and although they preached to various nations, the prophets were

   not from one God, and the apostles from another; but, [proceeding] from

   one and the same, some of them announced the Lord, others preached the

   Father, and others again foretold the advent of the Son of God, while

   yet others declared Him as already present to those who then were afar

   off.

 

   6. Still further did He also make it manifest, that we ought, after our

   calling, to be also adorned with works of righteousness, so that the

   Spirit of God may rest upon us; for this is the wedding garment, of

   which also the apostle speaks, "Not for that we would be unclothed, but

   clothed upon, that mortality might be swallowed up by immortality."

   [4377] But those who have indeed been called to God's supper, yet have

   not received the Holy Spirit, because of their wicked conduct "shall

   be," He declares, "cast into outer darkness." [4378] He thus clearly

   shows that the very same King who gathered from all quarters the

   faithful to the marriage of His Son, and who grants them the

   incorruptible banquet, [also] orders that man to be cast into outer

   darkness who has not on a wedding garment, that is, one who despises

   it. For as in the former covenant, "with many of them was He not well

   pleased;" [4379] so also is it the case here, that "many are called,

   but few chosen." [4380] It is not, then, one God who judges, and

   another Father who calls us together to salvation; nor one, forsooth,

   who confers eternal light, but another who orders those who have not on

   the wedding garment to be sent into outer darkness. But it is one and

   the same God, the Father of our Lord, from whom also the prophets had

   their mission, who does indeed, through His infinite kindness, call the

   unworthy; but He examines those who are called, [to ascertain] if they

   have on the garment fit and proper for the marriage of His Son, because

   nothing unbecoming or evil pleases Him. This is in accordance with what

   the Lord said to the man who had been healed: "Behold, thou art made

   whole; sin no more, lest a worse thing come unto thee." [4381] For he

   who is good, and righteous, and pure, and spotless, will endure nothing

   evil, nor unjust, nor detestable in His wedding chamber. This is the

   Father of our Lord, by whose providence all things consist, and all are

   administered by His command; and He confers His free gifts upon those

   who should [receive them]; but the most righteous Retributor metes out

   [punishment] according to their deserts, most deservedly, to the

   ungrateful and to those that are insensible of His kindness; and

   therefore does He say, "He sent His armies, and destroyed those

   murderers, and burned up their city." [4382] He says here, "His

   armies," because all men are the property of God. For "the earth is the

   Lord's, and the fulness thereof; the world, and all that dwell

   therein." [4383] Wherefore also the Apostle Paul says in the Epistle to

   the Romans, "For there is no power but of God; the powers that be are

   ordained of God. Whosoever resisteth the power, resisteth the ordinance

   of God; and they that resist shall receive unto themselves

   condemnation. For rulers are not for a terror to a good work, but to an

   evil. Wilt thou then not be afraid of the power? Do that which is good,

   and thou shalt have praise of the same; for he is the minister of God

   to thee for good. But if thou do that which is evil, be afraid; for he

   beareth not the sword in vain: for he is the minister of God, the

   avenger for wrath upon him that doeth evil. Wherefore ye must needs be

   subject, not only for wrath, but also for conscience sake. For this

   cause pay ye tribute also; for they are God's ministers, attending

   continually upon this very thing." [4384] Both the Lord, then, and the

   apostles announce as the one only God the Father, Him who gave the law,

   who sent the prophets, who made all things; and therefore does He say,

   "He sent His armies," because every man, inasmuch as he is a man, is

   His workmanship, although he may be ignorant of his God. For He gives

   existence to all; He, "who maketh His sun to rise upon the evil and the

   good, and sendeth rain upon the just and unjust." [4385]

 

   7. And not alone by what has been stated, but also by the parable of

   the two sons, the younger of whom consumed his substance by living

   luxuriously with harlots, did the Lord teach one and the same Father,

   who did not even allow a kid to his elder son; but for him who had been

   lost, [namely] his younger son, he ordered the fatted calf to be

   killed, and he gave him the best robe. [4386] Also by the parable of

   the workmen who were sent into the vineyard at different periods of the

   day, one and the same God is declared [4387] as having called some in

   the beginning, when the world was first created; but others afterwards,

   and others during the intermediate period, others after a long lapse of

   time, and others again in the end of time; so that there are many

   workmen in their generations, but only one householder who calls them

   together. For there is but one vineyard, since there is also but one

   righteousness, and one dispensator, for there is one Spirit of God who

   arranges all things; and in like manner is there one hire, for they all

   received a penny each man, having [stamped upon it] the royal image and

   superscription, the knowledge of the Son of God, which is immortality.

   And therefore He began by giving the hire to those [who were engaged]

   last, because in the last times, when the Lord was revealed He

   presented Himself to all [as their reward].

 

   8. Then, in the case of the publican, who excelled the Pharisee in

   prayer, [we find] that it was not because he worshipped another Father

   that he received testimony from the Lord that he was justified rather

   [than the other]; but because with great humility, apart from all

   boasting and pride, he made confession to the same God. [4388] The

   parable of the two sons also: those who are sent into the vineyard, of

   whom one indeed opposed his father, but afterwards repented, when

   repentance profited him nothing; the other, however, promised to go, at

   once assuring his father, but he did not go (for "every man is a liar;"

   [4389] "to will is present with him, but he finds not means to perform"

   [4390] ),--[this parable, I say], points out one and the same Father.

   Then, again, this truth was clearly shown forth by the parable of the

   fig-tree, of which the Lord says, "Behold, now these three years I come

   seeking fruit on this fig-tree, but I find none" [4391] (pointing

   onwards, by the prophets, to His advent, by whom He came from time to

   time, seeking the fruit of righteousness from them, which he did not

   find), and also by the circumstance that, for the reason already

   mentioned, the fig-tree should be hewn down. And, without using a

   parable, the Lord said to Jerusalem, "O Jerusalem, Jerusalem, thou that

   killest the prophets, and stonest those that are sent unto thee; how

   often would I have gathered thy children together, as a hen gathereth

   her chickens under her wings, and ye would not! Behold, your house

   shall be left unto you desolate." [4392] For that which had been said

   in the parable, "Behold, for three years I come seeking fruit," and in

   clear terms, again, [where He says], "How often would I have gathered

   thy children together," shall be [found] a falsehood, if we do not

   understand His advent, which is [announced] by the prophets--if, in

   fact, He came to them but once, and then for the first time. But since

   He who chose the patriarchs and those [who lived under the first

   covenant], is the same Word of God who did both visit them through the

   prophetic Spirit, and us also who have been called together from all

   quarters by His advent; in addition to what has been already said, He

   truly declared, "Many shall come from the east and from the west, and

   shall recline with Abraham, and Isaac, and Jacob, in the kingdom of

   heaven. But the children of the kingdom shall go into outer darkness;

   there shall be weeping and gnashing of teeth." [4393] If, then, those

   who do believe in Him through the preaching of His apostles throughout

   the east and west shall recline with Abraham, Isaac, and Jacob, in the

   kingdom of heaven, partaking with them of the [heavenly] banquet, one

   and the same God is set forth as He who did indeed choose the

   patriarchs, visited also the people, and called the Gentiles.

     __________________________________________________________________

 

   [4355] Matt. xxi. 33-41.

 

   [4356] Matt. xxi. 42-44.

 

   [4357] Matt. v. 22.

 

   [4358] Jer. vii. 3; Zech. vii. 9, 10, Zech. viii. 17; Isa. i. 17-19.

 

   [4359] Ps. xxxiv. 13, 14.

 

   [4360] Jer. vii. 29, 30.

 

   [4361] Jer. vi. 17, 18.

 

   [4362] Luke xxi. 34, 35.

 

   [4363] Luke xii. 35, 36.

 

   [4364] Luke xvii. 26, etc.

 

   [4365] Matt. xxiv. 42.

 

   [4366] No other of the Greek Fathers quotes this text as above; from

   which fact Grabe infers that old Latin translator, or his transcribers,

   altered the words of Iren�us [N.B.--From one example infer the rest] to

   suit the Latin versions.

 

   [4367] Matt. xi. 23, 24.

 

   [4368] John iv. 14.

 

   [4369] This is Massuet's conjectural emendation of the text, viz.,

   archetypum for arc�typum. Grabe would insert per before arc�, and he

   thinks the passage to have a reference to 1 Pet. iii. 20. Iren�us, in

   common with the other ancient Fathers, believed that the fallen angels

   were the "sons of God" who commingled with "the daughters of men," and

   thus produced a race of spurious men. [Gen. vi. 1, 2, 3, and Josephus.]

 

   [4370] Jude 7. [And note "strange flesh" (Gr. sarkos heteras) as to the

   angels. Gen. xix. 4, 5.]

 

   [4371] Matt. iii. 10.

 

   [4372] Matt. xi. 24; Luke x. 12.

 

   [4373] Matt. xxii. 1, etc.

 

   [4374] Matt. v. 35. Instead of placing a period here, as the editors

   do, it seems to us preferable to carry on the construction.

 

   [4375] Jer. xxxv. 15.

 

   [4376] Jer. vii. 25, etc.

 

   [4377] 2 Cor. v. 4.

 

   [4378] Matt. xxii. 13.

 

   [4379] 1 Cor. x. 5.

 

   [4380] Matt. xxii. 14.

 

   [4381] John v. 14.

 

   [4382] Matt. xxii. 7.

 

   [4383] Ps. xxiv. 1.

 

   [4384] Rom. xiii. 1-7.

 

   [4385] Matt. v. 45.

 

   [4386] Luke xv. 11.

 

   [4387] Matt. xx. 1, etc.

 

   [4388] Luke xviii. 10.

 

   [4389] Ps. cxvi. 2.

 

   [4390] Rom. vii. 18.

 

   [4391] Luke xiii. 6.

 

   [4392] Luke xiii. 34; Matt. xxiii. 37.

 

   [4393] Matt. viii. 11, 12.

     __________________________________________________________________

 

  Chapter XXXVII.--Men are possessed of free will, and endowed with the faculty

  of making a choice. It is not true, therefore, that some are by nature good,

  and others bad.

 

   1. This expression [of our Lord], "How often would I have gathered thy

   children together, and thou wouldest not," [4394] set forth the ancient

   law of human liberty, because God made man a free [agent] from the

   beginning, possessing his own power, even as he does his own soul, to

   obey the behests (ad utendum sententia) of God voluntarily, and not by

   compulsion of God. For there is no coercion with God, but a good will

   [towards us] is present with Him continually. And therefore does He

   give good counsel to all. And in man, as well as in angels, He has

   placed the power of choice (for angels are rational beings), so that

   those who had yielded obedience might justly possess what is good,

   given indeed by God, but preserved by themselves. On the other hand,

   they who have not obeyed shall, with justice, be not found in

   possession of the good, and shall receive condign punishment: for God

   did kindly bestow on them what was good; but they themselves did not

   diligently keep it, nor deem it something precious, but poured contempt

   upon His super-eminent goodness. Rejecting therefore the good, and as

   it were spuing it out, they shall all deservedly incur the just

   judgment of God, which also the Apostle Paul testifies in his Epistle

   to the Romans, where he says, "But dost thou despise the riches of His

   goodness, and patience, and long-suffering, being ignorant that the

   goodness of God leadeth thee to repentance? But according to thy

   hardness and impenitent heart, thou treasurest to thyself wrath against

   the day of wrath, and the revelation of the righteous judgment of God."

   "But glory and honour," he says, "to every one that doeth good." [4395]

   God therefore has given that which is good, as the apostle tells us in

   this Epistle, and they who work it shall receive glory and honour,

   because they have done that which is good when they had it in their

   power not to do it; but those who do it not shall receive the just

   judgment of God, because they did not work good when they had it in

   their power so to do.

 

   2. But if some had been made by nature bad, and others good, these

   latter would not be deserving of praise for being good, for such were

   they created; nor would the former be reprehensible, for thus they were

   made [originally]. But since all men are of the same nature, able both

   to hold fast and to do what is good; and, on the other hand, having

   also the power to cast it from them and not to do it,--some do justly

   receive praise even among men who are under the control of good laws

   (and much more from God), and obtain deserved testimony of their choice

   of good in general, and of persevering therein; but the others are

   blamed, and receive a just condemnation, because of their rejection of

   what is fair and good. And therefore the prophets used to exhort men to

   what was good, to act justly and to work righteousness, as I have so

   largely demonstrated, because it is in our power so to do, and because

   by excessive negligence we might become forgetful, and thus stand in

   need of that good counsel which the good God has given us to know by

   means of the prophets.

 

   3. For this reason the Lord also said, "Let your light so shine before

   men, that they may see your good deeds, and glorify your Father who is

   in heaven." [4396] And, "Take heed to yourselves, lest perchance your

   hearts be overcharged with surfeiting, and drunkenness, and worldly

   cares." [4397] And, "Let your loins be girded about, and your lamps

   burning, and ye like unto men that wait for their Lord, when He returns

   from the wedding, that when He cometh and knocketh, they may open to

   Him. Blessed is that servant whom his Lord, when He cometh, shall find

   so doing." [4398] And again, "The servant who knows his Lord's will,

   and does it not, shall be beaten with many stripes." [4399] And, "Why

   call ye me, Lord, Lord, and do not the things which I say?" [4400] And

   again, "But if the servant say in his heart, The Lord delayeth, and

   begin to beat his fellow-servants, and to eat, and drink, and to be

   drunken, his Lord will come in a day on which he does not expect Him,

   and shall cut him in sunder, and appoint his portion with the

   hypocrites." [4401] All such passages demonstrate the independent will

   [4402] of man, and at the same time the counsel which God conveys to

   him, by which He exhorts us to submit ourselves to Him, and seeks to

   turn us away from [the sin of] unbelief against Him, without, however,

   in any way coercing us.

 

   4. No doubt, if any one is unwilling to follow the Gospel itself, it is

   in his power [to reject it], but it is not expedient. For it is in

   man's power to disobey God, and to forfeit what is good; but [such

   conduct] brings no small amount of injury and mischief. And on this

   account Paul says, "All things are lawful to me, but all things are not

   expedient;" [4403] referring both to the liberty of man, in which

   respect "all things are lawful," God exercising no compulsion in regard

   to him; and [by the expression] "not expedient" pointing out that we

   "should not use our liberty as a cloak of maliciousness," [4404] for

   this is not expedient. And again he says, "Speak ye every man truth

   with his neighbour." [4405] And, "Let no corrupt communication proceed

   out of your mouth, neither filthiness, nor foolish talking, nor

   scurrility, which are not convenient, but rather giving of thanks."

   [4406] And, "For ye were sometimes darkness, but now are ye light in

   the Lord; walk honestly as children of the light, not in rioting and

   drunkenness, not in chambering and wantonness, not in anger and

   jealousy. And such were some of you; but ye have been washed, but ye

   have been sanctified in the name of our Lord." [4407] If then it were

   not in our power to do or not to do these things, what reason had the

   apostle, and much more the Lord Himself, to give us counsel to do some

   things, and to abstain from others? But because man is possessed of

   free will from the beginning, and God is possessed of free will, in

   whose likeness man was created, advice is always given to him to keep

   fast the good, which thing is done by means of obedience to God.

 

   5. And not merely in works, but also in faith, has God preserved the

   will of man free and under his own control, saying, "According to thy

   faith be it unto thee;" [4408] thus showing that there is a faith

   specially belonging to man, since he has an opinion specially his own.

   And again, "All things are possible to him that believeth;" [4409] and,

   "Go thy way; and as thou hast believed, so be it done unto thee."

   [4410] Now all such expressions demonstrate that man is in his own

   power with respect to faith. And for this reason, "he that believeth in

   Him has eternal life while he who believeth not the Son hath not

   eternal life, but the wrath of God shall remain upon him." [4411] In

   the same manner therefore the Lord, both showing His own goodness, and

   indicating that man is in his own free will and his own power, said to

   Jerusalem, "How often have I wished to gather thy children together, as

   a hen [gathereth] her chickens under her wings, and ye would not!

   Wherefore your house shall be left unto you desolate." [4412]

 

   6. Those, again, who maintain the opposite to these [conclusions], do

   themselves present the Lord as destitute of power, as if, forsooth, He

   were unable to accomplish what He willed; or, on the other hand, as

   being ignorant that they were by nature "material," as these men

   express it, and such as cannot receive His immortality. "But He should

   not," say they, "have created angels of such a nature that they were

   capable of transgression, nor men who immediately proved ungrateful

   towards Him; for they were made rational beings, endowed with the power

   of examining and judging, and were not [formed] as things irrational or

   of a [merely] animal nature, which can do nothing of their own will,

   but are drawn by necessity and compulsion to what is good, in which

   things there is one mind and one usage, working mechanically in one

   groove (inflexibiles et sine judicio), who are incapable of being

   anything else except just what they had been created." But upon this

   supposition, neither would what is good be grateful to them, nor

   communion with God be precious, nor would the good be very much to be

   sought after, which would present itself without their own proper

   endeavour, care, or study, but would be implanted of its own accord and

   without their concern. Thus it would come to pass, that their being

   good would be of no consequence, because they were so by nature rather

   than by will, and are possessors of good spontaneously, not by choice;

   and for this reason they would not understand this fact, that good is a

   comely thing, nor would they take pleasure in it. For how can those who

   are ignorant of good enjoy it? Or what credit is it to those who have

   not aimed at it? And what crown is it to those who have not followed in

   pursuit of it, like those victorious in the contest?

 

   7. On this account, too, did the Lord assert that the kingdom of heaven

   was the portion of "the violent;" and He says, "The violent take it by

   force;" [4413] that is, those who by strength and earnest striving are

   on the watch to snatch it away on the moment. On this account also Paul

   the Apostle says to the Corinthians, "Know ye not, that they who run in

   a racecourse, do all indeed run, but one receiveth the prize? So run,

   that ye may obtain. Every one also who engages in the contest is

   temperate in all things: now these men [do it] that they may obtain a

   corruptible crown, but we an incorruptible. But I so run, not as

   uncertainty; I fight, not as one beating the air; but I make my body

   livid, and bring it into subjection, lest by any means, when preaching

   to others, I may myself be rendered a castaway." [4414] This able

   wrestler, therefore, exhorts us to the struggle for immortality, that

   we may be crowned, and may deem the crown precious, namely, that which

   is acquired by our struggle, but which does not encircle us of its own

   accord (sed non ultro coalitam). And the harder we strive, so much is

   it the more valuable; while so much the more valuable it is, so much

   the more should we esteem it. And indeed those things are not esteemed

   so highly which come spontaneously, as those which are reached by much

   anxious care. Since, then, this power has been conferred upon us, both

   the Lord has taught and the apostle has enjoined us the more to love

   God, that we may reach this [prize] for ourselves by striving after it.

   For otherwise, no doubt, this our good would be [virtually] irrational,

   because not the result of trial. Moreover, the faculty of seeing would

   not appear to be so desirable, unless we had known what a loss it were

   to be devoid of sight; and health, too, is rendered all the more

   estimable by an acquaintance with disease; light, also, by contrasting

   it with darkness; and life with death. Just in the same way is the

   heavenly kingdom honourable to those who have known the earthly one.

   But in proportion as it is more honourable, so much the more do we

   prize it; and if we have prized it more, we shall be the more glorious

   in the presence of God. The Lord has therefore endured all these things

   on our behalf, in order that we, having been instructed by means of

   them all, may be in all respects circumspect for the time to come, and

   that, having been rationally taught to love God, we may continue in His

   perfect love: for God has displayed long-suffering in the case of man's

   apostasy; while man has been instructed by means of it, as also the

   prophet says, "Thine own apostasy shall heal thee;" [4415] God thus

   determining all things beforehand for the bringing of man to

   perfection, for his edification, and for the revelation of His

   dispensations, that goodness may both be made apparent, and

   righteousness perfected, and that the Church may be fashioned after the

   image of His Son, and that man may finally be brought to maturity at

   some future time, becoming ripe through such privileges to see and

   comprehend God. [4416]

     __________________________________________________________________

 

   [4394] Matt. xxiii. 37.

 

   [4395] Rom. ii. 4, 5, 7.

 

   [4396] Matt. v. 16.

 

   [4397] Luke xxi. 34.

 

   [4398] Luke xii. 35, 36.

 

   [4399] Luke xii. 47.

 

   [4400] Luke vi. 46.

 

   [4401] Luke xii. 45, 46; Matt. xxiv. 48-51.

 

   [4402] to autexousion.

 

   [4403] 1 Cor. vi. 12.

 

   [4404] 1 Pet. ii. 16.

 

   [4405] Eph. iv. 25.

 

   [4406] Eph. iv. 29.

 

   [4407] 1 Cor. vi. 11.

 

   [4408] Matt. ix. 29.

 

   [4409] Mark ix. 23.

 

   [4410] Matt. viii. 13.

 

   [4411] John iii. 36.

 

   [4412] Matt. xxiii. 37, 38.

 

   [4413] Matt. xi. 12.

 

   [4414] 1 Cor. ix. 24-27.

 

   [4415] Jer. ii. 19.

 

   [4416] [If we but had the original, this would doubtless be found in

   all respects a noble specimen of primitive theology.]

     __________________________________________________________________

 

  Chapter XXXVIII.--Why man was not made perfect from the beginning.

 

   1. If, however, any one say, "What then? Could not God have exhibited

   man as perfect from beginning?" let him know that, inasmuch as God is

   indeed always the same and unbegotten as respects Himself, all things

   are possible to Him. But created things must be inferior to Him who

   created them, from the very fact of their later origin; for it was not

   possible for things recently created to have been uncreated. But

   inasmuch as they are not uncreated, for this very reason do they come

   short of the perfect. Because, as these things are of later date, so

   are they infantile; so are they unaccustomed to, and unexercised in,

   perfect discipline. For as it certainly is in the power of a mother to

   give strong food to her infant, [but she does not do so], as the child

   is not yet able to receive more substantial nourishment; so also it was

   possible for God Himself to have made man perfect from the first, but

   man could not receive this [perfection], being as yet an infant. And

   for this cause our Lord in these last times, when He had summed up all

   things into Himself, came to us, not as He might have come, but as we

   were capable of beholding Him. He might easily have come to us in His

   immortal glory, but in that case we could never have endured the

   greatness of the glory; and therefore it was that He, who was the

   perfect bread of the Father, offered Himself to us as milk, [because we

   were] as infants. He did this when He appeared as a man, that we, being

   nourished, as it were, from the breast of His flesh, and having, by

   such a course of milk nourishment, become accustomed to eat and drink

   the Word of God, may be able also to contain in ourselves the Bread of

   immortality, which is the Spirit of the Father.

 

   2. And on this account does Paul declare to the Corinthians, "I have

   fed you with milk, not with meat, for hitherto ye were not able to bear

   it." [4417] That is, ye have indeed learned the advent of our Lord as a

   man; nevertheless, because of your infirmity, the Spirit of the Father

   has not as yet rested upon you. "For when envying and strife," he says,

   "and dissensions are among you, are ye not carnal, and walk as men?"

   [4418] That is, that the Spirit of the Father was not yet with them, on

   account of their imperfection and shortcomings of their walk in life.

   As, therefore, the apostle had the power to give them strong meat--for

   those upon whom the apostles laid hands received the Holy Spirit, who

   is the food of life [eternal] --but they were not capable of receiving

   it, because they had the sentient faculties of the soul still feeble

   and undisciplined in the practice of things pertaining to God; so, in

   like manner, God had power at the beginning to grant perfection to man;

   but as the latter was only recently created, he could not possibly have

   received it, or even if he had received it, could he have contained it,

   or containing it, could he have retained it. It was for this reason

   that the Son of God, although He was perfect, passed through the state

   of infancy in common with the rest of mankind, partaking of it thus not

   for His own benefit, but for that of the infantile stage of man's

   existence, in order that man might be able to receive Him. There was

   nothing, therefore, impossible to and deficient in God, [implied in the

   fact] that man was not an uncreated being; but this merely applied to

   him who was lately created, [namely] man.

 

   3. With God there are simultaneously exhibited power, wisdom, and

   goodness. His power and goodness [appear] in this, that of His own will

   He called into being and fashioned things having no previous existence;

   His wisdom [is shown] in His having made created things parts of one

   harmonious and consistent whole; and those things which, through His

   super-eminent kindness, receive growth and a long period of existence,

   do reflect the glory of the uncreated One, of that God who bestows what

   is good ungrudgingly. For from the very fact of these things having

   been created, [it follows] that they are not uncreated; but by their

   continuing in being throughout a long course of ages, they shall

   receive a faculty of the Uncreated, through the gratuitous bestowal of

   eternal existence upon them by God. And thus in all things God has the

   pre-eminence, who alone is uncreated, the first of all things, and the

   primary cause of the existence of all, while all other things remain

   under God's subjection. But being in subjection to God is continuance

   in immortality, and immortality is the glory of the uncreated One. By

   this arrangement, therefore, and these harmonies, and a sequence of

   this nature, man, a created and organized being, is rendered after the

   image and likeness of the uncreated God,--the Father planning

   everything well and giving His commands, the Son carrying these into

   execution and performing the work of creating, and the Spirit

   nourishing and increasing [what is made], but man making progress day

   by day, and ascending towards the perfect, that is, approximating to

   the uncreated One. For the Uncreated is perfect, that is, God. Now it

   was necessary that man should in the first instance be created; and

   having been created, should receive growth; and having received growth,

   should be strengthened; and having been strengthened, should abound;

   and having abounded, should recover [from the disease of sin]; and

   having recovered, should be glorified; and being glorified, should see

   his Lord. For God is He who is yet to be seen, and the beholding of God

   is productive of immortality, but immortality renders one nigh unto

   God.

 

   4. Irrational, therefore, in every respect, are they who await not the

   time of increase, but ascribe to God the infirmity of their nature.

   Such persons know neither God nor themselves, being insatiable and

   ungrateful, unwilling to be at the outset what they have also been

   created--men subject to passions; but go beyond the law of the human

   race, and before that they become men, they wish to be even now like

   God their Creator, and they who are more destitute of reason than dumb

   animals [insist] that there is no distinction between the uncreated God

   and man, a creature of to-day. For these, [the dumb animals], bring no

   charge against God for not having made them men; but each one, just as

   he has been created, gives thanks that he has been created. For we cast

   blame upon Him, because we have not been made gods from the beginning,

   but at first merely men, then at length gods; although God has adopted

   this course out of His pure benevolence, that no one may impute to Him

   invidiousness or grudgingness. He declares, "I have said, Ye are gods;

   and ye are all sons of the Highest." [4419] But since we could not

   sustain the power of divinity, He adds, "But ye shall die like men,"

   setting forth both truths--the kindness of His free gift, and our

   weakness, and also that we were possessed of power over ourselves. For

   after His great kindness He graciously conferred good [upon us], and

   made men like to Himself, [that is] in their own power; while at the

   same time by His prescience He knew the infirmity of human beings, and

   the consequences which would flow from it; but through [His] love and

   [His] power, He shall overcome the substance of created nature. [4420]

   For it was necessary, at first, that nature should be exhibited; then,

   after that, that what was mortal should be conquered and swallowed up

   by immortality, and the corruptible by incorruptibility, and that man

   should be made after the image and likeness of God, having received the

   knowledge of good and evil.

     __________________________________________________________________

 

   [4417] 1 Cor. iii. 2.

 

   [4418] 1 Cor. iii. 3.

 

   [4419] Ps. lxxxii. 6, 7.

 

   [4420] That is, that man's human nature should not prevent him from

   becoming a partaker of the divine.

     __________________________________________________________________

 

  Chapter XXXIX.--Man is endowed with the faculty of distinguishing good and

  evil; so that, without compulsion, he has the power, by his own will and

  choice, to perform God's commandments, by doing which he avoids the evils

  prepared for the rebellious.

 

   1. Man has received the knowledge of good and evil. It is good to obey

   God, and to believe in Him, and to keep His commandment, and this is

   the life of man; as not to obey God is evil, and this is his death.

   Since God, therefore, gave [to man] such mental power (magnanimitatem)

   man knew both the good of obedience and the evil of disobedience, that

   the eye of the mind, receiving experience of both, may with judgment

   make choice of the better things; and that he may never become indolent

   or neglectful of God's command; and learning by experience that it is

   an evil thing which deprives him of life, that is, disobedience to God,

   may never attempt it at all, but that, knowing that what preserves his

   life, namely, obedience to God, is good, he may diligently keep it with

   all earnestness. Wherefore he has also had a twofold experience,

   possessing knowledge of both kinds, that with discipline he may make

   choice of the better things. But how, if he had no knowledge of the

   contrary, could he have had instruction in that which is good? For

   there is thus a surer and an undoubted comprehension of matters

   submitted to us than the mere surmise arising from an opinion regarding

   them. For just as the tongue receives experience of sweet and bitter by

   means of tasting, and the eye discriminates between black and white by

   means of vision, and the ear recognises the distinctions of sounds by

   hearing; so also does the mind, receiving through the experience of

   both the knowledge of what is good, become more tenacious of its

   preservation, by acting in obedience to God: in the first place,

   casting away, by means of repentance, disobedience, as being something

   disagreeable and nauseous; and afterwards coming to understand what it

   really is, that it is contrary to goodness and sweetness, so that the

   mind may never even attempt to taste disobedience to God. But if any

   one do shun the knowledge of both these kinds of things, and the

   twofold perception of knowledge, he unawares divests himself of the

   character of a human being.

 

   2. How, then, shall he be a God, who has not as yet been made a man? Or

   how can he be perfect who was but lately created? How, again, can he be

   immortal, who in his mortal nature did not obey his Maker? For it must

   be that thou, at the outset, shouldest hold the rank of a man, and then

   afterwards partake of the glory of God. For thou dost not make God, but

   God thee. If, then, thou art God's workmanship, await the hand of thy

   Maker which creates everything in due time; in due time as far as thou

   art concerned, whose creation is being carried out. [4421] Offer to Him

   thy heart in a soft and tractable state, and preserve the form in which

   the Creator has fashioned thee, having moisture in thyself, lest, by

   becoming hardened, thou lose the impressions of His fingers. But by

   preserving the framework thou shalt ascend to that which is perfect,

   for the moist clay which is in thee is hidden [there] by the

   workmanship of God. His hand fashioned thy substance; He will cover

   thee over [too] within and without with pure gold and silver, and He

   will adorn thee to such a degree, that even "the King Himself shall

   have pleasure in thy beauty." [4422] But if thou, being obstinately

   hardened, dost reject the operation of His skill, and show thyself

   ungrateful towards Him, because thou wert created a [mere] man, by

   becoming thus ungrateful to God, thou hast at once lost both His

   workmanship and life. For creation is an attribute of the goodness of

   God but to be created is that of human nature. If then, thou shalt

   deliver up to Him what is thine, that is, faith towards Him and

   subjection, thou shalt receive His handiwork, and shall be a perfect

   work of God.

 

   3. If, however, thou wilt not believe in Him, and wilt flee from His

   hands, the cause of imperfection shall be in thee who didst not obey,

   but not in Him who called [thee]. For He commissioned [messengers] to

   call people to the marriage, but they who did not obey Him deprived

   themselves of the royal supper. [4423] The skill of God, therefore, is

   not defective, for He has power of the stones to raise up children to

   Abraham; [4424] but the man who does not obtain it is the cause to

   himself of his own imperfection. Nor, [in like manner], does the light

   fail because of those who have blinded themselves; but while it remains

   the same as ever, those who are [thus] blinded are involved in darkness

   through their own fault. The light does never enslave any one by

   necessity; nor, again, does God exercise compulsion upon any one

   unwilling to accept the exercise of His skill. Those persons,

   therefore, who have apostatized from the light given by the Father, and

   transgressed the law of liberty, have done so through their own fault,

   since they have been created free agents, and possessed of power over

   themselves.

 

   4. But God, foreknowing all things, prepared fit habitations for both,

   kindly conferring that light which they desire on those who seek after

   the light of incorruption, and resort to it; but for the despisers and

   mockers who avoid and turn themselves away from this light, and who do,

   as it were, blind themselves, He has prepared darkness suitable to

   persons who oppose the light, and He has inflicted an appropriate

   punishment upon those who try to avoid being subject to Him. Submission

   to God is eternal rest, so that they who shun the light have a place

   worthy of their flight; and those who fly from eternal rest, have a

   habitation in accordance with their fleeing. Now, since all good things

   are with God, they who by their own determination fly from God, do

   defraud themselves of all good things; and having been [thus] defrauded

   of all good things with respect to God, they shall consequently fall

   under the just judgment of God. For those persons who shun rest shall

   justly incur punishment, and those who avoid the light shall justly

   dwell in darkness. For as in the case of this temporal light, those who

   shun it do deliver themselves over to darkness, so that they do

   themselves become the cause to themselves that they are destitute of

   light, and do inhabit darkness; and, as I have already observed, the

   light is not the cause of such an [unhappy] condition of existence to

   them; so those who fly from the eternal light of God, which contains in

   itself all good things, are themselves the cause to themselves of their

   inhabiting eternal darkness, destitute of all good things, having

   become to themselves the cause of [their consignment to] an abode of

   that nature.

     __________________________________________________________________

 

   [4421] Efficeris.

 

   [4422] Ps. xlv. 11.

 

   [4423] Matt. xxii. 3, etc.

 

   [4424] Matt. iii. 9.

     __________________________________________________________________

 

  Chapter XL.--One and the same God the Father inflicts punishment on the

  reprobate, and bestows rewards on the elect.

 

   1. It is therefore one and the same God the Father who has prepared

   good things with Himself for those who desire His fellowship, and who

   remain in subjection to Him; and who has the eternal fire for the

   ringleader of the apostasy, the devil, and those who revolted with him,

   into which [fire] the Lord [4425] has declared those men shall be sent

   who have been set apart by themselves on His left hand. And this is

   what has been spoken by the prophet, "I am a jealous God, making peace,

   and creating evil things;" [4426] thus making peace and friendship with

   those who repent and turn to Him, and bringing [them to] unity, but

   preparing for the impenitent, those who shun the light, eternal fire

   and outer darkness, which are evils indeed to those persons who fall

   into them.

 

   2. If, however, it were truly one Father who confers rest, and another

   God who has prepared the fire, their sons would have been equally

   different [one from the other]; one, indeed, sending [men] into the

   Father's kingdom, but the other into eternal fire. But inasmuch as one

   and the same Lord has pointed out that the whole human race shall be

   divided at the judgment, "as a shepherd divideth the sheep from the

   goats," [4427] and that to some He will say, "Come, ye blessed of My

   Father, receive the kingdom which has been prepared for you," [4428]

   but to others, "Depart from me, ye cursed, into everlasting fire, which

   My Father has prepared for the devil and his angels," [4429] one and

   the same Father is manifestly declared [in this passage], "making peace

   and creating evil things," preparing fit things for both; as also there

   is one Judge sending both into a fit place, as the Lord sets forth in

   the parable of the tares and the wheat, where He says, "As therefore

   the tares are gathered together, and burned in the fire, so shall it be

   at the end of the world. The Son of man shall send His angels, and they

   shall gather from His kingdom everything that offendeth, and those who

   work iniquity, and shall send them into a furnace of fire: there shall

   be weeping and gnashing of teeth. Then shall the just shine forth as

   the sun in the kingdom of their Father." [4430] The Father, therefore,

   who has prepared the kingdom for the righteous, into which the Son has

   received those worthy of it, is He who has also prepared the furnace of

   fire, into which these angels commissioned by the Son of man shall send

   those persons who deserve it, according to God's command.

 

   3. The Lord, indeed, sowed good seed in His own field; [4431] and He

   says, "The field is the world." But while men slept, the enemy came,

   and "sowed tares in the midst of the wheat, and went his way." [4432]

   Hence we learn that this was the apostate angel and the enemy, because

   he was envious of God's workmanship, and took in hand to render this

   [workmanship] an enmity with God. For this cause also God has banished

   from His presence him who did of his own accord stealthily sow the

   tares, that is, him who brought about the transgression; [4433] but He

   took compassion upon man, who, through want of care no doubt, but still

   wickedly [on the part of another], became involved in disobedience; and

   He turned the enmity by which [the devil] had designed to make [man]

   the enemy of God, against the author of it, by removing His own anger

   from man, turning it in another direction, and sending it instead upon

   the serpent. As also the Scripture tells us that God said to the

   serpent, "And I will place enmity between thee and the woman, and

   between thy seed and her seed. He [4434] shall bruise thy head, and

   thou shall bruise his heel." [4435] And the Lord summed up in Himself

   this enmity, when He was made man from a woman, and trod upon his [the

   serpent's] head, as I have pointed out in the preceding book.

     __________________________________________________________________

 

   [4425] Matt. xxv. 41.

 

   [4426] Isa. xlv. 7.

 

   [4427] Matt. xxv. 32.

 

   [4428] Matt. xxv. 34.

 

   [4429] Matt. xxv. 41.

 

   [4430] Matt. xiii. 40-43.

 

   [4431] Matt. xiii. 34. [Applicable to the origin of heresies.]

 

   [4432] Matt. xiii. 28.

 

   [4433] The old Latin translator varies from this (the Greek of which

   was recovered by Grabe from two ancient Caten� Patrum), making the

   clause run thus, that is, the transgression which he had himself

   introduced, making the explanatory words to refer to the tares, and

   not, as in the Greek, to the sower of the tares.

 

   [4434] Following the reading of the LXX. autos sou teresei kephalen.

 

   [4435] Gen. iii. 15.

     __________________________________________________________________

 

  Chapter XLI.--Those persons who do not believe in God, but who are

  disobedient, are angels and sons of the devil, not indeed by nature, but by

  imitation. Close of this book, and scope of the succeeding one.

 

   1. Inasmuch as the Lord has said that there are certain angels, [viz.

   those] of the devil, for whom eternal fire is prepared; and as, again,

   He declares with regard to the tares, "The tares are the children of

   the wicked one," [4436] it must be affirmed that He has ascribed all

   who are of the apostasy to him who is the ringleader of this

   transgression. But He made neither angels nor men so by nature. For we

   do not find that the devil created anything whatsoever, since indeed he

   is himself a creature of God, like the other angels. For God made all

   things, as also David says with regard to all things of the kind: "For

   He spake the word, and they were made; He commanded, and they were

   created." [4437]

 

   2. Since, therefore, all things were made by God, and since the devil

   has become the cause of apostasy to himself and others, justly does the

   Scripture always term those who remain in a state of apostasy "sons of

   the devil" and "angels of the wicked one" (maligni). For [the word]

   "son," as one before me has observed, has a twofold meaning: one [is a

   son] in the order of nature, because he was born a son; the other, in

   that he was made so, is reputed a son, although there be a difference

   between being born so and being made so. For the first is indeed born

   from the person referred to; but the second is made so by him, whether

   as respects his creation or by the teaching of his doctrine. For when

   any person has been taught from the mouth of another, he is termed the

   son of him who instructs him, and the latter [is called] his father.

   According to nature, then--that is, according to creation, so to

   speak-- we are all sons of God, because we have all been created by

   God. But with respect to obedience and doctrine we are not all the sons

   of God: those only are so who believe in Him and do His will. And those

   who do not believe, and do not obey His will, are sons and angels of

   the devil, because they do the works of the devil. And that such is the

   case He has declared in Isaiah: "I have begotten and brought up

   children, but they have rebelled against Me." [4438] And again, where

   He says that these children are aliens: "Strange children have lied

   unto Me." [4439] According to nature, then, they are [His] children,

   because they have been so created; but with regard to their works, they

   are not His children.

 

   3. For as, among men, those sons who disobey their fathers, being

   disinherited, are still their sons in the course of nature, but by law

   are disinherited, for they do not become the heirs of their natural

   parents; so in the same way is it with God,--those who do not obey Him

   being disinherited by Him, have ceased to be His sons. Wherefore they

   cannot receive His inheritance: as David says, "Sinners are alienated

   from the womb; their anger is after the likeness of a serpent." [4440]

   And therefore did the Lord term those whom He knew to be the offspring

   of men "a generation of vipers;" [4441] because after the manner of

   these animals they go about in subtilty, and injure others. For He

   said, "Beware of the leaven of the Pharisees and of the Sadducees."

   [4442] Speaking of Herod, too, He says, "Go ye and tell that fox,"

   [4443] aiming at his wicked cunning and deceit. Wherefore the prophet

   David says, "Man, being placed in honour, is made like unto cattle."

   [4444] And again Jeremiah says, "They are become like horses, furious

   about females; each one neighed after his neighbour's wife." [4445] And

   Isaiah, when preaching in Judea, and reasoning with Israel, termed them

   "rulers of Sodom" and "people of Gomorrah;" [4446] intimating that they

   were like the Sodomites in wickedness, and that the same description of

   sins was rife among them, calling them by the same name, because of the

   similarity of their conduct. And inasmuch as they were not by nature so

   created by God, but had power also to act rightly, the same person said

   to them, giving them good counsel, "Wash ye, make you clean; take away

   iniquity from your souls before mine eyes; cease from your iniquities."

   [4447] Thus, no doubt, since they had transgressed and sinned in the

   same manner, so did they receive the same reproof as did the Sodomites.

   But when they should be converted and come to repentance, and cease

   from evil, they should have power to become the sons of God, and to

   receive the inheritance of immortality which is given by Him. For this

   reason, therefore, He has termed those "angels of the devil," and

   "children of the wicked one," [4448] who give heed to the devil, and do

   his works. But these are, at the same time, all created by the one and

   the same God. When, however, they believe and are subject to God, and

   go on and keep His doctrine, they are the sons of God; but when they

   have apostatized and fallen into transgression, they are ascribed to

   their chief, the devil--to him who first became the cause of apostasy

   to himself, and afterwards to others.

 

   4. Inasmuch as the words of the Lord are numerous, while they all

   proclaim one and the same Father, the Creator of this world, it was

   incumbent also upon me, for their own sake, to refute by many

   [arguments] those who are involved in many errors, if by any means,

   when they are confuted by many [proofs], they may be converted to the

   truth and saved. But it is necessary to subjoin to this composition, in

   what follows, also the doctrine of Paul after the words of the Lord, to

   examine the opinion of this man, and expound the apostle, and to

   explain whatsoever [passages] have received other interpretations from

   the heretics, who have altogether misunderstood what Paul has spoken,

   and to point out the folly of their mad opinions; and to demonstrate

   from that same Paul, from whose [writings] they press questions upon

   us, that they are indeed utterers of falsehood, but that the apostle

   was a preacher of the truth, and that he taught all things agreeable to

   the preaching of the truth; [to the effect that] it was one God the

   Father who spake with Abraham, who gave the law, who sent the prophets

   beforehand, who in the last times sent His Son, and conferred salvation

   upon His own handiwork --that is, the substance of flesh. Arranging,

   then, in another book, the rest of the words of the Lord, which He

   taught concerning the Father not by parables, but by expressions taken

   in their obvious meaning (sed simpliciter ipsis dictionibus), and the

   exposition of the Epistles of the blessed apostle, I shall, with God's

   aid, furnish thee with the complete work of the exposure and refutation

   of knowledge, falsely so called; thus practising myself and thee in

   [these] five books for presenting opposition to all heretics.

     __________________________________________________________________

 

   [4436] Matt. xiii. 38.

 

   [4437] Ps. cxlix. 5.

 

   [4438] Isa. i. 2.

 

   [4439] Ps. xviii. 45.

 

   [4440] Ps. lviii. 3, 4.

 

   [4441] Matt. xxiii. 33.

 

   [4442] Matt. xvi. 6.

 

   [4443] Luke xiii. 32.

 

   [4444] Ps. xlix. 21.

 

   [4445] Jer. v. 8.

 

   [4446] Isa. i. 10.

 

   [4447] Isa. i. 16.

 

   [4448] Matt. xxv. 41, Matt. xiii. 38.

     __________________________________________________________________

     __________________________________________________________________

 

Against Heresies: Book V

     __________________________________________________________________

     __________________________________________________________________

 

  Preface.

 

   In the four preceding books, my very dear friend, which I put forth to

   thee, all the heretics have been exposed, and their doctrines brought

   to light, and these men refuted who have devised irreligious opinions.

   [I have accomplished this by adducing] something from the doctrine

   peculiar to each of these men, which they have left in their writings,

   as well as by using arguments of a more general nature, and applicable

   to them all. [4449] Then I have pointed out the truth, and shown the

   preaching of the Church, which the prophets proclaimed (as I have

   already demonstrated), but which Christ brought to perfection, and the

   apostles have handed down, from whom the Church, receiving [these

   truths], and throughout all the world alone preserving them in their

   integrity (bene), has transmitted them to her sons. Then also--having

   disposed of all questions which the heretics propose to us, and having

   explained the doctrine of the apostles, and clearly set forth many of

   those things which were said and done by the Lord in parables--I shall

   endeavour, in this the fifth book of the entire work which treats of

   the exposure and refutation of knowledge falsely so called, to exhibit

   proofs from the rest of the Lord's doctrine and the apostolical

   epistles: [thus] complying with thy demand, as thou didst request of me

   (since indeed I have been assigned a place in the ministry of the

   word); and, labouring by every means in my power to furnish thee with

   large assistance against the contradictions of the heretics, as also to

   reclaim the wanderers and convert them to the Church of God, to confirm

   at the same time the minds of the neophytes, that they may preserve

   stedfast the faith which they have received, guarded by the Church in

   its integrity, in order that they be in no way perverted by those who

   endeavour to teach them false doctrines, and lead them away from the

   truth. It will be incumbent upon thee, however, and all who may happen

   to read this writing, to peruse with great attention what I have

   already said, that thou mayest obtain a knowledge of the subjects

   against which I am contending. For it is thus that thou wilt both

   controvert them in a legitimate manner, and wilt be prepared to receive

   the proofs brought forward against them, casting away their doctrines

   as filth by means of the celestial faith; but following the only true

   and stedfast Teacher, the Word of God, our Lord Jesus Christ, who did,

   through His transcendent love, become what we are, that He might bring

   us to be even what He is Himself.

     __________________________________________________________________

 

   [4449] Ex ratione universis ostensionibus procedente. The words are

   very obscure.

     __________________________________________________________________

 

  Chapter I.--Christ alone is able to teach divine things, and to redeem us: He,

  the same, took flesh of the Virgin Mary, not merely in appearance, but

  actually, by the operation of the Holy Spirit, in order to renovate us.

  Strictures on the conceits of Valentinus and Ebion.

 

   1. For in no other way could we have learned the things of God, unless

   our Master, existing as the Word, had become man. For no other being

   had the power of revealing to us the things of the Father, except His

   own proper Word. For what other person "knew the mind of the Lord," or

   who else "has become His counsellor?" [4450] Again, we could have

   learned in no other way than by seeing our Teacher, and hearing His

   voice with our own ears, that, having become imitators of His works as

   well as doers of His words, we may have communion with Him, receiving

   increase from the perfect One, and from Him who is prior to all

   creation. We --who were but lately created by the only best and good

   Being, by Him also who has the gift of immortality, having been formed

   after His likeness (predestinated, according to the prescience of the

   Father, that we, who had as yet no existence, might come into being),

   and made the first-fruits of creation [4451] --have received, in the

   times known beforehand, [the blessings of salvation] according to the

   ministration of the Word, who is perfect in all things, as the mighty

   Word, and very man, who, redeeming us by His own blood in a manner

   consonant to reason, gave Himself as a redemption for those who had

   been led into captivity. And since the apostasy tyrannized over us

   unjustly, and, though we were by nature the property of the omnipotent

   God, alienated us contrary to nature, rendering us its own disciples,

   the Word of God, powerful in all things, and not defective with regard

   to His own justice, did righteously turn against that apostasy, and

   redeem from it His own property, not by violent means, as the

   [apostasy] had obtained dominion over us at the beginning, when it

   insatiably snatched away what was not its own, but by means of

   persuasion, as became a God of counsel, who does not use violent means

   to obtain what He desires; so that neither should justice be infringed

   upon, nor the ancient handiwork of God go to destruction. Since the

   Lord thus has redeemed us through His own blood, giving His soul for

   our souls, and His flesh for our flesh, [4452] and has also poured out

   the Spirit of the Father for the union and communion of God and man,

   imparting indeed God to men by means of the Spirit, and, on the other

   hand, attaching man to God by His own incarnation, and bestowing upon

   us at His coming immortality durably and truly, by means of communion

   with God,--all the doctrines of the heretics fall to ruin.

 

   2. Vain indeed are those who allege that He appeared in mere seeming.

   For these things were not done in appearance only, but in actual

   reality. But if He did appear as a man, when He was not a man, neither

   could the Holy Spirit have rested upon Him,--an occurrence which did

   actually take place--as the Spirit is invisible; nor, [in that case],

   was there any degree of truth in Him, for He was not that which He

   seemed to be. But I have already remarked that Abraham and the other

   prophets beheld Him after a prophetical manner, foretelling in vision

   what should come to pass. If, then, such a being has now appeared in

   outward semblance different from what he was in reality, there has been

   a certain prophetical vision made to men; and another advent of His

   must be looked forward to, in which He shall be such as He has now been

   seen in a prophetic manner. And I have proved already, that it is the

   same thing to say that He appeared merely to outward seeming, and [to

   affirm] that He received nothing from Mary. For He would not have been

   one truly possessing flesh and blood, by which He redeemed us, unless

   He had summed up in Himself the ancient formation of Adam. Vain

   therefore are the disciples of Valentinus who put forth this opinion,

   in order that they my exclude the flesh from salvation, and cast aside

   what God has fashioned.

 

   3. Vain also are the Ebionites, who do not receive by faith into their

   soul the union of God and man, but who remain in the old leaven of [the

   natural] birth, and who do not choose to understand that the Holy Ghost

   came upon Mary, and the power of the Most High did overshadow her:

   [4453] wherefore also what was generated is a holy thing, and the Son

   of the Most High God the Father of all, who effected the incarnation of

   this being, and showed forth a new [kind of] generation; that as by the

   former generation we inherited death, so by this new generation we

   might inherit life. Therefore do these men reject the commixture of the

   heavenly wine, [4454] and wish it to be water of the world only, not

   receiving God so as to have union with Him, but they remain in that

   Adam who had been conquered and was expelled from Paradise: not

   considering that as, at the beginning of our formation in Adam, that

   breath of life which proceeded from God, having been united to what had

   been fashioned, animated the man, and manifested him as a being endowed

   with reason; so also, in [the times of] the end, the Word of the Father

   and the Spirit of God, having become united with the ancient substance

   of Adam's formation, rendered man living and perfect, receptive of the

   perfect Father, in order that as in the natural [Adam] we all were

   dead, so in the spiritual we may all be made alive. [4455] For never at

   any time did Adam escape the hands [4456] of God, to whom the Father

   speaking, said, "Let Us make man in Our image, after Our likeness." And

   for this reason in the last times (fine), not by the will of the flesh,

   nor by the will of man, but by the good pleasure of the Father, [4457]

   His hands formed a living man, in order that Adam might be created

   [again] after the image and likeness of God.

     __________________________________________________________________

 

   [4450] Rom. xi. 34.

 

   [4451] "Initium factur�," which Grabe thinks should be thus translated

   with reference to Jas. i. 18.

 

   [4452] [Compare Clement, cap. 49, p. 18, this volume.]

 

   [4453] Luke i. 35.

 

   [4454] In allusion to the mixture of water in the eucharistic cup, as

   practised in these primitive times. The Ebionites and others used to

   consecrate the element of water alone.

 

   [4455] 1 Cor. xv. 22.

 

   [4456] Viz., the Son and the Spirit.

 

   [4457] John i. 13.

     __________________________________________________________________

 

  Chapter II.--When Christ visited us in His grace, He did not come to what did

  not belong to Him: also, by shedding His true blood for us, and exhibiting to

  us His true flesh in the Eucharist, He conferred upon our flesh the capacity

  of salvation.

 

   1. And vain likewise are those who say that God came to those things

   which did not belong to Him, as if covetous of another's property; in

   order that He might deliver up that man who had been created by

   another, to that God who had neither made nor formed anything, but who

   also was deprived from the beginning of His own proper formation of

   men. The advent, therefore, of Him whom these men represent as coming

   to the things of others, was not righteous; nor did He truly redeem us

   by His own blood, if He did not really become man, restoring to His own

   handiwork what was said [of it] in the beginning, that man was made

   after the image and likeness of God; not snatching away by stratagem

   the property of another, but taking possession of His own in a

   righteous and gracious manner. As far as concerned the apostasy,

   indeed, He redeems us righteously from it by His own blood; but as

   regards us who have been redeemed, [He does this] graciously. For we

   have given nothing to Him previously, nor does He desire anything from

   us, as if He stood in need of it; but we do stand in need of fellowship

   with Him. And for this reason it was that He graciously poured Himself

   out, that He might gather us into the bosom of the Father.

 

   2. But vain in every respect are they who despise the entire

   dispensation of God, and disallow the salvation of the flesh, and treat

   with contempt its regeneration, maintaining that it is not capable of

   incorruption. But if this indeed do not attain salvation, then neither

   did the Lord redeem us with His blood, nor is the cup of the Eucharist

   the communion of His blood, nor the bread which we break the communion

   of His body. [4458] For blood can only come from veins and flesh, and

   whatsoever else makes up the substance of man, such as the Word of God

   was actually made. By His own blood he redeemed us, as also His apostle

   declares, "In whom we have redemption through His blood, even the

   remission of sins." [4459] And as we are His members, we are also

   nourished by means of the creation (and He Himself grants the creation

   to us, for He causes His sun to rise, and sends rain when He wills

   [4460] ). He has acknowledged the cup (which is a part of the creation)

   as His own blood, from which He bedews our blood; and the bread (also a

   part of the creation) He has established as His own body, from which He

   gives increase to our bodies. [4461]

 

   3. When, therefore, the mingled cup and the manufactured bread receives

   the Word of God, and the Eucharist of the blood and the body of Christ

   is made, [4462] from which things the substance of our flesh is

   increased and supported, how can they affirm that the flesh is

   incapable of receiving the gift of God, which is life eternal, which

   [flesh] is nourished from the body and blood of the Lord, and is a

   member of Him?--even as the blessed Paul declares in his Epistle to the

   Ephesians, that "we are members of His body, of His flesh, and of His

   bones." [4463] He does not speak these words of some spiritual and

   invisible man, for a spirit has not bones nor flesh; [4464] but [he

   refers to] that dispensation [by which the Lord became] an actual man,

   consisting of flesh, and nerves, and bones,--that [flesh] which is

   nourished by the cup which is His blood, and receives increase from the

   bread which is His body. And just as a cutting from the vine planted in

   the ground fructifies in its season, or as a corn of wheat falling into

   the earth and becoming decomposed, rises with manifold increase by the

   Spirit of God, who contains all things, and then, through the wisdom of

   God, serves for the use of men, and having received the Word of God,

   becomes the Eucharist, which is the body and blood of Christ; so also

   our bodies, being nourished by it, and deposited in the earth, and

   suffering decomposition there, shall rise at their appointed time, the

   Word of God granting them resurrection to the glory of God, even the

   Father, who freely gives to this mortal immortality, and to this

   corruptible incorruption, [4465] because the strength of God is made

   perfect in weakness, [4466] in order that we may never become puffed

   up, as if we had life from ourselves, and exalted against God, our

   minds becoming ungrateful; but learning by experience that we possess

   eternal duration from the excelling power of this Being, not from our

   own nature, we may neither undervalue that glory which surrounds God as

   He is, nor be ignorant of our own nature, but that we may know what God

   can effect, and what benefits man receives, and thus never wander from

   the true comprehension of things as they are, that is, both with regard

   to God and with regard to man. And might it not be the case, perhaps,

   as I have already observed, that for this purpose God permitted our

   resolution into the common dust of mortality, [4467] that we, being

   instructed by every mode, may be accurate in all things for the future,

   being ignorant neither of God nor of ourselves?

     __________________________________________________________________

 

   [4458] 1 Cor. x. 16.

 

   [4459] Col. i. 14.

 

   [4460] Matt. v. 45.

 

   [4461] [Again, the carefully asserts that the bread is the body, and

   the wine (cup) is the blood. The elements are sanctified, not changed

   materially.]

 

   [4462] The Greek text, of which a considerable portion remains here,

   would give, "and the Eucharist becomes the body of Christ."

 

   [4463] Eph. v. 30.

 

   [4464] Luke xxiv. 39.

 

   [4465] 1 Cor. xv. 53.

 

   [4466] 2 Cor. xii. 3.

 

   [4467] This is Harvey's free rendering of the passage, which is in the

   Greek (as preserved in the Catena of John of Damascus): kai dia touto

   enescheto ho Theos ten eis ten gen hemon analusin. In the Latin:

   Propter hoc passus est Deus fieri in nobis resolutionem. See Book iii.

   cap. xx. 2.

     __________________________________________________________________

 

  Chapter III.--The power and glory of God shine forth in the weakness of human

  flesh, as He will render our body a participator of the resurrection and of

  immortality, although He has formed it from the dust of the earth; He will

  also bestow upon it the enjoyment of immortality, just as He grants it this

  short life in common with the soul.

 

   1. The Apostle Paul has, moreover, in the most lucid manner, pointed

   out that man has been delivered over to his own infirmity, lest, being

   uplifted, he might fall away from the truth. Thus he says in the second

   [Epistle] to the Corinthians: "And lest I should be lifted up by the

   sublimity of the revelations, there was given unto me a thorn in the

   flesh, the messenger of Satan to buffet me. And upon this I besought

   the Lord three times, that it might depart from me. But he said unto

   me, My grace is sufficient for thee; for strength is made perfect in

   weakness. Gladly therefore shall I rather glory in infirmities, that

   the power of Christ may dwell in me." [4468] What, therefore? (as some

   may exclaim:) did the Lord wish, in that case, that His apostles should

   thus undergo buffeting, and that he should endure such infirmity? Even

   so it was; the word says it. For strength is made perfect in weakness,

   rendering him a better man who by means of his infirmity becomes

   acquainted with the power of God. For how could a man have learned that

   he is himself an infirm being, and mortal by nature, but that God is

   immortal and powerful, unless he had learned by experience what is in

   both? For there is nothing evil in learning one's infirmities by

   endurance; yea, rather, it has even the beneficial effect of preventing

   him from forming an undue opinion of his own nature (non aberrare in

   natura sua). But the being lifted up against God, and taking His glory

   to one's self, rendering man ungrateful, has brought much evil upon

   him. [And thus, I say, man must learn both things by experience], that

   he may not be destitute of truth and love either towards himself or his

   Creator. [4469] But the experience of both confers upon him the true

   knowledge as to God and man, and increases his love towards God. Now,

   where there exists an increase of love, there a greater glory is

   wrought out by the power of God for those who love Him.

 

   2. Those men, therefore, set aside the power of God, and do not

   consider what the word declares, when they dwell upon the infirmity of

   the flesh, but do not take into consideration the power of Him who

   raises it up from the dead. For if He does not vivify what is mortal,

   and does not bring back the corruptible to incorruption, He is not a

   God of power. But that He is powerful in all these respects, we ought

   to perceive from our origin, inasmuch as God, taking dust from the

   earth, formed man. And surely it is much more difficult and incredible,

   from non-existent bones, and nerves, and veins, and the rest of man's

   organization, to bring it about that all this should be, and to make

   man an animated and rational creature, than to reintegrate again that

   which had been created and then afterwards decomposed into earth (for

   the reasons already mentioned), having thus passed into those

   [elements] from which man, who had no previous existence, was formed.

   For He who in the beginning caused him to have being who as yet was

   not, just when He pleased, shall much more reinstate again those who

   had a former existence, when it is His will [that they should inherit]

   the life granted by Him. And that flesh shall also be found fit for and

   capable of receiving the power of God, which at the beginning received

   the skilful touches of God; so that one part became the eye for seeing;

   another, the ear for hearing; another, the hand for feeling and

   working; another, the sinews stretched out everywhere, and holding the

   limbs together; another, arteries and veins, passages for the blood and

   the air; [4470] another, the various internal organs; another, the

   blood, which is the bond of union between soul and body. But why go [on

   in this strain]? Numbers would fail to express the multiplicity of

   parts in the human frame, which was made in no other way than by the

   great wisdom of God. But those things which partake of the skill and

   wisdom of God, do also partake of His power.

 

   3. The flesh, therefore, is not destitute [of participation] in the

   constructive wisdom and power of God. But if the power of Him who is

   the bestower of life is made perfect in weakness --that is, in the

   flesh--let them inform us, when they maintain the incapacity of flesh

   to receive the life granted by God, whether they do say these things as

   being living men at present, and partakers of life, or acknowledge

   that, having no part in life whatever, they are at the present moment

   dead men. And if they really are dead men, how is it that they move

   about, and speak, and perform those other functions which are not the

   actions of the dead, but of the living? But if they are now alive, and

   if their whole body partakes of life, how can they venture the

   assertion that the flesh is not qualified to be a partaker of life,

   when they do confess that they have life at the present moment? It is

   just as if anybody were to take up a sponge full of water, or a torch

   on fire, and to declare that the sponge could not possibly partake of

   the water, or the torch of the fire. In this very manner do those men,

   by alleging that they are alive and bear life about in their members,

   contradict themselves afterwards, when they represent these members as

   not being capable of [receiving] life. But if the present temporal

   life, which is of such an inferior nature to eternal life, can

   nevertheless effect so much as to quicken our mortal members, why

   should not eternal life, being much more powerful than this, vivify the

   flesh, which has already held converse with, and been accustomed to

   sustain, life? For that the flesh can really partake of life, is shown

   from the fact of its being alive; for it lives on, as long as it is

   God's purpose that it should do so. It is manifest, too, that God has

   the power to confer life upon it, inasmuch as He grants life to us who

   are in existence. And, therefore, since the Lord has power to infuse

   life into what He has fashioned, and since the flesh is capable of

   being quickened, what remains to prevent its participating in

   incorruption, which is a blissful and never-ending life granted by God?

     __________________________________________________________________

 

   [4468] 2 Cor. xii. 7-9.

 

   [4469] We have adopted here the explanation of Massuet, who considers

   the preceding period as merely parenthetical. Both Grabe and Harvey,

   however, would make conjectural emendations in the text, which seem to

   us to be inadmissible.

 

   [4470] The ancients erroneously supposed that the arteries were

   air-vessels, from the fact that these organs, after death, appear quite

   empty, from all the blood stagnating in the veins when death

   supervenes.

     __________________________________________________________________

 

  Chapter IV.--Those persons are deceived who feign another God the Father

  besides the Creator of the world; for he must have been feeble and useless, or

  else malignant and full of envy, if he be either unable or unwilling to extend

  external life to our bodies.

 

   1. Those persons who feign the existence of another Father beyond the

   Creator, and who term him the good God, do deceive themselves; for they

   introduce him as a feeble, worthless, and negligent being, not to say

   malign and full of envy, inasmuch as they affirm that our bodies are

   not quickened by him. For when they say of things which it is manifest

   to all do remain immortal, such as the spirit and the soul, and such

   other things, that they are quickened by the Father, but that another

   thing [viz. the body] which is quickened in no different manner than by

   God granting [life] to it, is abandoned by life,--[they must either

   confess] that this proves their Father to be weak and powerless, or

   else envious and malignant. For since the Creator does even here

   quicken our mortal bodies, and promises them resurrection by the

   prophets, as I have pointed out; who [in that case] is shown to be more

   powerful, stronger, or truly good? Whether is it the Creator who

   vivifies the whole man, or is it their Father, falsely so called? He

   feigns to be the quickener of those things which are immortal by

   nature, to which things life is always present by their very nature;

   but he does not benevolently quicken those things which required his

   assistance, that they might live, but leaves them carelessly to fall

   under the power of death. Whether is it the case, then, that their

   Father does not bestow life upon them when he has the power of so

   doing, or is it that he does not possess the power? If, on the one

   hand, it is because he cannot, he is, upon that supposition, not a

   powerful being, nor is he more perfect than the Creator; for the

   Creator grants, as we must perceive, what He is unable to afford. But

   if, on the other hand, [it be that he does not grant this] when he has

   the power of so doing, then he is proved to be not a good, but an

   envious and malignant Father.

 

   2. If, again, they refer to any cause on account of which their Father

   does not impart life to bodies, then that cause must necessarily appear

   superior to the Father, since it restrains Him from the exercise of His

   benevolence; and His benevolence will thus be proved weak, on account

   of that cause which they bring forward. Now every one must perceive

   that bodies are capable of receiving life. For they live to the extent

   that God pleases that they should live; and that being so, the

   [heretics] cannot maintain that [these bodies] are utterly incapable of

   receiving life. If, therefore, on account of necessity and any other

   cause, those [bodies] which are capable of participating in life are

   not vivified, their Father shall be the slave of necessity and that

   cause, and not therefore a free agent, having His will under His own

   control.

     __________________________________________________________________

 

  Chapter V.--The prolonged life of the ancients, the translation of Elijah and

  of Enoch in their own bodies, as well as the preservation of Jonah, of

  Shadrach, Meshach, and Abednego, in the midst of extreme peril, are clear

  demonstrations that God can raise up our bodies to life eternal.

 

   1. [In order to learn] that bodies did continue in existence for a

   lengthened period, as long as it was God's good pleasure that they

   should flourish, let [these heretics] read the Scriptures, and they

   will find that our predecessors advanced beyond seven hundred, eight

   hundred, and nine hundred years of age; and that their bodies kept pace

   with the protracted length of their days, and participated in life as

   long as God willed that they should live. But why do I refer to these

   men? For Enoch, when he pleased God, was translated in the same body in

   which he did please Him, thus pointing out by anticipation the

   translation of the just. Elijah, too, was caught up [when he was yet]

   in the substance of the [natural] form; thus exhibiting in prophecy the

   assumption of those who are spiritual, and that nothing stood in the

   way of their body being translated and caught up. For by means of the

   very same hands through which they were moulded at the beginning, did

   they receive this translation and assumption. For in Adam the hands of

   God had become accustomed to set in order, to rule, and to sustain His

   own workmanship, and to bring it and place it where they pleased.

   Where, then, was the first man placed? In paradise certainly, as the

   Scripture declares "And God planted a garden [paradisum] eastward in

   Eden, and there He placed the man whom He had formed." [4471] And then

   afterwards when [man] proved disobedient, he was cast out thence into

   this world. Wherefore also the elders who were disciples of the

   apostles tell us that those who were translated were transferred to

   that place (for paradise has been prepared for righteous men, such as

   have the Spirit; in which place also Paul the apostle, when he was

   caught up, heard words which are unspeakable as regards us in our

   present condition [4472] ), and that there shall they who have been

   translated remain until the consummation [of all things], as a prelude

   to immortality.

 

   2. If, however, any one imagine it impossible that men should survive

   for such a length of time, and that Elias was not caught up in the

   flesh, but that his flesh was consumed in the fiery chariot, let him

   consider that Jonah, when he had been cast into the deep, and swallowed

   down into the whale's belly, was by the command of God again thrown out

   safe upon the land. [4473] And then, again, when Ananias, Azarias, and

   Misa�l were cast into the furnace of fire sevenfold heated, they

   sustained no harm whatever, neither was the smell of fire perceived

   upon them. As, therefore, the hand of God was present with them,

   working out marvellous things in their case--[things] impossible [to be

   accomplished] by man's nature--what wonder was it, if also in the case

   of those who were translated it performed something wonderful, working

   in obedience to the will of God, even the Father? Now this is the Son

   of God, as the Scripture represents Nebuchadnezzar the king as having

   said, "Did not we cast three men bound into the furnace? and, lo, I do

   see four walking in the midst of the fire, and the fourth is like the

   Son of God." [4474] Neither the nature of any created thing, therefore,

   nor the weakness of the flesh, can prevail against the will of God. For

   God is not subject to created things, but created things to God; and

   all things yield obedience to His will. Wherefore also the Lord

   declares, "The things which are impossible with men, are possible with

   God." [4475] As, therefore, it might seem to the men of the present

   day, who are ignorant of God's appointment, to be a thing incredible

   and impossible that any man could live for such a number of years, yet

   those who were before us did live [to such an age], and those who were

   translated do live as an earnest of the future length of days; and [as

   it might also appear impossible] that from the whale's belly and from

   the fiery furnace men issued forth unhurt, yet they nevertheless did

   so, led forth as it were by the hand of God, for the purpose of

   declaring His power: so also now, although some, not knowing the power

   and promise of God, may oppose their own salvation, deeming it

   impossible for God, who raises up the dead; to have power to confer

   upon them eternal duration, yet the scepticism of men of this stamp

   shall not render the faithfulness of God of none effect.

     __________________________________________________________________

 

   [4471] Gen. ii. 8.

 

   [4472] 2 Cor. xii. 4.

 

   [4473] Jon. ii. 11.

 

   [4474] Dan. iii. 19-25.

 

   [4475] Luke xviii. 27.

     __________________________________________________________________

 

  Chapter VI.--God will bestow salvation upon the whole nature of man,

  consisting of body and soul in close union, since the Word took it upon Him,

  and adorned with the gifts of the Holy Spirit, of whom our bodies are, and are

  termed, the temples.

 

   1. Now God shall be glorified in His handiwork, fitting it so as to be

   conformable to, and modelled after, His own Son. For by the hands of

   the Father, that is, by the Son and the Holy Spirit, man, and not

   [merely] a part of man, was made in the likeness of God. Now the soul

   and the spirit are certainly a part of the man, but certainly not the

   man; for the perfect man consists in the commingling and the union of

   the soul receiving the spirit of the Father, and the admixture of that

   fleshly nature which was moulded after the image of God. For this

   reason does the apostle declare, "We speak wisdom among them that are

   perfect," [4476] terming those persons "perfect" who have received the

   Spirit of God, and who through the Spirit of God do speak in all

   languages, as he used Himself also to speak. In like manner we do also

   hear [4477] many brethren in the Church, who possess prophetic gifts,

   and who through the Spirit speak all kinds of languages, and bring to

   light for the general benefit the hidden things of men, and declare the

   mysteries of God, whom also the apostle terms "spiritual," they being

   spiritual because they partake of the Spirit, and not because their

   flesh has been stripped off and taken away, and because they have

   become purely spiritual. For if any one take away the substance of

   flesh, that is, of the handiwork [of God], and understand that which is

   purely spiritual, such then would not be a spiritual man but would be

   the spirit of a man, or the Spirit of God. But when the spirit here

   blended with the soul is united to [God's] handiwork, the man is

   rendered spiritual and perfect because of the outpouring of the Spirit,

   and this is he who was made in the image and likeness of God. But if

   the Spirit be wanting to the soul, he who is such is indeed of an

   animal nature, and being left carnal, shall be an imperfect being,

   possessing indeed the image [of God] in his formation (in plasmate),

   but not receiving the similitude through the Spirit; and thus is this

   being imperfect. Thus also, if any one take away the image and set

   aside the handiwork, he cannot then understand this as being a man, but

   as either some part of a man, as I have already said, or as something

   else than a man. For that flesh which has been moulded is not a perfect

   man in itself, but the body of a man, and part of a man. Neither is the

   soul itself, considered apart by itself, the man; but it is the soul of

   a man, and part of a man. Neither is the spirit a man, for it is called

   the spirit, and not a man; but the commingling and union of all these

   constitutes the perfect man. And for this cause does the apostle,

   explaining himself, make it clear that the saved man is a complete man

   as well as a spiritual man; saying thus in the first Epistle to the

   Thessalonians, "Now the God of peace sanctify you perfect (perfectos);

   and may your spirit, and soul, and body be preserved whole without

   complaint to the coming of the Lord Jesus Christ." [4478] Now what was

   his object in praying that these three--that is, soul, body, and

   spirit--might be preserved to the coming of the Lord, unless he was

   aware of the [future] reintegration and union of the three, and [that

   they should be heirs of] one and the same salvation? For this cause

   also he declares that those are "the perfect" who present unto the Lord

   the three [component parts] without offence. Those, then, are the

   perfect who have had the Spirit of God remaining in them, and have

   preserved their souls and bodies blameless, holding fast the faith of

   God, that is, that faith which is [directed] towards God, and

   maintaining righteous dealings with respect to their neighbours.

 

   2. Whence also he says, that this handiwork is "the temple of God,"

   thus declaring: "Know ye not that ye are the temple of God, and that

   the Spirit of God dwelleth in you? If any man, therefore, will defile

   the temple of God, him will God destroy: for the temple of God is holy,

   which [temple] ye are." [4479] Here he manifestly declares the body to

   be the temple in which the Spirit dwells. As also the Lord speaks in

   reference to Himself, "Destroy this temple, and in three days I will

   raise it up. He spake this, however," it is said, "of the temple of His

   body." [4480] And not only does he (the apostle) acknowledge our bodies

   to be a temple, but even the temple of Christ, saying thus to the

   Corinthians, "Know ye not that your bodies are members of Christ? Shall

   I then take the members of Christ, and make them the members of an

   harlot?" [4481] He speaks these things, not in reference to some other

   spiritual man; for a being of such a nature could have nothing to do

   with an harlot: but he declares "our body," that is, the flesh which

   continues in sanctity and purity, to be "the members of Christ;" but

   that when it becomes one with an harlot, it becomes the members of an

   harlot. And for this reason he said, "If any man defile the temple of

   God, him will God destroy." How then is it not the utmost blasphemy to

   allege, that the temple of God, in which the Spirit of the Father

   dwells, and the members of Christ, do not partake of salvation, but are

   reduced to perdition? Also, that our bodies are raised not from their

   own substance, but by the power of God, he says to the Corinthians,

   "Now the body is not for fornication, but for the Lord, and the Lord

   for the body. But God hath both raised up the Lord, and shall raise us

   up by His own power." [4482]

     __________________________________________________________________

 

   [4476] 1 Cor. ii. 6.

 

   [4477] The old Latin has "audivimus," have heard.

 

   [4478] 1 Thess. v. 23. [I have before referred the student to the

   "Biblical Psychology" of Prof. Delitzsch (translation), T. & T. Clark,

   Edinburgh, 1868.]

 

   [4479] 1 Cor. iii. 16.

 

   [4480] John ii. 19-21.

 

   [4481] 1 Cor. iii. 17.

 

   [4482] 1 Cor. vi. 13, 14.

     __________________________________________________________________

 

  Chapter VII.--Inasmuch as Christ did rise in our flesh, it follows that we

  shall be also raised in the same; since the resurrection promised to us should

  not be referred to spirits naturally immortal, but to bodies in themselves

  mortal.

 

   1. In the same manner, therefore, as Christ did rise in the substance

   of flesh, and pointed out to His disciples the mark of the nails and

   the opening in His side [4483] (now these are the tokens of that flesh

   which rose from the dead), so "shall He also," it is said, "raise us up

   by His own power." [4484] And again to the Romans he says, "But if the

   Spirit of Him that raised up Jesus from the dead dwell in you, He that

   raised up Christ from the dead shall also quicken your mortal bodies."

   [4485] What, then, are mortal bodies? Can they be souls? Nay, for souls

   are incorporeal when put in comparison with mortal bodies; for God

   "breathed into the face of man the breath of life, and man became a

   living soul." Now the breath of life is an incorporeal thing. And

   certainly they cannot maintain that the very breath of life is mortal.

   Therefore David says, "My soul also shall live to Him," [4486] just as

   if its substance were immortal. Neither, on the other hand, can they

   say that the spirit is the mortal body. What therefore is there left to

   which we may apply the term "mortal body," unless it be the thing that

   was moulded, that is, the flesh, of which it is also said that God will

   vivify it? For this it is which dies and is decomposed, but not the

   soul or the spirit. For to die is to lose vital power, and to become

   henceforth breathless, inanimate, and devoid of motion, and to melt

   away into those [component parts] from which also it derived the

   commencement of [its] substance. But this event happens neither to the

   soul, for it is the breath of life; nor to the spirit, for the spirit

   is simple and not composite, so that it cannot be decomposed, and is

   itself the life of those who receive it. We must therefore conclude

   that it is in reference to the flesh that death is mentioned; which

   [flesh], after the soul's departure, becomes breathless and inanimate,

   and is decomposed gradually into the earth from which it was taken.

   This, then, is what is mortal. And it is this of which he also says,

   "He shall also quicken your mortal bodies." And therefore in reference

   to it he says, in the first [Epistle] to the Corinthians: "So also is

   the resurrection of the dead: it is sown in corruption, it rises in

   incorruption." [4487] For he declares, "That which thou sowest cannot

   be quickened, unless first it die." [4488]

 

   2. But what is that which, like a grain of wheat, is sown in the earth

   and decays, unless it be the bodies which are laid in the earth, into

   which seeds are also cast? And for this reason he said, "It is sown in

   dishonour, it rises in glory." [4489] For what is more ignoble than

   dead flesh? Or, on the other hand, what is more glorious than the same

   when it arises and partakes of incorruption? "It is sown in weakness,

   it is raised in power:" [4490] in its own weakness certainly, because

   since it is earth it goes to earth; but [it is quickened] by the power

   of God, who raises it from the dead. "It is sown an animal body, it

   rises a spiritual body." [4491] He has taught, beyond all doubt, that

   such language was not used by him, either with reference to the soul or

   to the spirit, but to bodies that have become corpses. For these are

   animal bodies, that is, [bodies] which partake of life, which when they

   have lost, they succumb to death; then, rising through the Spirit's

   instrumentality, they become spiritual bodies, so that by the Spirit

   they possess a perpetual life. "For now," he says, "we know in part,

   and we prophesy in part, but then face to face." [4492] And this it is

   which has been said also by Peter: "Whom having not seen, ye love; in

   whom now also, not seeing, ye believe; and believing, ye shall rejoice

   with joy unspeakable." [4493] For our face shall see the face of the

   Lord [4494] and shall rejoice with joy unspeakable,--that is to say,

   when it shall behold its own Delight.

     __________________________________________________________________

 

   [4483] John xx. 20, 25-27.

 

   [4484] 1 Cor. vi. 14.

 

   [4485] Rom. viii. 11.

 

   [4486] Ps. xxii. 31, LXX.

 

   [4487] 1 Cor. xv. 42.

 

   [4488] 1 Cor. xv. 36.

 

   [4489] 1 Cor. xv. 43.

 

   [4490] 1 Cor. xv. 43.

 

   [4491] 1 Cor. xv. 44.

 

   [4492] 1 Cor. xiii. 9, 12.

 

   [4493] 1 Pet. i. 8.

 

   [4494] Grabe, Massuet, and Stieren prefer to read, "the face of the

   living God;" while Harvey adopts the above, reading merely "Domini,"

   and not "Dei vivi."

     __________________________________________________________________

 

  Chapter VIII.--The gifts of the Holy Spirit which we receive prepare us for

  incorruption, render us spiritual, and separate us from carnal men. These two

  classes are signified by the clean and unclean animals in the legal

  dispensation.

 

   1. But we do now receive a certain portion of His Spirit, tending

   towards perfection, and preparing us for incorruption, being little by

   little accustomed to receive and bear God; which also the apostle terms

   "an earnest," that is, a part of the honour which has been promised us

   by God, where he says in the Epistle to the Ephesians, "In which ye

   also, having heard the word of truth, the Gospel of your salvation,

   believing in which we have been sealed with the Holy Spirit of promise,

   which is the earnest of our inheritance." [4495] This earnest,

   therefore, thus dwelling in us, renders us spiritual even now, and the

   mortal is swallowed up by immortality. [4496] "For ye," he declares,

   "are not in the flesh, but in the Spirit, if so be that the Spirit of

   God dwell in you." [4497] This, however does not take place by a

   casting away of the flesh, but by the impartation of the Spirit. For

   those to whom he was writing were not without flesh, but they were

   those who had received the Spirit of God, "by which we cry, Abba,

   Father." [4498] If therefore, at the present time, having the earnest,

   we do cry, "Abba, Father," what shall it be when, on rising again, we

   behold Him face to face; when all the members shall burst out into a

   continuous hymn of triumph, glorifying Him who raised them from the

   dead, and gave the gift of eternal life? For if the earnest, gathering

   man into itself, does even now cause him to cry, "Abba, Father," what

   shall the complete grace of the Spirit effect, which shall be given to

   men by God? It will render us like unto Him, and accomplish the will

   [4499] of the Father; for it shall make man after the image and

   likeness of God.

 

   2. Those persons, then, who possess the earnest of the Spirit, and who

   are not enslaved by the lusts of the flesh, but are subject to the

   Spirit, and who in all things walk according to the light of reason,

   does the apostle properly term "spiritual," because the Spirit of God

   dwells in them. Now, spiritual men shall not be incorporeal spirits;

   but our substance, that is, the union of flesh and spirit, receiving

   the Spirit of God, makes up the spiritual man. But those who do indeed

   reject the Spirit's counsel, and are the slaves of fleshly lusts, and

   lead lives contrary to reason, and who, without restraint, plunge

   headlong into their own desires, having no longing after the Divine

   Spirit, do live after the manner of swine and of dogs; these men, [I

   say], does the apostle very properly term "carnal," because they have

   no thought of anything else except carnal things.

 

   3. For the same reason, too, do the prophets compare them to irrational

   animals, on account of the irrationality of their conduct, saying,

   "They have become as horses raging for the females; each one of them

   neighing after his neighbour's wife." [4500] And again, "Man, when he

   was in honour, was made like unto cattle." [4501] This denotes that,

   for his own fault, he is likened to cattle, by rivalling their

   irrational life. And we also, as the custom is, do designate men of

   this stamp as cattle and irrational beasts.

 

   4. Now the law has figuratively predicted all these, delineating man by

   the [various] animals: [4502] whatsoever of these, says [the

   Scripture], have a double hoof and ruminate, it proclaims as clean; but

   whatsoever of them do not possess one or other of these [properties],

   it sets aside by themselves as unclean. Who then are the clean? Those

   who make their way by faith steadily towards the Father and the Son;

   for this is denoted by the steadiness of those which divide the hoof;

   and they meditate day and night upon the words of God, [4503] that they

   may be adorned with good works: for this is the meaning of the

   ruminants. The unclean, however, are those which do neither divide the

   hoof nor ruminate; that is, those persons who have neither faith in

   God, nor do meditate on His words: and such is the abomination of the

   Gentiles. But as to those animals which do indeed chew the cud, but

   have not the double hoof, and are themselves unclean, we have in them a

   figurative description of the Jews, who certainly have the words of God

   in their mouth, but who do not fix their rooted stedfastness in the

   Father and in the Son; wherefore they are an unstable generation. For

   those animals which have the hoof all in one piece easily slip; but

   those which have it divided are more sure-footed, their cleft hoofs

   succeeding each other as they advance, and the one hoof supporting the

   other. In like manner, too, those are unclean which have the double

   hoof but do not ruminate: this is plainly an indication of all

   heretics, and of those who do not meditate on the words of God, neither

   are adorned with works of righteousness; to whom also the Lord says,

   "Why call ye Me Lord, Lord, and do not the things which I say to you?"

   [4504] For men of this stamp do indeed say that they believe in the

   Father and the Son, but they never meditate as they should upon the

   things of God, neither are they adorned with works of righteousness;

   but, as I have already observed, they have adopted the lives of swine

   and of dogs, giving themselves over to filthiness, to gluttony, and

   recklessness of all sorts. Justly, therefore, did the apostle call all

   such "carnal" and "animal," [4505] --[all those, namely], who through

   their own unbelief and luxury do not receive the Divine Spirit, and in

   their various phases cast out from themselves the life-giving Word, and

   walk stupidly after their own lusts: the prophets, too, spake of them

   as beasts of burden and wild beasts; custom likewise has viewed them in

   the light of cattle and irrational creatures; and the law has

   pronounced them unclean.

     __________________________________________________________________

 

   [4495] Eph. i. 13, etc.

 

   [4496] 2 Cor. v. 4.

 

   [4497] Rom. viii. 9.

 

   [4498] Rom. viii. 15.

 

   [4499] This is adopting Harvey's emendation of "voluntatem" for

   "voluntate."

 

   [4500] Jer. v. 3.

 

   [4501] Ps. xlix. 20.

 

   [4502] Lev. xi. 2; Deut. xiv. 3, etc.

 

   [4503] Ps. i. 2.

 

   [4504] Luke vi. 46.

 

   [4505] 1 Cor. ii. 14, 1 Cor. iii. 1, etc.

     __________________________________________________________________

 

  Chapter IX.--Showing how that passage of the apostle which the heretics

  pervert, should be understood; viz., "Flesh and blood shall not possess the

  kingdom of God."

 

   1. Among the other [truths] proclaimed by the apostle, there is also

   this one, "That flesh and blood cannot inherit the kingdom of God."

   [4506] This is [the passage] which is adduced by all the heretics in

   support of their folly, with an attempt to annoy us, and to point out

   that the handiwork of God is not saved. They do not take this fact into

   consideration, that there are three things out of which, as I have

   shown, the complete man is composed --flesh, soul, and spirit. One of

   these does indeed preserve and fashion [the man]--this is the spirit;

   while as to another it is united and formed--that is the flesh; then

   [comes] that which is between these two--that is the soul, which

   sometimes indeed, when it follows the spirit, is raised up by it, but

   sometimes it sympathizes with the flesh, and falls into carnal lusts.

   Those then, as many as they be, who have not that which saves and forms

   [us] into life [eternal], shall be, and shall be called, [mere] flesh

   and blood; for these are they who have not the Spirit of God in

   themselves. Wherefore men of this stamp are spoken of by the Lord as

   "dead;" for, says He, "Let the dead bury their dead," [4507] because

   they have not the Spirit which quickens man.

 

   2. On the other hand, as many as fear God and trust in His Son's

   advent, and who through faith do establish the Spirit of God in their

   hearts,--such men as these shall be properly called both "pure," and

   "spiritual," and "those living to God," because they possess the Spirit

   of the Father, who purifies man, and raises him up to the life of God.

   For as the Lord has testified that "the flesh is weak," so [does He

   also say] that "the spirit is willing." [4508] For this latter is

   capable of working out its own suggestions. If, therefore, any one

   admix the ready inclination of the Spirit to be, as it were, a stimulus

   to the infirmity of the flesh, it inevitably follows that what is

   strong will prevail over the weak, so that the weakness of the flesh

   will be absorbed by the strength of the Spirit; and that the man in

   whom this takes place cannot in that case be carnal, but spiritual,

   because of the fellowship of the Spirit. Thus it is, therefore, that

   the martyrs bear their witness, and despise death, not after the

   infirmity of the flesh, but because of the readiness of the Spirit. For

   when the infirmity of the flesh is absorbed, it exhibits the Spirit as

   powerful; and again, when the Spirit absorbs the weakness [of the

   flesh], it possesses the flesh as an inheritance in itself, and from

   both of these is formed a living man,--living, indeed, because he

   partakes of the Spirit, but man, because of the substance of flesh.

 

   3. The flesh, therefore, when destitute of the Spirit of God, is dead,

   not having life, and cannot possess the kingdom of God: [it is as]

   irrational blood, like water poured out upon the ground. And therefore

   he says, "As is the earthy, such are they that are earthy." [4509] But

   where the Spirit of the Father is, there is a living man; [there is]

   the rational blood preserved by God for the avenging [of those that

   shed it]; [there is] the flesh possessed by the Spirit, forgetful

   indeed of what belongs to it, and adopting the quality of the Spirit,

   being made conformable to the Word of God. And on this account he (the

   apostle) declares, "As we have borne the image of him who is of the

   earth, we shall also bear the image of Him who is from heaven." [4510]

   What, therefore, is the earthly? That which was fashioned. And what is

   the heavenly? The Spirit. As therefore he says, when we were destitute

   of the celestial Spirit, we walked in former times in the oldness of

   the flesh, not obeying God; so now let us, receiving the Spirit, walk

   in newness of life, obeying God. Inasmuch, therefore, as without the

   Spirit of God we cannot be saved, the apostle exhorts us through faith

   and chaste conversation to preserve the Spirit of God, lest, having

   become non-participators of the Divine Spirit, we lose the kingdom of

   heaven; and he exclaims, that flesh in itself, and blood, cannot

   possess the kingdom of God.

 

   4. If, however, we must speak strictly, [we would say that] the flesh

   does not inherit, but is inherited; as also the Lord declares, "Blessed

   are the meek, for they shall possess the earth by inheritance;" [4511]

   as if in the [future] kingdom, the earth, from whence exists the

   substance of our flesh, is to be possessed by inheritance. This is the

   reason for His wishing the temple (i.e., the flesh) to be clean, that

   the Spirit of God may take delight therein, as a bridegroom with a

   bride. As, therefore, the bride cannot [be said] to wed, but to be

   wedded, when the bridegroom comes and takes her, so also the flesh

   cannot by itself possess the kingdom of God by inheritance; but it can

   be taken for an inheritance into the kingdom of God. For a living

   person inherits the goods of the deceased; and it is one thing to

   inherit, another to be inherited. The former rules, and exercises power

   over, and orders the things inherited at his will; but the latter

   things are in a state of subjection, are under order, and are ruled

   over by him who has obtained the inheritance. What, therefore, is it

   that lives? The Spirit of God, doubtless. What, again, are the

   possessions of the deceased? The various parts of the man, surely,

   which rot in the earth. But these are inherited by the Spirit when they

   are translated into the kingdom of heaven. For this cause, too, did

   Christ die, that the Gospel covenant being manifested and known to the

   whole world, might in the first place set free His slaves; and then

   afterwards, as I have already shown, might constitute them heirs of His

   property, when the Spirit possesses them by inheritance. For he who

   lives inherits, but the flesh is inherited. In order that we may not

   lose life by losing that Spirit which possesses us, the apostle,

   exhorting us to the communion of the Spirit, has said, according to

   reason, in those words already quoted, "That flesh and blood cannot

   inherit the kingdom of God." Just as if he were to say, "Do not err;

   for unless the Word of God dwell with, and the Spirit of the Father be

   in you, and if ye shall live frivolously and carelessly as if ye were

   this only, viz., mere flesh and blood, ye cannot inherit the kingdom of

   God."

     __________________________________________________________________

 

   [4506] 1 Cor. xv. 50.

 

   [4507] Luke x. 60.

 

   [4508] Matt. xxvi. 41.

 

   [4509] 1 Cor. xv. 48.

 

   [4510] 1 Cor. xv. 49.

 

   [4511] Matt. v. 5.

     __________________________________________________________________

 

  Chapter X.--By a comparison drawn from the wild olive-tree, whose quality but

  not whose nature is changed by grafting, he proves more important things; he

  points out also that man without the Spirit is not capable of bringing forth

  fruit, or of inheriting the kingdom of God.

 

   1. This truth, therefore, [he declares], in order that we may not

   reject the engrafting of the Spirit while pampering the flesh. "But

   thou, being a wild olive-tree," he says, "hast been grafted into the

   good olive-tree, and been made a partaker of the fatness of the

   olive-tree." [4512] As, therefore, when the wild olive has been

   engrafted, if it remain in its former condition, viz., a wild olive, it

   is "cut off, and cast into the fire;" [4513] but if it takes kindly to

   the graft, and is changed into the good olive-tree, it becomes a

   fruit-bearing olive, planted, as it were, in a king's park (paradiso):

   so likewise men, if they do truly progress by faith towards better

   things, and receive the Spirit of God, and bring forth the fruit

   thereof, shall be spiritual, as being planted in the paradise of God.

   But if they cast out the Spirit, and remain in their former condition,

   desirous of being of the flesh rather than of the Spirit, then it is

   very justly said with regard to men of this stamp, "That flesh and

   blood shall not inherit the kingdom of God;" [4514] just as if any one

   were to say that the wild olive is not received into the paradise of

   God. Admirably therefore does the apostle exhibit our nature, and God's

   universal appointment, in his discourse about flesh and blood and the

   wild olive. For as the good olive, if neglected for a certain time, if

   left to grow wild and to run to wood, does itself become a wild olive;

   or again, if the wild olive be carefully tended and grafted, it

   naturally reverts to its former fruit-bearing condition: so men also,

   when they become careless, and bring forth for fruit the lusts of the

   flesh like woody produce, are rendered, by their own fault, unfruitful

   in righteousness. For when men sleep, the enemy sows the material of

   tares; [4515] and for this cause did the Lord command His disciples to

   be on the watch. [4516] And again, those persons who are not bringing

   forth the fruits of righteousness, and are, as it were, covered over

   and lost among brambles, if they use diligence, and receive the word of

   God as a graft, [4517] arrive at the pristine nature of man--that which

   was created after the image and likeness of God.

 

   2. But as the engrafted wild olive does not certainly lose the

   substance of its wood, but changes the quality of its fruit, and

   receives another name, being now not a wild olive, but a fruit-bearing

   olive, and is called so; so also, when man is grafted in by faith and

   receives the Spirit of God, he certainly does not lose the substance of

   flesh, but changes the quality of the fruit [brought forth, i.e.,] of

   his works, and receives another name, [4518] showing that he has become

   changed for the better, being now not [mere] flesh and blood, but a

   spiritual man, and is called such. Then, again, as the wild olive, if

   it be not grafted in, remains useless to its lord because of its woody

   quality, and is cut down as a tree bearing no fruit, and cast into the

   fire; so also man, if he does not receive through faith the engrafting

   of the Spirit, remains in his old condition, and being [mere] flesh and

   blood, he cannot inherit the kingdom of God. Rightly therefore does the

   apostle declare, "Flesh and blood cannot inherit the kingdom of God;"

   [4519] and, "Those who are in the flesh cannot please God:" [4520] not

   repudiating [by these words] the substance of flesh, but showing that

   into it the Spirit must be infused. [4521] And for this reason, he

   says, "This mortal must put on immortality, and this corruptible must

   put on incorruption." [4522] And again he declares, "But ye are not in

   the flesh, but in the Spirit, if so be that the Spirit of God dwell in

   you." [4523] He sets this forth still more plainly, where he says, "The

   body indeed is dead, because of sin; but the Spirit is life, because of

   righteousness. But if the Spirit of Him who raised up Jesus from the

   dead dwell in you, He that raised up Christ from the dead shall also

   quicken your mortal bodies, because of His Spirit dwelling in you."

   [4524] And again he says, in the Epistle to the Romans, "For if ye live

   after the flesh, ye shall die." [4525] [Now by these words] he does not

   prohibit them from living their lives in the flesh, for he was himself

   in the flesh when he wrote to them; but he cuts away the lusts of the

   flesh, those which bring death upon a man. And for this reason he says

   in continuation, "But if ye through the Spirit do mortify the works of

   the flesh, ye shall live. For whosoever are led by the Spirit of God,

   these are the sons of God."

     __________________________________________________________________

 

   [4512] Rom. xi. 17.

 

   [4513] Matt. vii. 19.

 

   [4514] 1 Cor. xv. 50.

 

   [4515] Matt. xiii. 25.

 

   [4516] Matt. xxiv. 42, Matt. xxv. 13; Mark xiii. 33.

 

   [4517] Jas. i. 21.

 

   [4518] Rev. ii. 17.

 

   [4519] 1 Cor. xv. 50.

 

   [4520] Rom. viii. 8.

 

   [4521] The Latin has, "sed infusionem Spiritus attrahens."

 

   [4522] 1 Cor. xv. 53.

 

   [4523] Rom. viii. 9.

 

   [4524] Rom. viii. 10, etc.

 

   [4525] Rom. viii. 13.

     __________________________________________________________________

 

  Chapter XI.--Treats upon the actions of carnal and of spiritual persons; also,

  that the spiritual cleansing is not to be referred to the substance of our

  bodies, but to the manner of our former life.

 

   1. [The apostle], foreseeing the wicked speeches of unbelievers, has

   particularized the works which he terms carnal; and he explains

   himself, lest any room for doubt be left to those who do dishonestly

   pervert his meaning, thus saying in the Epistle to the Galatians: "Now

   the works of the flesh are manifest, which are adulteries,

   fornications, uncleanness, luxuriousness, idolatries, witchcrafts,

   [4526] hatreds, contentions jealousies, wraths, emulations,

   animosities, irritable speeches, dissensions, heresies, envyings,

   drunkenness, carousings, and such like; of which I warn you, as also I

   have warned you, that they who do such things shall not inherit the

   kingdom of God." [4527] Thus does he point out to his hearers in a more

   explicit manner what it is [he means when he declares], "Flesh and

   blood shall not inherit the kingdom of God." For they who do these

   things, since they do indeed walk after the flesh, have not the power

   of living unto God. And then, again, he proceeds to tell us the

   spiritual actions which vivify a man, that is, the engrafting of the

   Spirit; thus saying, "But the fruit of the Spirit is love, joy, peace,

   long-suffering, goodness, benignity, faith, meekness, continence,

   chastity: against these there is no law." [4528] As, therefore, he who

   has gone forward to the better things, and has brought forth the fruit

   of the Spirit, is saved altogether because of the communion of the

   Spirit; so also he who has continued in the aforesaid works of the

   flesh, being truly reckoned as carnal, because he did not receive the

   Spirit of God, shall not have power to inherit the kingdom of heaven.

   As, again, the same apostle testifies, saying to the Corinthians, "Know

   ye not that the unrighteous shall not inherit the kingdom of God? Do

   not err," he says: "neither fornicators, nor idolaters, nor adulterers,

   nor effeminate, nor abusers of themselves with mankind, nor thieves,

   nor covetous, nor revilers, nor rapacious persons, shall inherit the

   kingdom of God. And these ye indeed have been; but ye have been washed,

   but ye have been sanctified, but ye have been justified in the name of

   the Lord Jesus Christ, and in the Spirit of our God." [4529] He shows

   in the clearest manner through what things it is that man goes to

   destruction, if he has continued to live after the flesh; and then, on

   the other hand, [he points out] through what things he is saved. Now he

   says that the things which save are the name of our Lord Jesus Christ,

   and the Spirit of our God.

 

   2. Since, therefore, in that passage he recounts those works of the

   flesh which are without the Spirit, which bring death [upon their

   doers], he exclaimed at the end of his Epistle, in accordance with what

   he had already declared, "And as we have borne the image of him who is

   of the earth, we shall also bear the image of Him who is from heaven.

   For this I say, brethren, that flesh and blood cannot inherit the

   kingdom of God." [4530] Now this which he says, "as we have borne the

   image of him who is of the earth," is analogous to what has been

   declared, "And such indeed ye were; but ye have been washed, but ye

   have been sanctified, but ye have been justified in the name of our

   Lord Jesus Christ, and in the Spirit of our God." When, therefore, did

   we bear the image of him who is of the earth? Doubtless it was when

   those actions spoken of as "works of the flesh" used to be wrought in

   us. And then, again, when [do we bear] the image of the heavenly?

   Doubtless when he says, "Ye have been washed," believing in the name of

   the Lord, and receiving His Spirit. Now we have washed away, not the

   substance of our body, nor the image of our [primary] formation, but

   the former vain conversation. In these members, therefore, in which we

   were going to destruction by working the works of corruption, in these

   very members are we made alive by working the works of the Spirit.

     __________________________________________________________________

 

   [4526] Or, "poisonings."

 

   [4527] Gal. v. 19, etc.

 

   [4528] Gal. v. 22.

 

   [4529] 1 Cor. vi. 9-11.

 

   [4530] 1 Cor. xv. 49, etc.

     __________________________________________________________________

 

  Chapter XII.--Of the difference between life and death; of the breath of life

  and the vivifying Spirit: also how it is that the substance of flesh revives

  which once was dead.

 

   1. For as the flesh is capable of corruption, so is it also of

   incorruption; and as it is of death, so is it also of life. These two

   do mutually give way to each other; and both cannot remain in the same

   place, but one is driven out by the other, and the presence of the one

   destroys that of the other. If, then, when death takes possession of a

   man, it drives life away from him, and proves him to be dead, much more

   does life, when it has obtained power over the man, drive out death,

   and restore him as living unto God. For if death brings mortality, why

   should not life, when it comes, vivify man? Just as Esaias the prophet

   says, "Death devoured when it had prevailed." [4531] And again, "God

   has wiped away every tear from every face." Thus that former life is

   expelled, because it was not given by the Spirit, but by the breath.

 

   2. For the breath of life, which also rendered man an animated being,

   is one thing, and the vivifying Spirit another, which also caused him

   to become spiritual. And for this reason Isaiah said, "Thus saith the

   Lord, who made heaven and established it, who founded the earth and the

   things therein, and gave breath to the people upon it, and Spirit to

   those walking upon it;" [4532] thus telling us that breath is indeed

   given in common to all people upon earth, but that the Spirit is theirs

   alone who tread down earthly desires. And therefore Isaiah himself,

   distinguishing the things already mentioned, again exclaims, "For the

   Spirit shall go forth from Me, and I have made every breath." [4533]

   Thus does he attribute the Spirit as peculiar to God which in the last

   times He pours forth upon the human race by the adoption of sons; but

   [he shows] that breath was common throughout the creation, and points

   it out as something created. Now what has been made is a different

   thing from him who makes it. The breath, then, is temporal, but the

   Spirit eternal. The breath, too, increases [in strength] for a short

   period, and continues for a certain time; after that it takes its

   departure, leaving its former abode destitute of breath. But when the

   Spirit pervades the man within and without, inasmuch as it continues

   there, it never leaves him. "But that is not first which is spiritual,"

   says the apostle, speaking this as if with reference to us human

   beings; "but that is first which is animal, afterwards that which is

   spiritual," [4534] in accordance with reason. For there had been a

   necessity that, in the first place, a human being should be fashioned,

   and that what was fashioned should receive the soul; afterwards that it

   should thus receive the communion of the Spirit. Wherefore also "the

   first Adam was made" by the Lord "a living soul, the second Adam a

   quickening spirit." [4535] As, then, he who was made a living soul

   forfeited life when he turned aside to what was evil, so, on the other

   hand, the same individual, when he reverts to what is good, and

   receives the quickening Spirit, shall find life.

 

   3. For it is not one thing which dies and another which is quickened,

   as neither is it one thing which is lost and another which is found,

   but the Lord came seeking for that same sheep which had been lost. What

   was it, then, which was dead? Undoubtedly it was the substance of the

   flesh; the same, too, which had lost the breath of life, and had become

   breathless and dead. This same, therefore, was what the Lord came to

   quicken, that as in Adam we do all die, as being of an animal nature,

   in Christ we may all live, as being spiritual, not laying aside God's

   handiwork, but the lusts of the flesh, and receiving the Holy Spirit;

   as the apostle says in the Epistle to the Colossians: "Mortify,

   therefore, your members which are upon the earth." And what these are

   he himself explains: "Fornication, uncleanness, inordinate affection,

   evil concupiscence; and covetousness, which is idolatry." [4536] The

   laying aside of these is what the apostle preaches; and he declares

   that those who do such things, as being merely flesh and blood, cannot

   inherit the kingdom of heaven. For their soul, tending towards what is

   worse, and descending to earthly lusts, has become a partaker in the

   same designation which belongs to these [lusts, viz., "earthly"],

   which, when the apostle commands us to lay aside, he says in the same

   Epistle, "Cast ye off the old man with his deeds." [4537] But when he

   said this, he does not remove away the ancient formation [of man]; for

   in that case it would be incumbent on us to rid ourselves of its

   company by committing suicide.

 

   4. But the apostle himself also, being one who had been formed in a

   womb, and had issued thence, wrote to us, and confessed in his Epistle

   to the Philippians that "to live in the flesh was the fruit of [his]

   work;" [4538] thus expressing himself. Now the final result of the work

   of the Spirit is the salvation of the flesh. [4539] For what other

   visible fruit is there of the invisible Spirit, than the rendering of

   the flesh mature and capable of incorruption? If then [he says], "To

   live in the flesh, this is the result of labour to me," he did not

   surely contemn the substance of flesh in that passage where he said,

   "Put ye off the old man with his works;" [4540] but he points out that

   we should lay aside our former conversation, that which waxes old and

   becomes corrupt; and for this reason he goes on to say, "And put ye on

   the new man, that which is renewed in knowledge, after the image of Him

   who created him." In this, therefore, that he says, "which is renewed

   in knowledge," he demonstrates that he, the selfsame man who was in

   ignorance in times past, that is, in ignorance of God, is renewed by

   that knowledge which has respect to Him. For the knowledge of God

   renews man. And when he says, "after the image of the Creator," he sets

   forth the recapitulation of the same man, who was at the beginning made

   after the likeness of God.

 

   5. And that he, the apostle, was the very same person who had been born

   from the womb, that is, of the ancient substance of flesh, he does

   himself declare in the Epistle to the Galatians: "But when it pleased

   God, who separated me from my mother's womb, and called me by His

   grace, to reveal His Son in me, that I might preach Him among the

   Gentiles," [4541] it was not, as I have already observed, one person

   who had been born from the womb, and another who preached the Gospel of

   the Son of God; but that same individual who formerly was ignorant, and

   used to persecute the Church, when the revelation was made to him from

   heaven, and the Lord conferred with him, as I have pointed out in the

   third book, [4542] preached the Gospel of Jesus Christ the Son of God,

   who was crucified under Pontius Pilate, his former ignorance being

   driven out by his subsequent knowledge: just as the blind men whom the

   Lord healed did certainly lose their blindness, but received the

   substance of their eyes perfect, and obtained the power of vision in

   the very same eyes with which they formerly did not see; the darkness

   being merely driven away by the power of vision, while the substance of

   the eyes was retained, in order that, by means of those eyes through

   which they had not seen, exercising again the visual power, they might

   give thanks to Him who had restored them again to sight. And thus,

   also, he whose withered hand was healed, and all who were healed

   generally, did not change those parts of their bodies which had at

   their birth come forth from the womb, but simply obtained these anew in

   a healthy condition.

 

   6. For the Maker of all things, the Word of God, who did also from the

   beginning form man, when He found His handiwork impaired by wickedness,

   performed upon it all kinds of healing. At one time [He did so], as

   regards each separate member, as it is found in His own handiwork; and

   at another time He did once for all restore man sound and whole in all

   points, preparing him perfect for Himself unto the resurrection. For

   what was His object in healing [different] portions of the flesh, and

   restoring them to their original condition, if those parts which had

   been healed by Him were not in a position to obtain salvation? For if

   it was [merely] a temporary benefit which He conferred, He granted

   nothing of importance to those who were the subjects of His healing. Or

   how can they maintain that the flesh is incapable of receiving the life

   which flows from Him, when it received healing from Him? For life is

   brought about through healing, and incorruption through life. He,

   therefore, who confers healing, the same does also confer life; and He

   [who gives] life, also surrounds His own handiwork with incorruption.

     __________________________________________________________________

 

   [4531] Isa. xxv. 8, LXX.

 

   [4532] Isa. xlii. 5.

 

   [4533] Isa. lvii. 16.

 

   [4534] 1 Cor. xv. 46.

 

   [4535] 1 Cor. xv. 45.

 

   [4536] Col. iii. 5.

 

   [4537] Col. iii. 9.

 

   [4538] Phil. i. 22.

 

   [4539] Following Harvey's explanation of a somewhat obscure passage.

 

   [4540] Col. iii. 10.

 

   [4541] Gal. i. 15, 16.

 

   [4542] Vol. i. pp. 306, 321.

     __________________________________________________________________

 

  Chapter XIII.--In the dead who were raised by Christ we possess the highest

  proof of the resurrection; and our hearts are shown to be capable of life

  eternal, because they can now receive the Spirit of God.

 

   1. Let our opponents--that is, they who speak against their own

   salvation--inform us [as to this point]: The deceased daughter of the

   high priest; [4543] the widow's dead son, who was being carried out [to

   burial] near the gate [of the city]; [4544] and Lazarus, who had lain

   four days in the tomb, [4545] --in what bodies did they rise again? In

   those same, no doubt, in which they had also died. For if it were not

   in the very same, then certainly those same individuals who had died

   did not rise again. For [the Scripture] says, "The Lord took the hand

   of the dead man, and said to him, Young man, I say unto thee, Arise.

   And the dead man sat up, and He commanded that something should be

   given him to eat; and He delivered him to his mother." [4546] Again, He

   called Lazarus "with a loud voice, saying, Lazarus, come forth; and he

   that was dead came forth bound with bandages, feet and hands." This was

   symbolical of that man who had been bound in sins. And therefore the

   Lord said, "Loose him, and let him depart." As, therefore, those who

   were healed were made whole in those members which had in times past

   been afflicted; and the dead rose in the identical bodies, their limbs

   and bodies receiving health, and that life which was granted by the

   Lord, who prefigures eternal things by temporal, and shows that it is

   He who is Himself able to extend both healing and life to His

   handiwork, that His words concerning its [future] resurrection may also

   be believed; so also at the end, when the Lord utters His voice "by the

   last trumpet," [4547] the dead shall be raised, as He Himself declares:

   "The hour shall come, in which all the dead which are in the tombs

   shall hear the voice of the Son of man, and shall come forth; those

   that have done good to the resurrection of life, and those that have

   done evil to the resurrection of judgment." [4548]

 

   2. Vain, therefore, and truly miserable, are those who do not choose to

   see what is so manifest and clear, but shun the light of truth,

   blinding themselves like the tragic OEdipus. And as those who are not

   practised in wrestling, when they contend with others, laying hold with

   a determined grasp of some part of [their opponent's] body, really fall

   by means of that which they grasp, yet when they fall, imagine that

   they are gaining the victory, because they have obstinately kept their

   hold upon that part which they seized at the outset, and besides

   falling, become subjects of ridicule; so is it with respect to that

   [favourite] expression of the heretics: "Flesh and blood cannot inherit

   the kingdom of God;" while taking two expressions of Paul's, without

   having perceived the apostle's meaning, or examined critically the

   force of the terms, but keeping fast hold of the mere expressions by

   themselves, they die in consequence of their influence (peri autas),

   overturning as far as in them lies the entire dispensation of God.

 

   3. For thus they will allege that this passage refers to the flesh

   strictly so called, and not to fleshly works, as I have pointed out, so

   representing the apostle as contradicting himself. For immediately

   following, in the same Epistle, he says conclusively, speaking thus in

   reference to the flesh: "For this corruptible must put on incorruption,

   and this mortal must put on immortality. So, when this mortal shall

   have put on immortality, then shall be brought to pass the saying which

   is written, Death is swallowed up in victory. O death, where is thy

   sting? O death, where is thy victory?" [4549] Now these words shall be

   appropriately said at the time when this mortal and corruptible flesh,

   which is subject to death, which also is pressed down by a certain

   dominion of death, rising up into life, shall put on incorruption and

   immortality. For then, indeed, shall death be truly vanquished, when

   that flesh which is held down by it shall go forth from under its

   dominion. And again, to the Philippians he says: "But our conversation

   is in heaven, from whence also we look for the Saviour, the Lord Jesus,

   who shall transfigure the body of our humiliation conformable to the

   body of His glory, even as He is able (ita ut possit) according to the

   working of His own power." [4550] What, then, is this "body of

   humiliation" which the Lord shall transfigure, [so as to be] conformed

   to "the body of His glory?" Plainly it is this body composed of flesh,

   which is indeed humbled when it falls into the earth. Now its

   transformation [takes place thus], that while it is mortal and

   corruptible, it becomes immortal and incorruptible, not after its own

   proper substance, but after the mighty working of the Lord, who is able

   to invest the mortal with immortality, and the corruptible with

   incorruption. And therefore he says, [4551] "that mortality may be

   swallowed up of life. He who has perfected us for this very thing is

   God, who also has given unto us the earnest of the Spirit." [4552] He

   uses these words most manifestly in reference to the flesh; for the

   soul is not mortal, neither is the spirit. Now, what is mortal shall be

   swallowed up of life, when the flesh is dead no longer, but remains

   living and incorruptible, hymning the praises of God, who has perfected

   us for this very thing. In order, therefore, that we may be perfected

   for this, aptly does he say to the Corinthians, "Glorify God in your

   body." [4553] Now God is He who gives rise to immortality.

 

   4. That he uses these words with respect to the body of flesh, and to

   none other, he declares to the Corinthians manifestly, indubitably, and

   free from all ambiguity: "Always bearing about in our body the dying of

   Jesus, [4554] that also the life of Jesus Christ might be manifested in

   our body. For if we who live are delivered unto death for Jesus' sake,

   it is that the life of Jesus may also be manifested in our mortal

   flesh." [4555] And that the Spirit lays hold on the flesh, he says in

   the same Epistle, "That ye are the epistle of Christ, ministered by us,

   inscribed not with ink, but with the Spirit of the living God, not in

   tables of stone, but in the fleshly tables of the heart." [4556] If,

   therefore, in the present time, fleshly hearts are made partakers of

   the Spirit, what is there astonishing if, in the resurrection, they

   receive that life which is granted by the Spirit? Of which resurrection

   the apostle speaks in the Epistle to the Philippians: "Having been made

   conformable to His death, if by any means I might attain to the

   resurrection which is from the dead." [4557] In what other mortal

   flesh, therefore, can life be understood as being manifested, unless in

   that substance which is also put to death on account of that confession

   which is made of God? --as he has himself declared, "If, as a man, I

   have fought with beasts [4558] at Ephesus, what advantageth it me if

   the dead rise not? For if the dead rise not, neither has Christ risen.

   Now, if Christ has not risen, our preaching is vain, and your faith is

   vain. In that case, too, we are found false witnesses for God, since we

   have testified that He raised up Christ, whom [upon that supposition]

   He did not raise up. [4559] For if the dead rise not, neither has

   Christ risen. But if Christ be not risen, your faith is vain, since ye

   are yet in your sins. Therefore those who have fallen asleep in Christ

   have perished. If in this life only we have hope in Christ, we are more

   miserable than all men. But now Christ has risen from the dead, the

   first-fruits of those that sleep; for as by man [came] death, by man

   also [came] the resurrection of the dead." [4560]

 

   5. In all these passages, therefore, as I have already said, these men

   must either allege that the apostle expresses opinions contradicting

   himself, with respect to that statement, "Flesh and blood cannot

   inherit the kingdom of God;" or, on the other hand, they will be forced

   to make perverse and crooked interpretations of all the passages, so as

   to overturn and alter the sense of the words. For what sensible thing

   can they say, if they endeavour to interpret otherwise this which he

   writes: "For this corruptible must put on incorruption, and this mortal

   put on immortality;" [4561] and, "That the life of Jesus may be made

   manifest in our mortal flesh;" [4562] and all the other passages in

   which the apostle does manifestly and clearly declare the resurrection

   and incorruption of the flesh? And thus shall they be compelled to put

   a false interpretation upon passages such as these, they who do not

   choose to understand one correctly.

     __________________________________________________________________

 

   [4543] Mark v. 22. Iren�us confounds the ruler of the synagogue with

   the high priest. [Let not those who possess printed Bibles and

   concordances and commentaries, and all manner of helps to memory, blame

   the Fathers for such mistakes, until they at least equal them in their

   marvellous and minute familiarity with the inspired writers.]

 

   [4544] Luke vii. 12.

 

   [4545] John ix. 30.

 

   [4546] The two miracles of raising the widow's son and the rabbi's

   daughter are here amalgamated.

 

   [4547] 1 Cor. xv. 52.

 

   [4548] John v. 28.

 

   [4549] 1 Cor. xv. 53.

 

   [4550] Phil. iii. 29, etc.

 

   [4551] The original Greek text is preserved here, as above; the Latin

   translator inserts, "in secunda ad Corinthios." Harvey observes: "The

   interpretation of the Scriptural reference by the translator suggests

   the suspicion that the greater number of such references have come in

   from the margin."

 

   [4552] 2 Cor. v. 4.

 

   [4553] 1 Cor. vi. 20.

 

   [4554] Agreeing with the Syriac version in omitting "the Lord" before

   the word "Jesus," and in reading aei as ei, which Harvey considers the

   true text.

 

   [4555] 2 Cor. iv. 10, etc.

 

   [4556] 2 Cor. iii. 3.

 

   [4557] Phil. iii. 11.

 

   [4558] The Syriac translation seems to take a literal meaning out of

   this passage: "If, as one of the men, I have been cast forth to the

   wild beasts at Ephesus."

 

   [4559] This is in accordance with the Syriac, which omits the clause,

   eiper ara nekroi ouk egeirontai.

 

   [4560] 1 Cor. xv. 13, etc.

 

   [4561] 1 Cor. xv. 53.

 

   [4562] 2 Cor. iv. 11.

     __________________________________________________________________

 

  Chapter XIV.--Unless the flesh were to be saved, the Word would not have taken

  upon Him flesh of the same substance as ours: from this it would follow that

  neither should we have been reconciled by Him.

 

   1. And inasmuch as the apostle has not pronounced against the very

   substance of flesh and blood, that it cannot inherit the kingdom of

   God, the same apostle has everywhere adopted the term "flesh and blood"

   with regard to the Lord Jesus Christ, partly indeed to establish His

   human nature (for He did Himself speak of Himself as the Son of man),

   and partly that He might confirm the salvation of our flesh. For if the

   flesh were not in a position to be saved, the Word of God would in no

   wise have become flesh. And if the blood of the righteous were not to

   be inquired after, the Lord would certainly not have had blood [in His

   composition]. But inasmuch as blood cries out (vocalis est) from the

   beginning [of the world], God said to Cain, when he had slain his

   brother, "The voice of thy brother's blood crieth to Me." [4563] And as

   their blood will be inquired after, He said to those with Noah, "For

   your blood of your souls will I require, [even] from the hand of all

   beasts;" [4564] and again, "Whosoever will shed man's blood, [4565] it

   shall be shed for his blood." In like manner, too, did the Lord say to

   those who should afterwards shed His blood, "All righteous blood shall

   be required which is shed upon the earth, from the blood of righteous

   Abel to the blood of Zacharias the son of Barachias, whom ye slew

   between the temple and the altar. Verily I say unto you, All these

   things shall come upon this generation." [4566] He thus points out the

   recapitulation that should take place in his own person of the effusion

   of blood from the beginning, of all the righteous men and of the

   prophets, and that by means of Himself there should be a requisition of

   their blood. Now this [blood] could not be required unless it also had

   the capability of being saved; nor would the Lord have summed up these

   things in Himself, unless He had Himself been made flesh and blood

   after the way of the original formation [of man], saving in his own

   person at the end that which had in the beginning perished in Adam.

 

   2. But if the Lord became incarnate for any other order of things, and

   took flesh of any other substance, He has not then summed up human

   nature in His own person, nor in that case can He be termed flesh. For

   flesh has been truly made [to consist in] a transmission of that thing

   moulded originally from the dust. But if it had been necessary for Him

   to draw the material [of His body] from another substance, the Father

   would at the beginning have moulded the material [of flesh] from a

   different substance [than from what He actually did]. But now the case

   stands thus, that the Word has saved that which really was [created,

   viz.,] humanity which had perished, effecting by means of Himself that

   communion which should be held with it, and seeking out its salvation.

   But the thing which had perished possessed flesh and blood. For the

   Lord, taking dust from the earth, moulded man; and it was upon his

   behalf that all the dispensation of the Lord's advent took place. He

   had Himself, therefore, flesh and blood, recapitulating in Himself not

   a certain other, but that original handiwork of the Father, seeking out

   that thing which had perished. And for this cause the apostle, in the

   Epistle to the Colossians, says, "And though ye were formerly

   alienated, and enemies to His knowledge by evil works, yet now ye have

   been reconciled in the body of His flesh, through His death, to present

   yourselves holy and chaste, and without fault in His sight." [4567] He

   says, "Ye have been reconciled in the body of His flesh," because the

   righteous flesh has reconciled that flesh which was being kept under

   bondage in sin, and brought it into friendship with God.

 

   3. If, then, any one allege that in this respect the flesh of the Lord

   was different from ours, because it indeed did not commit sin, neither

   was deceit found in His soul, while we, on the other hand, are sinners,

   he says what is the fact. But if he pretends that the, Lord possessed

   another substance of flesh, the sayings respecting reconciliation will

   not agree with that man. For that thing is reconciled which had

   formerly been in enmity. Now, if the Lord had taken flesh from another

   substance, He would not, by so doing, have reconciled that one to God

   which had become inimical through transgression. But now, by means of

   communion with Himself, the Lord has reconciled man to God the Father,

   in reconciling us to Himself by the body of His own flesh, and

   redeeming us by His own blood, as the apostle says to the Ephesians,

   "In whom we have redemption through His blood, the remission of sins;"

   [4568] and again to the same he says, "Ye who formerly were far off

   have been brought near in the blood of Christ;" [4569] and again,

   "Abolishing in His flesh the enmities, [even] the law of commandments

   [contained] in ordinances." [4570] And in every Epistle the apostle

   plainly testifies, that through the flesh of our Lord, and through His

   blood, we have been saved.

 

   4. If, therefore, flesh and blood are the things which procure for us

   life, it has not been declared of flesh and blood, in the literal

   meaning (proprie) of the terms, that they cannot inherit the kingdom of

   God; but [these words apply] to those carnal deeds already mentioned,

   which, perverting man to sin, deprive him of life. And for this reason

   he says, in the Epistle to the Romans: "Let not sin, therefore, reign

   in your mortal body, to be under its control: neither yield ye your

   members instruments of unrighteousness unto sin; but yield yourselves

   to God, as being alive from the dead, and your members as instruments

   of righteousness unto God." [4571] In these same members, therefore, in

   which we used to serve sin, and bring forth fruit unto death, does He

   wish us to [be obedient] unto righteousness, that we may bring forth

   fruit unto life. Remember, therefore, my beloved friend, that thou hast

   been redeemed by the flesh of our Lord, re-established [4572] by His

   blood; and "holding the Head, from which the whole body of the Church,

   having been fitted together, takes increase" [4573] --that is,

   acknowledging the advent in the flesh of the Son of God, and [His]

   divinity (deum), and looking forward with constancy to His human nature

   [4574] (hominem), availing thyself also of these proofs drawn from

   Scripture--thou dost easily overthrow, as I have pointed out, all those

   notions of the heretics which were concocted afterwards.

     __________________________________________________________________

 

   [4563] Gen. iv. 10.

 

   [4564] Gen. ix. 5, 6, LXX.

 

   [4565] One of the mss. reads here: Sanguis pro sanguine ejus

   effundetur.

 

   [4566] Matt. xxiii. 35, etc.; Luke xi. 50.

 

   [4567] Col. i. 21, etc.

 

   [4568] Eph. i. 7.

 

   [4569] Eph. ii. 13.

 

   [4570] Eph. ii. 15.

 

   [4571] Rom. vi. 12, 13, etc.

 

   [4572] "Et sanguine ejus redhibitus," corresponding to the Greek term

   apokatastatheis. "Redhibere" is properly a forensic term, meaning to

   cause any article to be restored to the vendor.

 

   [4573] Col. ii. 19.

 

   [4574] Harvey restores the Greek thus, kai ton autou anthropon bebaios

   ekdechomenos, which he thinks has a reference to the patient waiting

   for "Christ's second advent to judge the world." The phrase might also

   be translated, and "receiving stedfastly His human nature."

     __________________________________________________________________

 

  Chapter XV.--Proofs of the resurrection from Isaiah and Ezekiel; the same God

  who created us will also raise us up.

 

   1. Now, that He who at the beginning created man, did promise him a

   second birth after his dissolution into earth, Esaias thus declares:

   "The dead shall rise again, and they who are in the tombs shall arise,

   and they who are in the earth shall rejoice. For the dew which is from

   Thee is health to them." [4575] And again: "I will comfort you, and ye

   shall be comforted in Jerusalem: and ye shall see, and your heart shall

   rejoice, and your bones shall flourish as the grass; and the hand of

   the Lord shall be known to those who worship Him." [4576] And Ezekiel

   speaks as follows: "And the hand of the Lord came upon me, and the Lord

   led me forth in the Spirit, and set me down in the midst of the plain,

   and this place was full of bones. And He caused me to pass by them

   round about: and, behold, there were many upon the surface of the plain

   very dry. And He said unto me, Son of man, can these bones live? And I

   said, Lord, Thou who hast made them dost know. And He said unto me,

   Prophesy upon these bones, and thou shalt say to them, Ye dry bones,

   hear the word of the Lord. Thus saith the Lord to these bones, Behold,

   I will cause the spirit of life to come upon you, and I will lay sinews

   upon you, and bring up flesh again upon you, and I will stretch skin

   upon you, and will put my Spirit into you, and ye shall live; and ye

   shall know that I am the Lord. And I prophesied as the Lord had

   commanded me. And it came to pass, when I was prophesying, that,

   behold, an earthquake, and the bones were drawn together, each one to

   its own articulation: and I beheld, and, lo, the sinews and flesh were

   produced upon them, and the skins rose upon them round about, but there

   was no breath in them. And He said unto me, Prophesy to the breath, son

   of man, and say to the breath, These things saith the Lord, Come from

   the four winds (spiritibus), and breathe upon these dead, that they may

   live. So I prophesied as the Lord had commanded me, and the breath

   entered into them; and they did live, and stood upon their feet, an

   exceeding great gathering." [4577] And again he says, "Thus saith the

   Lord, Behold, I will set your graves open, and cause you to come out of

   your graves, and bring you into the land of Israel; and ye shall know

   that I am the Lord, when I shall open your sepulchres, that I may bring

   my people again out of the sepulchres: and I will put my Spirit into

   you, and ye shall live; and I will place you in your land, and ye shall

   know that I am the Lord. I have said, and I will do, saith the Lord."

   [4578] As we at once perceive that the Creator (Demiurgo) is in this

   passage represented as vivifying our dead bodies, and promising

   resurrection to them, and resuscitation from their sepulchres and

   tombs, conferring upon them immortality also (He says, "For as the tree

   of life, so shall their days be" [4579] ), He is shown to be the only

   God who accomplishes these things, and as Himself the good Father,

   benevolently conferring life upon those who have not life from

   themselves.

 

   2. And for this reason did the Lord most plainly manifest Himself and

   the Father to His disciples, lest, forsooth, they might seek after

   another God besides Him who formed man, and who gave him the breath of

   life; and that men might not rise to such a pitch of madness as to

   feign another Father above the Creator. And thus also He healed by a

   word all the others who were in a weakly condition because of sin; to

   whom also He said, "Behold, thou art made whole, sin no more, lest a

   worse thing come upon thee:" [4580] pointing out by this, that, because

   of the sin of disobedience, infirmities have come upon men. To that

   man, however, who had been blind from his birth, He gave sight, not by

   means of a word, but by an outward action; doing this not without a

   purpose, or because it so happened, but that He might show forth the

   hand of God, that which at the beginning had moulded man. And

   therefore, when His disciples asked Him for what cause the man had been

   born blind, whether for his own or his parents' fault, He replied,

   "Neither hath this man sinned, nor his parents, but that the works of

   God should be made manifest in him." [4581] Now the work of God is the

   fashioning of man. For, as the Scripture says, He made [man] by a kind

   of process: "And the Lord took clay from the earth, and formed man."

   [4582] Wherefore also the Lord spat on the ground and made clay, and

   smeared it upon the eyes, pointing out the original fashioning [of

   man], how it was effected, and manifesting the hand of God to those who

   can understand by what [hand] man was formed out of the dust. For that

   which the artificer, the Word, had omitted to form in the womb, [viz.,

   the blind man's eyes], He then supplied in public, that the works of

   God might be manifested in him, in order that we might not be seeking

   out another hand by which man was fashioned, nor another Father;

   knowing that this hand of God which formed us at the beginning, and

   which does form us in the womb, has in the last times sought us out who

   were lost, winning back His own, and taking up the lost sheep upon His

   shoulders, and with joy restoring it to the fold of life.

 

   3. Now, that the Word of God forms us in the womb, He says to Jeremiah,

   "Before I formed thee in the womb, I knew thee; and before thou wentest

   forth from the belly, I sanctified thee, and appointed thee a prophet

   among the nations." [4583] And Paul, too, says in like manner, "But

   when it pleased God, who separated me from my mother's womb, that I

   might declare Him among the nations." [4584] As, therefore, we are by

   the Word formed in the womb, this very same Word formed the visual

   power in him who had been blind from his birth; showing openly who it

   is that fashions us in secret, since the Word Himself had been made

   manifest to men: and declaring the original formation of Adam, and the

   manner in which he was created, and by what hand he was fashioned,

   indicating the whole from a part. For the Lord who formed the visual

   powers is He who made the whole man, carrying out the will of the

   Father. And inasmuch as man, with respect to that formation which, was

   after Adam, having fallen into transgression, needed the laver of

   regeneration, [the Lord] said to him [upon whom He had conferred

   sight], after He had smeared his eyes with the clay, "Go to Siloam, and

   wash;" [4585] thus restoring to him both [his perfect] confirmation,

   and that regeneration which takes place by means of the laver. And for

   this reason when he was washed he came seeing, that he might both know

   Him who had fashioned him, and that man might learn [to know] Him who

   has conferred upon him life.

 

   4. All the followers of Valentinus, therefore, lose their case, when

   they say that man was not fashioned out of this earth, but from a fluid

   and diffused substance. For, from the earth out of which the Lord

   formed eyes for that man, from the same earth it is evident that man

   was also fashioned at the beginning. For it were incompatible that the

   eyes should indeed be formed from one source and the rest of the body

   from another; as neither would it be compatible that one [being]

   fashioned the body, and another the eyes. But He, the very same who

   formed Adam at the beginning, with whom also the Father spake,

   [saying], "Let Us make man after Our image and likeness," [4586]

   revealing Himself in these last times to men, formed visual organs

   (visionem) for him who had been blind [in that body which he had

   derived] from Adam. Wherefore also the Scripture, pointing out what

   should come to pass, says, that when Adam had hid himself because of

   his disobedience, the Lord came to him at eventide, called him forth,

   and said, "Where art thou?" [4587] That means that in the last times

   the very same Word of God came to call man, reminding him of his

   doings, living in which he had been hidden from the Lord. For just as

   at that time God spake to Adam at eventide, searching him out; so in

   the last times, by means of the same voice, searching out his

   posterity, He has visited them.

     __________________________________________________________________

 

   [4575] Isa. xxvi. 19.

 

   [4576] Isa. lxvi. 13.

 

   [4577] Ezek. xxxvii. 1, etc.

 

   [4578] Ezek. xxxvii. 12, etc.

 

   [4579] Isa. lxv. 22.

 

   [4580] John v. 14.

 

   [4581] John ix. 3.

 

   [4582] Gen. ii. 7.

 

   [4583] Jer. i. 5.

 

   [4584] Gal. i. 15.

 

   [4585] John ix. 7.

 

   [4586] Gen. i. 25.

 

   [4587] Gen. iii. 9.

     __________________________________________________________________

 

  Chapter XVI.--Since our bodies return to the earth, it follows that they have

  their substance from it; also, by the advent of the Word, the image of God in

  us appeared in a clearer light.

 

   1. And since Adam was moulded from this earth to which we belong, the

   Scripture tells us that God said to him, "In the sweat of thy face

   shall thou eat thy bread, until thou turnest again to the dust from

   whence thou wert taken." [4588] If then, after death, our bodies return

   to any other substance, it follows that from it also they have their

   substance. But if it be into this very [earth], it is manifest that it

   was also from it that man's frame was created; as also the Lord clearly

   showed, when from this very substance He formed eyes for the man [to

   whom He gave sight]. And thus was the hand of God plainly shown forth,

   by which Adam was fashioned, and we too have been formed; and since

   there is one and the same Father, whose voice from the beginning even

   to the end is present with His handiwork, and the substance from which

   we were formed is plainly declared through the Gospel, we should

   therefore not seek after another Father besides Him, nor [look for]

   another substance from which we have been formed, besides what was

   mentioned beforehand, and shown forth by the Lord; nor another hand of

   God besides that which, from the beginning even to the end, forms us

   and prepares us for life, and is present with His handiwork, and

   perfects it after the image and likeness of God.

 

   2. And then, again, this Word was manifested when the Word of God was

   made man, assimilating Himself to man, and man to Himself, so that by

   means of his resemblance to the Son, man might become precious to the

   Father. For in times long past, it was said that man was created after

   the image of God, but it was not [actually] shown; for the Word was as

   yet invisible, after whose image man was created, Wherefore also he did

   easily lose the similitude. When, however, the Word of God became

   flesh, He confirmed both these: for He both showed forth the image

   truly, since He became Himself what was His image; and He

   re-established the similitude after a sure manner, by assimilating man

   to the invisible Father through means of the visible Word.

 

   3. And not by the aforesaid things alone has the Lord manifested

   Himself, but [He has done this] also by means of His passion. For doing

   away with [the effects of] that disobedience of man which had taken

   place at the beginning by the occasion of a tree, "He became obedient

   unto death, even the death of the cross;" [4589] rectifying that

   disobedience which had occurred by reason of a tree, through that

   obedience which was [wrought out] upon the tree [of the cross]. Now He

   would not have come to do away, by means of that same [image], the

   disobedience which had been incurred towards our Maker if He proclaimed

   another Father. But inasmuch as it was by these things that we

   disobeyed God, and did not give credit to His word, so was it also by

   these same that He brought in obedience and consent as respects His

   Word; by which things He clearly shows forth God Himself, whom indeed

   we had offended in the first Adam, when he did not perform His

   commandment. In the second Adam, however, we are reconciled, being made

   obedient even unto death. For we were debtors to none other but to Him

   whose commandment we had transgressed at the beginning.

     __________________________________________________________________

 

   [4588] Gen. iii. 19.

 

   [4589] Phil. ii. 8.

     __________________________________________________________________

 

  Chapter XVII.--There is but one Lord and one God, the Father and Creator of

  all things, who has loved us in Christ, given us commandments, and remitted

  our sins; whose Son and Word Christ proved Himself to be, when He forgave our

  sins.

 

   1. Now this being is the Creator (Demiurgus), who is, in respect of His

   love, the Father; but in respect of His power, He is Lord; and in

   respect of His wisdom, our Maker and Fashioner; by transgressing whose

   commandment we became His enemies. And therefore in the last times the

   Lord has restored us into friendship through His incarnation, having

   become "the Mediator between God and men;" [4590] propitiating indeed

   for us the Father against whom we had sinned, and cancelling

   (consolatus) our disobedience by His own obedience; conferring also

   upon us the gift of communion with, and subjection to, our Maker. For

   this reason also He has taught us to say in prayer, "And forgive us our

   debts;" [4591] since indeed He is our Father, whose debtors we were,

   having transgressed His commandments. But who is this Being? Is He some

   unknown one, and a Father who gives no commandment to any one? Or is He

   the God who is proclaimed in the Scriptures, to whom we were debtors,

   having transgressed His commandment? Now the commandment was given to

   man by the Word. For Adam, it is said, "heard the voice of the Lord

   God." [4592] Rightly then does His Word say to man, "Thy sins are

   forgiven thee;" [4593] He, the same against whom we had sinned in the

   beginning, grants forgiveness of sins in the end. But if indeed we had

   disobeyed the command of any other, while it was a different being who

   said, "Thy sins are forgiven thee;" [4594] such an one is neither good,

   nor true, nor just. For how can he be good, who does not give from what

   belongs to himself? Or how can he be just, who snatches away the goods

   of another? And in what way can sins be truly remitted, unless that He

   against whom we have sinned has Himself granted remission "through the

   bowels of mercy of our God," in which "He has visited us" [4595]

   through His Son?

 

   2. And therefore, when He had healed the man sick of the palsy, [the

   evangelist] says "The people upon seeing it glorified God, who gave

   such power unto men." [4596] What God, then, did the bystanders

   glorify? Was it indeed that unknown Father invented by the heretics?

   And how could they glorify him who was altogether unknown to them? It

   is evident, therefore, that the Israelites glorified Him who has been

   proclaimed as God by the law and the prophets, who is also the Father

   of our Lord; and therefore He taught men, by the evidence of their

   senses through those signs which He accomplished, to give glory to God.

   If, however, He Himself had come from another Father, and men glorified

   a different Father when they beheld His miracles, He [in that case]

   rendered them ungrateful to that Father who had sent the gift of

   healing. But as the only-begotten Son had come for man's salvation from

   Him who is God, He did both stir up the incredulous by the miracles

   which He was in the habit of working, to give glory to the Father; and

   to the Pharisees, who did not admit the advent of His Son, and who

   consequently did not believe in the remission [of sins] which was

   conferred by Him, He said, "That ye may know that the Son of man hath

   power to forgive sins." [4597] And when He had said this, He commanded

   the paralytic man to take up the pallet upon which he was lying, and go

   into his house. By this work of His He confounded the unbelievers, and

   showed that He is Himself the voice of God, by which man received

   commandments, which he broke, and became a sinner; for the paralysis

   followed as a consequence of sins.

 

   3. Therefore, by remitting sins, He did indeed heal man, while He also

   manifested Himself who He was. For if no one can forgive sins but God

   alone, while the Lord remitted them and healed men, it is plain that He

   was Himself the Word of God made the Son of man, receiving from the

   Father the power of remission of sins; since He was man, and since He

   was God, in order that since as man He suffered for us, so as God He

   might have compassion on us, and forgive us our debts, in which we were

   made debtors to God our Creator. And therefore David said beforehand,

   "Blessed are they whose iniquities are forgiven, and whose sins are

   covered. Blessed is the man to whom the Lord has not imputed sin;"

   [4598] pointing out thus that remission of sins which follows upon His

   advent, by which "He has destroyed the handwriting" of our debt, and

   "fastened it to the cross;" [4599] so that as by means of a tree we

   were made debtors to God, [so also] by means of a tree we may obtain

   the remission of our debt.

 

   4. This fact has been strikingly set forth by many others, and

   especially through means of Elisha the prophet. For when his

   fellow-prophets were hewing wood for the construction of a tabernacle,

   and when the iron [head], shaken loose from the axe, had fallen into

   the Jordan and could not be found by them, upon Elisha's coming to the

   place, and learning what had happened, he threw some wood into the

   water. Then, when he had done this, the iron part of the axe floated

   up, and they took up from the surface of the water what they had

   previously lost. [4600] By this action the prophet pointed out that the

   sure word of God, which we had negligently lost by means of a tree, and

   were not in the way of finding again, we should receive anew by the

   dispensation of a tree, [viz., the cross of Christ]. For that the word

   of God is likened to an axe, John the Baptist declares [when he says]

   in reference to it, "But now also is the axe laid to the root of the

   trees." [4601] Jeremiah also says to the same purport: "The word of God

   cleaveth the rock as an axe." [4602] This word, then, what was hidden

   from us, did the dispensation of the tree make manifest, as I have

   already remarked. For as we lost it by means of a tree, by means of a

   tree again was it made manifest to all, showing the height, the length,

   the breadth, the depth in itself; and, as a certain man among our

   predecessors observed, "Through the extension of the hands of a divine

   person, [4603] gathering together the two peoples to one God." For

   these were two hands, because there were two peoples scattered to the

   ends of the earth; but there was one head in the middle, as there is

   but one God, who is above all, and through all, and in us all.

     __________________________________________________________________

 

   [4590] 1 Tim. ii. 5.

 

   [4591] Matt. vi. 12.

 

   [4592] Gen. iii. 8.

 

   [4593] Matt. ix. 2; Luke v. 20.

 

   [4594] Matt. ix. 2; Luke v. 20.

 

   [4595] Luke i. 78.

 

   [4596] Matt. ix. 8.

 

   [4597] Matt. ix. 6.

 

   [4598] Ps. xxxii. 1, 2.

 

   [4599] Col. ii. 14.

 

   [4600] 2 Kings vi. 6.

 

   [4601] Matt. iii. 10.

 

   [4602] Jer. xxiii. 29.

 

   [4603] The Greek is preserved here, and reads, dia tes theias ektaseos

   ton cheiron-- literally, "through the divine extension of hands." The

   old Latin merely reads, "per extensionem manuum."

     __________________________________________________________________

 

  Chapter XVIII.--God the Father and His Word have formed all created things

  (which They use) by Their own power and wisdom, not out of defect or

  ignorance. The Son of God, who received all power from the Father, would

  otherwise never have taken flesh upon Him.

 

   1. And such or so important a dispensation He did not bring about by

   means of the creations of others, but by His own; neither by those

   things which were created out of ignorance and defect, but by those

   which had their substance from the wisdom and power of His Father. For

   He was neither unrighteous, so that He should covet the property of

   another; nor needy, that He could not by His own means impart life to

   His own, and make use of His own creation for the salvation of man. For

   indeed the creation could not have sustained Him [on the cross], if He

   had sent forth [simply by commission] what was the fruit of ignorance

   and defect. Now we have repeatedly shown that the incarnate Word of God

   was suspended upon a tree, and even the very heretics do acknowledge

   that He was crucified. How, then, could the fruit of ignorance and

   defect sustain Him who contains the knowledge of all things, and is

   true and perfect? Or how could that creation which was concealed from

   the Father, and far removed from Him, have sustained His Word? And if

   this world were made by the angels (it matters not whether we suppose

   their ignorance or their cognizance of the Supreme God), when the Lord

   declared, "For I am in the Father, and the Father in Me," [4604] how

   could this workmanship of the angels have borne to be burdened at once

   with the Father and the Son? How, again, could that creation which is

   beyond the Pleroma have contained Him who contains the entire Pleroma?

   Inasmuch, then, as all these things are impossible and incapable of

   proof, that preaching of the Church is alone true [which proclaims]

   that His own creation bare Him, which subsists by the power, the skill,

   and the wisdom of God; which is sustained, indeed, after an invisible

   manner by the Father, but, on the contrary, after a visible manner it

   bore His Word: and this is the true [Word].

 

   2. For the Father bears the creation and His own Word simultaneously,

   and the Word borne by the Father grants the Spirit to all as the Father

   wills. [4605] To some He gives after the manner of creation what is

   made; [4606] but to others [He gives] after the manner of adoption,

   that is, what is from God, namely generation. And thus one God the

   Father is declared, who is above all, and through all, and in all. The

   Father is indeed above all, and He is the Head of Christ; but the Word

   is through all things, and is Himself the Head of the Church; while the

   Spirit is in us all, and He is the living water, [4607] which the Lord

   grants to those who rightly believe in Him, and love Him, and who know

   that "there is one Father, who is above all, and through all, and in us

   all." [4608] And to these things does John also, the disciple of the

   Lord, bear witness, when he speaks thus in the Gospel: "In the

   beginning was the Word, and the Word was with God, and the Word was

   God. This was in the beginning with God. All things were made by Him,

   and without Him was nothing made." [4609] And then he said of the Word

   Himself: "He was in the world, and the world was made by Him, and the

   world knew Him not. To His own things He came, and His own people

   received Him not. However, as many as did receive Him, to these gave He

   power to become the sons of God, to those that believe in His name."

   [4610] And again, showing the dispensation with regard to His human

   nature, John said: "And the Word was made flesh, and dwelt among us."

   [4611] And in continuation he says, "And we beheld His glory, the glory

   as of the Only-begotten by the Father, full of grace and truth." He

   thus plainly points out to those willing to hear, that is, to those

   having ears, that there is one God, the Father over all, and one Word

   of God, who is through all, by whom all things have been made; and that

   this world belongs to Him, and was made by Him, according to the

   Father's will, and not by angels; nor by apostasy, defect, and

   ignorance; nor by any power of Prunicus, whom certain of them also call

   "the Mother;" nor by any other maker of the world ignorant of the

   Father.

 

   3. For the Creator of the world is truly the Word of God: and this is

   our Lord, who in the last times was made man, existing in this world,

   and who in an invisible manner contains all things created, and is

   inherent in the entire creation, since the Word of God governs and

   arranges all things; and therefore He came to His own in a visible

   [4612] manner, and was made flesh, and hung upon the tree, that He

   might sum up all things in Himself. "And His own peculiar people did

   not receive Him," as Moses declared this very thing among the people:

   "And thy life shall be hanging before thine eyes, and thou wilt not

   believe thy life." [4613] Those therefore who did not receive Him did

   not receive life. "But to as many as received Him, to them gave He

   power to become the sons of God." [4614] For it is He who has power

   from the Father over all things, since He is the Word of God, and very

   man, communicating with invisible beings after the manner of the

   intellect, and appointing a law observable to the outward senses, that

   all things should continue each in its own order; and He reigns

   manifestly over things visible and pertaining to men; and brings in

   just judgment and worthy upon all; as David also, clearly pointing to

   this, says, "Our God shall openly come, and will not keep silence."

   [4615] Then he shows also the judgment which is brought in by Him,

   saying, "A fire shall burn in His sight, and a strong tempest shall

   rage round about Him. He shall call upon the heaven from above, and the

   earth, to judge His people."

     __________________________________________________________________

 

   [4604] John xiv. 11.

 

   [4605] From this passage Harvey infers that Iren�us held the procession

   of the Holy Spirit from the Father and the Son,--a doctrine denied by

   the Oriental Church in after times. [Here is nothing about the

   "procession:" only the "mission" of the Spirit is here concerned. And

   the Easterns object to the double procession itself only in so far as

   any one means thereby to deny "quod solus Pater est divinarum

   personarum, Principium et Fons,"--riza kai pege. See Procopowicz, De

   Processione, Goth�, 1772].

 

   [4606] Grabe and Harvey insert the words, "quod est conditionis," but

   on slender authority.

 

   [4607] John vii. 39.

 

   [4608] Eph. iv. 6.

 

   [4609] John i. 1, etc.

 

   [4610] John i. 10, etc.

 

   [4611] John i. 14.

 

   [4612] The text reads "invisiblilter," which seems clearly an error.

 

   [4613] Deut. xxviii. 66.

 

   [4614] John i. 12.

 

   [4615] Ps. l. 3, 4.

     __________________________________________________________________

 

  Chapter XIX.--A comparison is instituted between the disobedient and sinning

  Eve and the Virgin Mary, her patroness. Various and discordant heresies are

  mentioned.

 

   1. That the Lord then was manifestly coming to His own things, and was

   sustaining them by means of that creation which is supported by

   Himself, and was making a recapitulation of that disobedience which had

   occurred in connection with a tree, through the obedience which was

   [exhibited by Himself when He hung] upon a tree, [the effects] also of

   that deception being done away with, by which that virgin Eve, who was

   already espoused to a man, was unhappily misled,--was happily

   announced, through means of the truth [spoken] by the angel to the

   Virgin Mary, who was [also espoused] to a man. [4616] For just as the

   former was led astray by the word of an angel, so that she fled from

   God when she had transgressed His word; so did the latter, by an

   angelic communication, receive the glad tidings that she should sustain

   (portaret) God, being obedient to His word. And if the former did

   disobey God, yet the latter was persuaded to be obedient to God, in

   order that the Virgin Mary might become the patroness [4617] (advocata)

   of the virgin Eve. And thus, as the human race fell into bondage to

   death by means of a virgin, so is it rescued by a virgin; virginal

   disobedience having been balanced in the opposite scale by virginal

   obedience. For in the same way the sin of the first created man

   (protoplasti) receives amendment by the correction of the

   First-begotten, and the coming of the serpent is conquered by the

   harmlessness of the dove, those bonds being unloosed by which we had

   been fast bound to death.

 

   2. The heretics being all unlearned and ignorant of God's arrangements,

   and not acquainted with that dispensation by which He took upon Him

   human nature (inscii ejus qu� est secundum hominem dispensationis),

   inasmuch as they blind themselves with regard to the truth, do in fact

   speak against their own salvation. Some of them introduce another

   Father besides the Creator; some, again, say that the world and its

   substance was made by certain angels; certain others [maintain] that it

   was widely separated by Horos [4618] from him whom they represent as

   being the Father--that it sprang forth (floruisse) of itself, and from

   itself was born. Then, again, others [of them assert] that it obtained

   substance in those things which are contained by the Father, from

   defect and ignorance; others still, despise the advent of the Lord

   manifest [to the senses], for they do not admit His incarnation; while

   others, ignoring the arrangement [that He should be born] of a virgin,

   maintain that He was begotten by Joseph. And still further, some affirm

   that neither their soul nor their body can receive eternal life, but

   merely the inner man. Moreover, they will have it that this [inner man]

   is that which is the understanding (sensum) in them, and which they

   decree as being the only thing to ascend to "the perfect." Others

   [maintain], as I have said in the first book, that while the soul is

   saved, their body does not participate in the salvation which comes

   from God; in which [book] I have also set forward the hypotheses of all

   these men, and in the second have pointed out their weakness and

   inconsistency.

     __________________________________________________________________

 

   [4616] The text is here most uncertain and obscure.

 

   [4617] [This word patroness is ambiguous. The Latin may stand for Gr.

   antilepsis, --a person called in to help, or to take hold of the other

   end of a burden. The argument implies that Mary was thus the

   counterpart or balance of Eve.]

 

   [4618] The text reads "porro," which makes no sense; so that Harvey

   looks upon it as a corruption of the reading "per Horum."

     __________________________________________________________________

 

  Chapter XX.--Those pastors are to be heard to whom the apostles committed the

  Churches, possessing one and the same doctrine of salvation; the heretics, on

  the other hand, are to be avoided. We must think soberly with regard to the

  mysteries of the faith.

 

   1. Now all these [heretics] are of much later date than the bishops to

   whom the apostles committed the Churches; which fact I have in the

   third book taken all pains to demonstrate. It follows, then, as a

   matter of course, that these heretics aforementioned, since they are

   blind to the truth, and deviate from the [right] way, will walk in

   various roads; and therefore the footsteps of their doctrine are

   scattered here and there without agreement or connection. But the path

   of those belonging to the Church circumscribes the whole world, as

   possessing the sure tradition from the apostles, and gives unto us to

   see that the faith of all is one and the same, since all receive one

   and the same God the Father, and believe in the same dispensation

   regarding the incarnation of the Son of God, and are cognizant of the

   same gift of the Spirit, and are conversant with the same commandments,

   and preserve the same form of ecclesiastical constitution, [4619] and

   expect the same advent of the Lord, and await the same salvation of the

   complete man, that is, of the soul and body. And undoubtedly the

   preaching of the Church is true and stedfast, [4620] in which one and

   the same way of salvation is shown throughout the whole world. For to

   her is entrusted the light of God; and therefore the "wisdom" of God,

   by means of which she saves all men, "is declared in [its] going forth;

   it uttereth [its voice] faithfully in the streets, is preached on the

   tops of the walls, and speaks continually in the gates of the city."

   [4621] For the Church preaches the truth everywhere, and she is the

   seven-branched candlestick which bears the light of Christ.

 

   2. Those, therefore, who desert the preaching of the Church, call in

   question the knowledge of the holy presbyters, not taking into

   consideration of how much greater consequence is a religious man, even

   in a private station, than a blasphemous and impudent sophist. [4622]

   Now, such are all the heretics, and those who imagine that they have

   hit upon something more beyond the truth, so that by following those

   things already mentioned, proceeding on their way variously,

   inharmoniously, and foolishly, not keeping always to the same opinions

   with regard to the same things, as blind men are led by the blind, they

   shall deservedly fall into the ditch of ignorance lying in their path,

   ever seeking and never finding out the truth. [4623] It behoves us,

   therefore, to avoid their doctrines, and to take careful heed lest we

   suffer any injury from them; but to flee to the Church, and be brought

   up in her bosom, and be nourished with the Lord's Scriptures. For the

   Church has been planted as a garden (paradisus) in this world;

   therefore says the Spirit of God, "Thou mayest freely eat from every

   tree of the garden," [4624] that is, Eat ye from every Scripture of the

   Lord; but ye shall not eat with an uplifted mind, nor touch any

   heretical discord. For these men do profess that they have themselves

   the knowledge of good and evil; and they set their own impious minds

   above the God who made them. They therefore form opinions on what is

   beyond the limits of the understanding. For this cause also the apostle

   says, "Be not wise beyond what it is fitting to be wise, but be wise

   prudently," [4625] that we be not cast forth by eating of the

   "knowledge" of these men (that knowledge which knows more than it

   should do) from the paradise of life. Into this paradise the Lord has

   introduced those who obey His call, "summing up in Himself all things

   which are in heaven, and which are on earth;" [4626] but the things in

   heaven are spiritual, while those on earth constitute the dispensation

   in human nature (secundum hominem est dispositio). These things,

   therefore, He recapitulated in Himself: by uniting man to the Spirit,

   and causing the Spirit to dwell in man, He is Himself made the head of

   the Spirit, and gives the Spirit to be the head of man: for through Him

   (the Spirit) we see, and hear, and speak.

     __________________________________________________________________

 

   [4619] "Et eandem figuram ejus qu� est erga ecclesiam ordinationis

   custodientibus." Grabe supposes this refers to the ordained ministry of

   the Church, but Harvey thinks it refers more probably to its general

   constitution.

 

   [4620] [He thus outlines the creed, and epitomizes "the faith once

   delivered to the saints," as all that is requisite to salvation.]

 

   [4621] Prov. i. 20, 21.

 

   [4622] That is, the private Christian as contrasted with the sophist of

   the schools.

 

   [4623] 2 Tim. iii. 7.

 

   [4624] Gen. ii. 16.

 

   [4625] Rom. xii. 3.

 

   [4626] Eph. i. 10.

     __________________________________________________________________

 

  Chapter XXI.--Christ is the head of all things already mentioned. It was

  fitting that He should be sent by the Father, the Creator of all things, to

  assume human nature, and should be tempted by Satan, that He might fulfil the

  promises, and carry off a glorious and perfect victory.

 

   1. He has therefore, in His work of recapitulation, summed up all

   things, both waging war against our enemy, and crushing him who had at

   the beginning led us away captives in Adam, and trampled upon his head,

   as thou canst perceive in Genesis that God said to the serpent, "And I

   will put enmity between thee and the woman, and between thy seed and

   her seed; He shall be on the watch for (observabit [4627] ) thy head,

   and thou on the watch for His heel." [4628] For from that time, He who

   should be born of a woman, [namely] from the Virgin, after the likeness

   of Adam, was preached as keeping watch for the head of the serpent.

   This is the seed of which the apostle says in the Epistle to the

   Galatians, "that the law of works was established until the seed should

   come to whom the promise was made." [4629] This fact is exhibited in a

   still clearer light in the same Epistle, where he thus speaks: "But

   when the fulness of time was come, God sent forth His Son, made of a

   woman." [4630] For indeed the enemy would not have been fairly

   vanquished, unless it had been a man [born] of a woman who conquered

   him. For it was by means of a woman that he got the advantage over man

   at first, setting himself up as man's opponent. And therefore does the

   Lord profess Himself to be the Son of man, comprising in Himself that

   original man out of whom the woman was fashioned (ex quo ea qu�

   secundum mulierem est plasmatio facta est), in order that, as our

   species went down to death through a vanquished man, so we may ascend

   to life again through a victorious one; and as through a man death

   received the palm [of victory] against us, so again by a man we may

   receive the palm against death.

 

   2. Now the Lord would not have recapitulated in Himself that ancient

   and primary enmity against the serpent, fulfilling the promise of the

   Creator (Demiurgi), and performing His command, if He had come from

   another Father. But as He is one and the same, who formed us at the

   beginning, and sent His Son at the end, the Lord did perform His

   command, being made of a woman, by both destroying our adversary, and

   perfecting man after the image and likeness of God. And for this reason

   He did not draw the means of confounding him from any other source than

   from the words of the law, and made use of the Father's commandment as

   a help towards the destruction and confusion of the apostate angel.

   Fasting forty days, like Moses and Elias, He afterwards hungered,

   first, in order that we may perceive that He was a real and substantial

   man--for it belongs to a man to suffer hunger when fasting; and

   secondly, that His opponent might have an opportunity of attacking Him.

   For as at the beginning it was by means of food that [the enemy]

   persuaded man, although not suffering hunger, to transgress God's

   commandments, so in the end he did not succeed in persuading Him that

   was an hungered to take that food which proceeded from God. For, when

   tempting Him, he said, "If thou be the Son of God, command that these

   stones be made bread." [4631] But the Lord repulsed him by the

   commandment of the law, saying, "It is written, Man doth not live by

   bread alone." [4632] As to those words [of His enemy,] "If thou be the

   Son of God," [the Lord] made no remark; but by thus acknowledging His

   human nature He baffled His adversary, and exhausted the force of his

   first attack by means of His Father's word. The corruption of man,

   therefore, which occurred in paradise by both [of our first parents]

   eating, was done away with by [the Lord's] want of food in this world.

   [4633] But he, being thus vanquished by the law, endeavoured again to

   make an assault by himself quoting a commandment of the law. For,

   bringing Him to the highest pinnacle of the temple, he said to Him, "If

   thou art the Son of God, cast thyself down. For it is written, That God

   shall give His angels charge concerning thee, and in their hands they

   shall bear thee up, lest perchance thou dash thy foot against a stone;"

   [4634] thus concealing a falsehood under the guise of Scripture, as is

   done by all the heretics. For that was indeed written, [namely], "That

   He hath given His angels charge concerning Him;" but "cast thyself down

   from hence" no Scripture said in reference to Him: this kind of

   persuasion the devil produced from himself. The Lord therefore confuted

   him out of the law, when He said, "It is written again, Thou shalt not

   tempt the Lord thy God;" [4635] pointing out by the word contained in

   the law that which is the duty of man, that he should not tempt God;

   and in regard to Himself, since He appeared in human form, [declaring]

   that He would not tempt the Lord his God. [4636] The pride of reason,

   therefore, which was in the serpent, was put to nought by the humility

   found in the man [Christ], and now twice was the devil conquered from

   Scripture, when he was detected as advising things contrary to God's

   commandment, and was shown to be the enemy of God by [the expression

   of] his thoughts. He then, having been thus signally defeated, and

   then, as it were, concentrating his forces, drawing up in order all his

   available power for falsehood, in the third place "showed Him all the

   kingdoms of the world, and the glory of them," [4637] saying, as Luke

   relates, "All these will I give thee,--for they are delivered to me;

   and to whom I will, I give them,--if thou wilt fall down and worship

   me." The Lord then, exposing him in his true character, says, "Depart,

   Satan; for it is written, Thou shalt worship the Lord thy God, and Him

   only shalt thou serve." [4638] He both revealed him by this name, and

   showed [at the same time] who He Himself was. For the Hebrew word

   "Satan" signifies an apostate. And thus, vanquishing him for the third

   time, He spurned him from Him finally as being conquered out of the

   law; and there was done away with that infringement of God's

   commandment which had occurred in Adam, by means of the precept of the

   law, which the Son of man observed, who did not transgress the

   commandment of God.

 

   3. Who, then, is this Lord God to whom Christ bears witness, whom no

   man shall tempt, whom all should worship, and serve Him alone? It is,

   beyond all manner of doubt, that God who also gave the law. For these

   things had been predicted in the law, and by the words (sententiam) of

   the law the Lord showed that the law does indeed declare the Word of

   God from the Father; and the apostate angel of God is destroyed by its

   voice, being exposed in his true colours, and vanquished by the Son of

   man keeping the commandment of God. For as in the beginning he enticed

   man to transgress his Maker's law, and thereby got him into his power;

   yet his power consists in transgression and apostasy, and with these he

   bound man [to himself]; so again, on the other hand, it was necessary

   that through man himself he should, when conquered, be bound with the

   same chains with which he had bound man, in order that man, being set

   free, might return to his Lord, leaving to him (Satan) those bonds by

   which he himself had been fettered, that is, sin. For when Satan is

   bound, man is set free; since "none can enter a strong man's house and

   spoil his goods, unless he first bind the strong man himself." [4639]

   The Lord therefore exposes him as speaking contrary to the word of that

   God who made all things, and subdues him by means of the commandment.

   Now the law is the commandment of God. The Man proves him to be a

   fugitive from and a transgressor of the law, an apostate also from God.

   After [the Man had done this], the Word bound him securely as a

   fugitive from Himself, and made spoil of his goods,-- namely, those men

   whom he held in bondage, and whom he unjustly used for his own

   purposes. And justly indeed is he led captive, who had led men unjustly

   into bondage; while man, who had been led captive in times past, was

   rescued from the grasp of his possessor, according to the tender mercy

   of God the Father, who had compassion on His own handiwork, and gave to

   it salvation, restoring it by means of the Word--that is, by Christ--in

   order that man might learn by actual proof that he receives

   incorruptibility not of himself, but by the free gift of God.

     __________________________________________________________________

 

   [4627] teresei and teresei have probably been confounded.

 

   [4628] Gen. iii. 15.

 

   [4629] Gal. iii. 19.

 

   [4630] Gal. iv. 4.

 

   [4631] Matt. iv. 3.

 

   [4632] Deut. viii. 3.

 

   [4633] The Latin of this obscure sentence is: Qu� ergo fuit in Paradiso

   repletio hominis per duplicem gustationem, dissoluta est per eam, qu�

   fuit in hoc mundo, indigentiam. Harvey thinks that repletio is an error

   of the translation reading anaplerosis for anaperosis. This conjecture

   is adopted above.

 

   [4634] Ps. lxxxix. 11.

 

   [4635] Deut. vi. 16.

 

   [4636] This sentence is one of great obscurity.

 

   [4637] Luke iv. 6, 7.

 

   [4638] Matt. iv. 10.

 

   [4639] Matt. xii. 29 and Mark iii. 27.

     __________________________________________________________________

 

  Chapter XXII.--The true Lord and the one God is declared by the law, and

  manifested by Christ His Son in the Gospel; whom alone we should adore, and

  from Him we must look for all good things, not from Satan.

 

   1. Thus then does the Lord plainly show that it was the true Lord and

   the one God who had been set forth by the law; for Him whom the law

   proclaimed as God, the same did Christ point out as the Father, whom

   also it behoves the disciples of Christ alone to serve. By means of the

   statements of the law, He put our adversary to utter confusion; and the

   law directs us to praise God the Creator (Demiurgum), and to serve Him

   alone. Since this is the case, we must not seek for another Father

   besides Him, or above Him, since there is one God who justifies the

   circumcision by faith, and the uncircumcision through faith. [4640] For

   if there were any other perfect Father above Him, He (Christ) would by

   no means have overthrown Satan by means of His words and commandments.

   For one ignorance cannot be done away with by means of another

   ignorance, any more than one defect by another defect. If, therefore,

   the law is due to ignorance and defect, how could the statements

   contained therein bring to nought the ignorance of the devil, and

   conquer the strong man? For a strong man can be conquered neither by an

   inferior nor by an equal, but by one possessed of greater power. But

   the Word of God is the superior above all, He who is loudly proclaimed

   in the law: "Hear, O Israel, the Lord thy God is one God;" and, "Thou

   shalt love the Lord thy God with all thy heart;" and, "Him shall thou

   adore, and Him alone shall thou serve." [4641] Then in the Gospel,

   casting down the apostasy by means of these expressions, He did both

   overcome the strong man by His Father's voice, and He acknowledges the

   commandment of the law to express His own sentiments, when He says,

   "Thou shall not tempt the Lord thy God." [4642] For He did not confound

   the adversary by the saying of any other, but by that belonging to His

   own Father, and thus overcame the strong man.

 

   2. He taught by His commandment that we who have been set free should,

   when hungry, take that food which is given by God; and that, when

   placed in the exalted position of every grace [that can be received],

   we should not, either by trusting to works of righteousness, or when

   adorned with super-eminent [gifts of] ministration, by any means be

   lifted up with pride, nor should we tempt God, but should feel humility

   in all things, and have ready to hand [this saying], "Thou shall not

   tempt the Lord thy God." [4643] As also the apostle taught, saying,

   "Minding not high things, but consenting to things of low estate;"

   [4644] that we should neither be ensnared with riches, nor mundane

   glory, nor present fancy, but should know that we must "worship the

   Lord thy God, and serve Him alone," and give no heed to him who falsely

   promised things not his own, when he said, "All these will I give thee,

   if, falling down, thou wilt worship me." For he himself confesses that

   to adore him, and to do his will, is to fall from the glory of God. And

   in what thing either pleasant or good can that man who has fallen

   participate? Or what else can such a person hope for or expect, except

   death? For death is next neighbour to him who has fallen. Hence also it

   follows that he will not give what he has promised. For how can he make

   grants to him who has fallen? Moreover, since God rules over men and

   him too, and without the will of our Father in heaven not even a

   sparrow falls to the ground, [4645] it follows that his declaration,

   "All these things are delivered unto me, and to whomsoever I will I

   give them," proceeds from him when puffed up with pride. For the

   creation is not subjected to his power, since indeed he is himself but

   one among created things. Nor shall he give away the rule over men to

   men; but both all other things, and all human affairs, are arranged

   according to God the Father's disposal. Besides, the Lord declares that

   "the devil is a liar from the beginning, and the truth is not in him."

   [4646] If then he be a liar and the truth be not in him, he certainly

   did not speak truth, but a lie, when he said, "For all these things are

   delivered to me, and to whomsoever I will I give them." [4647]

     __________________________________________________________________

 

   [4640] Rom. iii. 30.

 

   [4641] Deut. vi. 4, 5, 13.

 

   [4642] Matt. iv. 7.

 

   [4643] Deut. vi. 16.

 

   [4644] Rom. xii. 16.

 

   [4645] Matt. x. 29.

 

   [4646] John viii. 44.

 

   [4647] Luke iv. 6.

     __________________________________________________________________

 

  Chapter XXIII.--The devil is well practised in falsehood, by which Adam having

  been led astray, sinned on the sixth day of the creation, in which day also he

  has been renewed by Christ.

 

   1. He had indeed been already accustomed to lie against God, for the

   purpose of leading men astray. For at the beginning, when God had given

   to man a variety of things for food, while He commanded him not to eat

   of one tree only, as the Scripture tells us that God said to Adam:

   "From every tree which is in the garden thou shalt eat food; but from

   the tree of knowledge of good and evil, from this ye shall not eat: for

   in the day that ye shall eat of it, ye shall die by death;" [4648] he

   then, lying against the Lord, tempted man, as the Scripture says that

   the serpent said to the woman: "Has God indeed said this, Ye shall not

   eat from every tree of the garden?" [4649] And when she had exposed the

   falsehood, and simply related the command, as He had said, "From every

   tree of the garden we shall eat; but of the fruit of the tree which is

   in the midst of the garden, God hath said, Ye shall not eat of it,

   neither shall ye touch it, lest ye die:" [4650] when he had [thus]

   learned from the woman the command of God, having brought his cunning

   into play, he finally deceived her by a falsehood, saying, "Ye shall

   not die by death; for God knew that in the day ye shall eat of it your

   eyes shall be opened, and ye shall be as gods, knowing good and evil."

   [4651] In the first place, then, in the garden of God he disputed about

   God, as if God was not there, for he was ignorant of the greatness of

   God; and then, in the next place, after he had learned from the woman

   that God had said that they should die if they tasted the aforesaid

   tree, opening his mouth, he uttered the third falsehood, "Ye shall not

   die by death." But that God was true, and the serpent a liar, was

   proved by the result, death having passed upon them who had eaten. For

   along with the fruit they did also fall under the power of death,

   because they did eat in disobedience; and disobedience to God entails

   death. Wherefore, as they became forfeit to death, from that [moment]

   they were handed over to it.

 

   2. Thus, then, in the day that they did eat, in the same did they die,

   and became death's debtors, since it was one day of the creation. For

   it is said, "There was made in the evening, and there was made in the

   morning, one day." Now in this same day that they did eat, in that also

   did they die. But according to the cycle and progress of the days,

   after which one is termed first, another second, and another third, if

   anybody seeks diligently to learn upon what day out of the seven it was

   that Adam died, he will find it by examining the dispensation of the

   Lord. For by summing up in Himself the whole human race from the

   beginning to the end, He has also summed up its death. From this it is

   clear that the Lord suffered death, in obedience to His Father, upon

   that day on which Adam died while he disobeyed God. Now he died on the

   same day in which he did eat. For God said, "In that day on which ye

   shall eat of it, ye shall die by death." The Lord, therefore,

   recapitulating in Himself this day, underwent His sufferings upon the

   day preceding the Sabbath, that is, the sixth day of the creation, on

   which day man was created; thus granting him a second creation by means

   of His passion, which is that [creation] out of death. And there are

   some, again, who relegate the death of Adam to the thousandth year; for

   since "a day of the Lord is as a thousand years," [4652] he did not

   overstep the thousand years, but died within them, thus bearing out the

   sentence of his sin. Whether, therefore, with respect to disobedience,

   which is death; whether [we consider] that, on account of that, they

   were delivered over to death, and made debtors to it; whether with

   respect to [the fact that on] one and the same day on which they ate

   they also died (for it is one day of the creation); whether [we regard

   this point], that, with respect to this cycle of days, they died on the

   day in which they did also eat, that is, the day of the preparation,

   which is termed "the pure supper," that is, the sixth day of the feast,

   which the Lord also exhibited when He suffered on that day; or whether

   [we reflect] that he (Adam) did not overstep the thousand years, but

   died within their limit,--it follows that, in regard to all these

   significations, God is indeed true. For they died who tasted of the

   tree; and the serpent is proved a liar and a murderer, as the Lord said

   of him: "For he is a murderer from the beginning, and the truth is not

   in him." [4653]

     __________________________________________________________________

 

   [4648] Gen. ii. 16, 17.

 

   [4649] Gen. iii. 1.

 

   [4650] Gen. iii. 2, 3.

 

   [4651] Gen. iii. 4.

 

   [4652] 2 Pet. iii. 8.

 

   [4653] John viii. 44.

     __________________________________________________________________

 

  Chapter XXIV.--Of the constant falsehood of the devil, and of the powers and

  governments of the world, which we ought to obey, inasmuch as they are

  appointed of God, not of the devil.

 

   1. As therefore the devil lied at the beginning, so did he also in the

   end, when he said, "All these are delivered unto me, and to whomsoever

   I will I give them." [4654] For it is not he who has appointed the

   kingdoms of this world, but God; for "the heart of the king is in the

   hand of God." [4655] And the Word also says by Solomon, "By me kings do

   reign, and princes administer justice. By me chiefs are raised up, and

   by me kings rule the earth." [4656] Paul the apostle also says upon

   this same subject: "Be ye subject to all the higher powers; for there

   is no power but of God: now those which are have been ordained of God."

   [4657] And again, in reference to them he says, "For he beareth not the

   sword in vain; for he is the minister of God, the avenger for wrath to

   him who does evil." [4658] Now, that he spake these words, not in

   regard to angelical powers, nor of invisible rulers-- as some venture

   to expound the passage--but of those of actual human authorities, [he

   shows when] he says, "For this cause pay ye tribute also: for they are

   God's ministers, doing service for this very thing." [4659] This also

   the Lord confirmed, when He did not do what He was tempted to by the

   devil; but He gave directions that tribute should be paid to the

   tax-gatherers for Himself and Peter; [4660] because "they are the

   ministers of God, serving for this very thing."

 

   2. For since man, by departing from God, reached such a pitch of fury

   as even to look upon his brother as his enemy, and engaged without fear

   in every kind of restless conduct, and murder, and avarice; God imposed

   upon mankind the fear of man, as they did not acknowledge the fear of

   God, in order that, being subjected to the authority of men, and kept

   under restraint by their laws, they might attain to some degree of

   justice, and exercise mutual forbearance through dread of the sword

   suspended full in their view, as the apostle says: "For he beareth not

   the sword in vain; for he is the minister of God, the avenger for wrath

   upon him who does evil." And for this reason too, magistrates

   themselves, having laws as a clothing of righteousness whenever they

   act in a just and legitimate manner, shall not be called in question

   for their conduct, nor be liable to punishment. But whatsoever they do

   to the subversion of justice, iniquitously, and impiously, and

   illegally, and tyrannically, in these things shall they also perish;

   for the just judgment of God comes equally upon all, and in no case is

   defective. Earthly rule, therefore, has been appointed by God for the

   benefit of nations, [4661] and not by the devil, who is never at rest

   at all, nay, who does not love to see even nations conducting

   themselves after a quiet manner, so that under the fear of human rule,

   men may not eat each other up like fishes; but that, by means of the

   establishment of laws, they may keep down an excess of wickedness among

   the nations. And considered from this point of view, those who exact

   tribute from us are "God's ministers, serving for this very purpose."

 

   3. As, then, "the powers that be are ordained of God," it is clear that

   the devil lied when he said, "These are delivered unto me; and to

   whomsoever I will, I give them." For by the law of the same Being as

   calls men into existence are kings also appointed, adapted for those

   men who are at the time placed under their government. Some of these

   [rulers] are given for the correction and the benefit of their

   subjects, and for the preservation of justice; but others, for the

   purposes of fear and punishment and rebuke: others, as [the subjects]

   deserve it, are for deception, disgrace, and pride; while the just

   judgment of God, as I have observed already, passes equally upon all.

   The devil, however, as he is the apostate angel, can only go to this

   length, as he did at the beginning, [namely] to deceive and lead astray

   the mind of man into disobeying the commandments of God, and gradually

   to darken the hearts of those who would endeavour to serve him, to the

   forgetting of the true God, but to the adoration of himself as God.

 

   4. Just as if any one, being an apostate, and seizing in a hostile

   manner another man's territory, should harass the inhabitants of it, in

   order that he might claim for himself the glory of a king among those

   ignorant of his apostasy and robbery; so likewise also the devil, being

   one among those angels who are placed over the spirit of the air, as

   the Apostle Paul has declared in his Epistle to the Ephesians, [4662]

   becoming envious of man, was rendered an apostate from the divine law:

   for envy is a thing foreign to God. And as his apostasy was exposed by

   man, and man became the [means of] searching out his thoughts (et

   examinatio sententi� ejus, homo factus est), he has set himself to this

   with greater and greater determination, in opposition to man, envying

   his life, and wishing to involve him in his own apostate power. The

   Word of God, however, the Maker of all things, conquering him by means

   of human nature, and showing him to be an apostate, has, on the

   contrary, put him under the power of man. For He says, "Behold, I

   confer upon you the power of treading upon serpents and scorpions, and

   upon all the power of the enemy," [4663] in order that, as he obtained

   dominion over man by apostasy, so again his apostasy might be deprived

   of power by means of man turning back again to God.

     __________________________________________________________________

 

   [4654] Matt. iv. 9; Luke iv. 6.

 

   [4655] Prov. xxi. 1.

 

   [4656] Prov. viii. 15.

 

   [4657] Rom. xiii. 1.

 

   [4658] Rom. xiii. 4.

 

   [4659] Rom. xiii. 6.

 

   [4660] Matt. xvii. 27.

 

   [4661] [Well says Benjamin Franklin: "He who shall introduce into

   public affairs the principles of primitive Christianity will change the

   face of the world." See Bancroft, Hist. U.S., vol. ix. p. 492.]

 

   [4662] Eph. ii. 2.

 

   [4663] Luke x. 19.

     __________________________________________________________________

 

  Chapter XXV.--The fraud, pride, and tyrannical kingdom of Antichrist, as

  described by Daniel and Paul.

 

   1. And not only by the particulars already mentioned, but also by means

   of the events which shall occur in the time of Antichrist is it shown

   that he, being an apostate and a robber, is anxious to be adored as

   God; and that, although a mere slave, he wishes himself to be

   proclaimed as a king. For he (Antichrist) being endued with all the

   power of the devil, shall come, not as a righteous king, nor as a

   legitimate king, [i.e., one] in subjection to God, but an impious,

   unjust, and lawless one; as an apostate, iniquitous and murderous; as a

   robber, concentrating in himself [all] satanic apostasy, and setting

   aside idols to persuade [men] that he himself is God, raising up

   himself as the only idol, having in himself the multifarious errors of

   the other idols. This he does, in order that they who do [now] worship

   the devil by means of many abominations, may serve himself by this one

   idol, of whom the apostle thus speaks in the second Epistle to the

   Thessalonians: "Unless there shall come a failing away first, and the

   man of sin shall be revealed, the son of perdition, who opposeth and

   exalteth himself above all that is called God, or that is worshipped;

   so that he sitteth in the temple of God, showing himself as if he were

   God." The apostle therefore clearly points out his apostasy, and that

   he is lifted up above all that is called God, or that is

   worshipped--that is, above every idol --for these are indeed so called

   by men, but are not [really] gods; and that he will endeavour in a

   tyrannical manner to set himself forth as God.

 

   2. Moreover, he (the apostle) has also pointed out this which I have

   shown in many ways, that the temple in Jerusalem was made by the

   direction of the true God. For the apostle himself, speaking in his own

   person, distinctly called it the temple of God. Now I have shown in the

   third book, that no one is termed God by the apostles when speaking for

   themselves, except Him who truly is God, the Father of our Lord, by

   whose directions the temple which is at Jerusalem was constructed for

   those purposes which I have already mentioned; in which [temple] the

   enemy shall sit, endeavouring to show himself as Christ, as the Lord

   also declares: "But when ye shall see the abomination of desolation,

   which has been spoken of by Daniel the prophet, standing in the holy

   place (let him that readeth understand), then let those who are in

   Judea flee into the mountains; and he who is upon the house-top, let

   him not come down to take anything out of his house: for there shall

   then be great hardship, such as has not been from the beginning of the

   world until now, nor ever shall be." [4664]

 

   3. Daniel too, looking forward to the end of the last kingdom, i.e.,

   the ten last kings, amongst whom the kingdom of those men shall be

   partitioned, and upon whom the son of perdition shall come, declares

   that ten horns shall spring from the beast, and that another little

   horn shall arise in the midst of them, and that three of the former

   shall be rooted up before his face. He says: "And, behold, eyes were in

   this horn as the eyes of a man, and a mouth speaking great things, and

   his look was more stout than his fellows. I was looking, and this horn

   made war against the saints, and prevailed against them, until the

   Ancient of days came and gave judgment to the saints of the most high

   God, and the time came, and the saints obtained the kingdom." [4665]

   Then, further on, in the interpretation of the vision, there was said

   to him: "The fourth beast shall be the fourth kingdom upon earth, which

   shall excel all other kingdoms, and devour the whole earth, and tread

   it down, and cut it in pieces. And its ten horns are ten kings which

   shall arise; and after them shall arise another, who shall surpass in

   evil deeds all that were before him, and shall overthrow three kings;

   and he shall speak words against the most high God, and wear out the

   saints of the most high God, and shall purpose to change times and

   laws; and [everything] shall be given into his hand until a time of

   times and a half time," [4666] that is, for three years and six months,

   during which time, when he comes, he shall reign over the earth. Of

   whom also the Apostle Paul again, speaking in the second [Epistle] to

   the Thessalonians, and at the same time proclaiming the cause of his

   advent, thus says: "And then shall the wicked one be revealed, whom the

   Lord Jesus shall slay with the spirit of His mouth, and destroy by the

   presence of His coming; whose coming [i.e., the wicked one's] is after

   the working of Satan, in all power, and signs, and portents of lies,

   and with all deceivableness of wickedness for those who perish; because

   they did not receive the love of the truth, that they might be saved.

   And therefore God will send them the working of error, that they may

   believe a lie; that they all may be judged who did not believe the

   truth, but gave consent to iniquity," [4667]

 

   4. The Lord also spoke as follows to those who did not believe in Him:

   "I have come in my Father's name, and ye have not received Me: when

   another shall come in his own name, him ye will receive," [4668]

   calling Antichrist "the other," because he is alienated from the Lord.

   This is also the unjust judge, whom the Lord mentioned as one "who

   feared not God, neither regarded man," [4669] to whom the widow fled in

   her forgetfulness of God,--that is, the earthly Jerusalem,--to be

   avenged of her adversary. Which also he shall do in the time of his

   kingdom: he shall remove his kingdom into that [city], and shall sit in

   the temple of God, leading astray those who worship him, as if he were

   Christ. To this purpose Daniel says again: "And he shall desolate the

   holy place; and sin has been given for a sacrifice, [4670] and

   righteousness been cast away in the earth, and he has been active

   (fecit), and gone on prosperously." [4671] And the angel Gabriel, when

   explaining his vision, states with regard to this person: "And towards

   the end of their kingdom a king of a most fierce countenance shall

   arise, one understanding [dark] questions, and exceedingly powerful,

   full of wonders; and he shall corrupt, direct, influence (faciet), and

   put strong men down, the holy people likewise; and his yoke shall be

   directed as a wreath [round their neck]; deceit shall be in his hand,

   and he shall be lifted up in his heart: he shall also ruin many by

   deceit, and lead many to perdition, bruising them in his hand like

   eggs." [4672] And then he points out the time that his tyranny shall

   last, during which the saints shall be put to flight, they who offer a

   pure sacrifice unto God: "And in the midst of the week," he says, "the

   sacrifice and the libation shall be taken away, and the abomination of

   desolation [shall be brought] into the temple: even unto the

   consummation of the time shall the desolation be complete." [4673] Now

   three years and six months constitute the half-week.

 

   5. From all these passages are revealed to us, not merely the

   particulars of the apostasy, and [the doings] of him who concentrates

   in himself every satanic error, but also, that there is one and the

   same God the Father, who was declared by the prophets, but made

   manifest by Christ. For if what Daniel prophesied concerning the end

   has been confirmed by the Lord, when He said, "When ye shall see the

   abomination of desolation, which has been spoken of by Daniel the

   prophet" [4674] (and the angel Gabriel gave the interpretation of the

   visions to Daniel, and he is the archangel of the Creator (Demiurgi),

   who also proclaimed to Mary the visible coming and the incarnation of

   Christ), then one and the same God is most manifestly pointed out, who

   sent the prophets, and made promise [4675] of the Son, and called us

   into His knowledge.

     __________________________________________________________________

 

   [4664] Matt. xxiv. 15, 21.

 

   [4665] Dan. vii. 8, etc.

 

   [4666] Dan. vii. 23, etc.

 

   [4667] 2 Thess. ii. 8.

 

   [4668] John v. 43.

 

   [4669] Luke xviii. 2, etc.

 

   [4670] This may refer to Antiochus Epiphanes, Antichrist's prototype,

   who offered swine upon the altar in the temple at Jerusalem. The LXX.

   version has, edothe epi ten thusian hamartia, i.e., sin has been given

   against (or, upon) the sacrifice.

 

   [4671] Dan. viii. 12.

 

   [4672] Dan. viii. 23, etc.

 

   [4673] Dan. ix. 27.

 

   [4674] Matt. xxiv. 15.

 

   [4675] The mss. have "pr�misit," but Harvey suggests "promisit," which

   we have adopted.

     __________________________________________________________________

 

  Chapter XXVI.--John and Daniel have predicted the dissolution and desolation

  of the Roman Empire, which shall precede the end of the world and the eternal

  kingdom of Christ. The Gnostics are refuted, those tools of Satan, who invent

  another Father different from the Creator.

 

   1. In a still clearer light has John, in the Apocalypse, indicated to

   the Lord's disciples what shall happen in the last times, and

   concerning the ten kings who shall then arise, among whom the empire

   which now rules [the earth] shall be partitioned. He teaches us what

   the ten horns shall be which were seen by Daniel, telling us that thus

   it had been said to him: "And the ten horns which thou sawest are ten

   kings, who have received no kingdom as yet, but shall receive power as

   if kings one hour with the beast. These have one mind, and give their

   strength and power to the beast. These shall make war with the Lamb,

   and the Lamb shall overcome them, because He is the Lord of lords and

   the King of kings." [4676] It is manifest, therefore, that of these

   [potentates], he who is to come shall slay three, and subject the

   remainder to his power, and that he shall be himself the eighth among

   them. And they shall lay Babylon waste, and burn her with fire, and

   shall give their kingdom to the beast, and put the Church to flight.

   After that they shall be destroyed by the coming of our Lord. For that

   the kingdom must be divided, and thus come to ruin, the Lord [declares

   when He] says: "Every kingdom divided against itself is brought to

   desolation, and every city or house divided against itself shall not

   stand." [4677] It must be, therefore, that the kingdom, the city, and

   the house be divided into ten; and for this reason He has already

   foreshadowed the partition and division [which shall take place].

   Daniel also says particularly, that the end of the fourth kingdom

   consists in the toes of the image seen by Nebuchadnezzar, upon which

   came the stone cut out without hands; and as he does himself say: "The

   feet were indeed the one part iron, the other part clay, until the

   stone was cut out without hands, and struck the image upon the iron and

   clay feet, and dashed them into pieces, even to the end." [4678] Then

   afterwards, when interpreting this, he says: "And as thou sawest the

   feet and the toes, partly indeed of clay, and partly of iron, the

   kingdom shall be divided, and there shall be in it a root of iron, as

   thou sawest iron mixed with baked clay. And the toes were indeed the

   one part iron, but the other part clay." [4679] The ten toes,

   therefore, are these ten kings, among whom the kingdom shall be

   partitioned, of whom some indeed shall be strong and active, or

   energetic; others, again, shall be sluggish and useless, and shall not

   agree; as also Daniel says: "Some part of the kingdom shall be strong,

   and part shall be broken from it. As thou sawest the iron mixed with

   the baked clay, there shall be minglings among the human race, but no

   cohesion one with the other, just as iron cannot be welded on to

   pottery ware." [4680] And since an end shall take place, he says: "And

   in the days of these kings shall the God of heaven raise up a kingdom

   which shall never decay, and His kingdom shall not be left to another

   people. It shall break in pieces and shatter all kingdoms, and shall

   itself be exalted for ever. As thou sawest that the stone was cut

   without hands from the mountain, and brake in pieces the baked clay,

   the iron, the brass, the silver, and the gold, God has pointed out to

   the king what shall come to pass after these things; and the dream is

   true, and the interpretation trustworthy." [4681]

 

   2. If therefore the great God showed future things by Daniel, and

   confirmed them by His Son; and if Christ is the stone which is cut out

   without hands, who shall destroy temporal kingdoms, and introduce an

   eternal one, which is the resurrection of the just; as he declares,

   "The God of heaven shall raise up a kingdom which shall never be

   destroyed,"--let those thus confuted come to their senses, who reject

   the Creator (Demiurgum), and do not agree that the prophets were sent

   beforehand from the same Father from whom also the Lord came, but who

   assert that prophecies originated from diverse powers. For those things

   which have been predicted by the Creator alike through all the prophets

   has Christ fulfilled in the end, ministering to His Father's will, and

   completing His dispensations with regard to the human race. Let those

   persons, therefore, who blaspheme the Creator, either by openly

   expressed words, such as the disciples of Marcion, or by a perversion

   of the sense [of Scripture], as those of Valentinus and all the

   Gnostics falsely so called, be recognised as agents of Satan by all

   those who worship God; through whose agency Satan now, and not before,

   has been seen to speak against God, even Him who has prepared eternal

   fire for every kind of apostasy. For he did not venture to blaspheme

   his Lord openly of himself; as also in the beginning he led man astray

   through the instrumentality of the serpent, concealing himself as it

   were from God. Truly has Justin remarked: [4682] That before the Lord's

   appearance Satan never dared to blaspheme God, inasmuch as he did not

   yet know his own sentence, because it was contained in parables and

   allegories; but that after the Lord's appearance, when he had clearly

   ascertained from the words of Christ and His apostles that eternal fire

   has been prepared for him as he apostatized from God of his own

   free-will, and likewise for all who unrepentant continue in the

   apostasy, he now blasphemes, by means of such men, the Lord who brings

   judgment [upon him] as being already condemned, and imputes the guilt

   of his apostasy to his Maker, not to his own voluntary disposition.

   Just as it is with those who break the laws, when punishment overtakes

   them: they throw the blame upon those who frame the laws, but not upon

   themselves. In like manner do those men, filled with a satanic spirit,

   bring innumerable accusations against our Creator, who has both given

   to us the spirit of life, and established a law adapted for all; and

   they will not admit that the judgment of God is just. Wherefore also

   they set about imagining some other Father who neither cares about nor

   exercises a providence over our affairs, nay, one who even approves of

   all sins.

     __________________________________________________________________

 

   [4676] Rev. xvii. 12, etc.

 

   [4677] Matt. xii. 25.

 

   [4678] Dan. ii. 33, 34.

 

   [4679] Dan. ii. 41, 42.

 

   [4680] Dan. ii. 42, 43.

 

   [4681] Dan. ii. 44, 45.

 

   [4682] The Greek text is here preserved by Eusebius, Hist. Eccl., iv.

   18; but we are not told from what work of Justin Martyr it is

   extracted. The work is now lost. An ancient catena continues the Greek

   for several lines further.

     __________________________________________________________________

 

  Chapter XXVII.--The future judgment by Christ. Communion with and separation

  from the divine being. The eternal punishment of unbelievers.

 

   1. If the Father, then, does not exercise judgment, [it follows] that

   judgment does not belong to Him, or that He consents to all those

   actions which take place; and if He does not judge, all persons will be

   equal, and accounted in the same condition. The advent of Christ will

   therefore be without an object, yea, absurd, inasmuch as [in that case]

   He exercises no judicial power. For "He came to divide a man against

   his father, and the daughter against the mother, and the

   daughter-in-law against the mother-in-law;" [4683] and when two are in

   one bed, to take the one, and to leave the other; and of two women

   grinding at the mill, to take one and leave the other: [4684] [also] at

   the time of the end, to order the reapers to collect first the tares

   together, and bind them in bundles, and burn them with unquenchable

   fire, but to gather up the wheat into the barn; [4685] and to call the

   lambs into the kingdom prepared for them, but to send the goats into

   everlasting fire, which has been prepared by His Father for the devil

   and his angels. [4686] And why is this? Has the Word come for the ruin

   and for the resurrection of many? For the ruin, certainly, of those who

   do not believe Him, to whom also He has threatened a greater damnation

   in the judgment-day than that of Sodom and Gomorrah; [4687] but for the

   resurrection of believers, and those who do the will of His Father in

   heaven. If then the advent of the Son comes indeed alike to all, but is

   for the purpose of judging, and separating the believing from the

   unbelieving, since, as those who believe do His will agreeably to their

   own choice, and as, [also] agreeably to their own choice, the

   disobedient do not consent to His doctrine; it is manifest that His

   Father has made all in a like condition, each person having a choice of

   his own, and a free understanding; and that He has regard to all

   things, and exercises a providence over all, "making His sun to rise

   upon the evil and on the good, and sending rain upon the just and

   unjust." [4688]

 

   2. And to as many as continue in their love towards God, does He grant

   communion with Him. But communion with God is life and light, and the

   enjoyment of all the benefits which He has in store. But on as many as,

   according to their own choice, depart from God, He inflicts that

   separation from Himself which they have chosen of their own accord. But

   separation from God is death, and separation from light is darkness;

   and separation from God consists in the loss of all the benefits which

   He has in store. Those, therefore, who cast away by apostasy these

   forementioned things, being in fact destitute of all good, do

   experience every kind of punishment. God, however, does not punish them

   immediately of Himself, but that punishment falls upon them because

   they are destitute of all that is good. Now, good things are eternal

   and without end with God, and therefore the loss of these is also

   eternal and never-ending. It is in this matter just as occurs in the

   case of a flood of light: those who have blinded themselves, or have

   been blinded by others, are for ever deprived of the enjoyment of

   light. It is not, [however], that the light has inflicted upon them the

   penalty of blindness, but it is that the blindness itself has brought

   calamity upon them: and therefore the Lord declared, "He that believeth

   in Me is not condemned," [4689] that is, is not separated from God, for

   he is united to God through faith. On the other hand, He says, "He that

   believeth not is condemned already, because he has not believed in the

   name of the only-begotten Son of God;" that is, he separated himself

   from God of his own accord. "For this is the condemnation, that light

   is come into this world, and men have loved darkness rather than light.

   For every one who doeth evil hateth the light, and cometh not to the

   light, lest his deeds should be reproved. But he that doeth truth

   cometh to the light, that his deeds may be made manifest, that he has

   wrought them in God."

     __________________________________________________________________

 

   [4683] Matt. x. 25.

 

   [4684] Luke xvii. 34.

 

   [4685] Matt. xiii. 30.

 

   [4686] Matt. xxv. 33, etc.

 

   [4687] Luke x. 12.

 

   [4688] Matt. v. 45.

 

   [4689] John iii. 18-21.

     __________________________________________________________________

 

  Chapter XXVIII.--The distinction to be made between the righteous and the

  wicked. The future apostasy in the time of Antichrist, and the end of the

  world.

 

   1. Inasmuch, then, as in this world (aioni) some persons betake

   themselves to the light, and by faith unite themselves with God, but

   others shun the light, and separate themselves from God, the Word of

   God comes preparing a fit habitation for both. For those indeed who are

   in the light, that they may derive enjoyment from it, and from the good

   things contained in it; but for those in darkness, that they may

   partake in its calamities. And on this account He says, that those upon

   the right hand are called into the kingdom of heaven, but that those on

   the left He will send into eternal fire for they have deprived

   themselves of all good.

 

   2. And for this reason the apostle says: "Because they received not the

   love of God, that they might be saved, therefore God shall also send

   them the operation of error, that they may believe a lie, that they all

   may be judged who have not believed the truth, but consented to

   unrighteousness." [4690] For when he (Antichrist) is come, and of his

   own accord concentrates in his own person the apostasy, and

   accomplishes whatever he shall do according to his own will and choice,

   sitting also in the temple of God, so that his dupes may adore him as

   the Christ; wherefore also shall he deservedly "be cast into the lake

   of fire:" [4691] [this will happen according to divine appointment],

   God by His prescience foreseeing all this, and at the proper time

   sending such a man, "that they may believe a lie, that they all may be

   judged who did not believe the truth, but consented to

   unrighteousness;" whose coming John has thus described in the

   Apocalypse: "And the beast which I had seen was like unto a leopard,

   and his feet as of a bear, and his mouth as the mouth of a lion; and

   the dragon conferred his own power upon him, and his throne, and great

   might. And one of his heads was as it were slain unto death; and his

   deadly wound was healed, and all the world wondered after the beast.

   And they worshipped the dragon because he gave power to the beast; and

   they worshipped the beast, saying, Who is like unto this beast, and who

   is able to make war with him? And there was given unto him a mouth

   speaking great things, and blasphemy and power was given to him during

   forty and two months. And he opened his mouth for blasphemy against

   God, to blaspheme His name and His tabernacle, and those who dwell in

   heaven. And power was given him over every tribe, and people, and

   tongue, and nation. And all who dwell upon the earth worshipped him,

   [every one] whose name was not written in the book of the Lamb slain

   from the foundation of the world. If any one have ears, let him hear.

   If any one shall lead into captivity, he shall go into captivity. If

   any shall slay with the sword, he must be slain with the sword. Here is

   the endurance and the faith of the saints." [4692] After this he

   likewise describes his armour-bearer, whom he also terms a false

   prophet: "He spake as a dragon, and exercised all the power of the

   first beast in his sight, and caused the earth, and those that dwell

   therein, to adore the first beast, whose deadly wound was healed. And

   he shall perform great wonders, so that he can even cause fire to

   descend from heaven upon the earth in the sight of men, and he shall

   lead the inhabitants of the earth astray." [4693] Let no one imagine

   that he performs these wonders by divine power, but by the working of

   magic. And we must not be surprised if, since the demons and apostate

   spirits are at his service, he through their means performs wonders, by

   which he leads the inhabitants of the earth astray. John says further:

   "And he shall order an image of the beast to be made, and he shall give

   breath to the image, so that the image shall speak; and he shall cause

   those to be slain who will not adore it." He says also: "And he will

   cause a mark [to be put] in the forehead and in the right hand, that no

   one may be able to buy or sell, unless he who has the mark of the name

   of the beast or the number of his name; and the number is six hundred

   and sixty-six," [4694] that is, six times a hundred, six times ten, and

   six units. [He gives this] as a summing up of the whole of that

   apostasy which has taken place during six thousand years.

 

   3. For in as many days as this world was made, in so many thousand

   years shall it be concluded. And for this reason the Scripture says:

   "Thus the heaven and the earth were finished, and all their adornment.

   And God brought to a conclusion upon the sixth day the works that He

   had made; and God rested upon the seventh day from all His works."

   [4695] This is an account of the things formerly created, as also it is

   a prophecy of what is to come. For the day of the Lord is as a thousand

   years; [4696] and in six days created things were completed: it is

   evident, therefore, that they will come to an end at the sixth thousand

   year.

 

   4. And therefore throughout all time, man, having been moulded at the

   beginning by the hands of God, that is, of the Son and of the Spirit,

   is made after the image and likeness of God: the chaff, indeed, which

   is the apostasy, being cast away; but the wheat, that is, those who

   bring forth fruit to God in faith, being gathered into the barn. And

   for this cause tribulation is necessary for those who are saved, that

   having been after a manner broken up, and rendered fine, and sprinkled

   over by the patience of the Word of God, and set on fire [for

   purification], they may be fitted for the royal banquet. As a certain

   man of ours said, when he was condemned to the wild beasts because of

   his testimony with respect to God: "I am the wheat of Christ, and am

   ground by the teeth of the wild beasts, that I may be found the pure

   bread of God." [4697]

     __________________________________________________________________

 

   [4690] 2 Thess. ii. 10-12.

 

   [4691] Rev. xix. 20.

 

   [4692] Rev. xiii. 2, etc.

 

   [4693] Rev. xiii. 11, etc.

 

   [4694] Rev. xiii. 14, etc.

 

   [4695] Gen. ii. 2.

 

   [4696] 2 Pet. iii. 8.

 

   [4697] This is quoted from the Epistle of Ignatius to the Romans, ch.

   iv. It is found in the two Greek recensions of his works, and also in

   the Syriac. See pp. 75 and 103 of this volume. The Latin translation is

   here followed: the Greek of Ignatius would give "the wheat of God," and

   omits "of God" towards the end, as quoted by Eusebius.

     __________________________________________________________________

 

  Chapter XXIX.--All things have been created for the service of man. The

  deceits, wickedness, and apostate power of Antichrist. This was prefigured at

  the deluge, as afterwards by the persecution of Shadrach, Meshach, and

  Abednego.

 

   1. In the previous books I have set forth the causes for which God

   permitted these things to be made, and have pointed out that all such

   have been created for the benefit of that human nature which is saved,

   ripening for immortality that which is [possessed] of its own free will

   and its own power, and preparing and rendering it more adapted for

   eternal subjection to God. And therefore the creation is suited to [the

   wants of] man; for man was not made for its sake, but creation for the

   sake of man. Those nations however, who did not of themselves raise up

   their eyes unto heaven, nor returned thanks to their Maker, nor wished

   to behold the light of truth, but who were like blind mice concealed in

   the depths of ignorance, the word justly reckons "as waste water from a

   sink, and as the turning-weight of a balance--in fact, as nothing;"

   [4698] so far useful and serviceable to the just, as stubble conduces

   towards the growth of the wheat, and its straw, by means of combustion,

   serves for working gold. And therefore, when in the end the Church

   shall be suddenly caught up from this, it is said, "There shall be

   tribulation such as has not been since the beginning, neither shall

   be." [4699] For this is the last contest of the righteous, in which,

   when they overcome they are crowned with incorruption.

 

   2. And there is therefore in this beast, when he comes, a

   recapitulation made of all sorts of iniquity and of every deceit, in

   order that all apostate power, flowing into and being shut up in him,

   may be sent into the furnace of fire. Fittingly, therefore, shall his

   name possess the number six hundred and sixty-six, since he sums up in

   his own person all the commixture of wickedness which took place

   previous to the deluge, due to the apostasy of the angels. For Noah was

   six hundred years old when the deluge came upon the earth, sweeping

   away the rebellious world, for the sake of that most infamous

   generation which lived in the times of Noah. And [Antichrist] also sums

   up every error of devised idols since the flood, together with the

   slaying of the prophets and the cutting off of the just. For that image

   which was set up by Nebuchadnezzar had indeed a height of sixty cubits,

   while the breadth was six cubits; on account of which Ananias, Azarias,

   and Misa�l, when they did not worship it, were cast into a furnace of

   fire, pointing out prophetically, by what happened to them, the wrath

   against the righteous which shall arise towards the [time of the] end.

   For that image, taken as a whole, was a prefiguring of this man's

   coming, decreeing that he should undoubtedly himself alone be

   worshipped by all men. Thus, then, the six hundred years of Noah, in

   whose time the deluge occurred because of the apostasy, and the number

   of the cubits of the image for which these just men were sent into the

   fiery furnace, do indicate the number of the name of that man in whom

   is concentrated the whole apostasy of six thousand years, and

   unrighteousness, and wickedness, and false prophecy, and deception; for

   which things' sake a cataclysm of fire shall also come [upon the

   earth].

     __________________________________________________________________

 

   [4698] Isa. xl. 15.

 

   [4699] Matt. xxiv. 21.

     __________________________________________________________________

 

  Chapter XXX.--Although certain as to the number of the name of Antichrist, yet

  we should come to no rash conclusions as to the name itself, because this

  number is capable of being fitted to many names. Reasons for this point being

  reserved by the Holy Spirit. Antichrist's reign and death.

 

   1. Such, then, being the state of the case, and this number being found

   in all the most approved and ancient copies [4700] [of the Apocalypse],

   and those men who saw John face to face bearing their testimony [to

   it]; while reason also leads us to conclude that the number of the name

   of the beast, [if reckoned] according to the Greek mode of calculation

   by the [value of] the letters contained in it, will amount to six

   hundred and sixty and six; that is, the number of tens shall be equal

   to that of the hundreds, and the number of hundreds equal to that of

   the units (for that number which [expresses] the digit six being

   adhered to throughout, indicates the recapitulations of that apostasy,

   taken in its full extent, which occurred at the beginning, during the

   intermediate periods, and which shall take place at the end),--I do not

   know how it is that some have erred following the ordinary mode of

   speech, and have vitiated the middle number in the name, deducting the

   amount of fifty from it, so that instead of six decads they will have

   it that there is but one. [I am inclined to think that this occurred

   through the fault of the copyists, as is wont to happen, since numbers

   also are expressed by letters; so that the Greek letter which expresses

   the number sixty was easily expanded into the letter Iota of the

   Greeks.] [4701] Others then received this reading without examination;

   some in their simplicity, and upon their own responsibility, making use

   of this number expressing one decad; while some, in their inexperience,

   have ventured to seek out a name which should contain the erroneous and

   spurious number. Now, as regards those who have done this in

   simplicity, and without evil intent, we are at liberty to assume that

   pardon will be granted them by God. But as for those who, for the sake

   of vainglory, lay it down for certain that names containing the

   spurious number are to be accepted, and affirm that this name, hit upon

   by themselves, is that of him who is to come; such persons shall not

   come forth without loss, because they have led into error both

   themselves and those who confided in them. Now, in the first place, it

   is loss to wander from the truth, and to imagine that as being the case

   which is not; then again, as there shall be no light punishment

   [inflicted] upon him who either adds or subtracts anything from the

   Scripture, [4702] under that such a person must necessarily fall.

   Moreover, another danger, by no means trifling, shall overtake those

   who falsely presume that they know the name of Antichrist. For if these

   men assume one [number], when this [Antichrist] shall come having

   another, they will be easily led away by him, as supposing him not to

   be the expected one, who must be guarded against.

 

   2. These men, therefore, ought to learn [what really is the state of

   the case], and go back to the true number of the name, that they be not

   reckoned among false prophets. But, knowing the sure number declared by

   Scripture, that is, six hundred sixty and six, let them await, in the

   first place, the division of the kingdom into ten; then, in the next

   place, when these kings are reigning, and beginning to set their

   affairs in order, and advance their kingdom, [let them learn] to

   acknowledge that he who shall come claiming the kingdom for himself,

   and shall terrify those men of whom we have been speaking, having a

   name containing the aforesaid number, is truly the abomination of

   desolation. This, too, the apostle affirms: "When they shall say, Peace

   and safety, then sudden destruction shall come upon them." [4703] And

   Jeremiah does not merely point out his sudden coming, but he even

   indicates the tribe from which he shall come, where he says, "We shall

   hear the voice of his swift horses from Dan; the whole earth shall be

   moved by the voice of the neighing of his galloping horses: he shall

   also come and devour the earth, and the fulness thereof, the city also,

   and they that dwell therein." [4704] This, too, is the reason that this

   tribe is not reckoned in the Apocalypse along with those which are

   saved. [4705]

 

   3. It is therefore more certain, and less hazardous, to await the

   fulfilment of the prophecy, than to be making surmises, and casting

   about for any names that may present themselves, inasmuch as many names

   can be found possessing the number mentioned; and the same question

   will, after all, remain unsolved. For if there are many names found

   possessing this number, it will be asked which among them shall the

   coming man bear. It is not through a want of names containing the

   number of that name that I say this, but on account of the fear of God,

   and zeal for the truth: for the name Evanthas (EUANThAS) contains the

   required number, but I make no allegation regarding it. Then also

   Lateinos (LATEINOS) has the number six hundred and sixty-six; and it is

   a very probable [solution], this being the name of the last kingdom [of

   the four seen by Daniel]. For the Latins are they who at present bear

   rule: [4706] I will not, however, make any boast over this

   [coincidence]. Teitan too, (TEITAN, the first syllable being written

   with the two Greek vowels e and i, among all the names which are found

   among us, is rather worthy of credit. For it has in itself the

   predicted number, and is composed of six letters, each syllable

   containing three letters; and [the word itself] is ancient, and removed

   from ordinary use; for among our kings we find none bearing this name

   Titan, nor have any of the idols which are worshipped in public among

   the Greeks and barbarians this appellation. Among many persons, too,

   this name is accounted divine, so that even the sun is termed "Titan"

   by those who do now possess [the rule]. This word, too, contains a

   certain outward appearance of vengeance, and of one inflicting merited

   punishment because he (Antichrist) pretends that he vindicates the

   oppressed. [4707] And besides this, it is an ancient name, one worthy

   of credit, of royal dignity, and still further, a name belonging to a

   tyrant. Inasmuch, then, as this name "Titan" has so much to recommend

   it, there is a strong degree of probability, that from among the many

   [names suggested], we infer, that perchance he who is to come shall be

   called "Titan." We will not, however, incur the risk of pronouncing

   positively as to the name of Antichrist; for if it were necessary that

   his name should be distinctly revealed in this present time, it would

   have been announced by him who beheld the apocalyptic vision. For that

   was seen no very long time since, but almost in our day, towards the

   end of Domitian's reign.

 

   4. But he indicates the number of the name now, that when this man

   comes we may avoid him, being aware who he is: the name, however, is

   suppressed, because it is not worthy of being proclaimed by the Holy

   Spirit. For if it had been declared by Him, he (Antichrist) might

   perhaps continue for a long period. But now as "he was, and is not, and

   shall ascend out of the abyss, and goes into perdition," [4708] as one

   who has no existence; so neither has his name been declared, for the

   name of that which does not exist is not proclaimed. But when this

   Antichrist shall have devastated all things in this world, he will

   reign for three years and six months, and sit in the temple at

   Jerusalem; and then the Lord will come from heaven in the clouds, in

   the glory of the Father, sending this man and those who follow him into

   the lake of fire; but bringing in for the righteous the times of the

   kingdom, that is, the rest, the hallowed seventh day; and restoring to

   Abraham the promised inheritance, in which kingdom the Lord declared,

   that "many coming from the east and from the west should sit down with

   Abraham, Isaac, and Jacob." [4709]

     __________________________________________________________________

 

   [4700] en pasi tois spoudaiois kai archaiois antigraphois This passage

   is interesting, as showing how very soon the autographs of the New

   Testament must have perished, and various readings crept into the mss.

   of the canonical books.

 

   [4701] That is, X into EI, according to Harvey, who considers the whole

   of this clause as an evident interpolation. It does not occur in the

   Greek here preserved by Eusebius (Hist. Eccl., v. 8).

 

   [4702] Rev. xxii. 19.

 

   [4703] 1 Thess. v. 3.

 

   [4704] Jer. viii. 16.

 

   [4705] Rev. vii. 5-7. [The Danites (though not all) corrupted the

   Hebrew church and the Levitical priesthood, by image-worship, (Judg.

   xviii.), and forfeited the blessings of the old covenant.]

 

   [4706] [A very pregnant passage, as has often been noted. But let us

   imitate the pious reticence with which this section concludes.]

 

   [4707] Massuet here quotes Cicero and Ovid in proof of the sun being

   termed Titan. The Titans waged war against the gods, to avenge

   themselves upon Saturn.

 

   [4708] Rev. xvii. 8.

 

   [4709] Matt. viii. 11.

     __________________________________________________________________

 

  Chapter XXXI.--The preservation of our bodies is confirmed by the resurrection

  and ascension of Christ: the souls of the saints during the intermediate

  period are in a state of expectation of that time when they shall receive

  their perfect and consummated glory.

 

   1. Since, again, some who are reckoned among the orthodox go beyond the

   pre-arranged plan for the exaltation of the just, and are ignorant of

   the methods by which they are disciplined beforehand for incorruption,

   they thus entertain heretical opinions. For the heretics, despising the

   handiwork of God, and not admitting the salvation of their flesh, while

   they also treat the promise of God contemptuously, and pass beyond God

   altogether in the sentiments they form, affirm that immediately upon

   their death they shall pass above the heavens and the Demiurge, and go

   to the Mother (Achamoth) or to that Father whom they have feigned.

   Those persons, therefore, who disallow a resurrection affecting the

   whole man (universam reprobant resurrectionem), and as far as in them

   lies remove it from the midst [of the Christian scheme], how can they

   be wondered at, if again they know nothing as to the plan of the

   resurrection? For they do not choose to understand, that if these

   things are as they say, the Lord Himself, in whom they profess to

   believe, did not rise again upon the third day; but immediately upon

   His expiring on the cross, undoubtedly departed on high, leaving His

   body to the earth. But the case was, that for three days He dwelt in

   the place where the dead were, as the prophet says concerning Him: "And

   the Lord remembered His dead saints who slept formerly in the land of

   sepulture; and He descended to them, to rescue and save them." [4710]

   And the Lord Himself says, "As Jonas remained three days and three

   nights in the whale's belly, so shall the Son of man be in the heart of

   the earth." [4711] Then also the apostle says, "But when He ascended,

   what is it but that He also descended into the lower parts of the

   earth?" [4712] This, too, David says when prophesying of Him, "And thou

   hast delivered my soul from the nethermost hell;" [4713] and on His

   rising again the third day, He said to Mary, who was the first to see

   and to worship Him, "Touch Me not, for I have not yet ascended to the

   Father; but go to the disciples, and say unto them, I ascend unto My

   Father, and unto your Father." [4714]

 

   2. If, then, the Lord observed the law of the dead, that He might

   become the first-begotten from the dead, and tarried until the third

   day "in the lower parts of the earth;" [4715] then afterwards rising in

   the flesh, so that He even showed the print of the nails to His

   disciples, [4716] He thus ascended to the Father;--[if all these things

   occurred, I say], how must these men not be put to confusion, who

   allege that "the lower parts" refer to this world of ours, but that

   their inner man, leaving the body here, ascends into the

   super-celestial place? For as the Lord "went away in the midst of the

   shadow of death," [4717] where the souls of the dead were, yet

   afterwards arose in the body, and after the resurrection was taken up

   [into heaven], it is manifest that the souls of His disciples also,

   upon whose account the Lord underwent these things, shall go away into

   the invisible place allotted to them by God, and there remain until the

   resurrection, awaiting that event; then receiving their bodies, and

   rising in their entirety, that is bodily, just as the Lord arose, they

   shall come thus into the presence of God. "For no disciple is above the

   Master, but every one that is perfect shall be as his Master." [4718]

   As our Master, therefore, did not at once depart, taking flight [to

   heaven], but awaited the time of His resurrection prescribed by the

   Father, which had been also shown forth through Jonas, and rising again

   after three days was taken up [to heaven]; so ought we also to await

   the time of our resurrection prescribed by God and foretold by the

   prophets, and so, rising, be taken up, as many as the Lord shall

   account worthy of this [privilege]. [4719]

     __________________________________________________________________

 

   [4710] See the note, book iii. xx. 4.

 

   [4711] Matt. xi. 40.

 

   [4712] Eph. iv. 9.

 

   [4713] Ps. lxxxvi. 23.

 

   [4714] John xx. 17.

 

   [4715] Eph. iv. 9.

 

   [4716] John xx. 20, 27.

 

   [4717] Ps. xxiii. 4.

 

   [4718] Luke vi. 40.

 

   [4719] The five following chapters were omitted in the earlier

   editions, but added by Feuardentius. Most mss., too, did not contain

   them. It is probable that the scribes of the middle ages rejected them

   on account of their inculcating millenarian notions, which had been

   long extinct in the Church. Quotations from these five chapters have

   been collected by Harvey from Syriac and Armenian mss. lately come to

   light.

     __________________________________________________________________

 

  Chapter XXXII.--In that flesh in which the saints have suffered so many

  afflictions, they shall receive the fruits of their labours; especially since

  all creation waits for this, and God promises it to Abraham and his seed.

 

   1. Inasmuch, therefore, as the opinions of certain [orthodox persons]

   are derived from heretical discourses, they are both ignorant of God's

   dispensations, and of the mystery of the resurrection of the just, and

   of the [earthly] kingdom which is the commencement of incorruption, by

   means of which kingdom those who shall be worthy are accustomed

   gradually to partake of the divine nature (capere Deum [4720] ); and it

   is necessary to tell them respecting those things, that it behoves the

   righteous first to receive the promise of the inheritance which God

   promised to the fathers, and to reign in it, when they rise again to

   behold God in this creation which is renovated, and that the judgment

   should take place afterwards. For it is just that in that very creation

   in which they toiled or were afflicted, being proved in every way by

   suffering, they should receive the reward of their suffering; and that

   in the creation in which they were slain because of their love to God,

   in that they should be revived again; and that in the creation in which

   they endured servitude, in that they should reign. For God is rich in

   all things, and all things are His. It is fitting, therefore, that the

   creation itself, being restored to its primeval condition, should

   without restraint be under the dominion of the righteous; and the

   apostle has made this plain in the Epistle to the Romans, when he thus

   speaks: "For the expectation of the creature waiteth for the

   manifestation of the sons of God. For the creature has been subjected

   to vanity, not willingly, but by reason of him who hath subjected the

   same in hope; since the creature itself shall also be delivered from

   the bondage of corruption into the glorious liberty of the sons of

   God." [4721]

 

   2. Thus, then, the promise of God, which He gave to Abraham, remains

   stedfast. For thus He said: "Lift up thine eyes, and look from this

   place where now thou art, towards the north and south, and east and

   west. For all the earth which thou seest, I will give to thee and to

   thy seed, even for ever." [4722] And again He says, "Arise, and go

   through the length and breadth of the land, since I will give it unto

   thee;" [4723] and [yet] he did not receive an inheritance in it, not

   even a footstep, but was always a stranger and a pilgrim therein.

   [4724] And upon the death of Sarah his wife, when the Hittites were

   willing to bestow upon him a place where he might bury her, he declined

   it as a gift, but bought the burying-place (giving for it four hundred

   talents of silver) from Ephron the son of Zohar the Hittite. [4725]

   Thus did he await patiently the promise of God, and was unwilling to

   appear to receive from men, what God had promised to give him, when He

   said again to him as follows: "I will give this land to thy seed, from

   the river of Egypt even unto the great river Euphrates." [4726] If,

   then, God promised him the inheritance of the land, yet he did not

   receive it during all the time of his sojourn there, it must be, that

   together with his seed, that is, those who fear God and believe in Him,

   he shall receive it at the resurrection of the just. For his seed is

   the Church, which receives the adoption to God through the Lord, as

   John the Baptist said: "For God is able from the stones to raise up

   children to Abraham." [4727] Thus also the apostle says in the Epistle

   to the Galatians: "But ye, brethren, as Isaac was, are the children of

   the promise." [4728] And again, in the same Epistle, he plainly

   declares that they who have believed in Christ do receive Christ, the

   promise to Abraham thus saying, "The promises were spoken to Abraham,

   and to his seed. Now He does not say, And of seeds, as if [He spake] of

   many, but as of one, And to thy seed, which is Christ." [4729] And

   again, confirming his former words, he says, "Even as Abraham believed

   God, and it was accounted to him for righteousness. Know ye therefore,

   that they which are of faith are the children of Abraham. But the

   Scripture, foreseeing that God would justify the heathen through faith,

   declared to Abraham beforehand, That in thee shall all nations be

   blessed. So then they which are of faith shall be blessed with faithful

   Abraham." [4730] Thus, then, they who are of faith shall be blessed

   with faithful Abraham, and these are the children of Abraham. Now God

   made promise of the earth to Abraham and his seed; yet neither Abraham

   nor his seed, that is, those who are justified by faith, do now receive

   any inheritance in it; but they shall receive it at the resurrection of

   the just. For God is true and faithful; and on this account He said,

   "Blessed are the meek, for they shall inherit the earth." [4731]

     __________________________________________________________________

 

   [4720] Or, "gradually to comprehend God."

 

   [4721] Rom. viii. 19, etc.

 

   [4722] Gen. xiii. 13, 14.

 

   [4723] Gen. xiii. 17.

 

   [4724] Acts vii. 5; Heb. xi. 13.

 

   [4725] Gen. xxiii. 11.

 

   [4726] Gen. xv. 13.

 

   [4727] Luke iii. 8.

 

   [4728] Gal. iv. 28.

 

   [4729] Gal. iii. 16.

 

   [4730] Gal. iii. 6, etc.

 

   [4731] Matt. v. 5.

     __________________________________________________________________

 

  Chapter XXXIII.--Further proofs of the same proposition, drawn from the

  promises made by Christ, when He declared that He would drink of the fruit of

  the vine with His disciples in His Father's kingdom, while at the same time He

  promised to reward them an hundred-fold, and to make them partake of banquets.

  The blessing pronounced by Jacob had pointed out this already, as Papias and

  the elders have interpreted it.

 

   1. For this reason, when about to undergo His sufferings, that He might

   declare to Abraham and those with him the glad tidings of the

   inheritance being thrown open, [Christ], after He had given thanks

   while holding the cup, and had drunk of it, and given it to the

   disciples, said to them: "Drink ye all of it: this is My blood of the

   new covenant, which shall be shed for many for the remission of sins.

   But I say unto you, I will not drink henceforth of the fruit of this

   vine, until that day when I will drink it new with you in my Father's

   kingdom." [4732] Thus, then, He will Himself renew the inheritance of

   the earth, and will re-organize the mystery of the glory of [His] sons;

   as David says, "He who hath renewed the face of the earth." [4733] He

   promised to drink of the fruit of the vine with His disciples, thus

   indicating both these points: the inheritance of the earth in which the

   new fruit of the vine is drunk, and the resurrection of His disciples

   in the flesh. For the new flesh which rises again is the same which

   also received the new cup. And He cannot by any means be understood as

   drinking of the fruit of the vine when settled down with his

   [disciples] above in a super-celestial place; nor, again, are they who

   drink it devoid of flesh, for to drink of that which flows from the

   vine pertains to flesh, and not spirit.

 

   2. And for this reason the Lord declared, "When thou makest a dinner or

   a supper, do not call thy friends, nor thy neighbours, nor thy

   kinsfolk, lest they ask thee in return, and so repay thee. But call the

   lame, the blind, and the poor, and thou shall be blessed, since they

   cannot recompense thee, but a recompense shall be made thee at the

   resurrection of the just." [4734] And again He says, "Whosoever shall

   have left lands, or houses, or parents, or brethren, or children

   because of Me, he shall receive in this world an hundred-fold, and in

   that to come he shall inherit eternal life." [4735] For what are the

   hundred-fold [rewards] in this word, the entertainments given to the

   poor, and the suppers for which a return is made? These are [to take

   place] in the times of the kingdom, that is, upon the seventh day,

   which has been sanctified, in which God rested from all the works which

   He created, which is the true Sabbath of the righteous, which they

   shall not be engaged in any earthly occupation; but shall have a table

   at hand prepared for them by God, supplying them with all sorts of

   dishes.

 

   3. The blessing of Isaac with which he blessed his younger son Jacob

   has the same meaning, when he says, "Behold, the smell of my son is as

   the smell of a full field which the Lord has blessed." [4736] But "the

   field is the world." [4737] And therefore he added, "God give to thee

   of the dew of heaven, and of the fatness of the earth, plenty of corn

   and wine. And let the nations serve thee, and kings bow down to thee;

   and be thou lord over thy brother, and thy father's sons shall bow down

   to thee: cursed shall be he who shall curse thee, and blessed shall be

   he who shall bless thee." [4738] If any one, then, does not accept

   these things as referring to the appointed kingdom, he must fall into

   much contradiction and contrariety, as is the case with the Jews, who

   are involved in absolute perplexity. For not only did not the nations

   in this life serve this Jacob; but even after he had received the

   blessing, he himself going forth [from his home], served his uncle

   Laban the Syrian for twenty years; [4739] and not only was he not made

   lord of his brother, but he did himself bow down before his brother

   Esau, upon his return from Mesopotamia to his father, and offered many

   gifts to him. [4740] Moreover, in what way did he inherit much corn and

   wine here, he who emigrated to Egypt because of the famine which

   possessed the land in which he was dwelling, and became subject to

   Pharaoh, who was then ruling over Egypt? The predicted blessing,

   therefore, belongs unquestionably to the times of the kingdom, when the

   righteous shall bear rule upon their rising from the dead; [4741] when

   also the creation, having been renovated and set free, shall fructify

   with an abundance of all kinds of food, from the dew of heaven, and

   from the fertility of the earth: as the elders who saw John, the

   disciple of the Lord, related that they had heard from him how the Lord

   used to teach in regard to these times, and say: The days will come, in

   which vines shall grow, each having ten thousand branches, and in each

   branch ten thousand twigs, and in each true [4742] twig ten thousand

   shoots, and in each one of the shoots ten thousand clusters, and on

   every one of the clusters ten thousand grapes, and every grape when

   pressed will give five and twenty metretes of wine. And when any one of

   the saints shall lay hold of a cluster, [4743] another shall cry out,

   "I am a better cluster, take me; bless the Lord through me." In like

   manner [the Lord declared] that a grain of wheat would produce ten

   thousand ears, and that every ear should have ten thousand grains, and

   every grain would yield ten pounds (quinque bilibres) of clear, pure,

   fine flour; and that all other fruit-bearing trees, [4744] and seeds

   and grass, would produce in similar proportions (secundum congruentiam

   iis consequentem); and that all animals feeding [only] on the

   productions of the earth, should [in those days] become peaceful and

   harmonious among each other, and be in perfect subjection to man.

 

   4. And these things are borne witness to in writing by Papias, the

   hearer of John, and a companion of Polycarp, in his fourth book; for

   there were five books compiled (suntetagmena) by him. [4745] And he

   says in addition, "Now these things are credible to believers." And he

   says that, "when the traitor Judas did not give credit to them, and put

   the question, How then can things about to bring forth so abundantly be

   wrought by the Lord?' the Lord declared, They who shall come to these

   [times] shall see.' " When prophesying of these times, therefore,

   Esaias says: "The wolf also shall feed with the lamb, and the leopard

   shall take his rest with the kid; the calf also, and the bull, and the

   lion shall eat together; and a little boy shall lead them. The ox and

   the bear shall feed together, and their young ones shall agree

   together; and the lion shall eat straw as well as the ox. And the

   infant boy shall thrust his hand into the asp's den, into the nest also

   of the adder's brood; and they shall do no harm, nor have power to hurt

   anything in my holy mountain." And again he says, in recapitulation,

   "Wolves and lambs shall then browse together, and the lion shall eat

   straw like the ox, and the serpent earth as if it were bread; and they

   shall neither hurt nor annoy anything in my holy mountain, saith the

   Lord." [4746] I am quite aware that some persons endeavour to refer

   these words to the case of savage men, both of different nations and

   various habits, who come to believe, and when they have believed, act

   in harmony with the righteous. But although this is [true] now with

   regard to some men coming from various nations to the harmony of the

   faith, nevertheless in the resurrection of the just [the words shall

   also apply] to those animals mentioned. For God is rich in all things.

   And it is right that when the creation is restored, all the animals

   should obey and be in subjection to man, and revert to the food

   originally given by God (for they had been originally subjected in

   obedience to Adam), that is, the productions of the earth. But some

   other occasion, and not the present, is [to be sought] for showing that

   the lion shall [then] feed on straw. And this indicates the large size

   and rich quality of the fruits. For if that animal, the lion, feeds

   upon straw [at that period], of what a quality must the wheat itself be

   whose straw shall serve as suitable food for lions?

     __________________________________________________________________

 

   [4732] Matt. xxvi. 27.

 

   [4733] Ps. civ. 30.

 

   [4734] Luke xiv. 12, 13.

 

   [4735] Matt. xix. 29; Luke xviii. 29, 30.

 

   [4736] Gen. xxvii. 27, etc.

 

   [4737] Matt. xiii. 38.

 

   [4738] Gen. xxvii. 28, 29.

 

   [4739] Gen. xxxi. 41.

 

   [4740] Gen. xxxiii. 3.

 

   [4741] From this to the end of the section there is an Armenian version

   extant, to be found in the Spicil. Solesm. i. p. 1, edited by M. Pitra,

   Paris 1852, and which was taken by him from an Armenian ms. in the

   Mechitarist Library at Venice, described as being of the twelfth

   century.

 

   [4742] This word "true" is not found in the Armenian.

 

   [4743] Or, following Arm. vers., "But if any one shall lay hold of an

   holy cluster."

 

   [4744] The Arm. vers. is here followed; the old Latin reads, "Et

   reliqua autem poma."

 

   [4745] [See pp. 151-154, this volume.]

 

   [4746] Isa. xl. 6, etc.

     __________________________________________________________________

 

  Chapter XXXIV.--He fortifies his opinions with regard to the temporal and

  earthly kingdom of the saints after their resurrection, by the various

  testimonies of Isaiah, Ezekiel, Jeremiah, and Daniel; also by the parable of

  the servants watching, to whom the Lord promised that He would minister.

 

   1. Then, too, Isaiah himself has plainly declared that there shall be

   joy of this nature at the resurrection of the just, when he says: "The

   dead shall rise again; those, too, who are in the tombs shall arise,

   and those who are in the earth shall rejoice. For the dew from Thee is

   health to them." [4747] And this again Ezekiel also says: "Behold, I

   will open your tombs, and will bring you forth out of your graves; when

   I will draw my people from the sepulchres, and I will put breath in

   you, and ye shall live; and I will place you on your own land, and ye

   shall know that I am the Lord." [4748] And again the same speaks thus:

   "These things saith the Lord, I will gather Israel from all nations

   whither they have been driven, and I shall be sanctified in them in the

   sight of the sons of the nations: and they shall dwell in their own

   land, which I gave to my servant Jacob. And they shall dwell in it in

   peace; and they shall build houses, and plant vineyards, and dwell in

   hope, when I shall cause judgment to fall among all who have

   dishonoured them, among those who encircle them round about; and they

   shall know that I am the Lord their God, and the God of their fathers."

   [4749] Now I have shown a short time ago that the church is the seed of

   Abraham; and for this reason, that we may know that He who in the New

   Testament "raises up from the stones children unto Abraham," [4750] is

   He who will gather, according to the Old Testament, those that shall be

   saved from all the nations, Jeremiah says: "Behold, the days come,

   saith the Lord, that they shall no more say, The Lord liveth, who led

   the children of Israel from the north, and from every region whither

   they had been driven; He will restore them to their own land which He

   gave to their fathers." [4751]

 

   2. That the whole creation shall, according to God's will, obtain a

   vast increase, that it may bring forth and sustain fruits such [as we

   have mentioned], Isaiah declares: "And there shall be upon every high

   mountain, and upon every prominent hill, water running everywhere in

   that day, when many shall perish, when walls shall fall. And the light

   of the moon shall be as the light of the sun, seven times that of the

   day, when He shall heal the anguish of His people, and do away with the

   pain of His stroke." [4752] Now "the pain of the stroke" means that

   inflicted at the beginning upon disobedient man in Adam, that is,

   death; which [stroke] the Lord will heal when He raises us from the

   dead, and restores the inheritance of the fathers, as Isaiah again

   says: "And thou shall be confident in the Lord, and He will cause thee

   to pass over the whole earth, and feed thee with the inheritance of

   Jacob thy father." [4753] This is what the Lord declared: "Happy are

   those servants whom the Lord when He cometh shall find watching. Verily

   I say unto you, that He shall gird Himself, and make them to sit down

   [to meat], and will come forth and serve them. And if He shall come in

   the evening watch, and find them so, blessed are they, because He shall

   make them sit down, and minister to them; or if this be in the second,

   or it be in the third, blessed are they." [4754] Again John also says

   the very same in the Apocalypse: "Blessed and holy is he who has part

   in the first resurrection." [4755] Then, too, Isaiah has declared the

   time when these events shall occur; he says: "And I said, Lord, how

   long? Until the cities be wasted without inhabitant, and the houses be

   without men, and the earth be left a desert. And after these things the

   Lord shall remove us men far away (longe nos faciet Deus homines), and

   those who shall remain shall multiply upon the earth." [4756] Then

   Daniel also says this very thing: "And the kingdom and dominion, and

   the greatness of those under the heaven, is given to the saints of the

   Most High God, whose kingdom is everlasting, and all dominions shall

   serve and obey Him." [4757] And lest the promise named should be

   understood as referring to this time, it was declared to the prophet:

   "And come thou, and stand in thy lot at the consummation of the days."

   [4758]

 

   3. Now, that the promises were not announced to the prophets and the

   fathers alone, but to the Churches united to these from the nations,

   whom also the Spirit terms "the islands" (both because they are

   established in the midst of turbulence, suffer the storm of

   blasphemies, exist as a harbour of safety to those in peril, and are

   the refuge of those who love the height [of heaven], and strive to

   avoid Bythus, that is, the depth of error), Jeremiah thus declares:

   "Hear the word of the Lord, ye nations, and declare it to the isles

   afar off; say ye, that the Lord will scatter Israel, He will gather

   him, and keep him, as one feeding his flock of sheep. For the Lord hath

   redeemed Jacob, and rescued him from the hand of one stronger than he.

   And they shall come and rejoice in Mount Zion, and shall come to what

   is good, and into a land of wheat, and wine, and fruits, of animals and

   of sheep; and their soul shall be as a tree bearing fruit, and they

   shall hunger no more. At that time also shall the virgins rejoice in

   the company of the young men: the old men, too, shall be glad, and I

   will turn their sorrow into joy; and I will make them exult, and will

   magnify them, and satiate the souls of the priests the sons of Levi;

   and my people shall be satiated with my goodness." [4759] Now, in the

   preceding book [4760] I have shown that all the disciples of the Lord

   are Levites and priests, they who used in the temple to profane the

   Sabbath, but are blameless. [4761] Promises of such a nature,

   therefore, do indicate in the clearest manner the feasting of that

   creation in the kingdom of the righteous, which God promises that He

   will Himself serve.

 

   4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah

   declares, "Thus saith the Lord, Happy is he who hath seed in Zion, and

   servants in Jerusalem. Behold, a righteous king shall reign, and

   princes shall rule with judgment." [4762] And with regard to the

   foundation on which it shall be rebuilt, he says: "Behold, I will lay

   in order for thee a carbuncle stone, and sapphire for thy foundations;

   and I will lay thy ramparts with jasper, and thy gates with crystal,

   and thy wall with choice stones: and all thy children shall be taught

   of God, and great shall be the peace of thy children; and in

   righteousness shalt thou be built up." [4763] And yet again does he say

   the same thing: "Behold, I make Jerusalem a rejoicing, and my people [a

   joy]; for the voice of weeping shall be no more heard in her, nor the

   voice of crying. Also there shall not be there any immature [one], nor

   an old man who does not fulfil his time: for the youth shall be of a

   hundred years; and the sinner shall die a hundred years old, yet shall

   be accursed. And they shall build houses, and inhabit them themselves;

   and shall plant vineyards, and eat the fruit of them themselves, and

   shall drink wine. And they shall not build, and others inhabit; neither

   shall they prepare the vineyard, and others eat. For as the days of the

   tree of life shall be the days of the people in thee; for the works of

   their hands shall endure." [4764]

     __________________________________________________________________

 

   [4747] Isa. xxvi. 19.

 

   [4748] Ezek. xxxvii. 12, etc.

 

   [4749] Ezek. xxviii. 25, 26.

 

   [4750] Matt. iii. 9.

 

   [4751] Jer. xxiii. 6, 7.

 

   [4752] Isa. xxx. 25, 26.

 

   [4753] Isa. lviii. 14.

 

   [4754] Luke xii. 37, 38.

 

   [4755] Rev. xx. 6.

 

   [4756] Isa. vi. 11.

 

   [4757] Dan. vii. 27.

 

   [4758] Dan. xii. 13.

 

   [4759] Jer. xxxi. 10, etc.

 

   [4760] See. iv. 8, 3.

 

   [4761] Matt. xii. 5.

 

   [4762] Isa. xxxi. 9, Isa. xxxii. 1.

 

   [4763] Isa. liv. 11-14.

 

   [4764] Isa. lxv. 18.

     __________________________________________________________________

 

  Chapter XXXV.--He contends that these testimonies already alleged cannot be

  understood allegorically of celestial blessings, but that they shall have

  their fulfilment after the coming of Antichrist, and the resurrection, in the

  terrestrial Jerusalem. To the former prophecies he subjoins others drawn from

  Isaiah, Jeremiah, and the Apocalypse of John.

 

   1. If, however, any shall endeavour to allegorize [prophecies] of this

   kind, they shall not be found consistent with themselves in all points,

   and shall be confuted by the teaching of the very expressions [in

   question]. For example: "When the cities" of the Gentiles "shall be

   desolate, so that they be not inhabited, and the houses so that there

   shall be no men in them and the land shall be left desolate." [4765]

   "For, behold," says Isaiah, "the day of the Lord cometh past remedy,

   full of fury and wrath, to lay waste the city of the earth, and to root

   sinners out of it." [4766] And again he says, "Let him be taken away,

   that he behold not the glory of God." [4767] And when these things are

   done, he says, "God will remove men far away, and those that are left

   shall multiply in the earth." [4768] "And they shall build houses, and

   shall inhabit them themselves: and plant vineyards, and eat of them

   themselves." [4769] For all these and other words were unquestionably

   spoken in reference to the resurrection of the just, which takes place

   after the coming of Antichrist, and the destruction of all nations

   under his rule; in [the times of] which [resurrection] the righteous

   shall reign in the earth, waxing stronger by the sight of the Lord: and

   through Him they shall become accustomed to partake in the glory of God

   the Father, and shall enjoy in the kingdom intercourse and communion

   with the holy angels, and union with spiritual beings; and [with

   respect to] those whom the Lord shall find in the flesh, awaiting Him

   from heaven, and who have suffered tribulation, as well as escaped the

   hands of the Wicked one. For it is in reference to them that the

   prophet says: "And those that are left shall multiply upon the earth,"

   And Jeremiah [4770] the prophet has pointed out, that as many believers

   as God has prepared for this purpose, to multiply those left upon

   earth, should both be under the rule of the saints to minister to this

   Jerusalem, and that [His] kingdom shall be in it, saying, "Look around

   Jerusalem towards the east, and behold the joy which comes to thee from

   God Himself. Behold, thy sons shall come whom thou hast sent forth:

   they shall come in a band from the east even unto the west, by the word

   of that Holy One, rejoicing in that splendour which is from thy God. O

   Jerusalem, put off thy robe of mourning and of affliction, and put on

   that beauty of eternal splendour from thy God. Gird thyself with the

   double garment of that righteousness proceeding from thy God; place the

   mitre of eternal glory upon thine head. For God will show thy glory to

   the whole earth under heaven. For thy name shall for ever be called by

   God Himself, the peace of righteousness and glory to him that worships

   God. Arise, Jerusalem, stand on high, and look towards the east, and

   behold thy sons from the rising of the sun, even to the west, by the

   Word of that Holy One, rejoicing in the very remembrance of God. For

   the footmen have gone forth from thee, while they were drawn away by

   the enemy. God shall bring them in to thee, being borne with glory as

   the throne of a kingdom. For God has decreed that every high mountain

   shall be brought low, and the eternal hills, and that the valleys be

   filled, so that the surface of the earth be rendered smooth, that

   Israel, the glory of God, may walk in safety. The woods, too, shall

   make shady places, and every sweet-smelling tree shall be for Israel

   itself by the command of God. For God shall go before with joy in the

   light of His splendour, with the pity and righteousness which proceeds

   from Him."

 

   2. Now all these things being such as they are, cannot be understood in

   reference to super-celestial matters; "for God," it is said, "will show

   to the whole earth that is under heaven thy glory." But in the times of

   the kingdom, the earth has been called again by Christ [to its pristine

   condition], and Jerusalem rebuilt after the pattern of the Jerusalem

   above, of which the prophet Isaiah says, "Behold, I have depicted thy

   walls upon my hands, and thou art always in my sight." [4771] And the

   apostle, too, writing to the Galatians, says in like manner, "But the

   Jerusalem which is above is free, which is the mother of us all."

   [4772] He does not say this with any thought of an erratic �on, or of

   any other power which departed from the Pleroma, or of Prunicus, but of

   the Jerusalem which has been delineated on [God's] hands. And in the

   Apocalypse John saw this new [Jerusalem] descending upon the new earth.

   [4773] For after the times of the kingdom, he says, "I saw a great

   white throne, and Him who sat upon it, from whose face the earth fled

   away, and the heavens; and there was no more place for them." [4774]

   And he sets forth, too, the things connected with the general

   resurrection and the judgment, mentioning "the dead, great and small."

   "The sea," he says, "gave up the dead which it had in it, and death and

   hell delivered up the dead that they contained; and the books were

   opened. Moreover," he says, "the book of life was opened, and the dead

   were judged out of those things that were written in the books,

   according to their works; and death and hell were sent into the lake of

   fire, the second death." [4775] Now this is what is called Gehenna,

   which the Lord styled eternal fire. [4776] "And if any one," it is

   said, "was not found written in the book of life, he was sent into the

   lake of fire." [4777] And after this, he says, "I saw a new heaven and

   a new earth, for the first heaven and earth have passed away; also

   there was no more sea. And I saw the holy city, new Jerusalem, coming

   down from heaven, as a bride adorned for her husband." "And I heard,"

   it is said, "a great voice from the throne, saying, Behold, the

   tabernacle of God is with men, and He will dwell with them; and they

   shall be His people, and God Himself shall be with them as their God.

   And He will wipe away every tear from their eyes; and death shall be no

   more, neither sorrow, nor crying, neither shall there be any more pain,

   because the former things have passed away." [4778] Isaiah also

   declares the very same: "For there shall be a new heaven and a new

   earth; and there shall be no remembrance of the former, neither shall

   the heart think about them, but they shall find in it joy and

   exultation." [4779] Now this is what has been said by the apostle: "For

   the fashion of this world passeth away." [4780] To the same purpose did

   the Lord also declare, "Heaven and earth shall pass away." [4781] When

   these things, therefore, pass away above the earth, John, the Lord's

   disciple, says that the new Jerusalem above shall [then] descend, as a

   bride adorned for her husband; and that this is the tabernacle of God,

   in which God will dwell with men. Of this Jerusalem the former one is

   an image--that Jerusalem of the former earth in which the righteous are

   disciplined beforehand for incorruption and prepared for salvation. And

   of this tabernacle Moses received the pattern in the mount; [4782] and

   nothing is capable of being allegorized, but all things are stedfast,

   and true, and substantial, having been made by God for righteous men's

   enjoyment. For as it is God truly who raises up man, so also does man

   truly rise from the dead, and not allegorically, as I have shown

   repeatedly. And as he rises actually, so also shall he be actually

   disciplined beforehand for incorruption, and shall go forwards and

   flourish in the times of the kingdom, in order that he may be capable

   of receiving the glory of the Father. Then, when all things are made

   new, he shall truly dwell in the city of God. For it is said, "He that

   sitteth on the throne said, Behold, I make all things new. And the Lord

   says, Write all this; for these words are faithful and true. And He

   said to me, They are done." [4783] And this is the truth of the matter.

     __________________________________________________________________

 

   [4765] Isa. vi. 11.

 

   [4766] Isa. xiii. 9.

 

   [4767] Isa. xxvi. 10.

 

   [4768] Isa. vi. 12.

 

   [4769] Isa. lxv. 21.

 

   [4770] The long quotation following is not found in Jeremiah, but in

   the apocryphal book of Baruch iv. 36, etc., and the whole of Baruch v.

 

   [4771] Isa. xlix. 16.

 

   [4772] Gal. iv. 26.

 

   [4773] Rev. xxi. 2.

 

   [4774] Rev. xx. 11.

 

   [4775] Rev. xx. 12-14.

 

   [4776] Matt. xxv. 41.

 

   [4777] Rev. xx. 15.

 

   [4778] Rev. xxi. 1-4.

 

   [4779] Isa. lxv. 17, 18.

 

   [4780] 1 Cor. vii. 31.

 

   [4781] Matt. xxvi. 35.

 

   [4782] Ex. xxv. 40.

 

   [4783] Rev. xxi. 5, 6.

     __________________________________________________________________

 

  Chapter XXXVI.--Men shall be actually raised: the world shall not be

  annihilated; but there shall be various mansions for the saints, according to

  the rank allotted to each individual. All things shall be subject to God the

  Father, and so shall He be all in all.

 

   1. For since there are real men, so must there also be a real

   establishment (plantationem), that they vanish not away among

   non-existent things, but progress among those which have an actual

   existence. For neither is the substance nor the essence of the creation

   annihilated (for faithful and true is He who has established it), but

   "the fashion of the world passeth away;" [4784] that is, those things

   among which transgression has occurred, since man has grown old in

   them. And therefore this [present] fashion has been formed temporary,

   God foreknowing all things; as I have pointed out in the preceding

   book, [4785] and have also shown, as far as was possible, the cause of

   the creation of this world of temporal things. But when this [present]

   fashion [of things] passes away, and man has been renewed, and

   flourishes in an incorruptible state, so as to preclude the possibility

   of becoming old, [then] there shall be the new heaven and the new

   earth, in which the new man shall remain [continually], always holding

   fresh converse with God. And since (or, that) these things shall ever

   continue without end, Isaiah declares, "For as the new heavens and the

   new earth which I do make, continue in my sight, saith the Lord, so

   shall your seed and your name remain." [4786] And as the presbyters

   say, Then those who are deemed worthy of an abode in heaven shall go

   there, others shall enjoy the delights of paradise, and others shall

   possess the splendour of the city; for everywhere the Saviour [4787]

   shall be seen according as they who see Him shall be worthy.

 

   2. [They say, moreover], that there is this distinction between the

   habitation of those who produce an hundred-fold, and that of those who

   produce sixty-fold, and that of those who produce thirty-fold: for the

   first will be taken up into the heavens, the second will dwell in

   paradise, the last will inhabit the city; and that was on this account

   the Lord declared, "In My Father's house are many mansions." [4788] For

   all things belong to God, who supplies all with a suitable

   dwelling-place; even as His Word says, that a share is allotted to all

   by the Father, according as each person is or shall be worthy. And this

   is the couch on which the guests shall recline, having been invited to

   the wedding. [4789] The presbyters, the disciples of the apostles,

   affirm that this is the gradation and arrangement of those who are

   saved, and that they advance through steps of this nature; also that

   they ascend through the Spirit to the Son, and through the Son to the

   Father, and that in due time the Son will yield up His work to the

   Father, even as it is said by the apostle, "For He must reign till He

   hath put all enemies under His feet. The last enemy that shall be

   destroyed is death." [4790] For in the times of the kingdom, the

   righteous man who is upon the earth shall then forget to die. "But when

   He saith, All things shall be subdued unto Him, it is manifest that He

   is excepted who did put all things under Him. And when all things shall

   be subdued unto Him, then shall the Son also Himself be subject unto

   Him who put all things under Him, that God may be all in all." [4791]

 

   3. John, therefore, did distinctly foresee the first "resurrection of

   the just," [4792] and the inheritance in the kingdom of the earth; and

   what the prophets have prophesied concerning it harmonize [with his

   vision]. For the Lord also taught these things, when He promised that

   He would have the mixed cup new with His disciples in the kingdom. The

   apostle, too, has confessed that the creation shall be free from the

   bondage of corruption, [so as to pass] into the liberty of the sons of

   God. [4793] And in all these things, and by them all, the same God the

   Father is manifested, who fashioned man, and gave promise of the

   inheritance of the earth to the fathers, who brought it (the creature)

   forth [from bondage] at the resurrection of the just, and fulfils the

   promises for the kingdom of His Son; subsequently bestowing in a

   paternal manner those things which neither the eye has seen, nor the

   ear has heard, nor has [thought concerning them] arisen within the

   heart of man, [4794] For there is the one Son, who accomplished His

   Father's will; and one human race also in which the mysteries of God

   are wrought, "which the angels desire to look into;" [4795] and they

   are not able to search out the wisdom of God, by means of which His

   handiwork, confirmed and incorporated with His Son, is brought to

   perfection; that His offspring, the First-begotten Word, should descend

   to the creature (facturam), that is, to what had been moulded (plasma),

   and that it should be contained by Him; and, on the other hand, the

   creature should contain the Word, and ascend to Him, passing beyond the

   angels, and be made after the image and likeness of God. [4796]

     __________________________________________________________________

 

   [4784] 1 Cor. vii. 31.

 

   [4785] Lib. iv. 5, 6.

 

   [4786] Isa. lxvi. 22.

 

   [4787] Thus in a Greek fragment; in the Old Latin, Deus.

 

   [4788] John xiv. 2.

 

   [4789] Matt. xxii. 10.

 

   [4790] 1 Cor. xv. 25, 26.

 

   [4791] 1 Cor. xv. 27, 28.

 

   [4792] Luke xiv. 14.

 

   [4793] Rom. viii. 21.

 

   [4794] 1 Cor. ii. 9; Isa. lxiv. 4.

 

   [4795] 1 Pet. i. 12.

 

   [4796] Grabe and others suppose that some part of the work has been

   lost, so that the above was not its original conclusion.

     __________________________________________________________________

     __________________________________________________________________

 

Fragments from the Lost Writings of Iren�us

     __________________________________________________________________

     __________________________________________________________________

 

  I.

 

   I adjure thee, who shalt transcribe this book, [4797] by our Lord Jesus

   Christ, and by His glorious appearing, when He comes to judge the

   living and the dead, that thou compare what thou hast transcribed, and

   be careful to set it right according to this copy from which thou hast

   transcribed; also, that thou in like manner copy down this adjuration,

   and insert it in the transcript.

     __________________________________________________________________

 

   [4797] This fragment is quoted by Eusebius, Hist. Eccl., v. 20. It

   occurred at the close of the lost treatise of Iren�us entitled De

   Ogdoade.

     __________________________________________________________________

 

  II.

 

   These [4798] opinions, Florinus, that I may speak in mild terms, are

   not of sound doctrine; these opinions are not consonant to the Church,

   and involve their votaries in the utmost impiety; these opinions, even

   the heretics beyond the Church's pale have never ventured to broach;

   these opinions, those presbyters who preceded us, and who were

   conversant with the apostles, did not hand down to thee. For, while I

   was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing

   thyself in the royal court, [4799] and endeavouring to gain his

   approbation. For I have a more vivid recollection of what occurred at

   that time than of recent events (inasmuch as the experiences of

   childhood, keeping pace with the growth of the soul, become

   incorporated with it); so that I can even describe the place where the

   blessed Polycarp used to sit and discourse-- his going out, too, and

   his coming in--his general mode of life and personal appearance,

   together with the discourses which he delivered to the people; also how

   he would speak of his familiar intercourse with John, and with the rest

   of those who had seen the Lord; and how he would call their words to

   remembrance. Whatsoever things he had heard from them respecting the

   Lord, both with regard to His miracles and His teaching, Polycarp

   having thus received [information] from the eye-witnesses of the Word

   of life, would recount them all in harmony with the Scriptures. These

   things, through, God's mercy which was upon me, I then listened to

   attentively, and treasured them up not on paper, but in my heart; and I

   am continually, by God's grace, revolving these things accurately in my

   mind. And I can bear witness before God, that if that blessed and

   apostolical presbyter had heard any such thing, he would have cried

   out, and stopped his ears, exclaiming as he was wont to do: "O good

   God, for what times hast Thou reserved me, that I should endure these

   things?" And he would have fled from the very spot where, sitting or

   standing, he had heard such words. This fact, too, can be made clear,

   from his Epistles which he despatched, whether to the neighbouring

   Churches to confirm them, or to certain of the brethren, admonishing

   and exhorting them.

     __________________________________________________________________

 

   [4798] This interesting extract we also owe to Eusebius, who (ut sup.)

   took it from the work De Ogdoade, written after this former friend of

   Iren�us had lapsed to Valentinianism. Florinus had previously held that

   God was the author of evil, which sentiment Iren�us opposed in a

   treatise, now lost, called peri monarchias.

 

   [4799] Comp. p. 32, this volume, and Phil. iv. 22.

     __________________________________________________________________

 

  III.

 

   For [4800] the controversy is not merely as regards the day, but also

   as regards the form itself of the fast. [4801] For some consider

   themselves bound to fast one day, others two days, others still more,

   while others [do so during] forty: the diurnal and the nocturnal hours

   they measure out together as their [fasting] day. [4802] And this

   variety among the observers [of the fasts] had not its origin in our

   time, but long before in that of our predecessors, some of whom

   probably, being not very accurate in their observance of it, handed

   down to posterity the custom as it had, through simplicity or private

   fancy, been [introduced among them]. And yet nevertheless all these

   lived in peace one with another, and we also keep peace together. Thus,

   in fact, the difference [in observing] the fast establishes the harmony

   of [our common] faith. [4803] And the presbyters preceding Soter in the

   government of the Church which thou dost now rule--I mean, Anicetus and

   Pius, Hyginus and Telesphorus, and Sixtus--did neither themselves

   observe it [after that fashion], nor permit those with them [4804] to

   do so. Notwithstanding this, those who did not keep [the feast in this

   way] were peacefully disposed towards those who came to them from other

   dioceses in which it was [so] observed although such observance was

   [felt] in more decided contrariety [as presented] to those who did not

   fall in with it; and none were ever cast out [of the Church] for this

   matter. On the contrary, those presbyters who preceded thee, and who

   did not observe [this custom], sent the Eucharist to those of other

   dioceses who did observe it. [4805] And when the blessed Polycarp was

   sojourning in Rome in the time of Anicetus, although a slight

   controversy had arisen among them as to certain other points, they were

   at once well inclined towards each other [with regard to the matter in

   hand], not willing that any quarrel should arise between them upon this

   head. For neither could Anicetus persuade Polycarp to forego the

   observance [in his own way], inasmuch as these things had been always

   [so] observed by John the disciple of our Lord, and by other apostles

   with whom he had been conversant; nor, on the other hand, could

   Polycarp succeed in persuading Anicetus to keep [the observance in his

   way], for he maintained that he was bound to adhere to the usage of the

   presbyters who preceded him. And in this state of affairs they held

   fellowship with each other; and Anicetus conceded to Polycarp in the

   Church the celebration of the Eucharist, by way of showing him respect;

   so that they parted in peace one from the other, maintaining peace with

   the whole Church, both those who did observe [this custom] and those

   who did not. [4806]

     __________________________________________________________________

 

   [4800] See pp. 31 and 312, of this volume. We are indebted again to

   Eusebius for this valuable fragment from the Epistle of Iren�us to

   Victor Bishop of Rome (Hist. Eccl., v. 24; copied also by Nicephorus,

   iv. 39). It appears to have been a synodical epistle to the head of the

   Roman Church, the historian saying that it was written by Iren�us, "in

   the name of (ek prosopou) those brethren over whom he ruled throughout

   Gaul." Neither are these expressions to be limited to the Church at

   Lyons, for the same authority records (v. 23) that it was the testimony

   "of the dioceses throughout Gaul, which Iren�us superintended"

   (Harvey).

 

   [4801] According to Harvey, the early paschal controversy resolved

   itself into two particulars: (a) as regards the precise day on which

   our Lord's resurrection should be celebrated; (b) as regards the custom

   of the fast preceding it.

 

   [4802] Both reading and punctuation are here subjects of controversy.

   We have followed Massuet and Harvey.

 

   [4803] "The observance of a day, though not everywhere the same, showed

   unity, so far as faith in the Lord's resurrection was

   concerned."--Harvey.

 

   [4804] Following the reading of Rufinus, the ordinary text has met'

   autous, i.e., after them.

 

   [4805] This practice was afterwards forbidden by the Council of

   Laodicea [held about a.d. 360].

 

   [4806] It was perhaps in reference to this pleasing episode in the

   annals of the Church, that the Council of Arles, a.d. 314, decreed that

   the holy Eucharist should be consecrated by any foreign bishop present

   at its celebration.

     __________________________________________________________________

 

  IV.

 

   As [4807] long as any one has the means of doing good to his

   neighbours, and does not do so, he shall be reckoned a stranger to the

   love of the Lord. [4808]

     __________________________________________________________________

 

   [4807] Quoted by Maximus Bishop of Turin, a.d. 422, Serm. vii. de

   Eleemos., as from the Epistle to Pope Victor. It is also found in some

   other ancient writers.

 

   [4808] One of the mss. reads here tou Theou, of God.

     __________________________________________________________________

 

  V.

 

   The [4809] will and the energy of God is the effective and foreseeing

   cause of every time and place and age, and of every nature. The will is

   the reason (logos) of the intellectual soul, which [reason] is within

   us, inasmuch as it is the faculty belonging to it which is endowed with

   freedom of action. The will is the mind desiring [some object], and an

   appetite possessed of intelligence, yearning after that thing which is

   desired.

     __________________________________________________________________

 

   [4809] Also quoted by Maximus Turinensis, Op. ii. 152, who refers it to

   Iren�us's Sermo de Fide, which work, not being referred to by Eusebius

   or Jerome, causes Massuet to doubt the authenticity of the fragment.

   Harvey, however, accepts it.

     __________________________________________________________________

 

  VI.

 

   Since [4810] God is vast, and the Architect of the world, and

   omnipotent, He created things that reach to immensity both by the

   Architect of the world and by an omnipotent will, and with a new

   effect, potently and efficaciously, in order that the entire fulness of

   those things which have been produced might come into being, although

   they had no previous existence--that is, whatever does not fall under

   [our] observation, and also what lies before our eyes. And so does He

   contain all things in particular, and leads them on to their own proper

   result, on account of which they were called into being and produced,

   in no way changed into anything else than what it (the end) had

   originally been by nature. For this is the property of the working of

   God, not merely to proceed to the infinitude of the understanding, or

   even to overpass [our] powers of mind, reason and speech, time and

   place, and every age; but also to go beyond substance, and fulness or

   perfection.

     __________________________________________________________________

 

   [4810] We owe this fragment also to Maximus, who quoted it from the

   same work, de Fide, written by Iren�us to Demetrius, a deacon of

   Vienne. This and the last fragment were first printed by Feuardentius,

   who obtained them from Faber; no reference, however, being given as to

   the source from whence the Latin version was derived. The Greek of the

   Fragment vi. is not extant.

     __________________________________________________________________

 

  VII.

 

   This [4811] [custom], of not bending the knee upon Sunday, is a symbol

   of the resurrection, through which we have been set free, by the grace

   of Christ, from sins, and from death, which has been put to death under

   Him. Now this custom took its rise from apostolic times, as the blessed

   Iren�us, the martyr and bishop of Lyons, declares in his treatise On

   Easter, in which he makes mention of Pentecost also; upon which [feast]

   we do not bend the knee, because it is of equal significance with the

   Lord's day, for the reason already alleged concerning it.

     __________________________________________________________________

 

   [4811] Taken from a work (Qu�s. et Resp. ad Othod.) ascribed to Justin

   Martyr, but certainly written after the Nicene Council. It is evident

   that this is not an exact quotation from Iren�us, but a summary of his

   words. The "Sunday" here referred to must be Easter Sunday. Massuet's

   emendation of the text has been adopted, ep' autou for ep' auton.

     __________________________________________________________________

 

  VIII.

 

   For [4812] as the ark [of the covenant] was gilded within and without

   with pure gold, so was also the body of Christ pure and resplendent;

   for it was adorned within by the Word, and shielded without by the

   Spirit, in order that from both [materials] the splendour of the

   natures might be clearly shown forth.

     __________________________________________________________________

 

   [4812] Cited by Leontius of Byzantium, who flourished about the year

   a.d. 600; but he does not mention the writing of Iren�us from which it

   is extracted. Massuet conjectures that it is from the De Ogdoade,

   addressed to the apostate Florinus.

     __________________________________________________________________

 

  IX.

 

   Ever, [4813] indeed, speaking well of the deserving, but never ill of

   the undeserving, we also shall attain to the glory and kingdom of God.

     __________________________________________________________________

 

   [4813] This fragment and the next three are from the Parallela of John

   of Damascus. Frag. ix. x. xii. seem to be quotations from the treatise

   of Iren�us on the resurrection. No. xi. is extracted from his

   Miscellaneous Dissertations, a work mentioned by Eusebius, biblion ti

   dialexeon diaphoron.

     __________________________________________________________________

 

  X.

 

   It is indeed proper to God, and befitting His character, to show mercy

   and pity, and to bring salvation to His creatures, even though they be

   brought under danger of destruction. "For with Him," says the

   Scripture, "is propitiation." [4814]

     __________________________________________________________________

 

   [4814] Ps. cxxx. 7.

     __________________________________________________________________

 

  XI.

 

   The business of the Christian is nothing else than to be ever preparing

   for death (melepan apothneskein).

     __________________________________________________________________

 

  XII.

 

   We therefore have formed the belief that [our] bodies also do rise

   again. For although they go to corruption, yet they do not perish; for

   the earth, receiving the remains, preserves them, even like fertile

   seed mixed with more fertile ground. Again, as a bare grain is sown,

   and, germinating by the command of God its Creator, rises again,

   clothed upon and glorious, but not before it has died and suffered

   decomposition, and become mingled with the earth; so [it is seen from

   this, that] we have not entertained a vain belief in the resurrection

   of the body. But although it is dissolved at the appointed time,

   because of the primeval disobedience, it is placed, as it were, in the

   crucible of the earth, to be recast again; not then as this corruptible

   [body], but pure, and no longer subject to decay: so that to each body

   its own soul shall be restored; and when it is clothed upon with this,

   it shall not experience sorrow, but shall rejoice, continuing

   permanently in a state of purity, having for its companion a just

   consort, not an insidious one, possessing in every respect the things

   pertaining to it, it shall receive these with perfect accuracy; [4815]

   it shall not receive bodies diverse from what they had been, nor

   delivered from suffering or disease, nor as [rendered] glorious, but as

   they departed this life, in sins or in righteous actions: and such as

   they were, such shall they be clothed with upon resuming life; and such

   as they were in unbelief, such shall they be faithfully judged.

     __________________________________________________________________

 

   [4815] This sentence in the original seems incomplete; we have followed

   the conjectural restoration of Harvey.

     __________________________________________________________________

 

  XIII.

 

   For [4816] when the Greeks, having arrested the slaves of Christian

   catechumens, then used force against them, in order to learn from them

   some secret thing [practised] among Christians, these slaves, having

   nothing to say that would meet the wishes of their tormentors, except

   that they had heard from their masters that the divine communion was

   the body and blood of Christ, and imagining that it was actually flesh

   and blood, gave their inquisitors answer to that effect. Then these

   latter, assuming such to be the case with regard to the practices of

   Christians, gave information regarding it to other Greeks, and sought

   to compel the martyrs Sanctus and Blandina to confess, under the

   influence of torture, [that the allegation was correct]. To these men

   Blandina replied very admirably in these words: "How should those

   persons endure such [accusations], who, for the sake of the practice

   [of piety], did not avail themselves even of the flesh that was

   permitted [them to eat]?"

     __________________________________________________________________

 

   [4816] "This extract is found in OEcumenius upon 1 Pet. c. iii. p. 198;

   and the words used by him indicate, as Grabe has justly observed, that

   he only condensed a longer passage."--Harvey.

     __________________________________________________________________

 

  XIV.

 

   How [4817] is it possible to say that the serpent, created by God dumb

   and irrational, was endowed with reason and speech? For if it had the

   power of itself to speak, to discern, to understand, and to reply to

   what was spoken by the woman, there would have been nothing to prevent

   every serpent from doing this also. If, however, they say again that it

   was according to the divine will and dispensation that this [serpent]

   spake with a human voice to Eve, they render God the author of sin.

   Neither was it possible for the evil demon to impart speech to a

   speechless nature, and thus from that which is not to produce that

   which is; for if that were the case, he never would have ceased (with

   the view of leading men astray) from conferring with and deceiving them

   by means of serpents, and beasts, and birds. From what quarter, too,

   did it, being a beast, obtain information regarding the injunction of

   God to the man given to him alone, and in secret, not even the woman

   herself being aware of it? Why also did it not prefer to make its

   attack upon the man instead of the woman? And if thou sayest that it

   attacked her as being the weaker of the two, [I reply that], on the

   contrary, she was the stronger, since she appears to have been the

   helper of the man in the transgression of the commandment. For she did

   by herself alone resist the serpent, and it was after holding out for a

   while and making opposition that she ate of the tree, being

   circumvented by craft; whereas Adam, making no fight whatever, nor

   refusal, partook of the fruit handed to him by the woman, which is an

   indication of the utmost imbecility and effeminacy of mind. And the

   woman indeed, having been vanquished in the contest by a demon, is

   deserving of pardon; but Adam shall deserve none, for he was worsted by

   a woman,--he who, in his own person, had received the command from God.

   But the woman, having heard of the command from Adam, treated it with

   contempt, either because she deemed it unworthy of God to speak by

   means of it, or because she had her doubts, perhaps even held the

   opinion that the command was given to her by Adam of his own accord.

   The serpent found her working alone, so that he was enabled to confer

   with her apart. Observing her then either eating or not eating from the

   trees, he put before her the fruit of the [forbidden] tree. And if he

   saw her eating, it is manifest that she was partaker of a body subject

   to corruption. "For everything going in at the mouth, is cast out into

   the draught." [4818] If then corruptible, it is obvious that she was

   also mortal. But if mortal, then there was certainly no curse; nor was

   that a [condemnatory] sentence, when the voice of God spake to the man,

   "For earth thou art, and unto earth shall thou return," [4819] as the

   true course of things proceeds [now and always]. Then again, if the

   serpent observed the woman not eating, how did he induce her to eat who

   never had eaten? And who pointed out to this accursed man-slaying

   serpent that the sentence of death pronounced against them by God would

   not take [immediate] effect, when He said, "For in the day that ye eat

   thereof, ye shall surely die?" And not this merely, but that along with

   the impunity [4820] [attending their sin] the eyes of those should be

   opened who had not seen until then? But with the opening [of their

   eyes] referred to, they made entrance upon the path of death.

     __________________________________________________________________

 

   [4817] From the Contemplations of Anastasius Sinaita, who flourished

   a.d. 685. Harvey doubts as to this fragment being a genuine production

   of Iren�us; and its whole style of reasoning confirms the suspicion.

 

   [4818] Matt. xv. 17.

 

   [4819] Gen. iii. 19.

 

   [4820] The Greek reads the barbarous word athrixia, which Massuet

   thinks is a corruption of athanasia, immortality. We have, however,

   followed the conjecture of Harvey, who would substitute aplexia, which

   seems to agree better with the context.

     __________________________________________________________________

 

  XV.

 

   When, [4821] in times of old, Balaam spake these things in parables, he

   was not acknowledged; and now, when Christ has appeared and fulfilled

   them, He was not believed. Wherefore [Balaam], foreseeing this, and

   wondering at it, exclaimed, "Alas! alas! who shall live when God brings

   these things to pass?" [4822]

     __________________________________________________________________

 

   [4821] This and the eight following fragments may be referred to the

   Miscellaneous Dissertations of our author; see note on Frag. ix. They

   are found in three mss. in the Imperial Collection at Paris, on the

   Pentateuch, Joshua, Judges, and Ruth.

 

   [4822] Num. xxiv. 23.

     __________________________________________________________________

 

  XVI.

 

   Expounding again the law to that generation which followed those who

   were slain in the wilderness, he published Deuteronomy; not as giving

   to them a different law from that which had been appointed for their

   fathers, but as recapitulating this latter, in order that they, by

   hearing what had happened to their fathers, might fear God with their

   whole heart.

     __________________________________________________________________

 

  XVII.

 

   By these Christ was typified, and acknowledged, and brought into the

   world; for He was prefigured in Joseph: then from Levi and Judah He was

   descended according to the flesh, as King and Priest; and He was

   acknowledged by Simeon in the temple: through Zebulon He was believed

   in among the Gentiles, as says the prophet, "the land of Zabulon;"

   [4823] and through Benjamin [that is, Paul] He was glorified, by being

   preached throughout all the world. [4824]

     __________________________________________________________________

 

   [4823] Isa. ix. 1.

 

   [4824] Compare the statement of Clemens Romanus (page 6 of this

   volume), where, speaking of St. Paul, he says: "After preaching both in

   the east and west ... having taught righteousness to the whole world,

   and come to the extreme limit of the west."

     __________________________________________________________________

 

  XVIII.

 

   And this was not without meaning; but that by means of the number of

   the ten men, [4825] he (Gideon) might appear as having Jesus for a

   helper, as [is indicated] by the compact entered into with them. And

   when he did not choose to partake with them in their idol-worship, they

   threw the blame upon him: for "Jerubbaal" signifies the judgment-seat

   of Baal.

     __________________________________________________________________

 

   [4825] See Judg. vi. 27. It is not very clear how Iren�us makes out

   this allegory, but it is thought that he refers to the initial letter

   in the name 'Iesous, which stands for ten in the Greek enumeration.

   Compare the Epistle of Barnabas, cap. ix. p. 143, of this volume.

     __________________________________________________________________

 

  XIX.

 

   "Take unto thee Joshua ('Iesoun) the son of Nun." [4826] For it was

   proper that Moses should lead the people out of Egypt, but that Jesus

   (Joshua) should lead them into the inheritance. Also that Moses, as was

   the case with the law, should cease to be, but that Joshua ('Iesoun),

   as the word, and no untrue type of the Word made flesh (enupostatou),

   should be a preacher to the people. Then again, [it was fit] that Moses

   should give manna as food to the fathers, but Joshua wheat; [4827] as

   the first-fruits of life, a type of the body of Christ, as also the

   Scripture declares that the manna of the Lord ceased when the people

   had eaten wheat from the land. [4828]

     __________________________________________________________________

 

   [4826] Num. xxvii. 18.

 

   [4827] Harvey conceives the reading here (which is doubtful) to have

   been ton neon siton, the new wheat; and sees an allusion to the

   wave-sheaf of the new corn offered in the temple on the morning of our

   Lord's resurrection.

 

   [4828] Josh. v. 12.

     __________________________________________________________________

 

  XX.

 

   "And [4829] he laid his hands upon him." [4830] The countenance of

   Joshua was also glorified by the imposition of the hands of Moses, but

   not to the same degree [as that of Moses]. Inasmuch, then, as he had

   obtained a certain degree of grace, [the Lord] said, "And thou shall

   confer upon him of thy glory." [4831] For [in this case] the thing

   given does not cease to belong to the giver.

     __________________________________________________________________

 

   [4829] Massuet seems to more than doubt the genuineness of this

   fragment and the next, and would ascribe them to the pen of

   Apollinaris, bishop of Hierapolis in Phrygia, a contemporary of

   Iren�us. Harvey passes over these two fragments.

 

   [4830] Num. xxvii. 23.

 

   [4831] Num. xxvii. 20.

     __________________________________________________________________

 

  XXI.

 

   But he does not give, as Christ did, by means of breathing, because he

   is not the fount of the Spirit.

     __________________________________________________________________

 

  XXII.

 

   "Thou shall not go with them, neither shalt thou curse the people."

   [4832] He does not hint at anything with regard to the people, for they

   all lay before his view, but [he refers] to the mystery of Christ

   pointed out beforehand. For as He was to be born of the fathers

   according to the flesh, the Spirit gives instructions to the man

   (Balaam) beforehand, lest, going forth in ignorance, he might pronounce

   a curse upon the people. [4833] Not, indeed, that [his curse] could

   take any effect contrary to the will of God; but [this was done] as an

   exhibition of the providence of God which He exercised towards them on

   account of their forefathers.

     __________________________________________________________________

 

   [4832] Num. xxii. 12.

 

   [4833] The conjectural emendation of Harvey has been adopted here, but

   the text is very corrupt and uncertain.

     __________________________________________________________________

 

  XXIII.

 

   "And he mounted upon his ass." [4834] The ass was the type of the body

   of Christ, upon whom all men, resting from their labours, are borne as

   in a chariot. For the Saviour has taken up the burden of our sins.

   [4835] Now the angel who appeared to Balaam was the Word Himself; and

   in His hand He held a sword, to indicate the power which He had from

   above.

     __________________________________________________________________

 

   [4834] Num. xxii. 22, 23.

 

   [4835] From one of the mss. Stieren would insert en to idio somati, in

   His own body; see 1 Pet. ii. 24.

     __________________________________________________________________

 

  XXIV.

 

   "God is not as a man." [4836] He thus shows that all men are indeed

   guilty of falsehood, inasmuch as they change from one thing to another

   (metapheromenoi); but such is not the case with God, for He always

   continues true, perfecting whatever He wishes.

     __________________________________________________________________

 

   [4836] Num. xxiii. 19.

     __________________________________________________________________

 

  XXV.

 

   "To inflict vengeance from the Lord on Midian." [4837] For this man

   (Balaam), when he speaks no longer in the Spirit of God, but contrary

   to God's law, by setting up a different law with regard to fornication,

   [4838] is certainly not then to be counted as a prophet, but as a

   soothsayer. For he who did not keep to the commandment of God, received

   the just recompense of his own evil devices. [4839]

     __________________________________________________________________

 

   [4837] Num. xxxi. 3.

 

   [4838] Num. xxxi. 16.

 

   [4839] Num. xxxi. 8.

     __________________________________________________________________

 

  XXVI.

 

   Know [4840] thou that every man is either empty or full. For if he has

   not the Holy Spirit, he has no knowledge of the Creator; he has not

   received Jesus Christ the Life; he knows not the Father who is in

   heaven; if he does not live after the dictates of reason, after the

   heavenly law, he is not a sober-minded person, nor does he act

   uprightly: such an one is empty. If, on the other hand, he receives

   God, who says, "I will dwell with them, and walk in them, and I will be

   their God," [4841] such an one is not empty, but full.

     __________________________________________________________________

 

   [4840] It is not certain from what work of Iren�us this extract is

   derived; Harvey thinks it to be from his work peri epistemes, i.e.,

   concerning Knowledge.

 

   [4841] Lev. xxvi. 12.

     __________________________________________________________________

 

  XXVII.

 

   The little boy, therefore, who guided Samson by the hand, [4842]

   pre-typified John the Baptist, who showed to the people the faith in

   Christ. And the house in which they were assembled signifies the world,

   in which dwell the various heathen and unbelieving nations, offering

   sacrifice to their idols. Moreover, the two pillars are the two

   covenants. The fact, then, of Samson leaning himself upon the pillars,

   [indicates] this, that the people, when instructed, recognized the

   mystery of Christ.

     __________________________________________________________________

 

   [4842] Judg. xvi. 26.

     __________________________________________________________________

 

  XXVIII.

 

   "And the man of God said, Where did it fall? And he showed him the

   place. And he cut down a tree, and cast it in there, and the iron

   floated." [4843] This was a sign that souls should be borne aloft

   (anagoges psuchon) through the instrumentality of wood, upon which He

   suffered who can lead those souls aloft that follow His ascension. This

   event was also an indication of the fact, that when the holy soul of

   Christ descended [to Hades], many souls ascended and were seen in their

   bodies. [4844] For just as the wood, which is the lighter body, was

   submerged in the water; but the iron, the heavier one, floated: so,

   when the Word of God became one with flesh, by a physical and

   hypostatic union, the heavy and terrestrial [part], having been

   rendered immortal, was borne up into heaven, by the divine nature,

   after the resurrection.

     __________________________________________________________________

 

   [4843] 2 Kings vi. 6. Comp. book v. chap. xvii. 4.

 

   [4844] Matt. xxvii. 52.

     __________________________________________________________________

 

  XXIX.

 

   The [4845] Gospel according to Matthew was written to the Jews. For

   they laid particular stress upon the fact that Christ [should be] of

   the seed of David. Matthew also, who had a still greater desire [to

   establish this point], took particular pains to afford them convincing

   proof that Christ is of the seed of David; and therefore he commences

   with [an account of] His genealogy.

     __________________________________________________________________

 

   [4845] Edited by P. Possin, in a Catena Patrum on St. Matthew. See book

   iii. chap. xi. 8.

     __________________________________________________________________

 

  XXX. [4846]

 

   "The axe unto the root," [4847] he says, urging us to the knowledge of

   the truth, and purifying us by means of fear, as well as preparing [us]

   to bring forth fruit in due season.

     __________________________________________________________________

 

   [4846] From the same Catena. Compare book v. chap. xvii. 4.

 

   [4847] Matt. iii. 10.

     __________________________________________________________________

 

  XXXI.

 

   Observe [4848] that, by means of the grain of mustard seed in the

   parable, the heavenly doctrine is denoted which is sown like seed in

   the world, as in a field, [seed] which has an inherent force, fiery and

   powerful. For the Judge of the whole world is thus proclaimed, who,

   having been hidden in the heart of the earth in a tomb for three days,

   and having become a great tree, has stretched forth His branches to the

   ends of the earth. Sprouting out from Him, the twelve apostles, having

   become fair and fruitful boughs, were made a shelter for the nations as

   for the fowls of heaven, under which boughs, all having taken refuge,

   as birds flocking to a nest, have been made partakers of that wholesome

   and celestial food which is derived from them.

     __________________________________________________________________

 

   [4848] First edited in Latin by Corderius, afterwards in Greek by

   Grabe, and also by Dr. Cramer in his Catena on St. Luke.

     __________________________________________________________________

 

  XXXII. [4849]

 

   Josephus says, that when Moses had been brought up in the royal

   palaces, he was chosen as general against the Ethiopians; and having

   proved victorious, obtained in marriage the daughter of that king,

   since indeed, out of her affection for him, she delivered the city up

   to him. [4850]

 

   Why was it, that when these two (Aaron and Miriam) had both acted with

   despite towards him (Moses), the latter alone was adjudged punishment?

   [4851] First, because the woman was the more culpable, since both

   nature and the law place the woman in a subordinate condition to the

   man. Or perhaps it was that Aaron was to a certain degree excusable, in

   consideration of his being the elder [brother], and adorned with the

   dignity of high priest. Then again, inasmuch as the leper was accounted

   by the law unclean, while at the same time the origin and foundation of

   the priesthood lay in Aaron, [the Lord] did not award a similar

   punishment to him, lest this stigma should attach itself to the entire

   [sacerdotal] race; but by means of his sister's [example] He awoke his

   fears, and taught him the same lesson. For Miriam's punishment affected

   him to such an extent, that no sooner did she experience it, than he

   entreated [Moses], who had been injured, that he would by his

   intercession do away with the affliction. And he did not neglect to do

   so, but at once poured forth his supplication. Upon this the Lord, who

   loves mankind, made him understand how He had not chastened her as a

   judge, but as a father; for He said, "If her father had spit in her

   face, should she not be ashamed? Let her be shut out from the camp

   seven days, and after that let her come in again." [4852]

     __________________________________________________________________

 

   [4849] Massuet's Fragment xxxii. is here passed over; it is found in

   book iii. chap. xviii. 7.

 

   [4850] See Josephus' Antiquities, book ii. chap. x., where we read that

   this king's daughter was called Tharbis. Immediately upon the surrender

   of this city (Saba, afterwards called Mero�) Moses married her, and

   returned to Egypt. Whiston, in the notes to his translation of

   Josephus, says, "Nor, perhaps, did St. Stephen refer to anything else

   when he said of Moses, before he was sent by God to the Israelites,

   that he was not only learned in all the wisdom of the Egyptians, but

   was also mighty in words and in deeds" (Acts vii. 22).

 

   [4851] Num. xii. 1, etc.

 

   [4852] Num. xii. 14.

     __________________________________________________________________

 

  XXXIII.

 

   Inasmuch [4853] as certain men, impelled by what considerations I know

   not, remove from God the half of His creative power, by asserting that

   He is merely the cause of quality resident in matter, and by

   maintaining that matter itself is uncreated, come now let us put the

   question, What is at any time ... is immutable. Matter, then, is

   immutable. But if matter be immutable, and the immutable suffers no

   change in regard to quality, it does not form the substance of the

   world. For which reason it seems to them superfluous, that God has

   annexed qualities to matter, since indeed matter admits of no possible

   alteration, it being in itself an uncreated thing. But further, if

   matter be uncreated, it has been made altogether according to a certain

   quality, and this immutable, so that it cannot be receptive of more

   qualities, nor can it be the thing of which the world is made. But if

   the world be not made from it, [this theory] entirely excludes God from

   exercising power on the creation [of the world].

     __________________________________________________________________

 

   [4853] Harvey considers this fragment to be a part of the work of

   Iren�us referred to by Photius under the title De Universo, or de

   Substanti� Mundi. It is to be found in Codex 3011 of the Bodleian

   Library, Oxford.

     __________________________________________________________________

 

  XXXIV.

 

   "And [4854] dipped himself," says [the Scripture], "seven times in

   Jordan." [4855] It was not for nothing that Naaman of old, when

   suffering from leprosy, was purified upon his being baptized, but [it

   served] as an indication to us. For as we are lepers in sin, we are

   made clean, by means of the sacred water and the invocation of the

   Lord, from our old transgressions; being spiritually regenerated as

   new-born babes, even as the Lord has declared: "Except a man be born

   again through water and the Spirit, he shall not enter into the kingdom

   of heaven." [4856]

     __________________________________________________________________

 

   [4854] This and the next fragment first appeared in the Benedictine

   edition reprinted at Venice, 1734. They were taken from a ms. Catena on

   the book of Kings in the Coislin Collection.

 

   [4855] 2 Kings v. 14.

 

   [4856] John iii. 5.

     __________________________________________________________________

 

  XXXV.

 

   If the corpse of Elisha raised a dead man, [4857] how much more shall

   God, when He has quickened men's dead bodies, bring them up for

   judgment?

     __________________________________________________________________

 

   [4857] 2 Kings xiii. 21.

     __________________________________________________________________

 

  XXXVI.

 

   True [4858] knowledge, then, consists in the understanding of Christ,

   which Paul terms the wisdom of God hidden in a mystery, which "the

   natural man receiveth not," [4859] the doctrine of the cross; of which

   if any man "taste," [4860] he will not accede to the disputations and

   quibbles of proud and puffed-up men, [4861] who go into matters of

   which they have no perception. [4862] For the truth is unsophisticated

   (aschematistos); and "the word is nigh thee, in thy mouth and in thy

   heart," [4863] as the same apostle declares, being easy of

   comprehension to those who are obedient. For it renders us like to

   Christ, if we experience "the power of his resurrection and the

   fellowship of His sufferings." [4864] For this is the affinity [4865]

   of the apostolical teaching and the most holy "faith delivered unto

   us," [4866] which the unlearned receive, and those of slender knowledge

   have taught, not "giving heed to endless genealogies," [4867] but

   studying rather [to observe] a straightforward course of life; lest,

   having been deprived of the Divine Spirit, they fail to attain to the

   kingdom of heaven. For truly the first thing is to deny one's self and

   to follow Christ; and those who do this are borne onward to perfection,

   having fulfilled all their Teacher's will, becoming sons of God by

   spiritual regeneration, and heirs of the kingdom of heaven; those who

   seek which first shall not be forsaken.

     __________________________________________________________________

 

   [4858] This extract and the next three were discovered in the year 1715

   by [Christopher Matthew] Pfaff, a learned Lutheran, in the Royal

   Library at Turin. The mss. from which they were taken were neither

   catalogued nor classified, and have now disappeared from the

   collection. It is impossible to say with any degree of probability from

   what treatises of our author these four fragments have been culled. For

   a full account of their history, see Stieren's edition of Iren�us, vol.

   ii. p. 381. [But, in all candor, let Pfaff himself be heard. His little

   work is full of learning, and I have long possessed it as a treasure to

   which I often recur. Pfaff's Iren�i Fragmenta was published at The

   Hague, 1715.]

 

   [4859] 1 Cor. ii. 14.

 

   [4860] 1 Pet. ii. 3.

 

   [4861] 1 Tim. vi. 4, 5.

 

   [4862] Col. ii. 18.

 

   [4863] Rom. x. 8; Deut. xxx. 14.

 

   [4864] Phil. iii. 10.

 

   [4865] Harvey's conjectural emendation, epiploke for epiloge, has been

   adopted here.

 

   [4866] Jude 3.

 

   [4867] 1 Tim. i. 4.

     __________________________________________________________________

 

  XXXVII.

 

   Those who have become acquainted with the secondary (i.e., under

   Christ) constitutions of the apostles, [4868] are aware that the Lord

   instituted a new oblation in the new covenant, according to [the

   declaration of] Malachi the prophet. For, "from the rising of the sun

   even to the setting my name has been glorified among the Gentiles, and

   in every place incense is offered to my name, and a pure sacrifice;"

   [4869] as John also declares in the Apocalypse: "The incense is the

   prayers of the saints." [4870] Then again, Paul exhorts us "to present

   our bodies a living sacrifice, holy, acceptable unto God, which is your

   reasonable service." [4871] And again, "Let us offer the sacrifice of

   praise, that is, the fruit of the lips." [4872] Now those oblations are

   not according to the law, the handwriting of which the Lord took away

   from the midst by cancelling it; [4873] but they are according to the

   Spirit, for we must worship God "in spirit and in truth." [4874] And

   therefore the oblation of the Eucharist is not a carnal one, but a

   spiritual; and in this respect it is pure. For we make an oblation to

   God of the bread and the cup of blessing, giving Him thanks in that He

   has commanded the earth to bring forth these fruits for our

   nourishment. And then, when we have perfected the oblation, we invoke

   the Holy Spirit, that He may exhibit this sacrifice, both the bread the

   body of Christ, and the cup the blood of Christ, in order that the

   receivers of these antitypes [4875] may obtain remission of sins and

   life eternal. Those persons, then, who perform these oblations in

   remembrance of the Lord, do not fall in with Jewish views, but,

   performing the service after a spiritual manner, they shall be called

   sons of wisdom.

     __________________________________________________________________

 

   [4868] tais deuterais ton apostolon diataxesi. Harvey thinks that these

   words imply, "the formal constitution, which the apostles, acting under

   the impulse of the Spirit, though still in a secondary capacity, gave

   to the Church."

 

   [4869] Mal. i. 11.

 

   [4870] Rev. v. 8. The same view of the eucharistic oblation, etc., is

   found in book iv. chap. xvii.: as also in Justin Martyr; see Trypho,

   cap. xli. supra in this volume.

 

   [4871] Rom. xii. 1.

 

   [4872] Heb. xiii. 15.

 

   [4873] Col. ii. 14.

 

   [4874] John iv. 24.

 

   [4875] Harvey explains this word antitupon as meaning an "exact

   counterpart." He refers to the word where it occurs in Contra H�reses,

   lib. i. chap. xxiv. (p. 349, this vol.) as confirmatory of his view.

     __________________________________________________________________

 

  XXXVIII.

 

   The [4876] apostles ordained, that "we should not judge any one in

   respect to meat or drink, or in regard to a feast day, or the new

   moons, or the sabbaths." [4877] Whence then these contentions? whence

   these schisms? We keep the feast, but in the leaven of malice and

   wickedness, cutting in pieces the Church of God; and we preserve what

   belongs to its exterior, that we may cast away these better things,

   faith and love. We have heard from the prophetic words that these

   feasts and fasts are displeasing to the Lord. [4878]

     __________________________________________________________________

 

   [4876] Taken apparently from the Epistle to Blastus, de Schismate.

   Compare a similar passage, lib. iv. chap. xxxiii. 7.

 

   [4877] Col. ii. 16.

 

   [4878] Isa. i. 14.

     __________________________________________________________________

 

  XXXIX.

 

   Christ, [4879] who was called the Son of God before the ages, was

   manifested in the fulness of time, in order that He might cleanse us

   through His blood, who were under the power of sin, presenting us as

   pure sons to His Father, if we yield ourselves obediently to the

   chastisement of the Spirit. And in the end of time He shall come to do

   away with all evil, and to reconcile all things, in order that there

   may be an end of all impurities.

     __________________________________________________________________

 

   [4879] "From the same collection at Turin. The passage seems to be of

   cognate matter with the treatise De Resurrec. Pfaff referred it either

   to the dialexeis diaphoroi or to the epideixis apostolikou kerugmatos."

   --Harvey.

     __________________________________________________________________

 

  XL.

 

   "And [4880] he found the jaw-bone of an ass." [4881] It is to be

   observed that, after [Samson had committed] fornication, the holy

   Scripture no longer speaks of the things happily accomplished by him in

   connection with the formula, "The Spirit of the Lord came upon him."

   [4882] For thus, according to the holy apostle, the sin of fornication

   is perpetrated against the body, as involving also sin against the

   temple of God. [4883]

     __________________________________________________________________

 

   [4880] This and the four following fragments are taken from mss. in the

   Vatican Library at Rome. They are apparently quoted from the

   homiletical expositions of the historical books already referred to.

 

   [4881] Judg. xv. 15.

 

   [4882] Judg. xiv. 6-19.

 

   [4883] 1 Cor. iii. 16, 17.

     __________________________________________________________________

 

  XLI.

 

   This [4884] indicates the persecution against the Church set on foot by

   the nations who still continue in unbelief. But he (Samson) who

   suffered those things, trusted that there would be a retaliation

   against those waging this war. But retaliation through what means?

   First of all, by his betaking himself to the Rock [4885] not cognizable

   to the senses; [4886] secondly, by the finding of the jaw-bone of an

   ass. Now the type of the jaw-bone is the body of Christ.

     __________________________________________________________________

 

   [4884] These words were evidently written during a season of

   persecution in Gaul; but what that persecution was, it is useless to

   conjecture.

 

   [4885] Judg. xv. 11.

 

   [4886] That is, when he fled to the rock Etam, he typified the true

   believer taking refuge in the spiritual Rock, Christ.

     __________________________________________________________________

 

  XLII.

 

   Speaking always well of the worthy, but never ill of the unworthy, we

   also shall attain to the glory and kingdom of God.

     __________________________________________________________________

 

  XLIII.

 

   In [4887] these things there was signified by prophecy that the people,

   having become transgressors, shall be bound by the chains of their own

   sins. But the breaking of the bonds of their own accord indicates that,

   upon repentance, they shall be again loosed from the shackles of sin.

     __________________________________________________________________

 

   [4887] Most probably from a homily upon the third and fourth chapters

   of Ezekiel. It is found repeated in Stieren's and Migne's edition as

   Fragment xlviii. extracted from a Catena on the Book of Judges.

     __________________________________________________________________

 

  XLIV.

 

   It [4888] is not an easy thing for a soul, under the influence of

   error, to be persuaded of the contrary opinion.

     __________________________________________________________________

 

   [4888] We give this brief fragment as it appears in the editions of

   Stieren, Migne, and Harvey, who speculate as to its origin. They seem

   to have overlooked the fact that it is the Greek original of the old

   Latin, non facile est ab errore apprehensam resipiscere animam,--a

   sentence found towards the end of book iii. chap. ii.

     __________________________________________________________________

 

  XLV.

 

   "And [4889] Balaam the son of Beor they slew with the sword." [4890]

   For, speaking no longer by the Spirit of God, but setting up another

   law of fornication contrary to the law of God, [4891] this man shall no

   longer be reckoned as a prophet, but as a soothsayer. For, as he did

   not continue in the commandment of God, he received the just reward of

   his evil devices.

     __________________________________________________________________

 

   [4889] With the exception of the initial text, this fragment is almost

   identical with No. xxv.

 

   [4890] Num. xxxi. 8.

 

   [4891] Rev. ii. 14.

     __________________________________________________________________

 

  XLVI.

 

   "The [4892] god of the world;" [4893] that is, Satan, who was

   designated God to those who believe not.

     __________________________________________________________________

 

   [4892] From the Catena on St. Paul's Epistles to the Corinthians,

   edited by Dr. Cramer, and reprinted by Stieren.

 

   [4893] 2 Cor. iv. 4.

     __________________________________________________________________

 

  XLVII.

 

   The [4894] birth of John [the Baptist] brought the dumbness of

   Zacharias to an end. For he did not burden his father, when the voice

   issued forth from silence; but as when not believed it rendered him

   tongue-tied, so did the voice sounding out clearly set his father free,

   to whom he had both been announced and born. Now the voice and the

   burning light [4895] were a precursor of the Word and the Light.

     __________________________________________________________________

 

   [4894] Extracted from a ms. of Greek theology in the Palatine Library

   at Vienna. The succeeding fragment in the editions of Harvey, Migne,

   and Stieren, is omitted, as it is merely a transcript of book iii. ch.

   x. 4.

 

   [4895] John v. 35.

     __________________________________________________________________

 

  XLVIII.

 

   As [4896] therefore seventy tongues are indicated by number, and from

   [4897] dispersion the tongues are gathered into one by means of their

   interpretation; so is that ark declared a type of the body of Christ,

   which is both pure and immaculate. For [4898] as that ark was gilded

   with pure gold both within and without, so also is the body of Christ

   pure and resplendent, being adorned within by the Word, and shielded on

   the outside by the Spirit, in order that from both [materials] the

   splendour of the natures might be exhibited together.

     __________________________________________________________________

 

   [4896] This fragment commences a series derived from the Nitrian

   Collection of Syriac mss. in the British Museum.

 

   [4897] The Syriac text is here corrupt and obscure.

 

   [4898] See. No. viii., which is the same as the remainder of this

   fragment.

     __________________________________________________________________

 

  XLIX.

 

   Now [4899] therefore, by means of this which has been already brought

   forth a long time since, the Word has assigned an interpretation. We

   are convinced that there exist [so to speak] two men in each one of us.

   The one is confessedly a hidden thing, while the other stands apparent;

   one is corporeal, the other spiritual; although the generation of both

   may be compared to that of twins. For both are revealed to the world as

   but one, for the soul was not anterior to the body in its essence; nor,

   in regard to its formation, did the body precede the soul: but both

   these were produced at one time; and their nourishment consists in

   purity and sweetness.

     __________________________________________________________________

 

   [4899] The Syriac ms. introduces this quotation as follows: "From the

   holy Iren�us Bp. of Lyons, from the first section of his interpretation

   of the Song of Songs."

     __________________________________________________________________

 

  L.

 

   For [4900] then there shall in truth be a common joy consummated to all

   those who believe unto life, and in each individual shall be confirmed

   the mystery of the Resurrection, and the hope of incorruption, and the

   commencement of the eternal kingdom, when God shall have destroyed

   death and the devil. For that human nature and flesh which has risen

   again from the dead shall die no more; but after it had been changed to

   incorruption, and made like to spirit, when the heaven was opened, [our

   Lord] full of glory offered it (the flesh) to the Father.

     __________________________________________________________________

 

   [4900] This extract is introduced as follows: "For Iren�us Bishop of

   Lyons, who was a contemporary of the disciple of the apostle, Polycarp

   Bishop of Smyrna, and martyr, and for this reason is held in just

   estimation, wrote to an Alexandrian to the effect that it is right,

   with respect to the feast of the Resurrection, that we should celebrate

   it upon the first day of the week." This shows us that the extract must

   have been taken from the work Against Schism addressed to Blastus.

     __________________________________________________________________

 

  LI.

 

   Now, [4901] however, inasmuch as the books of these men may possibly

   have escaped your observation, but have come under our notice, I call

   your attention to them, that for the sake of your reputation you may

   expel these writings from among you, as bringing disgrace upon you,

   since their author boasts himself as being one of your company. For

   they constitute a stumbling-block to many, who simply and unreservedly

   receive, as coming from a presbyter, the blasphemy which they utter

   against God. Just [consider] the writer of these things, how by means

   of them he does not injure assistants [in divine service] only, who

   happen to be prepared in mind for blasphemies against God, but also

   damages those among us, since by his books he imbues their minds with

   false doctrines concerning God.

     __________________________________________________________________

 

   [4901] From the same ms. as the preceding fragment. It is thus

   introduced: "And Iren�us Bp. of Lyons, to Victor Bp. of Rome,

   concerning Florinus, a presbyter, who was a partisan of the error of

   Valentinus, and published an abominable book, thus wrote."

     __________________________________________________________________

 

  LII.

 

   The [4902] sacred books acknowledge with regard to Christ, that as He

   is the Son of man, so is the same Being not a [mere] man; and as He is

   flesh, so is He also spirit, and the Word of God, and God. And as He

   was born of Mary in the last times, so did He also proceed from God as

   the First-begotten of every creature; and as He hungered, so did He

   satisfy [others]; and as He thirsted, so did He of old cause the Jews

   to drink, for the "Rock was Christ" [4903] Himself: thus does Jesus now

   give to His believing people power to drink spiritual waters, which

   spring up to life eternal. [4904] And as He was the son of David, so

   was He also the Lord of David. And as He was from Abraham, so did He

   also exist before Abraham. [4905] And as He was the servant of God, so

   is He the Son of God, and Lord of the universe. And as He was spit upon

   ignominiously, so also did He breathe the Holy Spirit into His

   disciples. [4906] And as He was saddened, so also did He give joy to

   His people. And as He was capable of being handled and touched, so

   again did He, in a non-apprehensible form, pass through the midst of

   those who sought to injure Him, [4907] and entered without impediment

   through closed doors. [4908] And as He slept, so did He also rule the

   sea, the winds, and the storms. And as He suffered, so also is He

   alive, and life-giving, and healing all our infirmity. And as He died,

   so is He also the Resurrection of the dead. He suffered shame on earth,

   while He is higher than all glory and praise in heaven; who, "though He

   was crucified through weakness, yet He liveth by divine power;" [4909]

   who "descended into the lower parts of the earth," and who "ascended up

   above the heavens;" [4910] for whom a manger sufficed, yet who filled

   all things; who was dead, yet who liveth for ever and ever. Amen.

     __________________________________________________________________

 

   [4902] This extract had already been printed by M. Pitra in his

   Spicilegium Solesmense, p. 6.

 

   [4903] 1 Cor. x. 4.

 

   [4904] John iv. 14.

 

   [4905] John viii. 58.

 

   [4906] John xx. 22.

 

   [4907] John viii. 59.

 

   [4908] John xx. 26.

 

   [4909] 2 Cor. xiii. 4.

 

   [4910] Eph. iv. 9, 10.

     __________________________________________________________________

 

  LIII.

 

   With [4911] regard to Christ, the law and the prophets and the

   evangelists have proclaimed that He was born of a virgin, that He

   suffered upon a beam of wood, and that He appeared from the dead; that

   He also ascended to the heavens, and was glorified by the Father, and

   is the Eternal King; that He is the perfect Intelligence, the Word of

   God, who was begotten before the light; that He was the Founder of the

   universe, along with it (light), and the Maker of man; that He is All

   in all: Patriarch among the patriarchs; Law in the laws; Chief Priest

   among priests; Ruler among kings; the Prophet among prophets; the Angel

   among angels; the Man among men; Son in the Father; God in God; King to

   all eternity. For it is He who sailed [in the ark] along with Noah, and

   who guided Abraham; who was bound along with Isaac, and was a Wanderer

   with Jacob; the Shepherd of those who are saved, and the Bridegroom of

   the Church; the Chief also of the cherubim, the Prince of the angelic

   powers; God of God; Son of the Father; Jesus Christ; King for ever and

   ever. Amen.

     __________________________________________________________________

 

   [4911] This extract from the Syriac is a shorter form of the next

   fragment, which seems to be interpolated in some places. The latter is

   from an Armenian ms. in the Mechitarist Library at Venice.

     __________________________________________________________________

 

  LIV.

 

   The [4912] law and the prophets and evangelists have declared that

   Christ was born of a virgin, and suffered on the cross; was raised also

   from the dead, and taken up to heaven; that He was glorified, and

   reigns for ever. He is Himself termed the Perfect Intellect, the Word

   of God. He is the First-begotten, [4913] after a transcendent manner,

   the Creator of man; All in all; Patriarch among the patriarchs; Law in

   the law; the Priest among priests; among kings Prime Leader; the

   Prophet among the prophets; the Angel among angels; the Man among men;

   Son in the Father; God in God; King to all eternity. He was sold with

   Joseph, and He guided Abraham; was bound along with Isaac, and wandered

   with Jacob; with Moses He was Leader, and, respecting the people,

   Legislator. He preached in the prophets; was incarnate of a virgin;

   born in Bethlehem; received by John, and baptized in Jordan; was

   tempted in the desert, and proved to be the Lord. He gathered the

   apostles together, and preached the kingdom of heaven; gave light to

   the blind, and raised the dead; was seen in the temple, but was not

   held by the people as worthy of credit; was arrested by the priests,

   conducted before Herod, and condemned in the presence of Pilate; He

   manifested Himself in the body, was suspended upon a beam of wood, and

   raised from the dead; shown to the apostles, and, having been carried

   up to heaven, sitteth on the right hand of the Father, and has been

   glorified by Him as the Resurrection of the dead. Moreover, He is the

   Salvation of the lost, the Light to those dwelling in darkness, and

   Redemption to those who have been born; the Shepherd of the saved, and

   the Bridegroom of the Church; the Charioteer of the cherubim, the

   Leader of the angelic host; God of God; Jesus Christ our Saviour.

     __________________________________________________________________

 

   [4912] This fragment is thus introduced in the Armenian copy: "From St.

   Iren�us, bishop, follower of the apostles, on the Lord's resurrection."

 

   [4913] The Armenian text is confused here; we have adopted the

   conjectural emendation of Quatremere.

     __________________________________________________________________

 

  LV.

 

   "Then [4914] drew near unto Him the mother of Zebedee's children, with

   her sons, worshipping, and seeking a certain thing from Him." [4915]

   These people are certainly not void of understanding, nor are the words

   set forth in that passage of no signification: being stated beforehand

   like a preface, they have some agreement with those points formerly

   expounded.

 

   "Then drew near." Sometimes virtue excites our admiration, not merely

   on account of the display which is given of it, but also of the

   occasion when it was manifested. I may refer, for example, to the

   premature fruit of the grape, or of the fig, or to any fruit

   whatsoever, from which, during its process [of growth], no man expects

   maturity or full development; yet, although any one may perceive that

   it is still somewhat imperfect, he does not for that reason despise as

   useless the immature grape when plucked, but he gathers it with

   pleasure as appearing early in the season; nor does he consider whether

   the grape is possessed of perfect sweetness; nay, he at once

   experiences satisfaction from the thought that this one has appeared

   before the rest. Just in the same way does God also, when He perceives

   the faithful possessing wisdom though still imperfect, and but a small

   degree of faith, overlook their defect in this respect, and therefore

   does not reject them; nay, but on the contrary, He kindly welcomes and

   accepts them as premature fruits, and honours the mind, whatsoever it

   may be, which is stamped with virtue, although not yet perfect. He

   makes allowance for it, as being among the harbingers of the vintage,

   [4916] and esteems it highly, inasmuch as, being of a readier

   disposition than the rest, it has forestalled, as it were, the blessing

   to itself.

 

   Abraham therefore, Isaac, and Jacob, our fathers, are to be esteemed

   before all, since they did indeed afford us such early examples of

   virtue. How many martyrs can be compared to Daniel? How many martyrs, I

   ask, can rival the three youths in Babylon, although the memory of the

   former has not been brought before us so conspicuously as that of the

   latter? These were truly first-fruits, and indications of the

   [succeeding] fructification. Hence God has directed their life to be

   recorded, as a model for those who should come after.

 

   And that their virtue was thus accepted by God, as the first-fruits of

   the produce, hear what He has Himself declared: "As a grape," He says,

   "I have found Israel in the wilderness, and as first-ripe figs your

   fathers." [4917] Call not therefore the faith of Abraham merely blessed

   because he believed. Do you wish to look upon Abraham with admiration?

   Then behold how that one man alone professed piety when in the world

   six hundred had been contaminated with error. Dost thou wish Daniel to

   carry thee away to amazement? Behold that [city] Babylon, haughty in

   the flower and pride of impiousness, and its inhabitants completely

   given over to sin of every description. But he, emerging from the

   depth, spat out the brine of sins, and rejoiced to plunge into the

   sweet waters of piety. And now, in like manner, with regard to that

   mother of Zebedee's children, do not admire merely what she said, but

   also the time at which she uttered these words. For when was it that

   she drew near to the Redeemer? Not after the resurrection, nor after

   the preaching of His name, nor after the establishment of His kingdom;

   but it was when the Lord said, "Behold, we go up to Jerusalem, and the

   Son of man shall be delivered to the chief priests and the scribes; and

   they shall kill Him, and on the third day He shall rise again." [4918]

 

   These things the Saviour told in reference to His sufferings and cross;

   to these persons He predicted His passion. Nor did He conceal the fact

   that it should be of a most ignominious kind, at the hands of the chief

   priests. This woman, however, had attached another meaning to the

   dispensation of His sufferings. The Saviour was foretelling death; and

   she asked for the glory of immortality. The Lord was asserting that He

   must stand arraigned before impious judges; but she, taking no note of

   that judgment, requested as of the judge: "Grant," she said, "that

   these my two sons may sit, one on the right hand, and the other on the

   left, in Thy glory." In the one case the passion is referred to, in the

   other the kingdom is understood. The Saviour was speaking of the cross,

   while she had in view the glory which admits no suffering. This woman,

   therefore, as I have already said, is worthy of our admiration, not

   merely for what she sought, but also for the occasion of her making the

   request.

 

   She did indeed suffer, not merely as a pious person, but also as a

   woman. For, having been instructed by His words, she considered and

   believed that it would come to pass, that the kingdom of Christ should

   flourish in glory, and walk in its vastness throughout the world, and

   be increased by the preaching of piety. She understood, as was [in

   fact] the case, that He who appeared in a lowly guise had delivered and

   received every promise. I will inquire upon another occasion, when I

   come to treat upon this humility, whether the Lord rejected her

   petition concerning His kingdom. But she thought that the same

   confidence would not be possessed by her, when, at the appearance of

   the angels, He should be ministered to by the angels, and receive

   service from the entire heavenly host. Taking the Saviour, therefore,

   apart in a retired place, she earnestly desired of Him those things

   which transcend every human nature.

     __________________________________________________________________

 

   [4914] From an Armenian ms. in the Library of the Mechitarist Convent

   at Vienna, edited by M. Pitra, who considers this fragment as of very

   doubtful authority. It commences with this heading: "From the second

   series of Homilies of Saint Iren�us, follower of the Apostles; a Homily

   upon the Sons of Zebedee."

 

   [4915] Matt. xx. 20.

 

   [4916] That is, the wine which flows from the grapes before they are

   trodden out.

 

   [4917] Hos. ix. 10.

 

   [4918] Matt. xx. 18, 19.

     __________________________________________________________________

     __________________________________________________________________

     __________________________________________________________________

 

                                    Indexes

     __________________________________________________________________

 

Subject Index

 

   �on, meaning of the term, [1]316

 

   �on, the twelfth, the sufferings of

 

   not to be deduced from Scripture, [2]387

 

   not typified by the woman with the issue of blood, [3]392

 

   �ons

 

   English equivalents of the Greek names, [4]316

 

   further inquiry into and refutation of the speculations respecting; the

   theory of, further exposed, [5]380

 

   how the thirty are indicated in Scripture, [6]319

 

   the production of, [7]373, [8]379

 

   the thirty, not typified by the baptism of Jesus in His thirtieth year,

   [9]390

 

   the thirty, of Valentinus, [10]316

 

   the twelve apostles not types of the twelve, [11]389

 

   �schylus, on the unity of God, [12]290

 

   Aaron and Miriam, their sin against Moses, and its punishment, [13]573

 

   Abel, [14]6, [15]55, [16]89

 

   Abel and Cain, the offerings of, [17]485

 

   Abominations, the, practiced by the Valentinians, [18]324

 

   Abraham, [19]7, [20]9, [21]13, [22]142

 

   both covenants prefigured in, [23]495

 

   had faith identical with ours, [24]492

 

   saw the day of Christ, [25]467, [26]469

 

   vain attempt of Marcion to exclude him from Christ's salvation, [27]470

 

   waited for the promises of God, [28]561

 

   Abraxas, Basilides' doctrine of, [29]350

 

   Acceptable year of the Lord, the, [30]390

 

   Achamoth

 

   an account of, [31]320

 

   asserted to be be referred to in the Scripture, [32]326

 

   origin of the visible world from, [33]321

 

   shall at last enter the Pleroma, [34]325

 

   Adam and Eve, the story of, according to the Ophites, [35]356

 

   Adam, the first

 

   analogy with the second, [36]454

 

   death of, [37]551

 

   his repentance signified by the girdle which he made, [38]457

 

   in paradise, [39]531

 

   made a partaker of salvation, [40]455

 

   sinned on the sixth day of creation, [41]551

 

   why driven out of paradise, [42]457

 

   Adrian, Emperor, his Epistle in behalf of the Christians, [43]186

 

   Adultery, [44]35, [45]108, [46]143

 

   Advents of Christ, [47]210, [48]221, [49]253, [50]254

 

   Afflictions of Christ, [51]139

 

   Agape, [52]396

 

   Aletheia

 

   how her passion is said to be indicated in Scripture, [53]319

 

   of Ptolomy, [54]333

 

   revealed by Tetrad, [55]337

 

   the �on so called, [56]317

 

   the numerical value of, does not square with Valentinianism, [57]396

 

   Alms-giving, [58]16, [59]148

 

   Amen, [60]186

 

   Analogies, heathen

 

   to Christ's doctrine, [61]169

 

   to Christ's history, [62]170

 

   to the Sonship of Christ, [63]170

 

   Anaxagoras, [64]376

 

   Anaximander, [65]376

 

   Anaximander and Anaximenes, [66]274

 

   Angels, [67]68, [68]68, [69]88, [70]118, [71]148

 

   could not be ignorant of the Supreme God, [72]365

 

   how they transgressed, [73]190, [74]238

 

   of the devil, [75]524

 

   the world not made by, [76]361

 

   their freedom, [77]190, [78]250, [79]269

 

   who taught them, [80]164

 

   Anger, [81]17, [82]35, [83]54, [84]54

 

   Animal men, the, of the Valentinians, [85]323, [86]327

 

   Animals

 

   cloven-footed, [87]144

 

   forbidden or allowed as food to Israel, spritual significance of,

   [88]143

 

   ruminant, [89]143

 

   Animals, clean and unclean, [90]534

 

   Anthropos and Ecclesia, the �ons so named, [91]316, [92]333, [93]355

 

   Antichrist, [94]34, [95]138

 

   concentrates in himself the apostasy, [96]557

 

   the fraud, pride, and tyranny of the kingdom of, [97]553

 

   the number of the name of, [98]558

 

   Antioch, church at, [99]48, [100]85, [101]85, [102]91, [103]91,

   [104]96, [105]96, [106]100, [107]129, [108]129

 

   Antiochians, supposed Epistle of Ignatius to them, wherein he speaks of

   his bonds, of the true doctrine concerning Christ against the views of

   the early heretics, and exhorts them to certain duties, [109]110

 

   Antiphanes, the theogony of, [110]376

 

   Antoninus, Emperor, Epistle in behalf of the Christians, [111]186

 

   Apator, [112]322

 

   Apostates, [113]68, [114]68, [115]71, [116]71, [117]82, [118]83

 

   Apostles, [119]175, [120]179

 

   the twelve, not types of the twelve �ons, [121]389

 

   the, did not begin to preach till endued with the Holy Spirit, [122]414

 

   the, preached one God, [123]414

 

   the, the doctrine of, [124]429

 

   the, the labours of, lessened by their predecessors, [125]494

 

   Apostles, ordinances as to the ministry, [126]16, [127]17, [128]18,

   [129]66, [130]67

 

   Aquila and Theodotian, their interpretation of Isa. vii. 14 referred

   to, [131]451

 

   Archelaus, the Athenian, [132]274

 

   Argument, the, of Justin's Apology stated, [133]170

 

   Aristotle, opinions of, [134]275

 

   Ark of the covenant, [135]394, [136]570

 

   Atheism, [137]164

 

   Aurelius, [138]187

 

   Autogenes, [139]353

 

   Axe, the

 

   laid at the root, [140]573

 

   made to float by means of wood, [141]572

 

   Balaam, [142]571

 

   forbidden to curse Israel, [143]572

 

   his ass a type, [144]572

 

   slain, [145]572

 

   Baptism of Jesus in His thirtieth year not a type of the thirty �ons,

   [146]390

 

   Baptism prefigured in the Old Testament, [147]144

 

   Baptism, Christian, [148]183, [149]201, [150]216

 

   its imitation by demons, [151]183

 

   Barbeliotes or Borborians, the, [152]353

 

   Barnabas

 

   his Epistle, wherein he warns his readers against Judaism, and seeks to

   explain some Jewish customs, [153]137

 

   who he was, [154]133

 

   Basilides

 

   absurd notion of, as to the death of Jesus, [155]349

 

   the doctrines of, [156]349

 

   Beast, the, [157]557

 

   Bel and the Dragon, [158]467

 

   Believers

 

   a spritual temple, [159]147

 

   what Christ is to them, [160]11, [161]14, [162]15, [163]18, [164]33

 

   Benediction, forms of, [165]15, [166]21, [167]30, [168]43, [169]44,

   [170]58, [171]58, [172]72, [173]72, [174]85, [175]85, [176]92, [177]92,

   [178]96, [179]96

 

   Birds, not allowed as food to Israel, [180]143

 

   Birds, the two, in Lev. xiv, [181]301

 

   Bishop

 

   duties of, [182]69, [183]85, [184]89, [185]90, [186]94, [187]95

 

   subjection to him, [188]17, [189]50, [190]50

 

   though youthful, to be obeyed, [191]60, [192]60

 

   to be consulted in all things, [193]50, [194]51, [195]62, [196]62,

   [197]79, [198]89, [199]90

 

   to be honoured, [200]90, [201]90, [202]95, [203]95

 

   Bishops

 

   a succession of, in various churches, [204]415

 

   first, of Rome, [205]416

 

   Blandina, the martyr, [206]570

 

   Blessings, divine

 

   how obtained, [207]13, [208]13, [209]13, [210]13, [211]14, [212]14,

   [213]14, [214]21, [215]29

 

   to be sought, [216]29, [217]149

 

   Blood

 

   the Christians accused of eating, [218]570

 

   the, of Christ, redeems, [219]527

 

   Blood, the, of Christ, redeems, [220]528

 

   Bodies, the, of men

 

   from the earth, [221]544

 

   temples of the Holy Ghost, [222]532

 

   Body and soul, the views of heretics respecting the future destiny of,

   refuted, [223]402

 

   Brazen serpent, [224]145

 

   Bread and wine in the Eucharist, [225]528

 

   Breath of life, the, [226]537

 

   Burrhus of Ephesus, [227]50, [228]50

 

   Bythus, [229]316, [230]333

 

   absurdity of, [231]362, [232]363

 

   Cain, [233]6, [234]456

 

   and Abel, the respective offerings of, [235]485

 

   Cainites, the doctrines of the, [236]358

 

   Carnal and spiritual, [237]536

 

   Carpocrates

 

   his followers branded with external marks, and have images of Jesus,

   [238]351

 

   his views of the devil, [239]351

 

   immorality of the system of, [240]351, [241]351

 

   the doctrines of, [242]350

 

   the followers of, practised magic and incantations, [243]350

 

   Catholic, [244]39, [245]40, [246]42, [247]90

 

   Centurion, the, of the Gospels, asserted by the Valentinians to be the

   Demiurge, [248]326

 

   Cerdo, the doctrines of, [249]352

 

   Cerinthus, the doctrines of, [250]351

 

   Chariton, examination of, by the Prefect Rusticus, [251]305

 

   Chastity, [252]34, [253]148, [254]167

 

   Children exposed, [255]172

 

   Christ

 

   His kingdom eternal, [256]555

 

   His person, [257]9, [258]52, [259]52, [260]57, [261]57, [262]61,

   [263]61, [264]62, [265]62, [266]64, [267]69, [268]70, [269]70, [270]76,

   [271]81, [272]84, [273]86, [274]86, [275]87, [276]87, [277]89, [278]94,

   [279]145

 

   His resurrection, [280]11, [281]33, [282]33, [283]70, [284]70, [285]70,

   [286]87, [287]87, [288]87

 

   His resurrection a proof of ours, [289]532

 

   His second coming, [290]11, [291]33, [292]64, [293]87

 

   His sufferings, [294]9, [295]63, [296]64, [297]66, [298]67, [299]70,

   [300]70, [301]70, [302]70, [303]83, [304]84, [305]84, [306]84, [307]86,

   [308]86, [309]87, [310]87, [311]89, [312]89, [313]139, [314]140,

   [315]142, [316]144

 

   His victory over Satan, [317]549

 

   Valentinus's views of, [318]319, [319]325, [320]332, [321]333

 

   alone able to redeem us, [322]526

 

   and Jesus of Nazareth proved from the writings of Paul to be one and

   the same, [323]445

 

   and Jesus, the same, and only begotten Son of God, [324]440

 

   assumed actual flesh, conceived and born of the Virgin, [325]454

 

   came for the sake of men in all ages, [326]494

 

   conferred on our flesh the capacity of salvation, [327]528

 

   descended into regions beneath the earth, [328]499

 

   did not abolish the law, [329]475

 

   did not abrogate the natural precepts of the law, but removed the

   bondage, [330]477

 

   did not flee away from Jesus at the cross, [331]447

 

   did not suffer in appearance merely, [332]447

 

   fitting that He should take human nature, and be tempted by the devil,

   [333]548

 

   foreseen and foretold by the prophets, [334]509

 

   how prefigured, [335]571

 

   is the end of the law, [336]476

 

   is the treasure hid in the field, [337]496

 

   not, but the Holy Spirit, descended upon Jesus, [338]444

 

   temptation of, [339]549

 

   testimony of the sacred books to, [340]576, [341]577, [342]577

 

   the advent of, foreknown and desired by righteous men, [343]474

 

   the advent of, foretold, [344]473

 

   the apostles of, their preaching, [345]417

 

   the dead raised by, a proof of the resurrection, [346]539

 

   the descent of, upon Jesus, according to the Ophites, [347]357

 

   the origin of, according to the Ophites, [348]354

 

   the prophets referred all their predictions to, [349]511

 

   the resurrection of, [350]560

 

   the source of blessings, [351]14, [352]84, [353]84

 

   took flesh, not seemingly, but really, [354]527

 

   Christ Jesus, [355]170, [356]177, [357]190, [358]219, [359]236,

   [360]236, [361]237, [362]237, [363]253, [364]265, [365]301

 

   His advent foretold, [366]173, [367]175, [368]260

 

   His appearances before His coming in the flesh, [369]263

 

   His cross, symbols of, [370]181, [371]242, [372]244, [373]247

 

   His early history, [374]237, [375]250

 

   His first and second coming, [376]209, [377]210, [378]221, [379]253,

   [380]254

 

   His humanity, [381]170, [382]174, [383]179, [384]193, [385]216,

   [386]219, [387]228, [388]231, [389]241, [390]301

 

   His reign and majesty, [391]176, [392]178, [393]180, [394]209,

   [395]236, [396]267

 

   His rejection by the Jews, [397]175, [398]179, [399]253, [400]267

 

   His resurrection, [401]252, [402]252, [403]253, [404]298

 

   His teaching, [405]167, [406]168, [407]168, [408]246

 

   His titles in Scripture, [409]190, [410]262

 

   His work, [411]178

 

   blood of, [412]173, [413]200, [414]222, [415]228

 

   called Jacob, Israel, and Son of man, [416]248, [417]262

 

   called the Lord of Hosts, [418]212, [419]241

 

   called the Word, [420]164, [421]166, [422]170, [423]173, [424]174,

   [425]190, [426]191, [427]263, [428]264

 

   compared to Socrates, [429]191

 

   crucified, [430]166, [431]173, [432]174, [433]175, [434]179, [435]222,

   [436]247, [437]247, [438]248, [439]248, [440]248, [441]249, [442]251,

   [443]251

 

   distinguished from the Father, [444]264

 

   figures of: Joshua, [445]255, [446]256, [447]257, [448]264, [449]265

 

   figures of: Mosaic law, [450]214, [451]215, [452]215, [453]216

 

   figures of: Noah, [454]268, [455]268

 

   not a magician, [456]172

 

   of faith in, [457]191, [458]199, [459]257, [460]260

 

   salvation alone in, [461]207, [462]216

 

   shown to be God, from His appearances to Abraham, [463]223

 

   shown to be God, from His interviews with Moses, [464]226

 

   shown to be God, from the testimony of Proverbs, [465]228

 

   shown to be God, from visions to Jacob, [466]225

 

   shown to be God, objections met, that He ate, [467]225

 

   testimony of Scripture regarding Him: of David, [468]175, [469]176,

   [470]176, [471]211, [472]211, [473]212, [474]213, [475]213, [476]229,

   [477]229, [478]235, [479]235, [480]240, [481]241, [482]248, [483]248,

   [484]248, [485]249, [486]249, [487]250, [488]251, [489]251, [490]252

 

   testimony of Scripture regarding Him: of Isaiah, [491]174, [492]174,

   [493]179, [494]179, [495]200, [496]236, [497]237, [498]241

 

   testimony of Scripture regarding Him: of Micah, [499]174

 

   testimony of Scripture regarding Him: of Moses, [500]173, [501]221,

   [502]223, [503]236

 

   testimony of Scripture regarding Him: of Zechariah, [504]175, [505]221

 

   the Holy Spirit received by Him, [506]243

 

   the Son of God, [507]164, [508]166, [509]170, [510]178, [511]182,

   [512]190, [513]216, [514]219, [515]250, [516]253, [517]256, [518]256,

   [519]257, [520]258, [521]262

 

   the curse He endured, [522]246, [523]247, [524]247

 

   Christians

 

   Apologies for, by Justin Martyr, [525]163, [526]188

 

   accused of atheism, [527]164

 

   are the sons of God, [528]261

 

   are the true Israel, [529]261, [530]267

 

   blamed for not observing the law, [531]199, [532]203

 

   blamed for not submitting to be circumcised, [533]206, [534]208,

   [535]256

 

   called children, [536]153

 

   charges refuted: shown they do not worship idols, [537]165

 

   charges refuted; shown they do not worship idols, [538]171

 

   have the true righteousness, [539]209

 

   heirs of the covenant, [540]145

 

   inquiry into the charges against them, [541]163

 

   manners of, [542]26

 

   promised as seed to the patriarchs, [543]259

 

   shown to be called like Abraham, [544]259

 

   testimonies of Roman emperors as to, [545]186

 

   their moral life, [546]165, [547]172, [548]189, [549]192

 

   their relation to the world, [550]27

 

   their treatment at the hand of the Jews, [551]203, [552]214, [553]246,

   [554]247, [555]256

 

   their treatment at the hands of the heathen world, [556]170, [557]182,

   [558]188, [559]191, [560]253, [561]254

 

   their worship, [562]185, [563]185, [564]185

 

   true and false, [565]55, [566]55, [567]61, [568]61

 

   worship God, [569]164, [570]165

 

   Christians, calumnies against, [571]570

 

   Church

 

   order in the, [572]16, [573]16, [574]17, [575]90, [576]90

 

   order of ministers in, [577]16

 

   the regard Moses had for order in, [578]16

 

   the regard the apostles had for order in, [579]17

 

   this order disturbed by the wicked, [580]17

 

   Church, Jacob's marriage a figure of, [581]266

 

   Church, the

 

   her gifts, [582]409

 

   of Rome, founded by Peter and Paul, [583]415

 

   performs nothing by incantations or curious arts, [584]409

 

   the catholic, the depository of truth, [585]416

 

   Circumcision, [586]202, [587]203, [588]206, [589]206, [590]208,

   [591]245, [592]256

 

   Circumcision, spiritual meaning of, [593]142

 

   Clean and unclean, [594]534

 

   Clement

 

   his first Epistle, [595]5

 

   introductory notice of, [596]1

 

   Colorbasus, the doctrines of, [597]333

 

   Commandment, the first and greatest, [598]476

 

   Commandments, of God, [599]33, [600]148

 

   Communion with God, [601]556

 

   Confession

 

   of Christ, [602]41, [603]55, [604]56, [605]83, [606]129

 

   of sin, [607]19

 

   Conformity to Christ, [608]50

 

   Continence of Christians, [609]172

 

   Corinthians, Epistle of Clement to

 

   exhorts them to Church order, [610]16, [611]16, [612]17

 

   exhorts them to brotherly love, [613]18

 

   exhorts them to good works, [614]14

 

   exhorts them to humility, [615]8, [616]9, [617]9, [618]11, [619]15,

   [620]15

 

   exhorts them to peace, [621]16

 

   exhorts them to repentance, [622]7, [623]7

 

   exhorts to Church order, [624]16

 

   he commends them, [625]5

 

   shows the effects of envy among them, [626]5, [627]6, [628]18

 

   Corruption, [629]301

 

   Cosmocrator, the, [630]323

 

   Covenant, the

 

   lost by the Jews, [631]139

 

   who are heirs of, [632]145

 

   Covenant, the new, [633]511

 

   Covenants

 

   one author and one end to both, [634]472

 

   the oneness of both proved by Jesus' reproof of customs repugnant to

   the former, [635]475

 

   Covetousness, [636]35

 

   Created things

 

   made after the image of invisible things, according to the Marcosians,

   [637]342

 

   not a shadow of the Pleroma, [638]368

 

   not images of �ons within the Pleroma, [639]366

 

   Creation, the, of all things out of nothing by God, [640]369

 

   Creator

 

   but one, of the world, [641]369

 

   is the Word of God, [642]546

 

   the, could not be ignorant of the Supreme God, [643]365

 

   the, made all things, spiritual and material, [644]405

 

   Crescens, his prejudices, [645]189

 

   Crocus of Ephesus, [646]50, [647]50

 

   Cross, symbols of the, [648]181, [649]242, [650]244, [651]247

 

   Cross, the, of Christ

 

   prefigured in the Old Testament, [652]144, [653]144

 

   the glory of, [654]56, [655]57

 

   Curse, the, [656]246, [657]247, [658]247, [659]248

 

   Damas, bishop of Magnesia, [660]59, [661]59

 

   Danaids, martyrdom of, [662]6

 

   Daniel, [663]60, [664]61

 

   Darkness, the way of, [665]149

 

   David, his humility, [666]10

 

   Day of retribution, the, [667]390

 

   Day, the, does not square with the theory of Valentinus, [668]395

 

   Deacons, [669]34, [670]61, [671]61, [672]69, [673]72, [674]85, [675]85,

   [676]89, [677]90, [678]95, [679]95

 

   Dead, the, raised by Christ, a proof of the resurrection, [680]539

 

   Death, [681]166, [682]192

 

   Death and life, [683]537

 

   Decalogue, the

 

   at first inscribed on the hearts of men, [684]479

 

   not cancelled by Christ, [685]481

 

   Deeds, evil

 

   their detection, [686]166

 

   their punishment, [687]165

 

   Demiurge, the

 

   declared by the heretics to be animal, [688]403

 

   if animal, how could he make things spiritual?, [689]405

 

   ignorant of the offspring of his mother Achamoth, [690]323

 

   ignorant of what he created, [691]322

 

   instructed by the Saviour, [692]326

 

   is the centurion of the Gospels, [693]326

 

   passes into the intermediate habitation, [694]325

 

   the creator of all things outside the Pleroma, [695]322

 

   the formation of, according to Valentinus, [696]322

 

   views of the heretics respecting, exposed and confuted, [697]385

 

   Demons, [698]167, [699]190, [700]192

 

   cause persecution, [701]182

 

   their imitation of divine things, [702]181, [703]182, [704]182,

   [705]183

 

   Deuteronomy, [706]571

 

   Devil

 

   as a roaring lion against Christ, [707]251

 

   his lie in regard to the government of the world, [708]552

 

   practised in falsehoods, he tempted man, [709]551

 

   the sons of the, [710]525

 

   views of the Carpocratians respecting, [711]351

 

   why plots against us, [712]300

 

   Devil, snares of the, [713]30, [714]55, [715]55, [716]69, [717]69,

   [718]82, [719]83, [720]117, [721]149

 

   Devils, [722]181, [723]182, [724]182, [725]182, [726]238

 

   distort the truth, [727]233, [728]233

 

   Dialogue of Justin Martyr with Trypho the Jew, [729]194

 

   Diatheses, the, of Ptolomy, [730]333

 

   Diognetes, Epistle to

 

   the blessings Christ brings, [731]29

 

   the importance of divine knowledge, [732]29

 

   the manifestation of Christ, [733]27

 

   the state of the world before Christ came, [734]28

 

   the superstitions of the Jews, [735]26

 

   the vanity of idols, [736]25

 

   the writer shows why he wrote it, [737]25

 

   why Christ came so late, [738]28

 

   Dirc�, martyrdom of, [739]6

 

   Disciples, the true spiritual, [740]506

 

   Discriminating faculty, the, in man, [741]522

 

   Disobedient, the

 

   are the angels of the devil, [742]524

 

   Divinations, [743]169

 

   Doctrines

 

   false, [744]34, [745]53, [746]53, [747]56, [748]56, [749]62, [750]62,

   [751]68, [752]68, [753]71, [754]71, [755]82, [756]83, [757]88, [758]88

 

   profound, [759]68, [760]68

 

   Doctrines, false, [761]146

 

   Dream-senders, [762]169

 

   Duodecad, the, of Valentinus, how said to be indicated in Scripture,

   [763]319

 

   Duties

 

   Christian, [764]9, [765]20, [766]53, [767]54, [768]54, [769]54,

   [770]62, [771]62, [772]81, [773]81, [774]95, [775]95, [776]148

 

   of deacons, etc., [777]34, [778]81

 

   of husbands and wives, [779]34, [780]81, [781]95, [782]95

 

   of presbyters, etc., [783]34, [784]90

 

   of the Christian flock, [785]35, [786]95, [787]95

 

   relative, [788]81, [789]90, [790]90

 

   Dyad, the, of Valentinus, [791]332

 

   Earthly things, types of heavenly, [792]486

 

   Ebionite, [793]83

 

   Ebionites, the, [794]352

 

   refutation of, who disparaged the writings of Paul, [795]439

 

   strictures on, [796]527

 

   Ecclesia, the

 

   of Ptolomy, [797]333

 

   of the Valentinians, [798]323

 

   Egyptians, the Israelites commanded to spoil the goods of, an

   exposition and vindication, [799]502

 

   Elements, the twenty-four, of Marcus, [800]339

 

   Elijah, [801]219, [802]530

 

   Elisha, [803]545

 

   Elucidation, by the American editor, end of book iii, [804]460

 

   Emanations the, of Valentinus and others

 

   an account of, [805]316, [806]332, [807]333, [808]339

 

   ridicule poured on, [809]332, [810]333

 

   Emperors, Roman, testimony to Christians, [811]186

 

   Encratites, the, [812]353

 

   Enmity, the, put between Eve and the serpent, [813]457

 

   Ennoea, [814]316, [815]333, [816]353, [817]354

 

   Enoch, [818]7

 

   Enoch, the translation of, [819]530

 

   Enthymesis, the, of Sopia or Achamoth, [820]318, [821]322

 

   the absurdity of, [822]383

 

   the treachery of Judas not a type of, [823]388

 

   Envy, [824]67

 

   its effect on Corinthian Church, [825]6, [826]17, [827]18

 

   its effect on the Church in all ages, [828]6, [829]17

 

   Ephesians, Epistle of Ignatius to, [830]49, [831]49

 

   Syriac version of Epistle, [832]101

 

   he commends them, [833]49, [834]49, [835]52, [836]53

 

   he exhorts them to unity, [837]50, [838]50

 

   he exhorts them to various duties, [839]53, [840]54, [841]58

 

   he warns them about false teachers and doctrines, [842]52, [843]52

 

   Epicurus, opinions of, [844]192, [845]193, [846]274

 

   Error, how often set off, [847]315

 

   Esther, her example, [848]20

 

   Eucharist, [849]16, [850]17, [851]77, [852]77, [853]81, [854]81,

   [855]89, [856]90, [857]185

 

   Eucharist, the, [858]486, [859]528

 

   Euripides

 

   on false gods, [860]292, [861]293

 

   on future judgment, [862]291

 

   Evanthas, [863]559

 

   Eve and the Virgin Mary compared, [864]547

 

   Eve, the story of, according to the Ophites, [865]356

 

   Evil

 

   deeds, [866]6

 

   desires, [867]35

 

   speaking, [868]17

 

   Example of Christ, [869]9, [870]35, [871]35, [872]54, [873]54

 

   Examples of love, [874]19

 

   Fables, heathen, [875]233

 

   Faith, [876]8, [877]13, [878]14, [879]29, [880]53, [881]53, [882]55,

   [883]55, [884]64, [885]65, [886]66, [887]66, [888]84, [889]84, [890]86,

   [891]86, [892]88, [893]89

 

   Faith in Christ, [894]191, [895]199, [896]257, [897]260

 

   Faith of Abraham, the, the same as ours, [898]492

 

   Faith, the unity of the, in the universal Church, [899]330

 

   Falsehood, [900]56

 

   Fasting, [901]34, [902]202

 

   a type of Christ, [903]141

 

   the acceptable, [904]138

 

   Fate, [905]177, [906]177

 

   Father, the

 

   how no one knows, but the Son, [907]467

 

   reveals the Son, [908]468

 

   the world made by, through the Word, [909]361

 

   Fathers exhorted, [910]81

 

   Fear of God, [911]54, [912]54, [913]69

 

   Fear, produces (according to Valentinus) animal substances, [914]323

 

   Fish, Israel may not eat, spiritual significance of, [915]143

 

   Five, the number, the frequent use of, in Scripture, [916]394

 

   Flesh, the

 

   and blood, [917]534

 

   as nourished by the body of the Lord, incorruptible, [918]486

 

   made capable of salvation, [919]528

 

   quickened, [920]538

 

   saved by the Word taking flesh, [921]541

 

   the saints having suffered in, shall received their rewards in,

   [922]561

 

   the works of, [923]536

 

   Florinus, [924]568

 

   Foreknowledge of God, [925]178

 

   Forerunner of Christ, [926]220

 

   Forgiveness of sin, [927]200, [928]217

 

   Free will, man endowed with, [929]518

 

   Free-will in man and angels, [930]190, [931]250, [932]269

 

   Fruit of the belly and of the loins, [933]453

 

   Gentiles, [934]180

 

   conversion of, [935]253, [936]260, [937]264, [938]265

 

   Gentiles, the conversion of, more difficult than that of the Jews,

   [939]495

 

   Gideon, a type, [940]445

 

   Gifts, the, of the Holy Spirit, [941]533

 

   Gnostics, the hypocrisy and pride of, [942]439

 

   Goat, the, sent away, [943]141

 

   Goats, [944]301

 

   God, [945]164, [946]165, [947]166, [948]166, [949]167, [950]172,

   [951]177, [952]190, [953]197, [954]198, [955]199, [956]200, [957]300

 

   His care for men, [958]172

 

   His character, [959]10, [960]11, [961]11, [962]12, [963]12, [964]13,

   [965]16, [966]80

 

   His infinitude, [967]569

 

   His namelessness, [968]281

 

   His power and glory will shine forth in the resurrection, [969]529

 

   His providential rule over the world, [970]459

 

   His righteousness, [971]245, [972]246

 

   His unity and sole government, treatise by Justin Martyr on, [973]290

 

   alone knows all things, [974]399

 

   always true and faithful, [975]572

 

   and the Word, formed all things by their own power, [976]546

 

   attributes of, [977]521

 

   but one announced by the law and the prophets, whom Christ confesses as

   His Father, [978]466

 

   but one, proved against Marcion and others, [979]359

 

   but one, who is the Father, [980]463

 

   communion with, [981]556

 

   created all things out of nothing, [982]370

 

   declared by the Son, [983]489

 

   declared by the law and manifested in Christ, [984]550

 

   different names of, in the Hebrew Scriptures, [985]412

 

   does not give His glory to another, [986]230

 

   formed all things by the Word and Spirit, [987]487

 

   has placed man under laws for man's own benefit, [988]478

 

   how He appeared to Moses, [989]184

 

   how known, [990]196

 

   how to draw near and serve Him, [991]12, [992]14, [993]14, [994]20,

   [995]34

 

   imitators of, [996]13

 

   immutable and eternal, [997]465

 

   just to punish and good to save, [998]459

 

   many things, the knowledge of which must be left in His hands, [999]399

 

   needs nothing from man, [1000]482

 

   not the author of sin, [1001]502

 

   not to be sought after by means of syllables and letters, [1002]396

 

   objection from Matt. vi. 24 answered, [1003]421

 

   objection to the doctrine of one, deduced from 2 Cor. iv. 4, answered,

   [1004]420

 

   of faith in, [1005]35

 

   one and the same, inflicts punishments and bestows rewards, [1006]523

 

   one, proclaimed by Christ and the apostles, [1007]417

 

   opinions of Greek philosophers as to, [1008]274

 

   pardons our sins, [1009]544

 

   proved to be one and the same the Creator from the Gospel of Matthew,

   [1010]422

 

   proved to be one and the same the Creator, from the Gospel of John,

   [1011]426

 

   proved to be one and the same the Creator, from the Gospels of Mark and

   Luke, [1012]423

 

   rejected by the Jews, [1013]262, [1014]267

 

   seen by men, yet invisible, [1015]490

 

   showed Himself to be merciful and mighty to save after the fall of man,

   [1016]449

 

   testimonies to unity from Greek poets: �schylus, [1017]290

 

   testimonies to unity from Greek poets: Orpheus, [1018]290

 

   testimonies to unity from Greek poets: Philemon, [1019]290

 

   testimonies to unity from Greek poets: Sophocles, [1020]290

 

   the Holy Ghost throughout the Old Testament mentions but one, [1021]418

 

   the author of both testaments, [1022]505

 

   the destruction of Jerusalem derogates nothing from His majesty,

   [1023]465

 

   the image of, in which man was made, [1024]544

 

   the misery of departure from, [1025]523

 

   the unity of proved from Moses, the prophets and Christ, [1026]463

 

   the world made by, [1027]361

 

   those deceived who feign another, [1028]530

 

   unity of, reaffirmed, [1029]544

 

   what He decreed concerning Christ, [1030]249

 

   God of this world, the, [1031]420

 

   Gods, false, [1032]171, [1033]181, [1034]233

 

   Gods, the so-called, in the Old Testament, [1035]419

 

   Good deeds, [1036]13, [1037]95, [1038]95

 

   Good works, not necessary for Valentinian heretics, [1039]324

 

   Gospel superior to law, [1040]63, [1041]63, [1042]146, [1043]146

 

   Gospels, the four

 

   respective characteristics of, [1044]428

 

   symbolized by the four living creatures, [1045]428

 

   there can be neither more nor fewer, [1046]428

 

   those who destroy the form of, vain and unlearned, [1047]429

 

   Government, civil, of God, and to be obeyed, [1048]552

 

   Grace, [1049]63, [1050]63, [1051]92, [1052]92

 

   Graces, Christian, [1053]35, [1054]81

 

   Grain of mustard seed, the, [1055]573

 

   Greater and less, application of the phrase, [1056]472

 

   Greeks

 

   opinions of their philosophers, as Thales, [1057]274

 

   opinions of their philosophers, of Plato and Aristotle, [1058]275

 

   opinions of their philosophers, of Pythagoras and Epicurus, [1059]274

 

   what their philosophers and poets learnt from Moses' writings,

   [1060]276, [1061]277, [1062]277, [1063]278, [1064]278

 

   Greeks, Justin's Discourse to, [1065]271

 

   calls upon them to study the divine word, [1066]272

 

   exposes the Greek theogony, [1067]271

 

   follies of Greek mythology, [1068]272

 

   the shameless practices of the Greeks, [1069]272

 

   wherein he justifies his departure from Greek customs, [1070]271

 

   Greeks, Justin's Hortatory Address to, [1071]273

 

   wherein he shows that their poets are unfit to be religious teachers,

   [1072]273

 

   Grief, [1073]35

 

   Grief, evil spirits said by Valentinus to derive their origin from,

   [1074]323

 

   Happiness, [1075]20, [1076]196

 

   Harmony

 

   in the Church, [1077]61

 

   in the universe, [1078]10

 

   Heaven, the, of Valentinus, [1079]322

 

   Heavens, the new, different abodes in, [1080]567

 

   Helena and Simon Magus, [1081]348

 

   Hell, [1082]169

 

   Henotes, [1083]332

 

   Heraclitus and Hippasus, [1084]274

 

   Hercules, [1085]192

 

   Heresies, of recent origin, [1086]417

 

   Heretics, the

 

   blasphemous doctrines of, further exposed, [1087]408

 

   borrow their systems from the heathen, [1088]376

 

   deviation of, from the truth, [1089]347

 

   follow neither Scripture nor tradition, [1090]415

 

   have fallen into an abyss of error, [1091]370

 

   miracles claimed to be wrought by, [1092]407

 

   modes of initiation practised by, [1093]346

 

   refutation of, from the orderly succession of bishops in the churches,

   [1094]415

 

   resort to Scripture to support their opinions, [1095]319, [1096]343,

   [1097]344

 

   the first order of productions maintained by (viz. �ons), indefensible,

   [1098]373

 

   their perverse interpretations of Scripture, [1099]369

 

   to be avoided, [1100]547

 

   tossed about by every wind of doctrine, [1101]418

 

   unlearned, ignorant, and divided in opinion, [1102]547

 

   Heretics, views of early, [1103]34, [1104]56, [1105]56, [1106]62,

   [1107]62, [1108]63, [1109]63, [1110]68, [1111]68, [1112]71, [1113]71,

   [1114]80, [1115]80, [1116]81, [1117]81, [1118]82, [1119]83, [1120]88,

   [1121]88, [1122]89, [1123]89, [1124]89, [1125]89, [1126]138, [1127]149

 

   Hero, deacon of Antioch, Epistle of Ignatius to him, wherein he is

   exhorted to earnestness and moderation, cautioned against false

   teachers, instructed as to certain duties, and pointed out as the

   future bishop of Antioch, [1128]113

 

   Holiness, [1129]13, [1130]42, [1131]42, [1132]53, [1133]53, [1134]54,

   [1135]67, [1136]67, [1137]108

 

   Holy Spirit, [1138]5, [1139]17, [1140]43, [1141]53, [1142]53, [1143]53,

   [1144]56, [1145]57, [1146]57, [1147]83, [1148]83, [1149]84, [1150]85,

   [1151]92, [1152]92, [1153]101, [1154]140, [1155]146

 

   Holy Spirit, gifts of the, [1156]533

 

   Holy Spirit, the, descended on Jesus at His baptism, not Christ nor the

   Saviour, [1157]444

 

   Homer

 

   his knowledge of man's origin, [1158]286

 

   his obligations to the sacred writer, [1159]282

 

   his testimony to monotheism, [1160]280

 

   passages from, showing his views as to his gods, [1161]273

 

   Homer, laid under contribution by the Valentinians, curious instances

   of, [1162]330

 

   Hope, [1163]399, [1164]476

 

   Horos and Stauros, [1165]318, [1166]319

 

   Human doctrine, [1167]182, [1168]219

 

   Humility

 

   enjoined, [1169]8, [1170]9, [1171]9, [1172]11, [1173]15, [1174]15,

   [1175]54

 

   of Christ, [1176]9

 

   of saints, [1177]9, [1178]10, [1179]20

 

   Humility enjoined, [1180]54

 

   Husbands, duty of, [1181]26, [1182]34, [1183]95, [1184]95, [1185]111,

   [1186]148

 

   Hyssop, [1187]142

 

   Hystaspes, [1188]169

 

   I am that I am, [1189]419

 

   Ialdaboth, [1190]355

 

   Iao, [1191]321

 

   Idols, [1192]165, [1193]171

 

   Idols, vanity of, [1194]25, [1195]56, [1196]129

 

   Ignatius

 

   Epistle to Polycarp, [1197]93, [1198]93

 

   Epistle to the Ephesians, [1199]49, [1200]49

 

   Epistle to the Magnesians, [1201]59, [1202]59

 

   Epistle to the Philadelphians, [1203]79, [1204]79

 

   Epistle to the Romans, [1205]73, [1206]73

 

   Epistle to the Smyrn�ans, [1207]86, [1208]86

 

   Epistle to the Trallians, [1209]66, [1210]66

 

   Syriac versions of his Epistles to Polycarp, Ephesians, Romans,

   [1211]97

 

   account of his martyrdom, [1212]129

 

   appears in vision after death, [1213]131

 

   condemned by Trajan, [1214]48

 

   his desire for martyrdom, [1215]49, [1216]49, [1217]74, [1218]74,

   [1219]74, [1220]75, [1221]75, [1222]75, [1223]75, [1224]76, [1225]76,

   [1226]76, [1227]76, [1228]77, [1229]96

 

   introductory note to his Epistles, [1230]45

 

   is brought to Rome, [1231]130

 

   is desire for martyrdom, [1232]96

 

   is devoured by wild beasts at Rome, [1233]130

 

   mentioned by Polycarp, [1234]35, [1235]36

 

   sails to Smyrna, [1236]130

 

   seeks the prayers of the Churches, [1237]54, [1238]54, [1239]77,

   [1240]77

 

   speaks of his bonds, [1241]50, [1242]50, [1243]58, [1244]58, [1245]59,

   [1246]59, [1247]70, [1248]70, [1249]72, [1250]72, [1251]75, [1252]76,

   [1253]91, [1254]91

 

   speaks of his knowledge, [1255]64, [1256]64, [1257]68, [1258]68

 

   speaks of his need of humility, [1259]67, [1260]67

 

   spurious Epistle from Maria the Proselyte, [1261]120

 

   spurious Epistle to Hero, a deacon of Antioch, [1262]113

 

   spurious Epistle to Mary at Neapolis, [1263]122

 

   spurious Epistle to the Antiochians, [1264]110

 

   spurious Epistle to the Philippians, [1265]116

 

   spurious Epistle to the Tarsians, [1266]107

 

   spurious Epistle to the Virgin Mary, [1267]126

 

   spurious Epistles to John the Apostle, [1268]124, [1269]125

 

   spurious Epistles, introductory note, [1270]105

 

   writes to the churches, [1271]130

 

   Ignorance, human, of divine things, [1272]399

 

   Image of God, the, in which man was created, [1273]544

 

   Images, [1274]287

 

   Imitators

 

   of Christ, [1275]50, [1276]68, [1277]76, [1278]76

 

   of the Creator, [1279]10, [1280]28

 

   Immorality of the heathen, [1281]171, [1282]272

 

   Immorality, the, of the Valentinian heretics, [1283]324

 

   Impure thoughts, [1284]111, [1285]149

 

   Initiation, modes of, practised by the heretics, [1286]346

 

   Intermediate state, the, [1287]560

 

   Isaac, [1288]13

 

   the blessing of, [1289]562

 

   the history of symbolical, [1290]492

 

   Isaiah, his prophecy respecting the virgin conceiving, vindicated

   against Theodotion, Aquila, and the Ebionites, [1291]451

 

   Israel

 

   Christ is King of, [1292]267

 

   applied to Christ, [1293]262

 

   Israel applied to Chirst, [1294]265

 

   Jacob, [1295]12, [1296]13

 

   Jacob, Leah and Rachel figures of the Church, [1297]266

 

   Jacob, the actions of, typical, [1298]493

 

   James the Just, [1299]69, [1300]155

 

   Jerusalem, the destruction of, derogates nothing from the majesty of

   God, [1301]465

 

   Jesus

 

   His baptism when thirty years old, not a type of the thirty �ons,

   [1302]390

 

   His birth foretold by Isaiah, [1303]452

 

   His reply to the Sadducees, [1304]466

 

   His teaching, [1305]408

 

   according to Basilides, was not crucified, but Simon of Cyrene in His

   stead, [1306]349

 

   and Christ, proved from the writings of Paul to be one and the same,

   [1307]445

 

   became man so as to be capable of being tempted and crucified,

   [1308]449

 

   descent of the Christ upon, according to the Ophites, [1309]357

 

   how certain �ons are said to be indicated by the name of, [1310]319

 

   lived at least till near fifty years old, [1311]392

 

   meaning of the letters of the name of, [1312]339

 

   neither Christ nor Saviour, but the Holy Spirit descended upon Him at

   His baptism, [1313]444

 

   not a mere man, but very God, [1314]448

 

   passed through every stage of life, to sanctify all, [1315]391

 

   significance of the letters of the name, [1316]339

 

   the baptism of, [1317]423

 

   the generation of according to Marcus, [1318]339

 

   the ministry of, extended over ten years, [1319]391

 

   the same with Christ, the only begotten Son of God, perfect God and

   perfect man, [1320]440

 

   the significance of the letters of the name, [1321]393

 

   with Him nothing incomplete--His time, [1322]443

 

   Jewish sacrifices abolished, [1323]137

 

   Jews

 

   blame the Christians for not observing the law, [1324]199

 

   exhorted to repent and be converted, [1325]258, [1326]268

 

   how they treat Scriptures, [1327]232

 

   how they treat the Scriptures, [1328]175

 

   in disputations, [1329]256

 

   not heirs to the covenant, [1330]145

 

   observances of, [1331]62, [1332]62, [1333]82

 

   rejecting Christ, they reject God, [1334]267

 

   salvation for them only in Christ, [1335]207, [1336]216

 

   superstitions of, [1337]26

 

   the Sabbaths instituted, and sacrifices and oblations, [1338]204

 

   the injury to God from their opinion of the law, [1339]206

 

   their circumcision differs from the Christian, [1340]256

 

   their hard-heartedness, [1341]266

 

   their interpretations, [1342]261

 

   their treatment of Christ, [1343]175, [1344]179, [1345]253

 

   their treatment of Christians, [1346]175, [1347]203, [1348]214

 

   they boast in vain that they are the true sons of Abraham, [1349]206,

   [1350]269

 

   they violate the eternal law, and interpret ill that of Moses,

   [1351]200

 

   treatment of Christians, [1352]247

 

   why circumcision was given, [1353]202

 

   why the choice of meats, [1354]204

 

   why the law was given them, [1355]203

 

   John the Apostle, Epistles of Ignatius to him, [1356]124, [1357]125

 

   John the Baptist, [1358]220, [1359]221

 

   John, and Cerinthus, a curious story relating to, [1360]416

 

   Jonah, [1361]7, [1362]70

 

   Jonah, the sign of, [1363]252

 

   Joshua, [1364]571

 

   Joshua, a figure of Christ, [1365]255, [1366]256, [1367]257, [1368]264,

   [1369]265

 

   Josiah, [1370]60

 

   Jud�a, its desolations foretold, [1371]178

 

   Judaizing teachers, [1372]63, [1373]63, [1374]82

 

   Judas, [1375]40, [1376]117, [1377]153, [1378]154

 

   Judas not an emblem of the twelfth �on, [1379]388

 

   Judge, the, [1380]180

 

   Judged in the flesh, [1381]85, [1382]85, [1383]108

 

   Judgement, the future, by Jesus Christ, [1384]523, [1385]556

 

   Judgment, future, testimonies of Greek writers to, [1386]291

 

   Judith, [1387]20

 

   Jupiter, [1388]164, [1389]170, [1390]170, [1391]192

 

   Justice demanded for Christians, [1392]163

 

   Justification, [1393]13, [1394]63, [1395]63, [1396]64

 

   Justin Martyr

 

   fragments from his lost writings, [1397]300

 

   he is examined and condemned by the Prefect Rusticus, [1398]305

 

   he studies philosophy, [1399]195

 

   his Dialogue with Trypho a Jew, [1400]194

 

   his Discourse to the Greeks, [1401]271

 

   his First Apology for Christians, [1402]163

 

   his Hortatory Address to the Greeks, [1403]273

 

   his Hortatory Address to the Greeks, spurious, [1404]289

 

   his Second Apology for Christians, [1405]188

 

   his arguments in favour of Christianity as against Judaism, [1406]194

 

   his conversion, [1407]195

 

   introductory notice of, [1408]159

 

   on the Resurrection, [1409]294

 

   on the Sole Government of God, [1410]290

 

   Justin quoted against Marcion, [1411]468

 

   Kelt�, the, [1412]316

 

   Kingdom

 

   the earthly, of the saints after their resurrection, [1413]563

 

   the prophecies respecting, not allegorical, [1414]565

 

   the, of Christ, eternal, [1415]556

 

   Kingdom of God looked for, [1416]43, [1417]76, [1418]76, [1419]154

 

   Kingdom, Christians look for, [1420]166

 

   Knee, bending the, a symbol of the resurrection, [1421]569

 

   Knowledge, [1422]29, [1423]64, [1424]64, [1425]68, [1426]68, [1427]137,

   [1428]196

 

   perfect, not attainable in this life, [1429]399

 

   puffs up, [1430]397

 

   the true, [1431]574

 

   Lamb, [1432]214

 

   Lateinos, [1433]559

 

   Law

 

   Christ did not abrogate the natural precepts of, but removed the

   bondage of, [1434]477

 

   man was placed under, for his own benefit, [1435]478

 

   originally inscribed on the hearts of men, but afterwards, as the

   Mosaic, made by God to bridle the desires of the Jews, [1436]479

 

   perfect righteousness not obtained by, [1437]480

 

   the old and the new, has but one author, [1438]472

 

   Law of Christ, [1439]138

 

   Law, the, [1440]199, [1441]199, [1442]200, [1443]203, [1444]214,

   [1445]215, [1446]215, [1447]216

 

   Letters and syllables

 

   God not to be sought after by means of, [1448]396

 

   absurdity of arguments derived from, [1449]393

 

   the absurd theories of Marcus respecting, [1450]336, [1451]339

 

   Levitical dispensation, the, not appointed by God for His own sake,

   [1452]482

 

   Life, [1453]29, [1454]76, [1455]76, [1456]89, [1457]89, [1458]198

 

   Life and death, [1459]537

 

   Light, way of, [1460]148

 

   Linus, bishop of Rome, [1461]416

 

   Living creatures, the symbolic import of the four, [1462]428

 

   Logos

 

   absurdity of the Valentinian account of the generation of, [1463]381

 

   the �on so called and Sige, [1464]372

 

   Lord's Day, [1465]186

 

   Lord's day, [1466]62, [1467]62

 

   Lord, the

 

   is one God, the Father, [1468]463

 

   testimony of Moses to, [1469]463

 

   Lot

 

   and his daughters, the typical import of the story of, [1470]504

 

   the wife of, turned into a pillar of salt, [1471]504

 

   Lot, his example, [1472]8

 

   Love

 

   Moses an example of, [1473]19

 

   brotherly, [1474]18, [1475]55, [1476]55

 

   commended, [1477]19, [1478]55, [1479]55

 

   other examples of, [1480]19

 

   to God, [1481]18, [1482]89, [1483]137

 

   Lucius, the philosopher, [1484]163

 

   Luke

 

   and Paul, [1485]437

 

   refutation of the Ebionites who tried to disparage the authority of

   Paul from the writings of, [1486]439

 

   Luxury abjured, [1487]13, [1488]27, [1489]62, [1490]83

 

   Magi, [1491]237, [1492]237

 

   Magic, our Lord's miracles not performed by, [1493]409

 

   Magical practises, the, of Marcus, [1494]334

 

   Magnesians, Epistle of Ignatius to, [1495]59, [1496]59

 

   he shows the honour and submission due by them to their bishop,

   [1497]60, [1498]60

 

   warns against Judaism, [1499]63, [1500]63

 

   warns against false doctrine, [1501]62, [1502]62

 

   Magus, Simon, [1503]83

 

   Man

 

   God's mercy to, after the fall, [1504]449

 

   all things created for the service of, [1505]558

 

   corruption of, [1506]301

 

   endowed with the faculty of distinguishing good and evil, [1507]522

 

   every, either empty or full, [1508]572

 

   his creation, [1509]165, [1510]228, [1511]250

 

   needs a greater than man to save, [1512]450

 

   origin of Homer's opinion of, [1513]286

 

   the first, according to the Ophites, [1514]354

 

   the object of God's long-suffering, [1515]450

 

   the respective destinations of the threefold kind of, [1516]325,

   [1517]326

 

   the threefold kind, feigned by the heretics, [1518]323

 

   the whole nature of, has salvation conferred upon it, [1519]531

 

   unfruitful, without the Holy Spirit, [1520]536

 

   why not at first made perfect, [1521]521

 

   Mansions, the many, [1522]567

 

   Marcion, [1523]171, [1524]182

 

   mutilates the Gospels, [1525]352

 

   the doctrines of, [1526]352

 

   vain attempt of, to exclude Abraham from Christ's salvation, [1527]470

 

   Marcionites, the, refuted in relation to prophecy, [1528]511

 

   Marcosians, the

 

   absurd interpretations of, [1529]341

 

   absurd theories of, respecting things created, [1530]342

 

   appeal of, to Moses, [1531]343

 

   cite Scripture to prove that the Father was unknown before the coming

   of Christ, [1532]344

 

   departure of, from the truth, [1533]347

 

   pervert the Gospels, [1534]345

 

   the apocryphal Scriptures of, [1535]344

 

   views of, respecting redemption, [1536]345

 

   Marcus

 

   corrupts women, [1537]334

 

   hypothesis of, respecting letters and syllables, [1538]336

 

   pretended revelations of Sige to, [1539]339

 

   pretends to confer the gift of prophecy, [1540]334

 

   the deceitful arts and nefarious practises of, [1541]334

 

   Marcus Aurelius, the emperor, his testimony of the Christians,

   [1542]187

 

   Maria the Proselyte, her spurious letter to Ignatius, [1543]120

 

   Maries, the, in the gospels, [1544]155

 

   Marriage, [1545]26, [1546]81, [1547]95, [1548]95

 

   Marriages, impure, [1549]167

 

   Martyrdom

 

   of Ignatius, [1550]129

 

   of Polycarp, [1551]37

 

   Martyrdom of holy martyrs at Rome, [1552]305

 

   Martyrs, [1553]6, [1554]6, [1555]39, [1556]74

 

   Mary

 

   and Eve, compared, [1557]547

 

   would hasten on Jesus, but is checked by Him, [1558]443

 

   Mary at Neapolis, spurious Epistle, [1559]122

 

   Mary, the Virgin, spurious letter of Ignatius, and her reply, [1560]126

 

   Mathetes, his Epistle to Diognetus, [1561]23

 

   Matter, [1562]573

 

   Matthew's and Mark's gospels, according to Papias, [1563]154, [1564]155

 

   Meats, choice of, why prescribed to Israel, [1565]204

 

   Men

 

   not true that some are by nature good, and some are bad, [1566]519

 

   possessed of free will, [1567]518

 

   spiritual, [1568]506, [1569]533

 

   the three kinds of, feigned by the heretics, [1570]323

 

   Menander, [1571]171

 

   his views of God, [1572]292

 

   Menander, successor to Simon Magus, [1573]348

 

   Mercy, not to be exaggerated at the expense of justice, [1574]501

 

   Messengers

 

   of Magnesian Church, [1575]59, [1576]59

 

   to be sent to Antioch, [1577]96, [1578]96

 

   Metropator, [1579]322

 

   Millenium, questionable traditions of, [1580]153

 

   Millennium, [1581]239, [1582]239

 

   Ministers, order of, in Church, [1583]16, [1584]17, [1585]61, [1586]65

 

   Miracles

 

   claimed to be performed by heretics, [1587]407

 

   performed by Christ and His disciples, [1588]409

 

   Mithras, mysteries of, [1589]233

 

   Monogenes, the

 

   of Ptolemy, [1590]333

 

   of Valentinus, [1591]317

 

   Monotes, [1592]332

 

   Monotheism, testimonies to

 

   of Homer, [1593]280, [1594]282

 

   of Orpheus, [1595]279

 

   of Plato, [1596]281, [1597]282, [1598]282, [1599]282, [1600]283

 

   of Pythagoras, [1601]280

 

   of Sophocles, [1602]280

 

   of the Sibyl, [1603]280

 

   Months, the, do not fall in with the Valentinian theories of �ons,

   [1604]395

 

   Moral faculty, the, in man, [1605]522

 

   Mosaic laws, figures of things which pertain to Christ, [1606]214,

   [1607]215, [1608]215, [1609]216

 

   Moses, [1610]6, [1611]10, [1612]144, [1613]146, [1614]573

 

   Aaron and Miriam sin against, [1615]573

 

   God appears to, [1616]184, [1617]223

 

   Homer indebted to, [1618]284

 

   Plato indebted to, [1619]182, [1620]283, [1621]283, [1622]286

 

   foretells Christ's cross, [1623]242

 

   heathen oracles testify to, [1624]278

 

   his antiquity proved by Greek writers, [1625]277, [1626]277, [1627]278

 

   his love for Israel, [1628]19

 

   predicts Christ's coming, [1629]173

 

   quelling strife, [1630]16

 

   training and inspiration of, [1631]277

 

   Mother, the, of the Valentinian heresy, [1632]386

 

   Mysteries, three, hid from Satan, [1633]57, [1634]57, [1635]102

 

   Mystery of circumcision, [1636]142

 

   Mythology

 

   Greek, the follies of, [1637]272

 

   heathen, its origin, [1638]181

 

   Naaman, cleansed of his leprosy, [1639]574

 

   Names

 

   of God, different in the Hebrew Scriptures, [1640]412

 

   of our Lord, [1641]393, [1642]393

 

   Names of God and Christ, [1643]190, [1644]262

 

   Necromancy, [1645]169

 

   New covenant, the, [1646]511

 

   Nicolaitanes, the, [1647]352

 

   Nicolaitans, [1648]71, [1649]83

 

   Noah, [1650]7

 

   Noah, a figure of Christ, [1651]268, [1652]268

 

   Nous, or Monogenes, [1653]317, [1654]333, [1655]355

 

   Number of the beast, the, [1656]558

 

   Numbers and letters, the folly of deriving arguments from, [1657]393

 

   Obedience

 

   to Christ, [1658]15, [1659]51

 

   to God, [1660]8, [1661]11, [1662]12, [1663]50, [1664]50, [1665]61

 

   Obedience, civil, [1666]168

 

   Oblation, the new, instituted by Christ, [1667]484

 

   Oblations and sacrifices, [1668]484

 

   Office-bearers of Church

 

   at Ephesus, [1669]50

 

   at Magnesia, [1670]59, [1671]59

 

   at Philadelphia, [1672]85, [1673]85

 

   Ogdoad

 

   John asserted to have set forth, [1674]328

 

   the first of Valentinus, [1675]322

 

   the first, of Valentinus, [1676]316

 

   Old Testament, the, everywhere mentions and predicts the advent of

   Christ, [1677]473

 

   Olive, the wild, the symbolical significance of, [1678]536

 

   Onesimus, bishop of Ephesus, [1679]49, [1680]49

 

   Ophites, the, [1681]354

 

   Oracles

 

   heathen, [1682]169

 

   Oracles, heathen

 

   testify of Moses, [1683]278

 

   Order in the Church, [1684]16, [1685]16, [1686]17, [1687]90, [1688]90

 

   Orpheus, his testimony to Monotheism, [1689]279, [1690]290

 

   Papias, fragments of, [1691]151

 

   Papias, quoted, [1692]563

 

   Parables, [1693]517

 

   the proper mode of interpreting, [1694]398

 

   Paschal solemnities, differences in the observance of, [1695]568

 

   Passion of the twelfth �on

 

   how said to be indicated in Scripture, [1696]319

 

   not to be proved from Scripture, [1697]387

 

   Passions, animal, produce, according to Valentinus, material

   substances, [1698]323

 

   Pastors, the, to whom the apostles committed the churches, to be heard,

   [1699]548

 

   Patience, [1700]35, [1701]168

 

   Patriarchs and prophets foretold the advent of Christ, [1702]494

 

   Paul

 

   and Peter, founders of the Church of Rome, [1703]415

 

   caught up into the third heaven, [1704]405

 

   knew no mysteries unrevealed to the other apostles, [1705]437

 

   refutation of the Ebionites who disparage the writings of, [1706]439

 

   sometimes uses words not in their grammatical sequence, [1707]420

 

   Peace, [1708]10

 

   of Church, [1709]19

 

   of the universe, [1710]10

 

   Perfect, why man was not made, [1711]521

 

   Peripatetics, [1712]195

 

   Persecution foretold, [1713]509

 

   Peter and Paul, martyrdom of, [1714]6

 

   Phoenix, the, [1715]12

 

   Pharaoh's heart hardened, how, [1716]502

 

   Philadelphians, Epistle of Ignatius to them, consisting chiefly of

   exhortations to unity, [1717]79, [1718]79

 

   Philemon

 

   shows how God is appeased, [1719]291

 

   testifies to a future judgment, [1720]291

 

   Philippians

 

   Epistle of Polycarp to them, consisting of commendations of them, and

   exhortations to Christian duties, [1721]33

 

   spurious Epistle of Ignatius to them, wherein he declares the unity of

   the Godhead, also facts in the history of the Godhead, also facts in

   the history of Christ; shows the malignity, folly, inconsistency, and

   ignorance of Satan, and concludes with exhortations, [1722]116

 

   Philosophers, [1723]165, [1724]177

 

   Greek, their opinions of God, [1725]274, [1726]274, [1727]275

 

   have not true knowledge, [1728]288

 

   opinions as to the resurrection, [1729]296

 

   their indebted to Moses, [1730]278, [1731]278, [1732]279

 

   their indebtedness to Moses, [1733]182, [1734]286, [1735]287, [1736]287

 

   Philosophy, [1737]195

 

   Phylactery, [1738]218

 

   Plato, [1739]165, [1740]169, [1741]177, [1742]183, [1743]275,

   [1744]275, [1745]276, [1746]281

 

   ambiguity of, [1747]282

 

   his agreement with Homer, [1748]282

 

   his doctrine of form, [1749]285

 

   his doctrine of the beginning of time, [1750]287

 

   his doctrine of the heavenly gift, [1751]286

 

   his knowledge of God's eternity, [1752]283

 

   his knowledge of judgment, [1753]284

 

   indebted to Moses, [1754]182, [1755]183, [1756]283, [1757]285

 

   indebted to the prophets, [1758]283

 

   of the universe, [1759]296

 

   self-contradictory, [1760]282

 

   Plato, quoted, [1761]459

 

   Platonists, [1762]195

 

   Pleroma, the

 

   of Valentinus, [1763]316, [1764]320

 

   shown to be absurd, [1765]362, [1766]379, [1767]379

 

   Polybius, bishop of Tralles, [1768]66, [1769]66

 

   Polycarp

 

   Epistle of Ignatius to him, consisting of counsels as to his work,

   [1770]93

 

   Epistle of Ignatius to him, consisting of counsels as to his work ,

   [1771]93

 

   Iren�us' testimony respecting, [1772]416

 

   Syriac version of Epistle of Ignatius to him, [1773]99

 

   confesses Christ, [1774]41

 

   conversed with the apostles, [1775]416

 

   he is betrayed, [1776]40

 

   he refuses to revile Christ, [1777]41

 

   his Epistle, [1778]33

 

   his body burned, [1779]43

 

   his humility, [1780]33

 

   his last prayer, [1781]42

 

   his praise of Paul, [1782]35

 

   his reply to Marcion, [1783]416

 

   in the fire, [1784]42

 

   introductory notice, [1785]31

 

   mentioned by Ignatius, [1786]58, [1787]58, [1788]92

 

   the epistle of, [1789]416

 

   Polytheism, [1790]181, [1791]290, [1792]292

 

   Prayer, [1793]34, [1794]53, [1795]54, [1796]82, [1797]82

 

   Prayers, [1798]186, [1799]257

 

   Prayers requested, [1800]58, [1801]58, [1802]65, [1803]65, [1804]82,

   [1805]82

 

   Predictions of the prophets, the, [1806]509

 

   all uttered under the same inspiration, [1807]513

 

   Presbyters, duties of, [1808]17, [1809]34, [1810]72, [1811]72

 

   Presbyters, the

 

   faithful, [1812]497

 

   false, [1813]497

 

   ought to be obeyed, [1814]497

 

   Presbytery

 

   its function, [1815]69

 

   submission to, [1816]50, [1817]50, [1818]51, [1819]66, [1820]67,

   [1821]89, [1822]90

 

   Priestly office, contention regarding, [1823]16, [1824]17, [1825]18

 

   Proarche, the, of Valentinus, [1826]333

 

   Production, the first order of, maintained by heretics

 

   proved to be absurd, [1827]379

 

   proved to be indefensible, [1828]373

 

   Propator, the

 

   of Ptolomy, [1829]333

 

   of Valentinus, [1830]316

 

   Prophecy

 

   certainly fulfilled, [1831]180

 

   concerning Christ, [1832]173, [1833]174, [1834]174, [1835]174,

   [1836]210, [1837]211, [1838]211, [1839]212, [1840]213, [1841]213,

   [1842]214, [1843]215, [1844]215, [1845]216, [1846]220, [1847]220,

   [1848]221, [1849]221, [1850]222, [1851]223, [1852]235, [1853]235,

   [1854]236, [1855]236, [1856]237, [1857]237, [1858]240, [1859]241,

   [1860]241, [1861]242, [1862]242

 

   different modes of, [1863]175

 

   Prophets, Hebrew, [1864]173

 

   truth learned from them, [1865]198

 

   use the past tense, [1866]176

 

   Prophets, the

 

   referred all their predictions to Christ, [1867]509

 

   refutation of the notion that they uttered their predictions under the

   inspiration of different gods, [1868]412, [1869]513

 

   sent by the same Father who sent the Son, [1870]514

 

   speak of Christ, [1871]140

 

   their predictions, [1872]509

 

   to be esteemed, [1873]82, [1874]82

 

   Protarchontes, [1875]354

 

   Providence of God, the world ruled by, [1876]459

 

   Prunicus, [1877]354, [1878]356

 

   Psalms that speak of Christ, [1879]176, [1880]176, [1881]211,

   [1882]211, [1883]212, [1884]213, [1885]213, [1886]229, [1887]235,

   [1888]235, [1889]240, [1890]241, [1891]248, [1892]248, [1893]248,

   [1894]249, [1895]249, [1896]250, [1897]251, [1898]251, [1899]252

 

   Ptolomy the heresiarch, the doctrines of, [1900]333

 

   Ptolomy, the son of Lagus, procures a translation of the Jewish

   Scriptures, [1901]451

 

   Punishment, everlasting, [1902]165, [1903]166, [1904]169, [1905]172,

   [1906]191, [1907]300

 

   Purification, [1908]139, [1909]142

 

   Purity

 

   of conduct, [1910]95, [1911]95

 

   of heart, [1912]12

 

   Pythagoras, opinions of, [1913]274, [1914]280

 

   Pythagoras, the heretics borrow from, [1915]377

 

   Pythagoreans, [1916]195

 

   Quintus the apostate, [1917]40

 

   Red heifer, [1918]142

 

   Redemption, the views of, entertained by heretics, [1919]345

 

   Rehab, her example, [1920]8

 

   Repentance, [1921]7, [1922]53, [1923]147, [1924]167, [1925]258

 

   Reprobate men, various classes of, [1926]149

 

   Responsibility, human, [1927]177, [1928]190

 

   Resurrection

 

   Christ's, [1929]11, [1930]33, [1931]33, [1932]70, [1933]70, [1934]70,

   [1935]87, [1936]87, [1937]178, [1938]298

 

   arguments for; Christ has risen, [1939]298

 

   not impossible, [1940]295

 

   objections to, [1941]294, [1942]295, [1943]295

 

   our, [1944]11, [1945]12, [1946]34

 

   treatise of Justin on, [1947]294

 

   Resurrection, the

 

   an actual, [1948]566

 

   illustrated, [1949]570

 

   of the body, [1950]530

 

   of the dead, asserted by Jesus against the Sadducees, [1951]466

 

   of the flesh asserted, [1952]529

 

   proofs of, from Isaiah and Ezekiel, [1953]542

 

   proved by the resurrection of Christ, [1954]532

 

   various proofs of, from the Old Testament, [1955]530

 

   Retribution, the day of, [1956]390

 

   Revelation, inspiration of the, [1957]155

 

   Ridicule, poured upon the emanations and nomenclature of Valentinus,

   [1958]332

 

   Righteous, the

 

   their sufferings, [1959]17

 

   Righteous, the, and the wicked, [1960]556

 

   Righteousness, [1961]201, [1962]208, [1963]209, [1964]217, [1965]245,

   [1966]246

 

   Righteousness, perfect, not conferred by the law, [1967]480

 

   Rod, the, of Moses, [1968]453

 

   Roman Empire, the dissolution of the, predicted, [1969]554

 

   Romans, Epistle of Ignatius to

 

   Syriac version of Epistle, [1970]103

 

   he expresses his desire for martyrdom and his reasons for the same,

   [1971]73, [1972]73

 

   Rome, the Church of

 

   founded and organized by Peter and Paul, [1973]415

 

   the first bishops of, [1974]416

 

   Rusticus, the prefect, examines Christians, [1975]305

 

   Sabaoth, [1976]412, [1977]412

 

   Sabbath

 

   how to be kept, [1978]62, [1979]62

 

   the true, [1980]146

 

   Sabbath, why instituted, [1981]204, [1982]207, [1983]301

 

   Sabbath-day, the law did not prohibit the hungry eating food ready to

   hand on the, [1984]471

 

   Sacraments, the, [1985]185

 

   Sacrifices

 

   further remarks on, [1986]484

 

   not required by God for their own sake, [1987]482

 

   Sacrifices, Jewish, abolished, [1988]137

 

   Sacrifices, why instituted, [1989]205

 

   Sadducees, the reply of Jesus to the question asked by the, [1990]466

 

   Sadness, [1991]20

 

   Saints

 

   examples of, [1992]7, [1993]9, [1994]10

 

   their reward, [1995]8, [1996]14

 

   Salutations to Churches, etc., [1997]5, [1998]33, [1999]39, [2000]65,

   [2001]65, [2002]72, [2003]72, [2004]73, [2005]74, [2006]77, [2007]77,

   [2008]85, [2009]85, [2010]91, [2011]92, [2012]96, [2013]96, [2014]104,

   [2015]109, [2016]112, [2017]114, [2018]119, [2019]123, [2020]137,

   [2021]149

 

   Salvation, [2022]14, [2023]28, [2024]55, [2025]55, [2026]59, [2027]59,

   [2028]82, [2029]139, [2030]207, [2031]216, [2032]217, [2033]217

 

   Samson

 

   and the boy who guided him, types, [2034]572

 

   further reference to, [2035]575

 

   Samuel, [2036]60, [2037]60, [2038]60, [2039]121

 

   Satan, [2040]172, [2041]549

 

   blasphemes, [2042]300

 

   blasphemes God, [2043]555

 

   Satan, his malignity, folly, inconsistency, ignorance, [2044]57,

   [2045]102, [2046]117, [2047]117, [2048]117, [2049]117, [2050]118,

   [2051]118, [2052]119, [2053]138, [2054]148

 

   Saturn, [2055]192

 

   Saturninus, the doctrines of, [2056]348

 

   Saviour, the

 

   asserted by the Valentinians to be derived from all the �ons,

   [2057]321, [2058]323

 

   various opinions of, among the heretics, [2059]333

 

   Schismatics, how to be dealt with, [2060]20, [2061]80, [2062]80

 

   Scriptures, [2063]198, [2064]199, [2065]231, [2066]232, [2067]234,

   [2068]234, [2069]235, [2070]245

 

   searched, [2071]231, [2072]232

 

   Scriptures, the

 

   appealed to by the heretics, [2073]319

 

   how perverted by the heretics, [2074]326

 

   interpreted with fidelity by the LXX. translators, [2075]452

 

   perverse interpretations of the heretics, [2076]369

 

   perverted by the Marcosians to support their absurdities, [2077]343

 

   proper method of interpreting the obscure passages of, [2078]398

 

   refutation of false interpretations of, [2079]329

 

   translation of the Hebrew into Greek, [2080]451

 

   Sedition

 

   in the Church of Corinth, [2081]5, [2082]8, [2083]20

 

   to be avoided, [2084]11

 

   Seed, Valentinian absurdities respecting, exposed, [2085]385

 

   Seeing God, [2086]489

 

   Self-conceit condemned, [2087]15

 

   Self-restraint enjoined, [2088]94

 

   Self-restraint, enjoined, [2089]94

 

   Semo, the inscription, [2090]171, [2091]187

 

   Separatists to be shunned, [2092]497

 

   Septuagint

 

   history of, [2093]278

 

   treatment of, by the Jews, [2094]234

 

   Septuagint, the story of the origin of, [2095]451

 

   Serpent, the

 

   cursed, [2096]456

 

   speculations respecting, [2097]570

 

   Sethians, the doctrines of the, [2098]354

 

   Shadrach, Meshach and Abednego, in the fiery furnace, [2099]531

 

   Sheep and shepherd, [2100]6, [2101]79, [2102]80, [2103]84, [2104]110,

   [2105]114, [2106]120, [2107]140, [2108]147

 

   Sibyl, the, [2109]169, [2110]280, [2111]288

 

   Sige, [2112]316, [2113]316, [2114]317

 

   and Logos, mutually repugnant, [2115]372

 

   pretended revelation made by, to Marcus, [2116]339

 

   Silence (Sige), [2117]62

 

   Simeon and Jesus, [2118]441

 

   Simon Magus, [2119]347

 

   and Helena, [2120]348

 

   honoured with a statue, [2121]347

 

   succeeded by Menander, [2122]348

 

   the pretensions of, [2123]347

 

   the priests of, [2124]348

 

   Simon of Cyrene

 

   curious opinion of Basilides respecting, [2125]349

 

   Simon, the Samaritan, [2126]171, [2127]182, [2128]193

 

   Sin

 

   God, not the author of, refutation of the Marcionites, [2129]502

 

   the pardon of, [2130]544

 

   Sinners, [2131]148

 

   Sins confessed, [2132]19, [2133]148

 

   Sins of former times, recorded in Scripture for a warning to us,

   [2134]498

 

   Sins, forgiven, [2135]200

 

   Six, the number, [2136]301

 

   Slaves, duty of, [2137]94, [2138]95, [2139]99

 

   Smynraeans, Epistle of Ignatius to, [2140]86, [2141]86

 

   enjoins submission to their bishop, [2142]89, [2143]90

 

   gives views of early heretics, [2144]88, [2145]88

 

   he states incidents in the history of Christ, [2146]87, [2147]87

 

   Socrates, [2148]191

 

   Son

 

   meaning of the term, [2149]524

 

   of God the, everywhere set forth in the Old Testament, [2150]473

 

   of God the, not made man in appearance only, [2151]447

 

   the, revealed by the Father, [2152]468

 

   the, reveals the Father, [2153]468

 

   Sons of the devil, [2154]525

 

   Sophia

 

   another name of Achamoth, [2155]320

 

   could have produced nothing apart from her consort, [2156]371

 

   exposure of the absurdity of the whole Valentinian theory respecting,

   [2157]383

 

   her passion, [2158]317

 

   the �on, so called, [2159]317

 

   Sophocles

 

   on future judgment, [2160]291

 

   on unity of God, [2161]290

 

   Soter, [2162]393

 

   Soul and body, the views of the heretics relating to the future

   destruction of, refuted, [2163]402

 

   Souls, [2164]196

 

   Spirit, Holy, [2165]164, [2166]166, [2167]177, [2168]243

 

   Spiritual men, [2169]506, [2170]533

 

   Spiritual, the absurdity of heretics claiming to be, while they declare

   the Demiurge to be animal, [2171]403

 

   Spoiling the Egyptians, the act examined and vindicated, [2172]502

 

   Stauros and Horos, [2173]318, [2174]319

 

   Stesichorus, the story of, [2175]348

 

   Stoics, the, [2176]169, [2177]190, [2178]191, [2179]192

 

   Stone, the, cut without hands, [2180]453

 

   Strife, its effects, [2181]6, [2182]17

 

   Submission

 

   of authors of sedition, [2183]11

 

   to Christ, [2184]90

 

   to one another, [2185]15

 

   Sufferings of men, [2186]6, [2187]39, [2188]129

 

   Sunday, [2189]185

 

   Superstitions, of Jews, [2190]26

 

   Swearing, [2191]168

 

   Swine not allowed as food to Israel, [2192]143

 

   Tarsians, spurious Epistle of Ignatius to, wherein he speaks of his

   sufferings, the true doctrine converning Christ as against prevailing

   errors, and exhorts to duties, [2193]107

 

   Tatian

 

   refuted in his denial of the salvation of Adam, [2194]457

 

   the doctrines of, [2195]353

 

   Teachers, Christian, their antiquity, inspiration, and harmony,

   [2196]276

 

   Teachers, false, [2197]11, [2198]52, [2199]52, [2200]53, [2201]53,

   [2202]89, [2203]89

 

   fate of such, [2204]56, [2205]56

 

   Teaching of Christ, [2206]164, [2207]167, [2208]168, [2209]168

 

   Teaching the, of Jesus, opposed to the opinions of heretics, [2210]408

 

   Teitan, [2211]559

 

   Temple

 

   Jewish view of, [2212]147

 

   the true, [2213]147

 

   Temptation, [2214]34, [2215]55, [2216]55

 

   Temptation, the, of Christ, [2217]549

 

   Testament given to Moses and to us, [2218]84, [2219]84, [2220]146

 

   Testaments, the two, God the author of both, [2221]505

 

   Tetrad

 

   of Marcus reveals Aletheia, [2222]337

 

   the first, [2223]316

 

   Thales, his view as to God, [2224]274

 

   Thamar, her labour typical, [2225]496

 

   Thelesis, [2226]333

 

   Theodotian and Aquila, their interpretation of Isa. vii. 14 refuted,

   [2227]451

 

   Theogony, Greek, exposed, [2228]271

 

   Thoughts, silent, [2229]55, [2230]56

 

   Titus the Emperor, [2231]163

 

   Tower, Jewish church compared to, [2232]147

 

   Traditional opinions, [2233]163

 

   Trallians, Epistle of Ignatius to, [2234]66, [2235]66

 

   commends them and exhorts them to be subject to their spiritual rulers,

   [2236]66, [2237]66

 

   shows the reality of the history given to us of Christ, [2238]69,

   [2239]70

 

   warns them against heretics, [2240]68, [2241]68

 

   Translation, the, of Enoch and Elijah, [2242]530

 

   Transmigration of souls, the, the absurdity of the doctrine of,

   [2243]409

 

   Treasure hid in a field, the, [2244]496

 

   Trees, the similitude of, [2245]29, [2246]144

 

   Triacontad, the, of the heretics, [2247]371

 

   Tribulation, patience in, [2248]35

 

   Trinity, the, [2249]164, [2250]185

 

   Truth, the, [2251]166

 

   its power, [2252]272, [2253]294

 

   known from the prophets, [2254]198, [2255]289

 

   misrepresented, [2256]183, [2257]184

 

   Truth, the, to be found in the catholic church, [2258]416

 

   Types of Christ, [2259]214, [2260]215, [2261]215, [2262]255, [2263]265,

   [2264]268

 

   Types, earthly, of heavenly things, [2265]486

 

   Unbelievers, [2266]88, [2267]89

 

   Unity of God, [2268]290

 

   Unity of the Godhead, [2269]116

 

   Unity, exhortations to, [2270]50, [2271]50, [2272]51, [2273]51,

   [2274]58, [2275]62, [2276]62, [2277]64, [2278]65, [2279]72, [2280]72,

   [2281]80, [2282]80, [2283]89, [2284]90

 

   Unity, the

 

   of God, [2285]418, [2286]544, [2287]550

 

   of the faith of the universal Church, [2288]330

 

   Urbicus condemns the Christians to death, [2289]188

 

   Utter emptiness, the of Valentinus, [2290]332

 

   Vacuum, the absurdity of the, of the heretics, [2291]362

 

   Valens the presbyter, [2292]35

 

   Valentinian views of Jesus refuted from the apostolic writings,

   [2293]440

 

   Valentinians, the

 

   how they pervert the Scripture to support their own opinions, [2294]326

 

   quote Homer to support their views, [2295]330

 

   refutation of their false interpretations of Scripture, [2296]329

 

   the inconsistent and contradictory opinions of, [2297]332

 

   their immoral opinions and practices, [2298]324

 

   Valentinus

 

   his system derived from the heathen, with only a change of terms,

   [2299]376

 

   recapitulation of arguments against the views of, [2300]406

 

   the absurd ideas held by, [2301]316

 

   Verissimus, the philosopher, [2302]163

 

   Vice and virtue, [2303]192

 

   Vice forsaken and virtue followed, [2304]34, [2305]35, [2306]148

 

   Vine, [2307]153

 

   Virgin

 

   Jesus born of a, [2308]446, [2309]454, [2310]455

 

   prophecy of Isaiah relating to, [2311]451

 

   Virgin Mary, [2312]57, [2313]57, [2314]70

 

   reply to spurious letter of Ignatius, [2315]126

 

   spurious letter of Ignatius to her, [2316]126

 

   Virgin Mary, the, and Eve, a comparison between, [2317]547

 

   Virgins exhorted, [2318]34, [2319]81

 

   Vision seen by Polycarp, [2320]40

 

   Visions of God, [2321]489

 

   Water of baptism prefigured in Old Testament, [2322]144

 

   Way, the

 

   of darkness, [2323]149

 

   of light, [2324]148

 

   Wicked, their punishment, [2325]165, [2326]166, [2327]168

 

   Widows, [2328]34, [2329]81, [2330]94, [2331]95

 

   Will, the freedom of the, in man, [2332]518

 

   Wine

 

   and bread, in the Eucharist, [2333]528

 

   and water, the mixture of, [2334]527

 

   Wine, in the Eucharist, unchanged but not common, [2335]185

 

   Wisdom, Christ, the, [2336]227

 

   Wives, duties of, [2337]34, [2338]81, [2339]95, [2340]95, [2341]100

 

   Woman, the, with the issue of blood, not a type of the suffering �on,

   [2342]392

 

   Word, the

 

   all things created by, [2343]487

 

   always with the Father, [2344]487

 

   declares God, [2345]489

 

   reveals the Father, [2346]467

 

   takes flesh to save the flesh, [2347]541

 

   the creator, [2348]546

 

   the image of God, [2349]544

 

   the world made through, [2350]361

 

   Word, the, is Christ, [2351]164, [2352]166, [2353]170, [2354]178,

   [2355]190, [2356]191, [2357]191, [2358]193, [2359]263, [2360]272

 

   Works

 

   evil, [2361]149

 

   good, [2362]13, [2363]14, [2364]95, [2365]95

 

   Works of the flesh, [2366]536

 

   World

 

   its state before Christ's coming, [2367]28

 

   relations of Christians to, [2368]27

 

   World preserved for the sake of Christians, [2369]190

 

   World, the

 

   not formed by any other beings within the territory contained by the

   Father, [2370]364

 

   not made by angels, but by God through the Word, [2371]361

 

   ruled by the providence of God, [2372]459

 

   the Creator of, one, [2373]369

 

   to be annihilated, [2374]566

 

   Worship

 

   heathen, [2375]171

 

   weekly, of Christians, [2376]185

 

   who is worthy, [2377]232

 

   Worship of God, [2378]55, [2379]62, [2380]62, [2381]81, [2382]81

 

   Xenophon, [2383]192

 

   Year of the Lord, the acceptable, [2384]390

 

   Year, the divisions of, do not really suit the Valentinian theory of

   �ons, [2385]395

 

   Youthful piety, [2386]60, [2387]60

 

   Zoe, [2388]316

     __________________________________________________________________

 

Index of Scripture References

 

   Genesis

 

   [2389]1:1   [2390]1:1   [2391]1:1   [2392]1:2   [2393]1:3   [2394]1:4

   [2395]1:25   [2396]1:26   [2397]1:26   [2398]1:26   [2399]1:26

   [2400]1:26   [2401]1:26   [2402]1:26   [2403]1:26   [2404]1:26

   [2405]1:26-27   [2406]1:26-27   [2407]1:28   [2408]1:28   [2409]1:28

   [2410]1:28   [2411]1:28   [2412]2:2   [2413]2:2   [2414]2:3

   [2415]2:5   [2416]2:7   [2417]2:7   [2418]2:7   [2419]2:7   [2420]2:7

   [2421]2:8   [2422]2:16   [2423]2:16-17   [2424]2:23   [2425]2:25

   [2426]3:1   [2427]3:2-3   [2428]3:4   [2429]3:8   [2430]3:9

   [2431]3:13   [2432]3:14   [2433]3:15   [2434]3:15   [2435]3:15

   [2436]3:16   [2437]3:19   [2438]3:19   [2439]3:19   [2440]3:19

   [2441]3:22   [2442]3:22   [2443]3:24   [2444]4:3-8   [2445]4:7

   [2446]4:7   [2447]4:7   [2448]4:10   [2449]4:16   [2450]5:1

   [2451]5:24   [2452]6:1-3   [2453]6:2   [2454]6:15   [2455]6:18

   [2456]7   [2457]7:16   [2458]8:10   [2459]8:12   [2460]9:3

   [2461]9:5-6   [2462]9:6   [2463]9:24-27   [2464]9:27   [2465]11:5

   [2466]11:6   [2467]12:1-3   [2468]12:3   [2469]13:13-14

   [2470]13:14-16   [2471]13:17   [2472]14:14   [2473]14:22   [2474]15:5

   [2475]15:5   [2476]15:5-6   [2477]15:6   [2478]15:6   [2479]15:13

   [2480]15:19   [2481]16:2   [2482]17:5   [2483]17:9-11   [2484]17:12

   [2485]17:17   [2486]17:26-27   [2487]18:1   [2488]18:1-2   [2489]18:2

   [2490]18:10   [2491]18:13   [2492]18:13   [2493]18:13-14

   [2494]18:16   [2495]18:16-17   [2496]18:17   [2497]18:20-23

   [2498]18:22   [2499]18:27   [2500]18:27   [2501]18:33   [2502]19

   [2503]19:1   [2504]19:4-5   [2505]19:10   [2506]19:16-25

   [2507]19:23   [2508]19:24   [2509]19:24   [2510]19:24

   [2511]19:27-28   [2512]19:31-32   [2513]19:33   [2514]19:35

   [2515]21:9-12   [2516]21:22   [2517]22   [2518]22   [2519]22:6

   [2520]22:17   [2521]23:11   [2522]24:22   [2523]24:25   [2524]25:21

   [2525]25:23   [2526]25:23   [2527]25:26   [2528]26:4   [2529]27:27

   [2530]27:28-29   [2531]27:41   [2532]28:4   [2533]28:10-19

   [2534]28:14   [2535]28:14   [2536]31:2   [2537]31:10-13   [2538]31:11

   [2539]31:41   [2540]32:22-30   [2541]32:24   [2542]32:30   [2543]33:3

   [2544]35:6-10   [2545]35:7   [2546]35:22   [2547]37   [2548]38:28

   [2549]40:8   [2550]42:3   [2551]48:9   [2552]48:11   [2553]48:18

   [2554]48:19   [2555]49:5   [2556]49:8   [2557]49:8-12   [2558]49:9

   [2559]49:10   [2560]49:10   [2561]49:10   [2562]49:10   [2563]49:10

   [2564]49:10-12   [2565]49:11   [2566]49:18   [2567]49:18

   [2568]49:24   [2569]49:24   [2570]49:28

 

   Exodus

 

   [2571]1:13-14   [2572]2:14   [2573]2:23   [2574]3:2-4   [2575]3:4

   [2576]3:6   [2577]3:6   [2578]3:6   [2579]3:7-8   [2580]3:7-8

   [2581]3:8   [2582]3:11   [2583]3:14   [2584]3:16   [2585]3:19

   [2586]3:22   [2587]4:10   [2588]4:10   [2589]6:2   [2590]6:29

   [2591]7:1   [2592]7:9   [2593]8:19   [2594]9:35   [2595]11:2

   [2596]12:19   [2597]13:2   [2598]14   [2599]15:27   [2600]16:8

   [2601]17:11   [2602]17:14   [2603]17:16   [2604]19:6   [2605]20:5

   [2606]20:8   [2607]20:12   [2608]21:6   [2609]21:13   [2610]23:7

   [2611]23:20-21   [2612]24:4   [2613]24:18   [2614]25   [2615]25:9

   [2616]25:10   [2617]25:17   [2618]25:23   [2619]25:31   [2620]25:32

   [2621]25:40   [2622]25:40   [2623]25:40   [2624]26:1   [2625]26:1

   [2626]26:1   [2627]26:2   [2628]26:7   [2629]26:8   [2630]26:16

   [2631]26:26   [2632]26:37   [2633]27:1   [2634]28:1   [2635]28:2

   [2636]28:5   [2637]28:17   [2638]28:33   [2639]30:23   [2640]30:34

   [2641]31:18   [2642]31:18   [2643]32:6   [2644]32:6   [2645]32:7

   [2646]32:7   [2647]32:7   [2648]32:9   [2649]32:32   [2650]33:1

   [2651]33:2-3   [2652]33:3   [2653]33:20   [2654]33:20   [2655]33:20

   [2656]33:20-22   [2657]34:6-7   [2658]34:28   [2659]36:8   [2660]36:21

 

   Leviticus

 

   [2661]10:1-2   [2662]11   [2663]11:2   [2664]14:49-53   [2665]20:24

   [2666]26:12   [2667]26:40-41

 

   Numbers

 

   [2668]11:17   [2669]11:23   [2670]12:1   [2671]12:3   [2672]12:3

   [2673]12:7   [2674]12:7   [2675]12:7   [2676]12:8   [2677]12:14

   [2678]12:14-15   [2679]13:16   [2680]14:30   [2681]15:32

   [2682]15:38   [2683]16   [2684]16:1   [2685]16:15   [2686]16:31

   [2687]16:33   [2688]16:33   [2689]17   [2690]18:20   [2691]18:27

   [2692]21:6-9   [2693]21:8   [2694]21:8   [2695]21:9   [2696]21:9

   [2697]22:12   [2698]22:22-23   [2699]23:19   [2700]24:17

   [2701]24:17   [2702]24:23   [2703]27:16-17   [2704]27:17

   [2705]27:18   [2706]27:18   [2707]27:20   [2708]27:23   [2709]31:3

   [2710]31:8   [2711]31:8   [2712]31:16

 

   Deuteronomy

 

   [2713]4:1   [2714]4:14   [2715]4:19   [2716]4:19   [2717]4:19

   [2718]4:24   [2719]5:2   [2720]5:8   [2721]5:12   [2722]5:22

   [2723]5:22   [2724]5:24   [2725]6:4   [2726]6:4   [2727]6:4

   [2728]6:4-5   [2729]6:5   [2730]6:6   [2731]6:13   [2732]6:13

   [2733]6:16   [2734]6:16   [2735]6:16   [2736]8:3   [2737]8:3

   [2738]9:12   [2739]9:12   [2740]9:12   [2741]10:12   [2742]10:16

   [2743]10:16   [2744]10:16   [2745]13:6   [2746]13:18   [2747]14

   [2748]14:3   [2749]16:5-6   [2750]16:16   [2751]18:1   [2752]18:15

   [2753]21:23   [2754]21:23   [2755]27:15   [2756]27:26   [2757]28:66

   [2758]28:66   [2759]29:29   [2760]30:14   [2761]30:15   [2762]30:19

   [2763]30:19-20   [2764]31:2   [2765]31:7   [2766]31:16-18

   [2767]31:23   [2768]32:1   [2769]32:4   [2770]32:6   [2771]32:6

   [2772]32:6   [2773]32:6   [2774]32:7   [2775]32:8   [2776]32:8-9

   [2777]32:9   [2778]32:15   [2779]32:15   [2780]32:15   [2781]32:16-23

   [2782]32:20   [2783]32:20   [2784]32:22   [2785]32:22   [2786]32:43

   [2787]33:9   [2788]33:13-17   [2789]34:9

 

   Joshua

 

   [2790]1:13-15   [2791]2   [2792]3:12   [2793]4:3   [2794]5:2

   [2795]5:12   [2796]5:13   [2797]6:1-2   [2798]10:17

 

   Judges

 

   [2799]6:27   [2800]6:37   [2801]14:6-19   [2802]15:11   [2803]15:15

   [2804]16:26   [2805]18

 

   1 Samuel

 

   [2806]3:1   [2807]5   [2808]6:14   [2809]8:7   [2810]9:22

   [2811]12:3   [2812]13:11   [2813]15:22   [2814]16   [2815]16:10

   [2816]18   [2817]18:18   [2818]20:5   [2819]28:12-13

 

   2 Samuel

 

   [2820]5:7   [2821]7:14   [2822]7:18   [2823]11:27   [2824]12:1

   [2825]18:14   [2826]20:22

 

   1 Kings

 

   [2827]3:16   [2828]4:34   [2829]8:27   [2830]10:1   [2831]11:1

   [2832]11:31   [2833]14:10   [2834]18:8   [2835]18:21   [2836]18:27

   [2837]18:31   [2838]18:36   [2839]18:36   [2840]19:11-12

   [2841]19:11-12   [2842]19:14   [2843]19:18

 

   2 Kings

 

   [2844]5:14   [2845]6:6   [2846]6:6   [2847]13:21   [2848]22

   [2849]22   [2850]23   [2851]23

 

   1 Chronicles

 

   [2852]17:16

 

   2 Chronicles

 

   [2853]20:7   [2854]26:20   [2855]31:14

 

   Esther

 

   [2856]7   [2857]8

 

   Job

 

   [2858]1:1   [2859]1:6   [2860]4:16-18   [2861]4:19-21   [2862]5:1-5

   [2863]5:17-26   [2864]11:2-3   [2865]14:4-5   [2866]15:15

   [2867]19:25-26   [2868]30:19   [2869]31:13   [2870]31:13-14

   [2871]31:15   [2872]32:8-9   [2873]38:11

 

   Psalms

 

   [2874]1   [2875]1:1   [2876]1:2   [2877]1:3   [2878]1:3-6   [2879]2

   [2880]2:7   [2881]2:7   [2882]2:7   [2883]2:7-8   [2884]2:8

   [2885]2:11   [2886]3:4-5   [2887]3:5   [2888]3:5   [2889]3:6

   [2890]3:6   [2891]4:5   [2892]5:6   [2893]6   [2894]6:5   [2895]7:4

   [2896]8:2   [2897]8:3   [2898]8:3   [2899]9:12   [2900]12

   [2901]12:3-5   [2902]14:3   [2903]15:8   [2904]18:25-26   [2905]18:43

   [2906]18:44   [2907]18:45   [2908]19   [2909]19:1   [2910]19:1-3

   [2911]19:1-6   [2912]19:2   [2913]19:4   [2914]19:5   [2915]19:5

   [2916]19:6   [2917]21:4   [2918]22   [2919]22:6-8   [2920]22:7

   [2921]22:7   [2922]22:15   [2923]22:15   [2924]22:16   [2925]22:16

   [2926]22:16-18   [2927]22:17   [2928]22:18   [2929]22:18

   [2930]22:19   [2931]22:20   [2932]22:23   [2933]22:31   [2934]23:4

   [2935]24   [2936]24   [2937]24:1   [2938]24:1   [2939]24:7

   [2940]24:7   [2941]24:7   [2942]24:7   [2943]25:14   [2944]28:7

   [2945]31:18   [2946]32:1-2   [2947]32:1-2   [2948]32:2   [2949]32:10

   [2950]33:6   [2951]33:6   [2952]33:9   [2953]34:11-13

   [2954]34:11-17   [2955]34:13-14   [2956]34:13-14   [2957]34:16

   [2958]35:9   [2959]37:35-37   [2960]38:11   [2961]40:6   [2962]41:10

   [2963]42:2   [2964]45   [2965]45:2   [2966]45:3-4   [2967]45:6

   [2968]45:6-7   [2969]45:6-11   [2970]45:7   [2971]45:7   [2972]45:11

   [2973]45:16   [2974]45:17   [2975]47:5-9   [2976]49:12   [2977]49:20

   [2978]49:21   [2979]50   [2980]50:1   [2981]50:3   [2982]50:3-4

   [2983]50:9   [2984]50:14-15   [2985]50:14-15   [2986]50:16-23

   [2987]51:1-17   [2988]51:12   [2989]51:12   [2990]51:17   [2991]51:17

   [2992]51:19   [2993]51:19   [2994]58:3   [2995]58:3-4   [2996]62:4

   [2997]68:5   [2998]68:7   [2999]68:18   [3000]68:18   [3001]68:19

   [3002]69:21   [3003]69:21   [3004]69:25   [3005]69:27

   [3006]69:31-32   [3007]72   [3008]72   [3009]72:1   [3010]72:17

   [3011]76:1   [3012]76:1   [3013]76:1   [3014]78:5   [3015]78:36-37

   [3016]80:1   [3017]81:9   [3018]82   [3019]82:1   [3020]82:6

   [3021]82:6-7   [3022]82:6-7   [3023]82:8   [3024]85:9   [3025]85:11

   [3026]86:23   [3027]89:11   [3028]89:21   [3029]90:4   [3030]90:4

   [3031]91:13   [3032]91:13   [3033]95:4   [3034]96   [3035]96

   [3036]96:1   [3037]96:1   [3038]96:5   [3039]96:5   [3040]96:5

   [3041]96:5   [3042]98:2   [3043]99   [3044]99:1   [3045]99:1-7

   [3046]102:25-28   [3047]104:2   [3048]104:4   [3049]104:4

   [3050]104:15   [3051]104:30   [3052]109:8   [3053]109:8   [3054]110

   [3055]110   [3056]110   [3057]110:1   [3058]110:1   [3059]110:1

   [3060]110:1   [3061]110:1   [3062]110:1   [3063]110:1   [3064]110:1

   [3065]110:1   [3066]110:1   [3067]110:1   [3068]110:3   [3069]110:3

   [3070]110:4   [3071]110:4   [3072]115:3   [3073]115:5   [3074]115:16

   [3075]116:2   [3076]116:12   [3077]118:12   [3078]118:18

   [3079]118:19-20   [3080]118:22   [3081]118:22   [3082]118:24

   [3083]118:24   [3084]119:1   [3085]119:21   [3086]119:83

   [3087]119:120   [3088]124:8   [3089]124:8   [3090]128:3   [3091]130:3

   [3092]130:7   [3093]131   [3094]131:2   [3095]132:11   [3096]132:11

   [3097]139:15   [3098]141:5   [3099]148:1-2   [3100]148:5

   [3101]148:5-6   [3102]149:5   [3103]150:1

 

   Proverbs

 

   [3104]1:6   [3105]1:7   [3106]1:17   [3107]1:20-21   [3108]1:23-31

   [3109]2:21-22   [3110]3:12   [3111]3:19-20   [3112]3:34   [3113]3:34

   [3114]3:34   [3115]5:22   [3116]7:3   [3117]8:15   [3118]8:17

   [3119]8:21   [3120]8:22   [3121]8:22-23   [3122]8:22-25   [3123]8:25

   [3124]8:27   [3125]8:27   [3126]8:27-31   [3127]8:30   [3128]9:1

   [3129]9:1   [3130]9:10   [3131]10:24   [3132]10:25   [3133]11:3

   [3134]14:29   [3135]15:27   [3136]16:6   [3137]18:9   [3138]18:17

   [3139]18:17   [3140]18:17   [3141]19:17   [3142]20:27   [3143]21:1

   [3144]22:3   [3145]22:29   [3146]23:24   [3147]24:21   [3148]27:2

   [3149]27:12   [3150]30:4

 

   Ecclesiastes

 

   [3151]2:25

 

   Song of Solomon

 

   [3152]1:3-4   [3153]2:15   [3154]2:15

 

   Isaiah

 

   [3155]1:2   [3156]1:2   [3157]1:2   [3158]1:3   [3159]1:3   [3160]1:3

   [3161]1:3   [3162]1:7   [3163]1:8   [3164]1:9   [3165]1:9

   [3166]1:10   [3167]1:10   [3168]1:11   [3169]1:11-14   [3170]1:13

   [3171]1:14   [3172]1:14   [3173]1:16   [3174]1:16   [3175]1:16-20

   [3176]1:16-20   [3177]1:17-19   [3178]1:18   [3179]1:19   [3180]1:22

   [3181]1:23   [3182]1:23   [3183]1:27   [3184]2:3   [3185]2:3-4

   [3186]2:5   [3187]2:17   [3188]3:9   [3189]3:9   [3190]3:9

   [3191]3:9   [3192]3:9-15   [3193]3:16   [3194]4:4   [3195]5

   [3196]5:6   [3197]5:12   [3198]5:12   [3199]5:18   [3200]5:18-25

   [3201]5:20   [3202]5:20   [3203]5:20   [3204]5:21   [3205]5:21

   [3206]5:26   [3207]6:1   [3208]6:3   [3209]6:5   [3210]6:8

   [3211]6:10   [3212]6:10   [3213]6:11   [3214]6:11   [3215]6:12

   [3216]7:4   [3217]7:10-17   [3218]7:10-17   [3219]7:10-17

   [3220]7:11   [3221]7:13   [3222]7:13   [3223]7:14   [3224]7:14

   [3225]7:14   [3226]7:14   [3227]7:14   [3228]7:14   [3229]7:14

   [3230]7:14   [3231]8:3   [3232]8:3   [3233]8:4   [3234]8:4

   [3235]8:4   [3236]8:14   [3237]8:14   [3238]9:1   [3239]9:6

   [3240]9:6   [3241]9:6   [3242]9:6   [3243]9:6   [3244]9:6

   [3245]11:1   [3246]11:1   [3247]11:1   [3248]11:2   [3249]11:2

   [3250]11:4   [3251]11:6   [3252]11:12   [3253]12:2   [3254]12:4

   [3255]13:9   [3256]14:1   [3257]14:1   [3258]16:1-2   [3259]19:24

   [3260]25:3   [3261]25:8   [3262]25:9   [3263]26:2-3   [3264]26:10

   [3265]26:19   [3266]26:19   [3267]26:19   [3268]26:20   [3269]27:1

   [3270]27:6   [3271]28:10-13   [3272]28:16   [3273]28:16   [3274]29:13

   [3275]29:13   [3276]29:13   [3277]29:13   [3278]29:13-14

   [3279]29:14   [3280]29:14   [3281]30:1   [3282]30:1-5

   [3283]30:25-26   [3284]31:9   [3285]32:1   [3286]33:13

   [3287]33:13-19   [3288]33:16   [3289]33:16-18   [3290]33:20

   [3291]35:1-7   [3292]35:3   [3293]35:4   [3294]35:5   [3295]35:5-6

   [3296]35:6   [3297]39:8   [3298]40:1-17   [3299]40:6   [3300]40:10

   [3301]40:12   [3302]40:12   [3303]40:12   [3304]40:13   [3305]40:15

   [3306]40:22   [3307]41:8   [3308]41:8   [3309]42:1-4   [3310]42:1-4

   [3311]42:3   [3312]42:5   [3313]42:5   [3314]42:5-13   [3315]42:6

   [3316]42:6-7   [3317]42:6-7   [3318]42:8   [3319]42:10   [3320]42:16

   [3321]42:19   [3322]43:5   [3323]43:10   [3324]43:10   [3325]43:10

   [3326]43:15   [3327]43:19-21   [3328]43:23-24   [3329]43:26

   [3330]44:6   [3331]44:6   [3332]44:9   [3333]44:9-20   [3334]45:1

   [3335]45:2-3   [3336]45:5-6   [3337]45:5-6   [3338]45:7   [3339]45:24

   [3340]46:2   [3341]46:9   [3342]46:9   [3343]48:22   [3344]49:6

   [3345]49:6   [3346]49:8   [3347]49:16   [3348]49:17   [3349]49:22

   [3350]50:4   [3351]50:6   [3352]50:6   [3353]50:6-7   [3354]50:7

   [3355]50:8   [3356]50:8-9   [3357]50:9   [3358]51:4-5   [3359]51:6

   [3360]52:5   [3361]52:5   [3362]52:5   [3363]52:5   [3364]52:7

   [3365]52:10   [3366]52:13-15   [3367]52:15   [3368]53   [3369]53:1

   [3370]53:1   [3371]53:1-2   [3372]53:1-8   [3373]53:2   [3374]53:2

   [3375]53:3   [3376]53:3   [3377]53:4   [3378]53:5   [3379]53:7

   [3380]53:7   [3381]53:7   [3382]53:7   [3383]53:7   [3384]53:7

   [3385]53:7   [3386]53:7-8   [3387]53:8   [3388]53:8   [3389]53:8

   [3390]53:8   [3391]53:8   [3392]53:8   [3393]53:8-12   [3394]53:9

   [3395]53:11   [3396]54:1   [3397]54:1   [3398]54:9   [3399]54:9

   [3400]54:11-14   [3401]55:3   [3402]55:3   [3403]55:8   [3404]56:10

   [3405]57:1   [3406]57:1   [3407]57:1   [3408]57:1-4   [3409]57:16

   [3410]58:1-12   [3411]58:2   [3412]58:4-5   [3413]58:6   [3414]58:6

   [3415]58:6   [3416]58:6-10   [3417]58:13-14   [3418]58:14

   [3419]60:17   [3420]60:17   [3421]61:1   [3422]61:1   [3423]61:1

   [3424]61:1   [3425]61:1-2   [3426]61:2   [3427]62:2   [3428]62:10

   [3429]62:11   [3430]62:11   [3431]62:12   [3432]62:12   [3433]63:1-6

   [3434]63:9   [3435]63:15   [3436]63:17   [3437]64   [3438]64:4

   [3439]64:10-12   [3440]64:11   [3441]65:1   [3442]65:1   [3443]65:1

   [3444]65:1-3   [3445]65:1-3   [3446]65:1-3   [3447]65:2   [3448]65:2

   [3449]65:2   [3450]65:2   [3451]65:2   [3452]65:2   [3453]65:8

   [3454]65:9-12   [3455]65:17   [3456]65:17-18   [3457]65:18

   [3458]65:21   [3459]65:22   [3460]66:1   [3461]66:1   [3462]66:1

   [3463]66:1   [3464]66:2   [3465]66:2   [3466]66:2   [3467]66:3

   [3468]66:5-11   [3469]66:13   [3470]66:21   [3471]66:22   [3472]66:24

   [3473]66:24   [3474]66:24   [3475]66:24

 

   Jeremiah

 

   [3476]1:5   [3477]1:7   [3478]1:7   [3479]2:12-13   [3480]2:13

   [3481]2:13   [3482]2:13   [3483]2:19   [3484]2:19   [3485]4:3

   [3486]4:3   [3487]4:4   [3488]4:22   [3489]5:3   [3490]5:8

   [3491]6:17-18   [3492]6:20   [3493]7:2   [3494]7:2-3   [3495]7:3

   [3496]7:4   [3497]7:21   [3498]7:21   [3499]7:22   [3500]7:24

   [3501]7:25   [3502]7:26   [3503]7:29-30   [3504]8:4   [3505]8:16

   [3506]9:2   [3507]9:23-24   [3508]9:24   [3509]9:25   [3510]9:25-26

   [3511]9:26   [3512]10:3   [3513]10:11   [3514]10:23   [3515]11:8

   [3516]11:15   [3517]11:19   [3518]11:19   [3519]15:9   [3520]15:19

   [3521]17:5   [3522]17:9   [3523]17:9   [3524]17:9   [3525]17:23

   [3526]17:24-25   [3527]22:17   [3528]22:24-25   [3529]22:28

   [3530]23:6-7   [3531]23:15   [3532]23:20   [3533]23:23   [3534]23:29

   [3535]25   [3536]31:10   [3537]31:11   [3538]31:15   [3539]31:26

   [3540]31:27   [3541]31:31   [3542]31:31-32   [3543]31:31-32

   [3544]35:15   [3545]36:30-31

 

   Lamentations

 

   [3546]4:20   [3547]4:20

 

   Ezekiel

 

   [3548]1:1   [3549]2:1   [3550]3:17-19   [3551]11:19   [3552]11:22

   [3553]14:18   [3554]14:20   [3555]14:20   [3556]16:3   [3557]18:20

   [3558]18:23   [3559]18:30   [3560]18:32   [3561]20:12   [3562]20:12

   [3563]20:19-26   [3564]20:24   [3565]28:25-26   [3566]33:11

   [3567]33:11   [3568]33:11-20   [3569]36:12   [3570]36:26

   [3571]36:26   [3572]37:1   [3573]37:7-8   [3574]37:12   [3575]37:12

   [3576]44:3   [3577]47:12

 

   Daniel

 

   [3578]2:33-34   [3579]2:34   [3580]2:41-42   [3581]2:42-43

   [3582]2:44   [3583]2:44-45   [3584]3:19-25   [3585]3:20   [3586]3:26

   [3587]6:16   [3588]7:4   [3589]7:7-8   [3590]7:8   [3591]7:9-28

   [3592]7:10   [3593]7:10   [3594]7:13   [3595]7:13   [3596]7:13

   [3597]7:13   [3598]7:13   [3599]7:13-14   [3600]7:14   [3601]7:23

   [3602]7:24   [3603]7:27   [3604]7:27   [3605]8:12   [3606]8:23

   [3607]9:24-27   [3608]9:24-27   [3609]9:27   [3610]12:3   [3611]12:4

   [3612]12:7   [3613]12:9-10   [3614]12:13

 

   Hosea

 

   [3615]1   [3616]1:2-3   [3617]1:6-9   [3618]2   [3619]2:23

   [3620]4:1   [3621]5:1   [3622]6:6   [3623]9:10   [3624]10:6

   [3625]12:10   [3626]12:10   [3627]12:10

 

   Joel

 

   [3628]2:28   [3629]2:28   [3630]3:16   [3631]3:16

 

   Amos

 

   [3632]1:2   [3633]5:18   [3634]5:25-26   [3635]6:1-7   [3636]8:9-10

   [3637]9:11-12

 

   Jonah

 

   [3638]1:9   [3639]2:2   [3640]2:11   [3641]3   [3642]3:8-9

   [3643]4:10   [3644]4:11

 

   Micah

 

   [3645]4:1   [3646]4:2-3   [3647]5:2   [3648]5:2   [3649]7:9

 

   Habakkuk

 

   [3650]2:3   [3651]2:4   [3652]2:4   [3653]2:11   [3654]3:2

   [3655]3:3   [3656]3:3   [3657]3:5

 

   Zephaniah

 

   [3658]3:19

 

   Haggai

 

   [3659]2:10

 

   Zechariah

 

   [3660]2:8   [3661]2:10-13   [3662]2:11   [3663]3:1   [3664]3:1

   [3665]3:1-2   [3666]3:8   [3667]6:12   [3668]6:12   [3669]7:9-10

   [3670]7:9-10   [3671]8:16-17   [3672]8:17   [3673]8:17   [3674]9:9

   [3675]9:9   [3676]9:9   [3677]9:9   [3678]9:9   [3679]9:17

   [3680]12:3-14   [3681]12:10   [3682]12:10   [3683]12:10   [3684]12:12

   [3685]13:7   [3686]13:7

 

   Malachi

 

   [3687]1:2   [3688]1:10   [3689]1:10-11   [3690]1:10-12

   [3691]1:10-12   [3692]1:11   [3693]1:11   [3694]2:10   [3695]2:10

   [3696]3:1   [3697]3:1   [3698]3:2   [3699]4:1   [3700]4:1   [3701]4:5

 

   Matthew

 

   [3702]1:1   [3703]1:1   [3704]1:1   [3705]1:12-16   [3706]1:18

   [3707]1:18   [3708]1:18   [3709]1:20   [3710]1:20   [3711]1:21

   [3712]1:23   [3713]1:23   [3714]1:23   [3715]1:23   [3716]2:2

   [3717]2:15   [3718]2:16   [3719]3:3   [3720]3:7   [3721]3:9

   [3722]3:9   [3723]3:9   [3724]3:9   [3725]3:9   [3726]3:10

   [3727]3:10   [3728]3:10   [3729]3:10   [3730]3:11   [3731]3:11-12

   [3732]3:12   [3733]3:12   [3734]3:15   [3735]3:15   [3736]3:16

   [3737]3:17   [3738]4:3   [3739]4:3   [3740]4:3   [3741]4:6

   [3742]4:6   [3743]4:7   [3744]4:9   [3745]4:9   [3746]4:9-10

   [3747]4:10   [3748]4:10   [3749]4:10   [3750]4:10   [3751]4:23

   [3752]5:3   [3753]5:4   [3754]5:5   [3755]5:5   [3756]5:5   [3757]5:8

   [3758]5:8   [3759]5:10   [3760]5:12   [3761]5:13   [3762]5:13-14

   [3763]5:14   [3764]5:16   [3765]5:16   [3766]5:17-18   [3767]5:18

   [3768]5:19   [3769]5:20   [3770]5:20   [3771]5:21   [3772]5:21-22

   [3773]5:22   [3774]5:22   [3775]5:23-24   [3776]5:25-26   [3777]5:27

   [3778]5:27-28   [3779]5:28   [3780]5:28-29   [3781]5:32   [3782]5:33

   [3783]5:34   [3784]5:34   [3785]5:35   [3786]5:35   [3787]5:39

   [3788]5:39   [3789]5:41   [3790]5:42   [3791]5:44   [3792]5:44

   [3793]5:44   [3794]5:45   [3795]5:45   [3796]5:45   [3797]5:45

   [3798]5:45   [3799]5:45   [3800]5:45   [3801]5:45   [3802]5:45

   [3803]5:46   [3804]5:48   [3805]6:1   [3806]6:3   [3807]6:9

   [3808]6:10   [3809]6:12   [3810]6:12   [3811]6:12-14   [3812]6:12-15

   [3813]6:13   [3814]6:14   [3815]6:14   [3816]6:16   [3817]6:19

   [3818]6:19   [3819]6:20   [3820]6:21   [3821]6:22   [3822]6:24

   [3823]6:24   [3824]6:25   [3825]6:25-26   [3826]6:33   [3827]6:41

   [3828]7:1   [3829]7:1-2   [3830]7:2   [3831]7:2   [3832]7:5

   [3833]7:7   [3834]7:7   [3835]7:7   [3836]7:15   [3837]7:15

   [3838]7:15   [3839]7:15   [3840]7:15   [3841]7:15   [3842]7:15-16

   [3843]7:19   [3844]7:19   [3845]7:21   [3846]7:22   [3847]7:25

   [3848]7:25   [3849]8:9   [3850]8:11   [3851]8:11   [3852]8:11

   [3853]8:11   [3854]8:11   [3855]8:11-12   [3856]8:13   [3857]8:17

   [3858]9:2   [3859]9:2   [3860]9:6   [3861]9:8   [3862]9:13

   [3863]9:13   [3864]9:17   [3865]9:29   [3866]9:35   [3867]10:6

   [3868]10:6   [3869]10:8   [3870]10:8   [3871]10:10   [3872]10:15

   [3873]10:16   [3874]10:16   [3875]10:17-18   [3876]10:20

   [3877]10:21   [3878]10:23   [3879]10:24   [3880]10:25   [3881]10:26

   [3882]10:28   [3883]10:28   [3884]10:29   [3885]10:29   [3886]10:30

   [3887]10:34   [3888]10:41   [3889]11:9   [3890]11:9   [3891]11:11

   [3892]11:12   [3893]11:12-15   [3894]11:19   [3895]11:23-24

   [3896]11:24   [3897]11:25   [3898]11:25-27   [3899]11:27

   [3900]11:27   [3901]11:27   [3902]11:27   [3903]11:27   [3904]11:27

   [3905]11:27   [3906]11:27   [3907]11:27   [3908]11:27   [3909]11:28

   [3910]11:40   [3911]12:5   [3912]12:6   [3913]12:7   [3914]12:18

   [3915]12:25   [3916]12:29   [3917]12:29   [3918]12:29   [3919]12:29

   [3920]12:31   [3921]12:33   [3922]12:33   [3923]12:36   [3924]12:36

   [3925]12:38   [3926]12:40   [3927]12:41-42   [3928]12:41-42

   [3929]12:43   [3930]13:3   [3931]13:11-16   [3932]13:17   [3933]13:17

   [3934]13:25   [3935]13:28   [3936]13:30   [3937]13:34   [3938]13:38

   [3939]13:38   [3940]13:38   [3941]13:38   [3942]13:40-43

   [3943]13:42   [3944]13:43   [3945]13:44   [3946]13:52   [3947]13:52

   [3948]14:19   [3949]14:21   [3950]15:3   [3951]15:3-4   [3952]15:8

   [3953]15:13   [3954]15:17   [3955]15:22-28   [3956]16:6   [3957]16:13

   [3958]16:16   [3959]16:17   [3960]16:17   [3961]16:21   [3962]16:21

   [3963]16:24-25   [3964]16:26   [3965]16:26   [3966]17:1   [3967]17:3

   [3968]17:7   [3969]17:12   [3970]17:27   [3971]18:2   [3972]18:2

   [3973]18:6   [3974]18:8-9   [3975]18:10   [3976]18:12   [3977]18:19

   [3978]18:19   [3979]19:6   [3980]19:7-8   [3981]19:12   [3982]19:12

   [3983]19:12   [3984]19:17   [3985]19:17   [3986]19:17-18

   [3987]19:21   [3988]19:26   [3989]19:28   [3990]19:29   [3991]19:30

   [3992]20:1   [3993]20:1-16   [3994]20:16   [3995]20:16   [3996]20:16

   [3997]20:16   [3998]20:16   [3999]20:18-19   [4000]20:20

   [4001]20:22   [4002]20:23   [4003]20:28   [4004]21:8   [4005]21:13

   [4006]21:13   [4007]21:16   [4008]21:23   [4009]21:31

   [4010]21:33-41   [4011]21:42-44   [4012]22:1   [4013]22:3

   [4014]22:7   [4015]22:10   [4016]22:10   [4017]22:13   [4018]22:14

   [4019]22:14   [4020]22:17   [4021]22:19   [4022]22:20   [4023]22:21

   [4024]22:21   [4025]22:29   [4026]22:29   [4027]22:29   [4028]22:37

   [4029]22:40   [4030]22:43   [4031]22:43   [4032]22:43-45   [4033]23

   [4034]23:2-4   [4035]23:9   [4036]23:15   [4037]23:23   [4038]23:24

   [4039]23:24   [4040]23:24   [4041]23:26   [4042]23:27

   [4043]23:27-28   [4044]23:33   [4045]23:34   [4046]23:35

   [4047]23:35   [4048]23:37   [4049]23:37   [4050]23:37-38

   [4051]24:11   [4052]24:15   [4053]24:15   [4054]24:21   [4055]24:21

   [4056]24:21   [4057]24:25   [4058]24:25   [4059]24:28   [4060]24:35

   [4061]24:42   [4062]24:42   [4063]24:45-46   [4064]24:48

   [4065]24:48-51   [4066]25:2   [4067]25:5   [4068]25:13   [4069]25:14

   [4070]25:21   [4071]25:32   [4072]25:32   [4073]25:33   [4074]25:34

   [4075]25:34   [4076]25:34   [4077]25:35-36   [4078]25:41

   [4079]25:41   [4080]25:41   [4081]25:41   [4082]25:41   [4083]25:41

   [4084]25:41   [4085]25:41   [4086]25:41   [4087]25:41   [4088]25:41

   [4089]26:24   [4090]26:24   [4091]26:24   [4092]26:26   [4093]26:27

   [4094]26:27   [4095]26:35   [4096]26:38   [4097]26:38   [4098]26:39

   [4099]26:39   [4100]26:39   [4101]26:41   [4102]26:41   [4103]26:41

   [4104]26:55   [4105]27:39   [4106]27:46   [4107]27:52   [4108]27:52

   [4109]27:52   [4110]28:19   [4111]28:19   [4112]28:19

 

   Mark

 

   [4113]1:1   [4114]1:2   [4115]1:24   [4116]1:24   [4117]2:17

   [4118]2:17   [4119]3:27   [4120]4:28   [4121]5:22   [4122]5:31

   [4123]6:41   [4124]6:44   [4125]7:6   [4126]8:31   [4127]9:2

   [4128]9:23   [4129]9:42   [4130]9:44   [4131]10:17   [4132]10:38

   [4133]10:38   [4134]12:25   [4135]12:29   [4136]12:29   [4137]12:30

   [4138]13:32   [4139]13:33   [4140]14:21   [4141]14:38

   [4142]16:17-18   [4143]16:19

 

   Luke

 

   [4144]1:2   [4145]1:2   [4146]1:6   [4147]1:6   [4148]1:8

   [4149]1:15   [4150]1:17   [4151]1:17   [4152]1:26   [4153]1:32

   [4154]1:32   [4155]1:32-33   [4156]1:33   [4157]1:35   [4158]1:35

   [4159]1:35   [4160]1:38   [4161]1:38   [4162]1:42   [4163]1:46

   [4164]1:46-47   [4165]1:47   [4166]1:68   [4167]1:69   [4168]1:71

   [4169]1:75   [4170]1:76   [4171]1:78   [4172]1:78   [4173]1:78

   [4174]2:8   [4175]2:11   [4176]2:20   [4177]2:22   [4178]2:23

   [4179]2:28   [4180]2:29   [4181]2:29   [4182]2:29   [4183]2:36

   [4184]2:38   [4185]2:42   [4186]2:49   [4187]3:8   [4188]3:11

   [4189]3:17   [4190]3:17   [4191]3:23   [4192]3:23   [4193]4:3

   [4194]4:6   [4195]4:6   [4196]4:6   [4197]4:6-7   [4198]4:18

   [4199]4:34   [4200]5   [4201]5:20   [4202]5:20   [4203]5:31-32

   [4204]5:32   [4205]5:36-37   [4206]6:3-4   [4207]6:13   [4208]6:20

   [4209]6:24   [4210]6:28   [4211]6:29   [4212]6:29   [4213]6:29-31

   [4214]6:30   [4215]6:30   [4216]6:34   [4217]6:35   [4218]6:36

   [4219]6:36   [4220]6:36-38   [4221]6:37   [4222]6:38   [4223]6:40

   [4224]6:46   [4225]6:46   [4226]6:46   [4227]7   [4228]7:8

   [4229]7:12   [4230]7:26   [4231]7:35   [4232]7:43   [4233]8:5

   [4234]8:41   [4235]8:51   [4236]9:13-14   [4237]9:22   [4238]9:22

   [4239]9:57-58   [4240]9:60   [4241]9:61-62   [4242]10:1   [4243]10:12

   [4244]10:12   [4245]10:16   [4246]10:16   [4247]10:18   [4248]10:18

   [4249]10:19   [4250]10:19   [4251]10:19   [4252]10:19   [4253]10:21

   [4254]10:22   [4255]10:22   [4256]10:22   [4257]10:27   [4258]10:27

   [4259]10:35   [4260]10:60   [4261]11   [4262]11   [4263]11:21-22

   [4264]11:40   [4265]11:50   [4266]12:20   [4267]12:35-36

   [4268]12:35-36   [4269]12:37-38   [4270]12:45   [4271]12:45-46

   [4272]12:47   [4273]12:48   [4274]12:50   [4275]12:58-59   [4276]13

   [4277]13   [4278]13:6   [4279]13:15-16   [4280]13:16   [4281]13:26

   [4282]13:28   [4283]13:32   [4284]13:32   [4285]13:34   [4286]14:11

   [4287]14:12-13   [4288]14:14   [4289]14:27   [4290]15:4   [4291]15:4

   [4292]15:4   [4293]15:8   [4294]15:8   [4295]15:11   [4296]15:22-23

   [4297]16   [4298]16:9   [4299]16:11   [4300]16:15   [4301]16:16

   [4302]16:19   [4303]16:19   [4304]16:28   [4305]16:31   [4306]17

   [4307]17:2   [4308]17:5   [4309]17:10   [4310]17:26   [4311]17:34

   [4312]18   [4313]18   [4314]18:2   [4315]18:7-8   [4316]18:8

   [4317]18:10   [4318]18:13   [4319]18:18   [4320]18:18   [4321]18:27

   [4322]18:27   [4323]18:27   [4324]18:29-30   [4325]19   [4326]19:5

   [4327]19:8   [4328]19:26   [4329]19:42   [4330]20:34-35   [4331]20:35

   [4332]21:4   [4333]21:34   [4334]21:34-35   [4335]22:19   [4336]22:31

   [4337]22:32   [4338]22:42   [4339]22:44   [4340]23:34   [4341]23:34

   [4342]23:46   [4343]24   [4344]24:25   [4345]24:26   [4346]24:32

   [4347]24:39   [4348]24:39   [4349]24:39   [4350]24:39   [4351]24:44

   [4352]24:47

 

   John

 

   [4353]1:1   [4354]1:1   [4355]1:1   [4356]1:1   [4357]1:1

   [4358]1:1-2   [4359]1:3   [4360]1:3   [4361]1:3   [4362]1:3

   [4363]1:3   [4364]1:3   [4365]1:3   [4366]1:3   [4367]1:3-4

   [4368]1:5   [4369]1:6   [4370]1:9-11   [4371]1:10   [4372]1:10-11

   [4373]1:12   [4374]1:13   [4375]1:13   [4376]1:13-14   [4377]1:14

   [4378]1:14   [4379]1:14   [4380]1:14   [4381]1:14   [4382]1:14

   [4383]1:14   [4384]1:14   [4385]1:14   [4386]1:14   [4387]1:14

   [4388]1:14   [4389]1:14   [4390]1:15-16   [4391]1:18   [4392]1:18

   [4393]1:18   [4394]1:18   [4395]1:18   [4396]1:29   [4397]1:47

   [4398]1:49   [4399]1:50   [4400]2:3   [4401]2:4   [4402]2:13

   [4403]2:19   [4404]2:19-21   [4405]2:23   [4406]2:25   [4407]3:5

   [4408]3:5   [4409]3:8   [4410]3:14   [4411]3:14   [4412]3:14

   [4413]3:14-18   [4414]3:18-21   [4415]3:36   [4416]3:36   [4417]4:6

   [4418]4:14   [4419]4:14   [4420]4:14   [4421]4:24   [4422]4:35

   [4423]4:37   [4424]4:41   [4425]4:50   [4426]5:1   [4427]5:1

   [4428]5:5   [4429]5:14   [4430]5:14   [4431]5:25   [4432]5:28

   [4433]5:28   [4434]5:30   [4435]5:30-39   [4436]5:35   [4437]5:39-40

   [4438]5:43   [4439]5:46   [4440]5:46   [4441]5:46-47   [4442]6:1

   [4443]6:4   [4444]6:9-11   [4445]6:11   [4446]6:38   [4447]6:69

   [4448]6:70   [4449]7:30   [4450]7:38   [4451]7:39   [4452]8:1-11

   [4453]8:29   [4454]8:34   [4455]8:36   [4456]8:44   [4457]8:44

   [4458]8:46   [4459]8:56   [4460]8:56   [4461]8:56   [4462]8:56-57

   [4463]8:56-57   [4464]8:58   [4465]8:58   [4466]8:58   [4467]8:58

   [4468]8:59   [4469]9:1   [4470]9:3   [4471]9:7   [4472]9:30

   [4473]10:9   [4474]10:11   [4475]10:33-36   [4476]11:25

   [4477]11:25-26   [4478]11:42   [4479]11:54   [4480]12:1   [4481]12:7

   [4482]12:7   [4483]12:27   [4484]12:31   [4485]12:32   [4486]12:32

   [4487]12:32   [4488]12:40   [4489]12:47-48   [4490]13:1   [4491]13:5

   [4492]13:34   [4493]14:2   [4494]14:2   [4495]14:2   [4496]14:6

   [4497]14:6   [4498]14:6   [4499]14:6   [4500]14:6   [4501]14:6-7

   [4502]14:7   [4503]14:9   [4504]14:10   [4505]14:11   [4506]14:16

   [4507]14:16   [4508]14:24   [4509]14:28   [4510]14:30   [4511]15:9

   [4512]15:15   [4513]15:16   [4514]15:19   [4515]16:7   [4516]16:11

   [4517]16:13   [4518]16:14   [4519]17:3   [4520]17:3   [4521]17:4

   [4522]17:5   [4523]17:5   [4524]17:6   [4525]17:11-12

   [4526]17:11-16   [4527]17:12   [4528]17:16   [4529]17:24

   [4530]17:31   [4531]19:11   [4532]19:15   [4533]19:34

   [4534]19:34-35   [4535]20:17   [4536]20:17   [4537]20:20

   [4538]20:20   [4539]20:22   [4540]20:24   [4541]20:25-27

   [4542]20:26   [4543]20:27   [4544]20:27   [4545]20:28   [4546]20:31

 

   Acts

 

   [4547]1:3   [4548]1:3   [4549]1:7   [4550]1:9   [4551]1:11

   [4552]1:16   [4553]1:20   [4554]2:22-27   [4555]2:24   [4556]2:30-37

   [4557]2:37-38   [4558]2:41   [4559]2:44-45   [4560]3:6   [4561]3:12

   [4562]3:15   [4563]3:22   [4564]4:2   [4565]4:4   [4566]4:8

   [4567]4:22   [4568]4:24   [4569]4:31   [4570]4:33   [4571]5:30

   [4572]5:41   [4573]5:42   [4574]6:3-7   [4575]7:2-8   [4576]7:5

   [4577]7:22   [4578]7:37   [4579]7:38   [4580]7:56   [4581]8:9

   [4582]8:9-11   [4583]8:10   [4584]8:18   [4585]8:20-21   [4586]8:23

   [4587]8:27   [4588]8:32   [4589]8:37   [4590]9:15   [4591]9:15-16

   [4592]9:20   [4593]10:1-5   [4594]10:15   [4595]10:28-29

   [4596]10:34-35   [4597]10:37-44   [4598]10:47   [4599]11:26

   [4600]11:26   [4601]13:48   [4602]14:12   [4603]14:15-17

   [4604]14:22   [4605]15:14   [4606]15:14   [4607]15:15   [4608]16:8

   [4609]16:13   [4610]16:16   [4611]17:11   [4612]17:24   [4613]17:30

   [4614]17:31   [4615]20:5-6   [4616]20:24   [4617]20:25   [4618]20:35

   [4619]21   [4620]21:14   [4621]22:8   [4622]22:25-29   [4623]26:14

   [4624]26:15   [4625]26:23   [4626]27   [4627]28:11   [4628]28:13-14

 

   Romans

 

   [4629]1:1-4   [4630]1:3   [4631]1:3   [4632]1:3-4   [4633]1:17

   [4634]1:18   [4635]1:21   [4636]1:25   [4637]1:28   [4638]1:28

   [4639]1:32   [4640]2:4   [4641]2:4-5   [4642]2:5   [4643]2:6

   [4644]2:7   [4645]2:12-16   [4646]2:27   [4647]3:8   [4648]3:10

   [4649]3:11   [4650]3:21   [4651]3:21-26   [4652]3:23   [4653]3:23

   [4654]3:30   [4655]3:30   [4656]3:30   [4657]4:1   [4658]4:3

   [4659]4:3   [4660]4:3   [4661]4:3   [4662]4:12   [4663]4:17

   [4664]5:6-10   [4665]5:14   [4666]5:14   [4667]5:17   [4668]5:18

   [4669]5:19   [4670]5:19   [4671]5:20   [4672]5:20   [4673]6:3-4

   [4674]6:7   [4675]6:9   [4676]6:10   [4677]6:12-13   [4678]6:23

   [4679]7:18   [4680]7:18   [4681]7:24   [4682]8:3   [4683]8:6

   [4684]8:8   [4685]8:9   [4686]8:9   [4687]8:10   [4688]8:11

   [4689]8:11   [4690]8:11   [4691]8:13   [4692]8:15   [4693]8:15

   [4694]8:15   [4695]8:17   [4696]8:18   [4697]8:19   [4698]8:21

   [4699]8:29-30   [4700]8:32   [4701]8:34   [4702]8:36   [4703]8:36

   [4704]9:5   [4705]9:5   [4706]9:10-13   [4707]9:13   [4708]9:25

   [4709]9:25   [4710]9:25-26   [4711]10:3-4   [4712]10:6-7   [4713]10:8

   [4714]10:9   [4715]10:10   [4716]10:15   [4717]10:21   [4718]11:13

   [4719]11:16   [4720]11:17   [4721]11:17   [4722]11:21   [4723]11:21

   [4724]11:26   [4725]11:32   [4726]11:32   [4727]11:33   [4728]11:34

   [4729]11:36   [4730]12:1   [4731]12:3   [4732]12:5   [4733]12:16

   [4734]12:17   [4735]13:1   [4736]13:1-7   [4737]13:1-7   [4738]13:4

   [4739]13:6   [4740]13:10   [4741]13:14   [4742]14:9   [4743]14:10-12

   [4744]14:15   [4745]15:15-16   [4746]15:15-17   [4747]15:16

   [4748]15:19   [4749]16:3-4

 

   1 Corinthians

 

   [4750]1:10   [4751]1:10   [4752]1:10   [4753]1:10   [4754]1:18

   [4755]1:18   [4756]1:20   [4757]1:20   [4758]1:23   [4759]1:26

   [4760]1:28   [4761]1:29   [4762]1:31   [4763]1:31   [4764]1:31

   [4765]2:6   [4766]2:6   [4767]2:6   [4768]2:8   [4769]2:8   [4770]2:8

   [4771]2:9   [4772]2:9   [4773]2:9   [4774]2:10   [4775]2:14

   [4776]2:14   [4777]2:14   [4778]2:15   [4779]2:15   [4780]2:15

   [4781]3:1   [4782]3:2   [4783]3:3   [4784]3:7   [4785]3:13

   [4786]3:16   [4787]3:16   [4788]3:16-17   [4789]3:17   [4790]3:17

   [4791]4:4   [4792]4:4   [4793]4:4   [4794]4:4   [4795]4:13

   [4796]4:13   [4797]4:13   [4798]4:16   [4799]4:20   [4800]5:6

   [4801]5:7   [4802]5:11   [4803]5:11   [4804]6:2   [4805]6:9

   [4806]6:9-10   [4807]6:9-10   [4808]6:9-10   [4809]6:9-10

   [4810]6:9-11   [4811]6:11   [4812]6:12   [4813]6:13-14   [4814]6:14

   [4815]6:14   [4816]6:19   [4817]6:19   [4818]6:19   [4819]6:20

   [4820]7:5   [4821]7:6   [4822]7:12   [4823]7:14   [4824]7:22

   [4825]7:25   [4826]7:31   [4827]7:31   [4828]7:31   [4829]8:1

   [4830]8:1   [4831]8:4   [4832]8:4   [4833]8:6   [4834]8:6   [4835]8:6

   [4836]8:6   [4837]8:6   [4838]8:11   [4839]9:24-27   [4840]10:1

   [4841]10:4   [4842]10:4   [4843]10:4   [4844]10:5   [4845]10:11

   [4846]10:13   [4847]10:16   [4848]10:16   [4849]10:20   [4850]10:26

   [4851]10:28   [4852]10:31   [4853]10:31   [4854]11:1   [4855]11:4-5

   [4856]11:10   [4857]11:11   [4858]11:19   [4859]11:19   [4860]12:4-6

   [4861]12:4-7   [4862]12:11   [4863]12:11   [4864]12:12   [4865]12:13

   [4866]12:26   [4867]12:28   [4868]12:28   [4869]12:28   [4870]13

   [4871]13:2   [4872]13:2   [4873]13:3   [4874]13:4   [4875]13:9

   [4876]13:9   [4877]13:9   [4878]13:9-10   [4879]13:12   [4880]13:13

   [4881]13:13   [4882]13:13   [4883]14:16   [4884]14:20   [4885]15:3-4

   [4886]15:8   [4887]15:8-9   [4888]15:10   [4889]15:11   [4890]15:12

   [4891]15:13   [4892]15:13-14   [4893]15:17   [4894]15:18

   [4895]15:19   [4896]15:20   [4897]15:20-22   [4898]15:22

   [4899]15:22   [4900]15:25-26   [4901]15:25-26   [4902]15:26

   [4903]15:27-28   [4904]15:27-28   [4905]15:28   [4906]15:32

   [4907]15:32   [4908]15:32   [4909]15:36   [4910]15:41   [4911]15:42

   [4912]15:43   [4913]15:43   [4914]15:44   [4915]15:44   [4916]15:45

   [4917]15:46   [4918]15:47   [4919]15:48   [4920]15:48   [4921]15:49

   [4922]15:49   [4923]15:50   [4924]15:50   [4925]15:50   [4926]15:50

   [4927]15:52   [4928]15:53   [4929]15:53   [4930]15:53   [4931]15:53

   [4932]15:53   [4933]15:54   [4934]15:54-55   [4935]16:1-2

   [4936]16:13   [4937]16:13   [4938]16:18   [4939]16:18   [4940]16:18

   [4941]16:18   [4942]16:22

 

   2 Corinthians

 

   [4943]1:21   [4944]2:15-16   [4945]2:17   [4946]2:17   [4947]3:3

   [4948]4:4   [4949]4:4   [4950]4:4   [4951]4:4   [4952]4:10

   [4953]4:11   [4954]4:12   [4955]4:14   [4956]4:18   [4957]4:18

   [4958]5:4   [4959]5:4   [4960]5:4   [4961]5:4   [4962]5:10

   [4963]5:17   [4964]5:17   [4965]6:9   [4966]6:10   [4967]6:14-16

   [4968]6:16   [4969]6:16   [4970]7:2   [4971]8:1   [4972]8:18

   [4973]8:31   [4974]10:3   [4975]10:17   [4976]10:17   [4977]12:2-4

   [4978]12:3   [4979]12:3   [4980]12:4   [4981]12:7   [4982]12:7-9

   [4983]12:9   [4984]12:16   [4985]13:4   [4986]13:12

 

   Galatians

 

   [4987]1:1   [4988]1:1   [4989]1:1   [4990]1:1   [4991]1:4

   [4992]1:15   [4993]1:15-16   [4994]2:1-2   [4995]2:2   [4996]2:5

   [4997]2:5   [4998]2:8   [4999]2:12-13   [5000]2:20   [5001]3:5-9

   [5002]3:6   [5003]3:11   [5004]3:13   [5005]3:13   [5006]3:14-20

   [5007]3:16   [5008]3:19   [5009]3:19   [5010]3:20   [5011]3:24

   [5012]3:28   [5013]4:4   [5014]4:4   [5015]4:4   [5016]4:4

   [5017]4:4-5   [5018]4:8   [5019]4:8-9   [5020]4:9   [5021]4:10

   [5022]4:12   [5023]4:24   [5024]4:24   [5025]4:26   [5026]4:26

   [5027]4:27   [5028]4:28   [5029]4:28   [5030]5:19   [5031]5:21

   [5032]5:22   [5033]6:2   [5034]6:7   [5035]6:14   [5036]6:14

   [5037]6:17

 

   Ephesians

 

   [5038]1:1   [5039]1:7   [5040]1:10   [5041]1:10   [5042]1:10

   [5043]1:10   [5044]1:13   [5045]1:21   [5046]1:21   [5047]2:2

   [5048]2:2   [5049]2:2   [5050]2:2   [5051]2:4   [5052]2:7

   [5053]2:8-9   [5054]2:13   [5055]2:13   [5056]2:15   [5057]2:17

   [5058]2:20   [5059]2:21   [5060]3:21   [5061]4:1   [5062]4:4

   [5063]4:4   [5064]4:4   [5065]4:4-6   [5066]4:5   [5067]4:5

   [5068]4:5-6   [5069]4:5-6   [5070]4:5-6   [5071]4:6   [5072]4:6

   [5073]4:6   [5074]4:8   [5075]4:9   [5076]4:9   [5077]4:9

   [5078]4:9-10   [5079]4:10   [5080]4:16   [5081]4:16   [5082]4:20

   [5083]4:25   [5084]4:26   [5085]4:29   [5086]5:1   [5087]5:1

   [5088]5:2   [5089]5:2   [5090]5:3   [5091]5:4   [5092]5:6-7

   [5093]5:13   [5094]5:21   [5095]5:22   [5096]5:25   [5097]5:30

   [5098]5:32   [5099]6:1   [5100]6:3   [5101]6:4   [5102]6:4

   [5103]6:9   [5104]6:11   [5105]6:12   [5106]6:12   [5107]6:14

   [5108]6:16

 

   Philippians

 

   [5109]1:4   [5110]1:5   [5111]1:5   [5112]1:22   [5113]1:27

   [5114]2:2   [5115]2:2   [5116]2:3   [5117]2:8   [5118]2:8   [5119]2:8

   [5120]2:10   [5121]2:10-11   [5122]2:15   [5123]2:16   [5124]2:25

   [5125]2:30   [5126]3:5   [5127]3:8   [5128]3:10   [5129]3:10

   [5130]3:11   [5131]3:12   [5132]3:16   [5133]3:18   [5134]3:18-19

   [5135]3:18-19   [5136]3:20   [5137]3:29   [5138]4:2   [5139]4:3

   [5140]4:3   [5141]4:13   [5142]4:15   [5143]4:17   [5144]4:18

   [5145]4:22

 

   Colossians

 

   [5146]1:14   [5147]1:14-15   [5148]1:15   [5149]1:15   [5150]1:15

   [5151]1:16   [5152]1:16   [5153]1:16-17   [5154]1:18   [5155]1:18

   [5156]1:18   [5157]1:21   [5158]1:23   [5159]1:25   [5160]2:9

   [5161]2:11   [5162]2:14   [5163]2:14   [5164]2:16   [5165]2:18

   [5166]2:19   [5167]2:19   [5168]3:5   [5169]3:9   [5170]3:10

   [5171]3:11   [5172]4:14   [5173]4:15   [5174]4:18   [5175]4:18

 

   1 Thessalonians

 

   [5176]4:5   [5177]5:3   [5178]5:12-13   [5179]5:17   [5180]5:17

   [5181]5:17   [5182]5:22   [5183]5:23   [5184]5:23

 

   2 Thessalonians

 

   [5185]1:6-8   [5186]1:6-10   [5187]1:9-10   [5188]2:3   [5189]2:4

   [5190]2:6-7   [5191]2:8   [5192]2:8   [5193]2:10-12   [5194]2:11

   [5195]2:15   [5196]3:6   [5197]3:10   [5198]3:10   [5199]3:15

 

   1 Timothy

 

   [5200]1:1   [5201]1:3   [5202]1:3   [5203]1:4   [5204]1:4   [5205]1:4

   [5206]1:4   [5207]1:5   [5208]1:9   [5209]1:14   [5210]1:14

   [5211]2:2   [5212]2:4   [5213]2:5   [5214]2:5   [5215]2:5   [5216]2:5

   [5217]2:6   [5218]3:8   [5219]3:15   [5220]3:15   [5221]3:16

   [5222]3:16   [5223]4:2   [5224]4:3   [5225]4:10   [5226]4:10

   [5227]4:10   [5228]4:12   [5229]4:12   [5230]4:13   [5231]5:3

   [5232]5:6   [5233]5:11   [5234]5:21   [5235]6:1   [5236]6:3

   [5237]6:3   [5238]6:4   [5239]6:4-5   [5240]6:7   [5241]6:10

   [5242]6:20   [5243]6:20   [5244]6:20

 

   2 Timothy

 

   [5245]1:6   [5246]1:6   [5247]1:10   [5248]1:16   [5249]1:18

   [5250]1:18   [5251]2:4   [5252]2:12   [5253]2:17-18   [5254]2:23

   [5255]2:24   [5256]2:24-25   [5257]2:24-26   [5258]2:26   [5259]3:4

   [5260]3:6   [5261]3:6   [5262]3:6   [5263]3:7   [5264]3:7   [5265]4:1

   [5266]4:3   [5267]4:6   [5268]4:10-11   [5269]4:21

 

   Titus

 

   [5270]1:2   [5271]1:10   [5272]1:15   [5273]2:5   [5274]2:14

   [5275]2:14   [5276]3:1   [5277]3:1   [5278]3:10   [5279]3:10

   [5280]3:13

 

   Philemon

 

   [5281]1:8   [5282]1:8   [5283]1:9   [5284]1:9

 

   Hebrews

 

   [5285]1   [5286]1:3   [5287]1:3-4   [5288]1:5   [5289]1:7

   [5290]1:13   [5291]2:12   [5292]3:2   [5293]3:5   [5294]3:5

   [5295]3:5   [5296]4:8   [5297]5:1   [5298]5:7-9   [5299]6:18

   [5300]10:9   [5301]10:12-13   [5302]10:29   [5303]10:37   [5304]11:5

   [5305]11:13   [5306]11:17   [5307]11:31   [5308]11:37   [5309]12:1

   [5310]12:6   [5311]13:15   [5312]13:17   [5313]13:17

 

   James

 

   [5314]1:6   [5315]1:8   [5316]1:8   [5317]1:8   [5318]1:16

   [5319]1:16   [5320]1:18   [5321]1:21   [5322]1:21   [5323]2:21

   [5324]2:23   [5325]2:23   [5326]2:23   [5327]2:23   [5328]4:1

   [5329]4:6   [5330]4:6   [5331]4:6   [5332]4:6   [5333]5:20

 

   1 Peter

 

   [5334]1:8   [5335]1:8   [5336]1:8   [5337]1:12   [5338]1:12

   [5339]1:12   [5340]1:13   [5341]1:21   [5342]2:3   [5343]2:5

   [5344]2:5   [5345]2:9   [5346]2:9   [5347]2:9   [5348]2:9

   [5349]2:11   [5350]2:11   [5351]2:12   [5352]2:16   [5353]2:16

   [5354]2:17   [5355]2:17   [5356]2:21   [5357]2:22   [5358]2:23

   [5359]2:23   [5360]2:23   [5361]2:23   [5362]2:24   [5363]2:24

   [5364]3:6   [5365]3:9   [5366]3:18   [5367]3:19-20   [5368]3:20

   [5369]3:20   [5370]3:20   [5371]3:22   [5372]4:7   [5373]4:7

   [5374]4:8   [5375]4:14   [5376]4:16   [5377]5:1-5   [5378]5:2

   [5379]5:3   [5380]5:5   [5381]5:5   [5382]5:5   [5383]5:5   [5384]5:5

   [5385]5:5   [5386]5:14   [5387]100

 

   2 Peter

 

   [5388]2:5   [5389]2:6-9   [5390]2:19   [5391]3:3-4   [5392]3:7

   [5393]3:8   [5394]3:8   [5395]3:8   [5396]3:8   [5397]3:9   [5398]3:15

 

   1 John

 

   [5399]2:1   [5400]2:18   [5401]2:18   [5402]2:22   [5403]3:7

   [5404]4:1-2   [5405]4:3   [5406]4:3   [5407]4:9   [5408]5:1   [5409]5:6

 

   2 John

 

   [5410]1:7   [5411]1:7   [5412]1:8   [5413]1:10   [5414]1:11

 

   3 John

 

   [5415]1:9

 

   Jude

 

   [5416]1:3   [5417]1:3   [5418]1:7

 

   Revelation

 

   [5419]1:5   [5420]1:7   [5421]1:12   [5422]1:15   [5423]1:17

   [5424]1:23   [5425]2:5   [5426]2:6   [5427]2:10   [5428]2:14

   [5429]2:17   [5430]3:7   [5431]4:7   [5432]5:6   [5433]5:8

   [5434]5:8   [5435]5:9   [5436]6:2   [5437]7:5-7   [5438]11:19

   [5439]12:9   [5440]12:9   [5441]12:14   [5442]13:2   [5443]13:11

   [5444]13:14   [5445]15   [5446]16   [5447]17:8   [5448]17:12

   [5449]19:7   [5450]19:11-17   [5451]19:20   [5452]20:2   [5453]20:4-5

   [5454]20:5   [5455]20:6   [5456]20:11   [5457]20:12-14   [5458]20:15

   [5459]21:1-4   [5460]21:2   [5461]21:5-6   [5462]22:12   [5463]22:17

   [5464]22:19

 

   Tobit

 

   [5465]4:10   [5466]12:9

 

   Judith

 

   [5467]8:19   [5468]8:30

 

   Wisdom of Solomon

 

   [5469]2:12   [5470]2:24   [5471]9:13   [5472]9:17   [5473]11:22

   [5474]12:12

 

   Baruch

 

   [5475]4:36   [5476]5

 

   Susanna

 

   [5477]1:52   [5478]1:56

 

   Sirach

 

   [5479]4:31   [5480]19:4

     __________________________________________________________________

 

Index of Greek Words and Phrases

 

     * dexia: [5481]1

     * kai ou tuchon: [5482]1

     * poiesantos tou Theou oper ebouleto: [5483]1

     * abussou pegon katothen katharon: [5484]1

     * abussou pegon katothen, kai kath' horan gennematon, k.t.l.: [5485]1

     * angello: [5486]1 [5487]2

     * adelphoktonia,: [5488]1

     * aei: [5489]1

     * aei on: [5490]1

     * athanasia: [5491]1

     * athrixia: [5492]1

     * akline: [5493]1

     * akolastainonti: [5494]1

     * alla touto genomenos: [5495]1

     * ametocha kenou: [5496]1

     * anapausin: [5497]1

     * anankaion hegesamen: [5498]1

     * anagraphousi: [5499]1

     * anagoges psuchon: [5500]1

     * anakuptesthai: [5501]1

     * analampsei: [5502]1

     * analepsei: [5503]1

     * anaperosis: [5504]1

     * anaplerosis: [5505]1

     * anataxasthai,: [5506]1

     * andromania: [5507]1

     * androphonia: [5508]1

     * anousios: [5509]1

     * anti ton patron: [5510]1

     * antilepsis: [5511]1

     * antipsuchon: [5512]1

     * antitupon: [5513]1

     * apestese: [5514]1

     * apo tou orous: [5515]1

     * apogonon men loipois: [5516]1

     * apolusis: [5517]1

     * apatan heautous: [5518]1

     * apeithei ponera: [5519]1

     * apeithei poneria: [5520]1

     * aplexia: [5521]1

     * apokatastatheis: [5522]1

     * apolutrosis: [5523]1

     * apospan: [5524]1

     * apospa: [5525]1

     * apostolon genomenos mathetes: [5526]1

     * apostaurothenai: [5527]1

     * aposterethenai: [5528]1

     * apothei: [5529]1

     * arkoumenos toutois: [5530]1

     * arkoumenous toutous: [5531]1

     * arche: [5532]1

     * asomaton hulen: [5533]1

     * asthesetai: [5534]1

     * aspazetai: [5535]1 [5536]2

     * aschematistos: [5537]1

     * aph' hou: [5538]1

     * aphiloxenian: [5539]1

     * achoretos kai akataleptos: [5540]1

     * hagnizete: [5541]1 [5542]2

     * hagnizetai: [5543]1 [5544]2

     * aoikos kai paranomos: [5545]1

     * angelos: [5546]1

     * akmon: [5547]1

     * akton: [5548]1

     * anothen: [5549]1

     * Abraam: [5550]1

     * Abram: [5551]1

     * eboulomen: [5552]1

     * egennethe: [5553]1

     * egennethesan: [5554]1

     * enkephalon exeptukasin: [5555]1

     * edothe epi ten thusian hamartia: [5556]1

     * edunamen: [5557]1

     * ek prosopou: [5558]1

     * ek tes epistrophes: [5559]1

     * ekdexamenos: [5560]1

     * ekklesia: [5561]1

     * eklipete: [5562]1

     * eklexamenos: [5563]1

     * ekripto: [5564]1

     * ekrimaion: [5565]1

     * ektrapete: [5566]1

     * ektromati: [5567]1

     * ellipein: [5568]1

     * en rhaphais: [5569]1

     * en graphais stephanous: [5570]1

     * en doko: [5571]1

     * en medeni: [5572]1

     * en pasi tois spoudaiois kai archaiois antigraphois: [5573]1

     * en plethei: [5574]1

     * en to idio somati: [5575]1

     * en tois archaiois: [5576]1

     * en tois archeiois: [5577]1

     * endoxos: [5578]1

     * endiathetos: [5579]1

     * energos: [5580]1

     * enthumema: [5581]1

     * ensomaton: [5582]1

     * entelecheia: [5583]1

     * enupostatou: [5584]1

     * ex agonos: [5585]1

     * ex agonos sumpexis: [5586]1

     * ex aporrhoias: [5587]1

     * ex hormes: [5588]1

     * ex on: [5589]1

     * exisousthai: [5590]1

     * exousian: [5591]1

     * epi to oros: [5592]1

     * epi: [5593]1 [5594]2 [5595]3

     * epideixis apostolikou kerugmatos: [5596]1

     * episemon: [5597]1 [5598]2

     * epistamai autos: [5599]1

     * ep' aristera: [5600]1

     * ep' auton: [5601]1

     * ep' autou: [5602]1

     * epei: [5603]1

     * epeirasan: [5604]1

     * epiloge: [5605]1

     * epinome: [5606]1

     * epiploke: [5607]1

     * epistamenon: [5608]1

     * epistamenon: [5609]1

     * epoiesan: [5610]1

     * eskenosen: [5611]1

     * eph' hou: [5612]1

     * heautous: [5613]1

     * hexaionios: [5614]1

     * heorte: [5615]1

     * hermaion: [5616]1

     * egersin: [5617]1

     * ethe: [5618]1

     * ethne: [5619]1

     * elipon: [5620]1

     * elpidos: [5621]1

     * ennoia: [5622]1

     * exothen: [5623]1

     * epaulidos: [5624]1

     * epathen: [5625]1

     * eti gar: [5626]1

     * ephuge: [5627]1

     * echei: [5628]1

     * echein: [5629]1

     * hen: [5630]1

     * he dumanis tes anagenneseos eis Theon: [5631]1

     * he eipene: [5632]1

     * hemedapes: [5633]1

     * hen: [5634]1

     * e: [5635]1 [5636]2 [5637]3

     * e : [5638]1

     * iamata: [5639]1

     * ideai: [5640]1

     * ikanotate: [5641]1

     * hierourgeo: [5642]1

     * hikanoteran archaioteta: [5643]1

     * himatia: [5644]1

     * hina ho anthropos ton logon choresas: [5645]1

     * oneiropompous: [5646]1

     * ho on: [5647]1

     * homoiokolos: [5648]1

     * homoiomeres: [5649]1

     * hos: [5650]1

     * onon: [5651]1 [5652]2 [5653]3

     * ophis: [5654]1

     * hopos an elthosin: [5655]1

     * hose dunamis auto,: [5656]1

     * hotan mou: [5657]1

     * hotau pon: [5658]1

     * Hoti de he ton triakonta eton helikia he prote tes diatheseos esti

       neas: [5659]1

     * humas: [5660]1

     * humin: [5661]1

     * huper: [5662]1

     * hupestese: [5663]1

     * hupostasis: [5664]1

     * hup' autes: [5665]1

     * hupostesanti: [5666]1

     * hupotagese: [5667]1

     * husterema: [5668]1

     * humnoi: [5669]1

     * omogerontas: [5670]1

     * hos anthropos: [5671]1

     * o houtos: [5672]1

     * ho: [5673]1

     * he: [5674]1

     * ho ean bouletas ho huios apokalupsai: [5675]1

     * 'Abrasax: [5676]1

     * 'Agape: [5677]1

     * 'Aletheia: [5678]1

     * 'Aprillion: [5679]1

     * 'Ate: [5680]1

     * 'Aphrodites gonai: [5681]1

     * 'Eloeim: [5682]1

     * 'Epi tou orous: [5683]1

     * 'Emelapes: [5684]1

     * 'Esaiou: [5685]1

     * 'Iesoun: [5686]1 [5687]2

     * 'Iesous: [5688]1 [5689]2 [5690]3 [5691]4 [5692]5

     * Olon: [5693]1

     * rhepoudion: [5694]1

     * A: [5695]1

     * Aion: [5696]1

     * Haimulious: [5697]1

     * Autos gar hemon: [5698]1

     * Geiora: [5699]1

     * Geora: [5700]1

     * Eis to telos huper tes ogdoes: [5701]1

     * Eucharistia: [5702]1

     * EI: [5703]1

     * EUANThAS: [5704]1

     * E: [5705]1

     * Theophoros: [5706]1

     * Theou: [5707]1 [5708]2

     * I: [5709]1

     * Kai pheuktou thanatou: [5710]1

     * Kuriou: [5711]1

     * Logos endiathetos: [5712]1

     * Logos prophoikos: [5713]1

     * LATEINOS: [5714]1

     * LL: [5715]1

     * Leto: [5716]1

     * M: [5717]1

     * Maion: [5718]1

     * Meta dogmatos orthou: [5719]1

     * X: [5720]1

     * Hoi de theoi par Zeni kathemenoi egoroonto: [5721]1

     * Oulamlouz: [5722]1

     * Oron: [5723]1

     * Pas basileus dikaios hieratiken echei taxin: [5724]1

     * Politeusometha: [5725]1

     * Sarrha: [5726]1

     * Sara: [5727]1

     * Sabaoth: [5728]1

     * Sige: [5729]1

     * Stethi hos akmon tuptomenos: [5730]1

     * Soter: [5731]1 [5732]2 [5733]3

     * T: [5734]1

     * Ta de trita peri ton triton: [5735]1

     * TEITAN: [5736]1

     * Triesperon: [5737]1

     * Chreistos: [5738]1

     * Christos: [5739]1

     * Chruseo en dapedo:: [5740]1

     * O: [5741]1 [5742]2

     * a: [5743]1 [5744]2 [5745]3 [5746]4 [5747]5 [5748]6 [5749]7

     * aion: [5750]1

     * aioni: [5751]1

     * aisthesetai: [5752]1

     * aistheta kai anaistheta: [5753]1

     * haitines: [5754]1

     * auton ton 'Abraam patera: [5755]1

     * auton tou 'Adam: [5756]1

     * autos sou teresei kephalen: [5757]1

     * auton: [5758]1

     * auto: [5759]1

     * autous: [5760]1

     * autou: [5761]1 [5762]2

     * autou ton 'Adam patera: [5763]1

     * b: [5764]1 [5765]2

     * biblion ti dialexeon diaphoron: [5766]1

     * g: [5767]1 [5768]2 [5769]3

     * genoito: [5770]1

     * genos: [5771]1

     * ge: [5772]1

     * geuseos: [5773]1

     * genomenon: [5774]1

     * ginomenon: [5775]1

     * gnoseos: [5776]1

     * d: [5777]1

     * di emmenorrhoias: [5778]1

     * di ous gin: [5779]1

     * dogmata: [5780]1

     * doxe: [5781]1

     * doxa: [5782]1

     * dunamis: [5783]1

     * dorema: [5784]1

     * doron: [5785]1

     * daimon: [5786]1 [5787]2

     * dia to en te metropolei pantachothen suntrechein pantas tous ta

       pragmata echontas: [5788]1

     * dia tes theias ektaseos ton cheiron: [5789]1

     * diabolos: [5790]1 [5791]2

     * dialexeis diaphoroi: [5792]1

     * diaphthoran kai paratropen: [5793]1

     * diaphoran kai protropen: [5794]1

     * digamias poioumenoi: [5795]1

     * didaskaloi: [5796]1

     * dikaious ginesthai: [5797]1

     * dikaioma: [5798]1

     * ds: [5799]1

     * e: [5800]1 [5801]2 [5802]3 [5803]4 [5804]5

     * ei: [5805]1

     * ei men en: [5806]1

     * eidotes: [5807]1

     * eis: [5808]1

     * eis ti gar: [5809]1

     * eiper ara nekroi ouk egeirontai.: [5810]1

     * eiden: [5811]1

     * eipon: [5812]1

     * eita de: [5813]1

     * eudokias: [5814]1

     * eutrapelia: [5815]1

     * eucharistein: [5816]1

     * z: [5817]1 [5818]2 [5819]3

     * zelose: [5820]1 [5821]2

     * zelosai: [5822]1 [5823]2

     * e: [5824]1 [5825]2 [5826]3 [5827]4

     * th: [5828]1 [5829]2

     * theasasthai: [5830]1

     * theo: [5831]1

     * theotokos: [5832]1

     * theophorountai: [5833]1

     * i: [5834]1 [5835]2 [5836]3

     * ipon: [5837]1

     * k: [5838]1

     * kalumma: [5839]1

     * kurie: [5840]1

     * kurios: [5841]1

     * kai aposterountas ton anthropon tes eis Theon anodou kai

       acharistountas to huper auton sarkothenti logo tou Theou. Eis touto

       gar ho logos anthropos: [5842]1

     * kai allas men tes hupostaseos archas einai allas de tes aistheseos

       kai tes ousias: [5843]1

     * kai homologountes: [5844]1

     * kai dia touto enescheto ho Theos ten eis ten gen hemon analusin.:

       [5845]1

     * kai ou sun aute: [5846]1

     * kai ten huiothesian labon, huios genetai Theou.: [5847]1

     * kai ton autou anthropon bebaios ekdechomenos: [5848]1

     * kai ton didaskalon: [5849]1

     * kath' ekasten genean en tois anthropois: [5850]1

     * katholikai: [5851]1

     * katholikous: [5852]1

     * kainophonias: [5853]1

     * kaka: [5854]1

     * kala: [5855]1

     * kanona: [5856]1

     * kata ten didaskalian: [5857]1

     * kata tauta: [5858]1

     * kata kairous tetagmenous: [5859]1

     * katadesmoi: [5860]1

     * katechein: [5861]1

     * kat' oikonomian: [5862]1

     * katadiairein: [5863]1

     * kataleiphthesetai: [5864]1

     * katalephthesetai: [5865]1

     * katatrechosi: [5866]1

     * kateskeuasmenon arrheto techne: [5867]1

     * kekauteriasmenoi: [5868]1

     * kenophonias: [5869]1

     * kikuona: [5870]1

     * kleroi: [5871]1

     * kleros: [5872]1

     * kleronomesai: [5873]1

     * koile: [5874]1

     * kosmikon: [5875]1

     * kratunei: [5876]1

     * kratunai ten archen auton,: [5877]1

     * kratei kai kurieuei tou somatos: [5878]1

     * krios: [5879]1

     * ks: [5880]1

     * kurion graphon: [5881]1

     * kurieuei: [5882]1

     * l: [5883]1 [5884]2

     * logoi kata Markionos: [5885]1

     * logos: [5886]1 [5887]2 [5888]3 [5889]4

     * logos : [5890]1

     * logou: [5891]1

     * l: [5892]1

     * legomenon: [5893]1

     * leitourgika: [5894]1

     * lethein: [5895]1

     * liparou: [5896]1

     * lutrosamenos: [5897]1

     * m: [5898]1

     * menei: [5899]1

     * me: [5900]1 [5901]2

     * mageias: [5902]1

     * mathonta: [5903]1

     * mataiologian: [5904]1

     * melepan apothneskein: [5905]1

     * meletan: [5906]1

     * meta logou: [5907]1

     * meta: [5908]1 [5909]2 [5910]3

     * met' autous: [5911]1

     * metapheromenoi: [5912]1

     * menos histamenou: [5913]1

     * monada kai ten aoriston duada: [5914]1

     * monarchia: [5915]1

     * morphe: [5916]1

     * n: [5917]1

     * nikos: [5918]1

     * neikos: [5919]1

     * nekrimaion: [5920]1

     * nuni de: [5921]1

     * nuchthemeron: [5922]1

     * x: [5923]1 [5924]2 [5925]3

     * ohi: [5926]1

     * oiden: [5927]1

     * oinon: [5928]1 [5929]2 [5930]3

     * ou kata ten doxan: [5931]1

     * ouk analeleimenon.: [5932]1

     * ouk aneilemmenon: [5933]1

     * ouk oida: [5934]1

     * ousia: [5935]1 [5936]2 [5937]3

     * houtos: [5938]1

     * p: [5939]1 [5940]2 [5941]3

     * panta: [5942]1

     * pantas: [5943]1

     * papa: [5944]1

     * paschein: [5945]1

     * peges: [5946]1

     * pan pneuma ho luei ton 'Iesoun apo tou Theou ouk esti: [5947]1

     * pathonta: [5948]1

     * palaiosousin: [5949]1

     * panti anthropo ton noun: [5950]1

     * panti anthropinon noun: [5951]1

     * para Theo: [5952]1

     * para to nao: [5953]1

     * paradeigma: [5954]1

     * paraxusma: [5955]1

     * paredrous: [5956]1

     * paroxusmous: [5957]1

     * patros: [5958]1

     * peperontai: [5959]1

     * peporontai: [5960]1

     * peri epistemes: [5961]1

     * peri autas: [5962]1

     * peri monarchias: [5963]1

     * peri: [5964]1 [5965]2 [5966]3 [5967]4

     * peripsema: [5968]1 [5969]2

     * peripolizontes: [5970]1

     * peristera: [5971]1 [5972]2

     * perichoresis: [5973]1

     * pisteusete: [5974]1

     * plasai: [5975]1

     * plesai: [5976]1

     * pleonasousin: [5977]1

     * pleonexias: [5978]1 [5979]2

     * pleromati: [5980]1

     * plerosei ptomata: [5981]1

     * pneumatos: [5982]1

     * pneuma: [5983]1

     * pns: [5984]1

     * poiesete: [5985]1

     * poiesai: [5986]1

     * poiein: [5987]1 [5988]2

     * poieisthai: [5989]1

     * poieisthai autous: [5990]1

     * pompas: [5991]1

     * pompas kai humnous: [5992]1

     * ponereuomenoi: [5993]1

     * poreuomenoi: [5994]1

     * poroikiais: [5995]1

     * presbus: [5996]1

     * pros tas opseis: [5997]1

     * praxin: [5998]1

     * protos mou: [5999]1

     * pragmateian: [6000]1

     * prokekerugmenon: [6001]1

     * prokecheirismenon: [6002]1

     * prosphoras: [6003]1

     * prophorikos: [6004]1

     * prs: [6005]1

     * ps: [6006]1

     * pugme: [6007]1

     * pugmes: [6008]1

     * pugmachia: [6009]1

     * r: [6010]1 [6011]2 [6012]3 [6013]4 [6014]5

     * riza kai pege: [6015]1

     * s: [6016]1 [6017]2

     * s: [6018]1 [6019]2 [6020]3

     * sussemon: [6021]1

     * sustasis: [6022]1

     * sustema: [6023]1

     * sarkos heteras: [6024]1

     * sikuona: [6025]1

     * skenobatoun: [6026]1

     * skotia: [6027]1

     * sperma: [6028]1

     * spodon: [6029]1

     * spondon: [6030]1

     * stagme chronou: [6031]1

     * stathmon eschaton: [6032]1

     * stakte: [6033]1

     * stigme chronou: [6034]1

     * stoa: [6035]1

     * sunkampton: [6036]1

     * sunaistheseos: [6037]1

     * suneideseos: [6038]1

     * suntetagmena: [6039]1

     * suntrechein: [6040]1

     * susseismon: [6041]1

     * t: [6042]1 [6043]2 [6044]3

     * tas tribous autou: [6045]1

     * taxin: [6046]1

     * taxis: [6047]1

     * tessara katholika pneumata: [6048]1

     * teos: [6049]1

     * ten kathemerinen diamonen tes peri ton Theon latreias: [6050]1

     * ten: [6051]1

     * ti hexete apokrinasthai: [6052]1

     * tis de su essi, pheriste, katathneton anthropon: [6053]1

     * to hemon: [6054]1

     * to autexousion: [6055]1

     * to kenon: [6056]1

     * to logikon to thumikon, to epithumetikon: [6057]1

     * ton 'Iesoun: [6058]1

     * ton logon: [6059]1

     * ton neon siton: [6060]1

     * tes pleges: [6061]1

     * te tou Eliou legomene hemera: [6062]1

     * ton: [6063]1

     * ton logon: [6064]1

     * ton loipon: [6065]1

     * to proestoti ton adelphon: [6066]1

     * tais deuterais ton apostolon diataxesi: [6067]1

     * tauta poiesai homoios: [6068]1

     * te logous kai epiklopon ethos autous Kattheto: [6069]1

     * teresei: [6070]1

     * teresei: [6071]1

     * touto: [6072]1

     * touton: [6073]1

     * tou Theou: [6074]1

     * tou logou: [6075]1

     * trupas: [6076]1

     * uios: [6077]1

     * huios Chreistos: [6078]1

     * ph: [6079]1

     * phorous kai eisphoras: [6080]1

     * philodoxos: [6081]1

     * philopsophou kai philokompou: [6082]1

     * phrontistes: [6083]1

     * ch: [6084]1 [6085]2

     * charismata: [6086]1

     * cheirotonian: [6087]1

     * chiasma: [6088]1

     * chronon: [6089]1

     * chrestos: [6090]1

     * christotokos: [6091]1

     * ps: [6092]1 [6093]2 [6094]3

     * psephizetai: [6095]1

     * o: [6096]1

     __________________________________________________________________

 

Index of Hebrew Words and Phrases

 

     * ': [6097]1

     * 'lhvt: [6098]1

     * 'nvs: [6099]1

     * 'dny: [6100]1

     * 'ys r'h 'l: [6101]1

     * 'nvs: [6102]1

     * vrvk: [6103]1

     * h: [6104]1

     * v'rts: [6105]1

     * chkmh: [6106]1

     * y: [6107]1

     * yhvh: [6108]1 [6109]2

     * yhvh: [6110]1

     * ysv: [6111]1 [6112]2

     * k: [6113]1

     * k'dm: [6114]1

     * nrh: [6115]1

     * qv lqv: [6116]1

     * smym: [6117]1

     __________________________________________________________________

 

Index of Pages of the Print Edition

 

   [6118]v  [6119]vi  [6120]vii  [6121]1  [6122]2  [6123]3  [6124]4

   [6125]5  [6126]6  [6127]7  [6128]8  [6129]9  [6130]10  [6131]11

   [6132]12  [6133]13  [6134]14  [6135]15  [6136]16  [6137]17  [6138]18

   [6139]19  [6140]20  [6141]21  [6142]23  [6143]24  [6144]25  [6145]26

   [6146]27  [6147]28  [6148]29  [6149]30  [6150]31  [6151]32  [6152]33

   [6153]34  [6154]35  [6155]36  [6156]37  [6157]38  [6158]39  [6159]40

   [6160]41  [6161]42  [6162]43  [6163]44  [6164]45  [6165]46  [6166]47

   [6167]48  [6168]49  [6169]50  [6170]51  [6171]52  [6172]53  [6173]54

   [6174]55  [6175]56  [6176]57  [6177]58  [6178]59  [6179]60  [6180]61

   [6181]62  [6182]63  [6183]64  [6184]65  [6185]66  [6186]67  [6187]68

   [6188]69  [6189]70  [6190]71  [6191]72  [6192]73  [6193]74  [6194]75

   [6195]76  [6196]77  [6197]78  [6198]79  [6199]80  [6200]81  [6201]82

   [6202]83  [6203]84  [6204]85  [6205]86  [6206]87  [6207]88  [6208]89

   [6209]90  [6210]91  [6211]92  [6212]93  [6213]94  [6214]95  [6215]96

   [6216]97  [6217]98  [6218]99  [6219]100  [6220]101  [6221]102

   [6222]103  [6223]104  [6224]105  [6225]106  [6226]107  [6227]108

   [6228]109  [6229]110  [6230]111  [6231]112  [6232]113  [6233]114

   [6234]115  [6235]116  [6236]117  [6237]118  [6238]119  [6239]120

   [6240]121  [6241]122  [6242]123  [6243]124  [6244]125  [6245]126

   [6246]127  [6247]128  [6248]129  [6249]130  [6250]131  [6251]133

   [6252]134  [6253]135  [6254]136  [6255]137  [6256]138  [6257]139

   [6258]140  [6259]141  [6260]142  [6261]143  [6262]144  [6263]145

   [6264]146  [6265]147  [6266]148  [6267]149  [6268]151  [6269]152

   [6270]153  [6271]154  [6272]155  [6273]159  [6274]160  [6275]161

   [6276]163  [6277]164  [6278]165  [6279]166  [6280]167  [6281]168

   [6282]169  [6283]170  [6284]171  [6285]172  [6286]173  [6287]174

   [6288]175  [6289]176  [6290]177  [6291]178  [6292]179  [6293]180

   [6294]181  [6295]182  [6296]183  [6297]184  [6298]185  [6299]186

   [6300]187  [6301]188  [6302]189  [6303]190  [6304]191  [6305]192

   [6306]193  [6307]194  [6308]195  [6309]196  [6310]197  [6311]198

   [6312]199  [6313]200  [6314]201  [6315]202  [6316]203  [6317]204

   [6318]205  [6319]206  [6320]207  [6321]208  [6322]209  [6323]210

   [6324]211  [6325]212  [6326]213  [6327]214  [6328]215  [6329]216

   [6330]217  [6331]218  [6332]219  [6333]220  [6334]221  [6335]222

   [6336]223  [6337]224  [6338]225  [6339]226  [6340]227  [6341]228

   [6342]229  [6343]230  [6344]231  [6345]232  [6346]233  [6347]234

   [6348]235  [6349]236  [6350]237  [6351]238  [6352]239  [6353]240

   [6354]241  [6355]242  [6356]243  [6357]244  [6358]245  [6359]246

   [6360]247  [6361]248  [6362]249  [6363]250  [6364]251  [6365]252

   [6366]253  [6367]254  [6368]255  [6369]256  [6370]257  [6371]258

   [6372]259  [6373]260  [6374]261  [6375]262  [6376]263  [6377]264

   [6378]265  [6379]266  [6380]267  [6381]268  [6382]269  [6383]270

   [6384]271  [6385]272  [6386]273  [6387]274  [6388]275  [6389]276

   [6390]277  [6391]278  [6392]279  [6393]280  [6394]281  [6395]282

   [6396]283  [6397]284  [6398]285  [6399]286  [6400]287  [6401]288

   [6402]289  [6403]290  [6404]291  [6405]292  [6406]293  [6407]294

   [6408]295  [6409]296  [6410]297  [6411]298  [6412]299  [6413]300

   [6414]301  [6415]302  [6416]303  [6417]304  [6418]305  [6419]306

   [6420]309  [6421]310  [6422]311  [6423]312  [6424]313  [6425]315

   [6426]316  [6427]317  [6428]318  [6429]319  [6430]320  [6431]321

   [6432]322  [6433]323  [6434]324  [6435]325  [6436]326  [6437]327

   [6438]328  [6439]329  [6440]330  [6441]331  [6442]332  [6443]333

   [6444]334  [6445]335  [6446]336  [6447]337  [6448]338  [6449]339

   [6450]340  [6451]341  [6452]342  [6453]343  [6454]344  [6455]345

   [6456]346  [6457]347  [6458]348  [6459]349  [6460]350  [6461]351

   [6462]352  [6463]353  [6464]354  [6465]355  [6466]356  [6467]357

   [6468]358  [6469]359  [6470]360  [6471]361  [6472]362  [6473]363

   [6474]364  [6475]365  [6476]366  [6477]367  [6478]368  [6479]369

   [6480]370  [6481]371  [6482]372  [6483]373  [6484]374  [6485]375

   [6486]376  [6487]377  [6488]378  [6489]379  [6490]380  [6491]381

   [6492]382  [6493]383  [6494]384  [6495]385  [6496]386  [6497]387

   [6498]388  [6499]389  [6500]390  [6501]391  [6502]392  [6503]393

   [6504]394  [6505]395  [6506]396  [6507]397  [6508]398  [6509]399

   [6510]400  [6511]401  [6512]402  [6513]403  [6514]404  [6515]405

   [6516]406  [6517]407  [6518]408  [6519]409  [6520]410  [6521]411

   [6522]412  [6523]413  [6524]414  [6525]415  [6526]416  [6527]417

   [6528]418  [6529]419  [6530]420  [6531]421  [6532]422  [6533]423

   [6534]424  [6535]425  [6536]426  [6537]427  [6538]428  [6539]429

   [6540]430  [6541]431  [6542]432  [6543]433  [6544]434  [6545]435

   [6546]436  [6547]437  [6548]438  [6549]439  [6550]440  [6551]441

   [6552]442  [6553]443  [6554]444  [6555]445  [6556]446  [6557]447

   [6558]448  [6559]449  [6560]450  [6561]451  [6562]452  [6563]453

   [6564]454  [6565]455  [6566]456  [6567]457  [6568]458  [6569]459

   [6570]460  [6571]461  [6572]462  [6573]463  [6574]464  [6575]465

   [6576]466  [6577]467  [6578]468  [6579]469  [6580]470  [6581]471

   [6582]472  [6583]473  [6584]474  [6585]475  [6586]476  [6587]477

   [6588]478  [6589]479  [6590]480  [6591]481  [6592]482  [6593]483

   [6594]484  [6595]485  [6596]486  [6597]487  [6598]488  [6599]489

   [6600]490  [6601]491  [6602]492  [6603]493  [6604]494  [6605]495

   [6606]496  [6607]497  [6608]498  [6609]499  [6610]500  [6611]501

   [6612]502  [6613]503  [6614]504  [6615]505  [6616]506  [6617]507

   [6618]508  [6619]509  [6620]510  [6621]511  [6622]512  [6623]513

   [6624]514  [6625]515  [6626]516  [6627]517  [6628]518  [6629]519

   [6630]520  [6631]521  [6632]522  [6633]523  [6634]524  [6635]525

   [6636]526  [6637]527  [6638]528  [6639]529  [6640]530  [6641]531

   [6642]532  [6643]533  [6644]534  [6645]535  [6646]536  [6647]537

   [6648]538  [6649]539  [6650]540  [6651]541  [6652]542  [6653]543

   [6654]544  [6655]545  [6656]546  [6657]547  [6658]548  [6659]549

   [6660]550  [6661]551  [6662]552  [6663]553  [6664]554  [6665]555

   [6666]556  [6667]557  [6668]558  [6669]559  [6670]560  [6671]561

   [6672]562  [6673]563  [6674]564  [6675]565  [6676]566  [6677]567

   [6678]568  [6679]569  [6680]570  [6681]571  [6682]572  [6683]573

   [6684]574  [6685]575  [6686]576  [6687]577  [6688]578

     __________________________________________________________________

 

            This document is from the Christian Classics Ethereal

               Library at Calvin College, http://www.ccel.org,

                   generated on demand from ThML source.

 

References

 

   1. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.1

   2. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p1.1

   3. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiv-p1.1

   4. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p5.1

   5. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p1.1

   6. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p5.1

   7. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p1.1

   8. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvi-p1.1

   9. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p1.1

  10. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p1.1

  11. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p1.1

  12. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p1.2

  13. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxii-p4.1

  14. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.3

  15. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xii-p5.1

  16. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p7.4

  17. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p7.1

  18. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p7.1

  19. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.x-p1.1

  20. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p2.2

  21. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxi-p3.1

  22. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p20.1

  23. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvi-p1.1

  24. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxii-p1.1

  25. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p17.1

  26. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.viii-p1.1

  27. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ix-p1.1

  28. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiii-p8.2

  29. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p11.1

  30. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p4.3

  31. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p1.1

  32. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p1.1

  33. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p9.1

  34. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p1.1

  35. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p12.1

  36. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiii-p1.2

  37. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiv-p6.2

  38. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p15.3

  39. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p1.5

  40. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p1.1

  41. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiv-p6.1

  42. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p17.1

  43. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxix-p2.2

  44. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p1.3

  45. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.vii-p3.2

  46. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p8.2

  47. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxii-p1.1

  48. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p1.1

  49. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cx-p1.1

  50. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxi-p1.1

  51. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-p1.1

  52. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p47.2

  53. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p14.1

  54. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.5

  55. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p11.1

  56. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p2.2

  57. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.7

  58. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p2.3

  59. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p23.1

  60. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p2.2

  61. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p1.2

  62. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p1.1

  63. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxii-p1.1

  64. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p6.2

  65. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p6.1

  66. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p3.2

  67. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p1.4

  68. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p6.1

  69. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p1.1

  70. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.viii-p1.1

  71. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xviii-p1.2

  72. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.vii-p1.1

  73. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.v-p1.1

  74. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p1.1

  75. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-p1.1

  76. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-p2.1

  77. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p2.3

  78. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p2.2

  79. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxli-p1.2

  80. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.3

  81. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvi-p6.2

  82. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xii-p2.1

  83. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p2.1

  84. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p7.2

  85. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p12.1

  86. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p12.2

  87. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p15.1

  88. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p1.1

  89. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p13.2

  90. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p11.1

  91. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.6

  92. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p9.2

  93. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p10.1

  94. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p1.3

  95. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-p1.1

  96. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxix-p3.2

  97. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvi-p1.1

  98. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p1.1

  99. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-p22.1

 100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-p1.1

 101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-p3.1

 102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xi-p1.1

 103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xi-p9.1

 104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p1.2

 105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p8.2

 106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.viii-p1.1

 107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.i-p1.3

 108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.ii-p4.1

 109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv-p1.2

 110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p1.1

 111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxx-p2.1

 112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p3.1

 113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p1.3

 114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p7.2

 115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p1.2

 116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p4.2

 117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p1.2

 118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p7.2

 119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxix-p2.2

 120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlix-p2.2

 121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p1.2

 122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.ii-p1.1

 123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.ii-p4.1

 124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p1.1

 125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxiv-p1.1

 126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlii-p1.1

 127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.4

 128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvii-p1.3

 129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p1.2

 130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p4.3

 131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p1.1

 132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p3.4

 133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiii-p1.1

 134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.v-p1.2

 135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p12.1

 136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.viii-p1.1

 137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p1.1

 138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxxi-p2.2

 139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-p4.1

 140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxx-p2.1

 141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxviii-p1.1

 142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xv-p1.1

 143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxii-p1.1

 144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxiii-p1.1

 145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxv-p1.1

 146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p1.2

 147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xi-p1.1

 148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxi-p1.1

 149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiv-p1.1

 150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.7

 151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxii-p1.1

 152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-p1.1

 153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p1.1

 154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.i-p1.1

 155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p7.1

 156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p5.1

 157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxix-p4.2

 158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p7.3

 159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p1.1

 160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxii-p1.1

 161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvi-p1.1

 162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvii-p1.1

 163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlviii-p1.3

 164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ii-p7.2

 165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxviii-p5.2

 166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lix-p1.1

 167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p12.4

 168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxi-p3.5

 169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxii-p5.1

 170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p3.1

 171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p6.1

 172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p3.4

 173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p6.4

 174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p3.2

 175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p8.1

 176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xiii-p3.1

 177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xiii-p5.1

 178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.viii-p8.1

 179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.viii-p13.1

 180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p4.2

 181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.x-p1.3

 182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p9.2

 183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-p3.2

 184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p2.4

 185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.6

 186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p1.1

 187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p6.1

 188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p3.2

 189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p5.2

 190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p11.2

 191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p1.2

 192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p6.2

 193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iv-p1.1

 194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iv-p2.1

 195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p1.2

 196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p2.2

 197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ii-p1.1

 198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p2.1

 199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.4

 200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p2.1

 201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p7.2

 202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p1.3

 203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p7.3

 204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p1.1

 205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p4.1

 206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiii-p2.3

 207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxx-p1.1

 208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxi-p1.1

 209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxii-p1.3

 210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiii-p1.2

 211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiv-p1.3

 212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxv-p1.2

 213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvi-p1.3

 214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lviii-p1.1

 215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.x-p1.2

 216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xi-p1.1

 217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xxi-p1.1

 218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiii-p1.2

 219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-p3.2

 220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p1.1

 221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvii-p1.1

 222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vii-p5.1

 223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxx-p1.1

 224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p13.2

 225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p7.1

 226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-p3.1

 227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p1.2

 228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p7.1

 229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.6

 230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.1

 231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iv-p1.1

 232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-p1.2

 233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.4

 234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p11.1

 235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p7.2

 236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxii-p1.1

 237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xii-p1.1

 238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p15.1

 239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p12.3

 240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p6.1

 241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p9.1

 242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p1.1

 243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p5.1

 244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv-p1.1

 245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.viii-p1.1

 246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xvi-p1.1

 247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p3.1

 248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p11.2

 249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxviii-p1.1

 250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvii-p1.1

 251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.iii-p1.1

 252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iv-p4.2

 253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p4.1

 254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p1.3

 255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvii-p1.1

 256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvii-p8.1

 257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.1

 258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p1.3

 259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p5.2

 260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p4.2

 261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p7.2

 262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p1.1

 263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p6.1

 264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.5

 265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p5.2

 266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-p4.1

 267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p1.2

 268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p3.2

 269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p5.1

 270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p7.2

 271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.5

 272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p6.1

 273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p1.2

 274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p7.2

 275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p1.2

 276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p5.2

 277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p6.1

 278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iii-p6.1

 279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p20.2

 280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiv-p1.3

 281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.i-p3.3

 282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ii-p1.2

 283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p2.2

 284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p8.1

 285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p8.3

 286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-p3.3

 287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p1.3

 288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p5.3

 289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.viii-p1.1

 290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiii-p3.3

 291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ii-p5.3

 292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-p5.2

 293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p9.2

 294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.2

 295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-p1.1

 296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-p5.1

 297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p1.1

 298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p4.2

 299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p2.1

 300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p6.2

 301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p1.1

 302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p5.2

 303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p13.1

 304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p9.2

 305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p2.1

 306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p11.2

 307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p1.3

 308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p7.3

 309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-p1.2

 310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-p3.2

 311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p6.2

 312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p7.3

 313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-p1.2

 314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vi-p1.2

 315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.viii-p1.1

 316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p4.1

 317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p14.3

 318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p3.3

 319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p4.1

 320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p3.1

 321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p11.1

 322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-p1.1

 323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p2.1

 324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p1.1

 325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiii-p1.3

 326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxiii-p8.1

 327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p2.1

 328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxviii-p10.1

 329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-p1.1

 330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiv-p1.1

 331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p22.2

 332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p32.1

 333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p1.1

 334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p50.4

 335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xvii-p1.1

 336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-p11.2

 337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p1.1

 338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-p1.1

 339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p6.1

 340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.lii-p1.1

 341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.liii-p1.1

 342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.liv-p1.1

 343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xii-p1.1

 344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-p1.1

 345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vi-p1.1

 346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p1.1

 347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p23.1

 348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p1.5

 349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-p1.1

 350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxii-p7.1

 351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvi-p1.2

 352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p3.1

 353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p7.1

 354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-p5.1

 355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p1.2

 356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlii-p2.1

 357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.3

 358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlviii-p3.2

 359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxv-p1.2

 360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvi-p1.1

 361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvii-p1.3

 362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxviii-p1.1

 363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p1.3

 364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxi-p2.2

 365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.x-p1.1

 366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxi-p2.1

 367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxviii-p1.1

 368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxi-p5.2

 369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-p2.1

 370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lv-p1.1

 371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvi-p1.2

 372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xc-p7.1

 373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvii-p1.2

 374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvii-p1.4

 375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p1.4

 376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxi-p1.1

 377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxii-p1.2

 378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p1.3

 379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cx-p1.2

 380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxi-p1.2

 381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxii-p1.3

 382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p1.1

 383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.l-p1.1

 384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xiii-p3.1

 385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.3

 386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlviii-p3.4

 387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-p1.2

 388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxvi-p1.1

 389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiv-p1.1

 390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.x-p1.2

 391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xli-p1.3

 392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlv-p1.1

 393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.li-p2.2

 394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxi-p1.2

 395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvi-p1.3

 396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxv-p1.1

 397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.3

 398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlix-p1.1

 399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p1.1

 400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxvi-p1.2

 401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvi-p1.3

 402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvii-p1.1

 403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p1.2

 404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.ix-p1.1

 405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p1.2

 406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvi-p1.2

 407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvii-p1.2

 408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p2.4

 409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.4

 410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-p1.2

 411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlviii-p1.1

 412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p2.2

 413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiii-p1.1

 414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liv-p1.2

 415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-p1.1

 416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p1.4

 417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxv-p1.1

 418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvi-p2.1

 419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-p1.2

 420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p2.2

 421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.6

 422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p1.5

 423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p3.3

 424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p3.3

 425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.5

 426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p1.3

 427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvii-p1.1

 428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxviii-p1.4

 429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p1.1

 430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.5

 431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxi-p2.2

 432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-p1.3

 433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.2

 434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.l-p1.2

 435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liii-p2.2

 436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p1.3

 437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvii-p1.1

 438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcviii-p1.1

 439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcix-p1.1

 440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p1.1

 441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ci-p2.2

 442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.civ-p1.1

 443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-p1.1

 444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxviii-p1.3

 445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p1.1

 446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p6.2

 447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p2.4

 448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxviii-p1.1

 449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxi-p2.3

 450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.6

 451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xli-p1.5

 452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p1.5

 453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.5

 454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxviii-p1.1

 455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxix-p1.1

 456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxx-p1.1

 457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p3.1

 458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ix-p1.1

 459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p1.1

 460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxi-p1.1

 461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvi-p1.3

 462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliv-p1.3

 463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p1.2

 464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lix-p1.1

 465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxii-p6.2

 466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lviii-p7.1

 467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvii-p1.1

 468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxviii-p3.2

 469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xl-p1.1

 470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xli-p1.1

 471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-p1.1

 472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiv-p1.1

 473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvi-p2.3

 474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvii-p1.1

 475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxviii-p2.1

 476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-p3.2

 477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiv-p4.1

 478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiii-p1.2

 479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiv-p2.2

 480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p1.2

 481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-p1.3

 482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcviii-p1.2

 483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcix-p1.2

 484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p1.2

 485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ci-p1.1

 486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p1.1

 487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p1.1

 488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.civ-p1.2

 489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-p1.2

 490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvi-p1.1

 491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p1.2

 492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-p1.2

 493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlviii-p1.2

 494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.l-p1.3

 495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiii-p1.4

 496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvi-p1.4

 497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvii-p1.2

 498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiv-p1.3

 499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiv-p1.1

 500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p1.1

 501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p1.4

 502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p1.3

 503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxv-p1.3

 504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-p6.2

 505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liii-p1.2

 506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvii-p3.1

 507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.4

 508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.8

 509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxii-p1.2

 510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlvi-p1.1

 511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lviii-p1.1

 512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.6

 513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.6

 514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlviii-p3.3

 515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p4.2

 516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p2.1

 517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p6.1

 518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p6.4

 519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p1.3

 520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxviii-p5.2

 521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-p1.1

 522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciv-p1.1

 523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcv-p1.1

 524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p1.1

 525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.i-p1.2

 526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.i-p1.2

 527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p1.2

 528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiv-p1.1

 529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiii-p1.1

 530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxv-p3.2

 531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.x-p1.1

 532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xviii-p1.1

 533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxiii-p1.3

 534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxviii-p2.1

 535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.4

 536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.ii-p2.1

 537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.ix-p1.2

 538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxv-p1.1

 539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p1.1

 540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiii-p1.1

 541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.ii-p1.1

 542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.v-p1.1

 543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxx-p1.1

 544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxix-p7.2

 545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxix-p2.1

 546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.x-p1.1

 547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxix-p1.1

 548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.iv-p1.1

 549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xii-p1.1

 550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.vi-p1.1

 551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xvii-p1.1

 552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxix-p1.1

 553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p3.2

 554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p3.3

 555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p4.1

 556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiii-p1.2

 557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvii-p1.4

 558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.i-p1.3

 559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.viii-p1.3

 560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p1.5

 561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cx-p3.2

 562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p1.1

 563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvi-p1.1

 564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p1.2

 565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p4.2

 566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p9.3

 567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iv-p1.1

 568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iv-p2.1

 569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.1

 570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.viii-p1.1

 571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiii-p1.1

 572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p1.2

 573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xli-p1.2

 574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.2

 575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p1.2

 576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p4.2

 577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlii-p1.2

 578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliii-p1.2

 579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.7

 580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlv-p1.1

 581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxiv-p1.1

 582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p14.2

 583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p2.1

 584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p17.1

 585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.v-p1.1

 586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xvi-p1.1

 587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xix-p2.1

 588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxiii-p1.2

 589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxiv-p1.1

 590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxviii-p2.2

 591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p1.4

 592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.6

 593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p1.1

 594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p11.2

 595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.i-p1.1

 596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.i-p1.1

 597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p8.1

 598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-p8.1

 599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ii-p7.1

 600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p1.1

 601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxviii-p8.1

 602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.x-p1.2

 603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-p1.1

 604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-p3.1

 605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p9.1

 606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.ii-p8.1

 607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.li-p1.1

 608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p5.2

 609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxix-p1.2

 610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p1.1

 611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xli-p1.1

 612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.1

 613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlviii-p1.1

 614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiv-p1.2

 615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xiii-p1.1

 616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.3

 617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p1.1

 618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiii-p1.1

 619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxviii-p1.2

 620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxix-p1.2

 621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliii-p1.1

 622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vii-p1.1

 623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.viii-p1.1

 624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlii-p1.3

 625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.i-p1.2

 626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-p1.2

 627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.v-p1.1

 628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvii-p1.1

 629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.xi-p1.1

 630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p11.4

 631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-p1.3

 632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiii-p1.2

 633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-p8.2

 634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.x-p1.1

 635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-p1.2

 636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p1.4

 637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xviii-p1.1

 638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.ix-p1.1

 639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.viii-p1.1

 640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xi-p1.1

 641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.x-p1.1

 642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xix-p11.1

 643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.vii-p1.2

 644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p19.1

 645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.iii-p1.1

 646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p2.1

 647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p7.2

 648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lv-p1.2

 649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvi-p1.3

 650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xc-p7.2

 651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvii-p1.3

 652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xi-p1.2

 653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p1.1

 654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p1.1

 655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p6.1

 656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciv-p1.2

 657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcv-p1.2

 658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p1.2

 659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcviii-p1.4

 660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p1.1

 661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p3.1

 662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vi-p1.3

 663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p7.2

 664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p7.1

 665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.3

 666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xviii-p1.2

 667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p4.1

 668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p43.1

 669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p2.2

 670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p1.2

 671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p6.2

 672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p10.2

 673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p5.1

 674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-p1.2

 675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-p3.3

 676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p1.3

 677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.3

 678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p2.1

 679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p8.1

 680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p1.2

 681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xi-p1.3

 682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p1.1

 683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-p1.1

 684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvi-p1.1

 685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-p19.1

 686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.1

 687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vii-p2.3

 688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p1.1

 689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p11.1

 690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p13.1

 691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p7.1

 692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p11.1

 693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p11.3

 694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p2.1

 695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p6.1

 696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p2.1

 697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xx-p1.1

 698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiv-p1.1

 699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.v-p1.2

 700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xii-p2.1

 701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvii-p1.2

 702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p1.1

 703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvi-p1.1

 704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvii-p1.1

 705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxii-p1.2

 706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xvi-p1.1

 707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p4.2

 708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxv-p1.1

 709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiv-p1.1

 710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-p15.2

 711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-p12.4

 712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.iv-p1.1

 713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p3.1

 714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiii-p1.2

 715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiii-p4.1

 716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.viii-p1.1

 717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.viii-p6.2

 718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p2.1

 719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p14.1

 720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.iv-p1.2

 721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.1

 722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p1.2

 723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvi-p1.2

 724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvii-p1.3

 725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lviii-p1.2

 726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p1.2

 727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxix-p1.2

 728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p1.1

 729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.i-p1.2

 730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.2

 731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.x-p1.1

 732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p1.1

 733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.vii-p1.1

 734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.viii-p1.1

 735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.iii-p1.1

 736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.ii-p1.1

 737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.i-p1.1

 738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.ix-p1.1

 739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vi-p1.2

 740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p1.3

 741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xl-p1.3

 742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-p1.2

 743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.3

 744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p1.2

 745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p1.1

 746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p5.1

 747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvii-p1.1

 748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvii-p3.1

 749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.2

 750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p3.2

 751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p1.4

 752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p6.3

 753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p1.3

 754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p4.3

 755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p1.1

 756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p7.1

 757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p1.3

 758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p6.3

 759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p1.2

 760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p4.2

 761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xv-p1.3

 762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.4

 763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p8.1

 764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xv-p1.1

 765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p1.2

 766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p1.1

 767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p5.1

 768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p1.1

 769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p3.1

 770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p1.3

 771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p4.1

 772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p1.1

 773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.1

 774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p1.2

 775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p7.2

 776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p1.2

 777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p2.3

 778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p13.2

 779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iv-p4.3

 780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p5.3

 781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p1.1

 782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p7.1

 783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vi-p1.1

 784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p8.2

 785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.viii-p1.1

 786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p1.1

 787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p7.1

 788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.6

 789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p1.3

 790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p4.3

 791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p2.1

 792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xx-p1.1

 793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p11.2

 794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvii-p3.1

 795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-p1.1

 796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-p6.1

 797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p10.1

 798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p14.1

 799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-p1.1

 800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p1.1

 801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlix-p1.1

 802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p1.4

 803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p14.1

 804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.v-p1.1

 805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p4.1

 806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p1.1

 807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p1.1

 808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p1.2

 809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p8.1

 810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p4.1

 811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxix-p2.3

 812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxix-p1.1

 813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p19.1

 814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.7

 815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.4

 816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-p2.1

 817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p1.4

 818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ix-p2.2

 819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p1.2

 820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p9.1

 821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p3.2

 822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xix-p1.1

 823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p2.1

 824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.iv-p7.2

 825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-p3.2

 826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvi-p6.3

 827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvii-p1.2

 828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.2

 829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlv-p1.2

 830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii-p1.2

 831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii-p4.2

 832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi-p2.1

 833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p1.1

 834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p8.1

 835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.viii-p1.1

 836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.viii-p2.1

 837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p1.1

 838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p3.1

 839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p1.2

 840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p5.2

 841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxi-p1.2

 842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p1.1

 843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p3.1

 844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xii-p2.3

 845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xv-p2.1

 846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p2.2

 847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p5.1

 848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lv-p3.2

 849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p2.4

 850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p4.2

 851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vii-p4.2

 852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vii-p7.2

 853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p1.2

 854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.2

 855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p2.3

 856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.7

 857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvi-p1.2

 858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p23.2

 859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p7.2

 860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p5.1

 861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p19.1

 862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iii-p6.1

 863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p9.1

 864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xx-p1.1

 865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p12.2

 866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.1

 867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p2.2

 868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlv-p1.4

 869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.6

 870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.viii-p4.3

 871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.x-p2.3

 872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p4.3

 873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p12.2

 874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lv-p1.1

 875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxix-p1.1

 876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xii-p1.3

 877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxii-p1.2

 878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxv-p1.1

 879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.x-p1.3

 880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p1.2

 881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p5.2

 882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiii-p1.3

 883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiii-p5.2

 884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-p1.1

 885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-p2.1

 886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p2.1

 887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p4.1

 888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p3.2

 889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p7.2

 890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p1.4

 891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.i-p7.4

 892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p1.2

 893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p6.3

 894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p3.2

 895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ix-p1.2

 896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p1.2

 897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxi-p1.2

 898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxii-p1.2

 899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p1.1

 900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvi-p7.2

 901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p4.1

 902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xv-p1.1

 903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vii-p1.1

 904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iii-p1.1

 905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliii-p1.2

 906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-p4.2

 907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p1.1

 908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p6.1

 909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-p7.1

 910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p9.1

 911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p1.2

 912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p3.2

 913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p7.2

 914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p10.2

 915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p5.1

 916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p25.1

 917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.x-p1.1

 918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p22.1

 919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p2.2

 920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-p8.1

 921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xv-p1.1

 922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiii-p2.1

 923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xi-p1.1

 924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.ii-p1.1

 925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlv-p1.2

 926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.l-p4.2

 927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiii-p1.2

 928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliv-p7.2

 929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-p1.1

 930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p2.4

 931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p2.3

 932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxli-p1.1

 933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p18.2

 934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liii-p1.1

 935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cix-p1.1

 936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxi-p1.3

 937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxx-p1.1

 938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxi-p1.1

 939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxv-p1.1

 940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-p11.1

 941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p1.1

 942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-p4.1

 943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vii-p5.1

 944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.x-p6.1

 945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.2

 946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.viii-p1.2

 947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xi-p1.1

 948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.2

 949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.7

 950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxviii-p1.4

 951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-p1.1

 952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.2

 953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.v-p12.1

 954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.vi-p1.2

 955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xi-p1.1

 956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xii-p1.2

 957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.ii-p1.1

 958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxviii-p1.2

 959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xviii-p3.2

 960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxi-p1.3

 961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiii-p1.3

 962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxvii-p1.1

 963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxviii-p1.1

 964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxx-p2.1

 965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p2.5

 966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p10.2

 967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.vi-p1.1

 968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxi-p1.1

 969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iv-p1.1

 970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p1.1

 971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p1.1

 972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p1.1

 973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.i-p1.2

 974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p4.1

 975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxiv-p1.1

 976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xix-p1.1

 977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxix-p5.1

 978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p1.1

 979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.ii-p1.1

 980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ii-p1.1

 981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxviii-p8.2

 982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xi-p6.2

 983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p29.1

 984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiii-p1.1

 985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p4.1

 986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxv-p1.1

 987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p1.1

 988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xv-p1.1

 989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxiii-p1.1

 990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-p20.1

 991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxix-p1.1

 992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiv-p1.1

 993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxv-p3.1

 994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p1.1

 995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p4.2

 996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiii-p1.1

 997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.iv-p1.1

 998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p3.1

 999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p1.1

1000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-p1.1

1001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxx-p1.1

1002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvi-p1.1

1003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.ix-p1.1

1004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.viii-p1.1

1005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.x-p2.1

1006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xli-p1.1

1007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vi-p1.2

1008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p1.2

1009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p2.2

1010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.x-p1.1

1011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p1.1

1012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-p1.1

1013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-p1.4

1014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxvi-p1.3

1015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p30.1

1016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-p1.1

1017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p1.1

1018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p6.1

1019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p5.1

1020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p4.1

1021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-p1.1

1022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiii-p1.1

1023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.v-p1.1

1024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvii-p3.1

1025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xl-p5.1

1026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.iii-p1.1

1027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-p7.2

1028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.v-p1.1

1029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p1.1

1030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p1.3

1031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.viii-p1.2

1032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxv-p1.2

1033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p1.3

1034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxix-p1.3

1035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-p15.1

1036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiii-p1.3

1037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p3.2

1038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p9.2

1039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p5.2

1040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p2.1

1041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p8.2

1042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p1.3

1043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xv-p1.1

1044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p32.3

1045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p32.2

1046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p28.1

1047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p41.1

1048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxv-p2.3

1049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p1.3

1050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p5.3

1051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-p2.1

1052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-p6.2

1053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xii-p1.1

1054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.7

1055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxi-p1.1

1056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.x-p7.1

1057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p1.1

1058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.v-p1.1

1059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p1.1

1060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.viii-p1.1

1061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ix-p1.1

1062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.x-p2.1

1063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xi-p1.1

1064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xii-p1.1

1065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.i-p1.2

1066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.v-p1.1

1067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.ii-p1.1

1068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.iii-p1.1

1069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.iv-p1.2

1070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.i-p1.3

1071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.i-p1.1

1072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ii-p1.1

1073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p1.2

1074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p11.3

1075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p6.3

1076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-p12.1

1077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p1.3

1078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xx-p1.1

1079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p6.2

1080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvii-p6.1

1081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p5.1

1082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p2.2

1083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p7.2

1084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p3.3

1085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p1.4

1086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.v-p7.1

1087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p1.1

1088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p3.1

1089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiii-p1.1

1090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iii-p1.1

1091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xii-p1.1

1092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxii-p4.1

1093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-p7.1

1094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p1.2

1095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p1.1

1096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xix-p1.1

1097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xx-p1.1

1098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p1.2

1099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xi-p1.2

1100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxi-p1.1

1101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vi-p4.1

1102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xx-p4.1

1103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p1.1

1104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvii-p1.2

1105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvii-p3.2

1106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.3

1107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p3.3

1108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p2.2

1109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p10.1

1110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p1.2

1111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p6.2

1112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p1.1

1113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p4.1

1114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p1.1

1115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p3.1

1116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p1.4

1117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.4

1118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p1.3

1119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p7.3

1120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p1.2

1121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p6.2

1122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p5.1

1123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p10.3

1124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p1.2

1125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p7.2

1126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-p2.1

1127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.5

1128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi-p1.2

1129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxx-p1.2

1130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xiii-p1.1

1131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xvii-p1.1

1132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p3.2

1133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p12.2

1134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p4.2

1135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p2.1

1136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p4.5

1137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.viii-p1.1

1138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ii-p4.1

1139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlv-p1.5

1140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxii-p1.1

1141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.viii-p4.1

1142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p1.3

1143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p5.4

1144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-p8.2

1145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p4.3

1146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p7.3

1147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p9.2

1148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p13.2

1149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p11.3

1150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p8.2

1151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xiii-p2.1

1152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xiii-p4.1

1153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi.iv-p1.1

1154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vi-p17.3

1155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p13.3

1156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p1.2

1157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-p1.3

1158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxx-p1.1

1159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiv-p1.3

1160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xvii-p1.2

1161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ii-p1.2

1162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p4.1

1163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p5.1

1164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-p4.1

1165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p7.1

1166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p2.2

1167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lviii-p1.3

1168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlviii-p4.1

1169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xiii-p1.2

1170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.4

1171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p1.2

1172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiii-p1.2

1173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxviii-p1.3

1174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxix-p1.3

1175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p2.2

1176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p1.5

1177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p1.3

1178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xviii-p1.1

1179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p1.3

1180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p7.3

1181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.v-p2.1

1182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iv-p4.4

1183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p2.3

1184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p7.3

1185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.ix-p1.1

1186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p9.1

1187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.viii-p7.1

1188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p1.4

1189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-p11.1

1190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p6.1

1191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p6.1

1192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.ix-p1.1

1193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxv-p1.3

1194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.ii-p1.2

1195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvi-p7.3

1196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.ii-p1.1

1197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii-p1.2

1198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii-p2.2

1199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii-p1.1

1200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii-p4.1

1201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii-p1.2

1202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii-p2.2

1203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi-p1.2

1204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi-p3.2

1205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v-p1.2

1206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v-p3.2

1207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii-p1.2

1208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii-p3.2

1209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv-p1.2

1210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv-p5.2

1211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-p1.1

1212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.i-p1.2

1213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.vii-p1.1

1214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-p22.2

1215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p3.2

1216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p10.2

1217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ii-p1.2

1218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ii-p5.1

1219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.iii-p1.1

1220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.iii-p6.1

1221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.iv-p1.1

1222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.iv-p4.1

1223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p1.1

1224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p8.1

1225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p1.2

1226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p6.2

1227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vii-p1.1

1228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vii-p5.1

1229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p8.3

1230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-p1.1

1231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.v-p1.1

1232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p1.3

1233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.vi-p1.1

1234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ix-p1.1

1235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xiii-p1.1

1236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.iii-p1.1

1237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p1.3

1238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xi-p4.2

1239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.viii-p2.1

1240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.viii-p5.2

1241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p1.3

1242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p3.3

1243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p2.2

1244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p5.2

1245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.i-p2.1

1246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.i-p5.1

1247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p1.2

1248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p5.3

1249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p1.1

1250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p2.1

1251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p1.2

1252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p8.2

1253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.x-p2.1

1254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.x-p6.2

1255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xii-p1.1

1256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xii-p4.1

1257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p1.1

1258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p4.1

1259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.iv-p1.1

1260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.iv-p4.1

1261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.i-p2.2

1262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi-p1.1

1263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix-p1.2

1264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv-p1.1

1265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii-p1.2

1266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv-p1.2

1267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii.i-p2.3

1268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xx.i-p1.2

1269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxi.i-p2.2

1270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiii-p1.1

1271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.iv-p1.1

1272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p1.2

1273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvii-p3.3

1274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxiv-p1.1

1275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p5.3

1276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p1.1

1277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p5.1

1278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p8.1

1279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xix-p1.1

1280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.viii-p1.3

1281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiv-p1.1

1282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.iv-p1.1

1283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p7.2

1284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.ix-p1.2

1285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p26.3

1286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-p7.2

1287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxii-p1.1

1288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxi-p4.2

1289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiv-p7.1

1290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxii-p3.1

1291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p1.4

1292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxv-p1.2

1293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxv-p1.2

1294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxx-p3.2

1295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxix-p3.1

1296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxi-p6.2

1297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxiv-p1.2

1298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxii-p7.1

1299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p10.3

1300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.x-p2.2

1301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.v-p1.2

1302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p1.3

1303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p11.1

1304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p6.1

1305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p1.2

1306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p7.2

1307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p2.2

1308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-p18.1

1309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p23.2

1310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p11.2

1311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p30.1

1312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p4.2

1313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-p1.2

1314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-p1.1

1315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p16.1

1316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p4.1

1317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.x-p17.1

1318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p8.1

1319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p24.2

1320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p1.2

1321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p2.1

1322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p37.1

1323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ii-p1.2

1324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.x-p1.2

1325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxviii-p1.1

1326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxvii-p1.1

1327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p2.3

1328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.6

1329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p4.2

1330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiii-p1.3

1331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.4

1332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p3.4

1333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p1.4

1334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxvi-p1.1

1335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvi-p1.2

1336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliv-p1.2

1337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.iii-p1.2

1338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxi-p1.2

1339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxiii-p1.1

1340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.5

1341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxiii-p1.1

1342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiii-p1.2

1343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.4

1344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlix-p1.2

1345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cviii-p1.4

1346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.5

1347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xvii-p1.2

1348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxix-p1.2

1349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxv-p1.1

1350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxl-p3.2

1351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xii-p1.1

1352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p3.4

1353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xvi-p1.2

1354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p1.2

1355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xix-p2.2

1356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xx.i-p1.1

1357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxi.i-p2.1

1358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.l-p4.3

1359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.li-p1.2

1360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p7.1

1361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vii-p3.4

1362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p10.1

1363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvii-p1.2

1364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-p1.1

1365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p1.2

1366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p6.3

1367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p2.5

1368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxviii-p1.2

1369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxii-p1.1

1370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p9.2

1371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlvii-p1.1

1372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p1.2

1373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p5.2

1374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p1.5

1375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.vi-p3.1

1376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.iv-p2.2

1377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.iii-p2.1

1378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.iv-p3.1

1379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p2.2

1380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liii-p1.2

1381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p3.1

1382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p6.4

1383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.vii-p1.1

1384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xli-p1.2

1385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxviii-p1.1

1386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iii-p1.1

1387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lv-p2.3

1388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.iv-p2.4

1389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p1.3

1390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxii-p1.4

1391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xii-p2.4

1392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.ii-p1.3

1393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxii-p1.1

1394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p1.4

1395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p5.4

1396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-p5.3

1397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.i-p1.1

1398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.i-p1.2

1399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p1.1

1400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.i-p1.1

1401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.i-p1.1

1402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.i-p1.1

1403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.i-p1.2

1404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxviii-p5.1

1405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.i-p1.1

1406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.i-p1.3

1407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-p1.1

1408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.i-p1.1

1409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.i-p1.1

1410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.i-p1.1

1411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p4.1

1412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p10.1

1413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxv-p1.1

1414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvi-p1.1

1415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxviii-p8.3

1416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xx-p2.1

1417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p1.1

1418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p6.1

1419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.v-p2.1

1420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xi-p1.2

1421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.vii-p1.1

1422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p1.3

1423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xii-p1.2

1424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xii-p4.2

1425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p1.3

1426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p4.3

1427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p9.1

1428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-p15.1

1429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p1.3

1430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvii-p1.1

1431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvi-p1.1

1432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.4

1433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p9.3

1434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiv-p1.2

1435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xv-p1.2

1436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvi-p1.2

1437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-p1.1

1438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.x-p1.2

1439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ii-p4.2

1440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.x-p1.3

1441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xi-p1.2

1442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xii-p1.3

1443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xviii-p1.2

1444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.3

1445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xli-p1.3

1446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p1.3

1447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.2

1448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvi-p1.2

1449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p1.1

1450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p1.1

1451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p1.5

1452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-p1.2

1453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p1.4

1454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p2.1

1455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vi-p7.1

1456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p6.4

1457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p8.2

1458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.vi-p1.1

1459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-p1.2

1460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p1.3

1461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p4.2

1462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p31.2

1463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p6.1

1464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p8.1

1465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p1.4

1466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p1.1

1467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p13.1

1468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ii-p1.2

1469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.iii-p1.2

1470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxii-p2.2

1471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxii-p2.3

1472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xi-p1.1

1473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.liii-p1.2

1474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlviii-p1.2

1475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p1.3

1476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p8.3

1477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.liv-p1.1

1478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p1.2

1479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p8.2

1480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lv-p1.2

1481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlix-p1.1

1482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p7.2

1483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p7.1

1484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.i-p1.3

1485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-p1.1

1486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-p1.2

1487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxx-p1.3

1488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.vi-p2.2

1489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p12.2

1490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p13.3

1491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvii-p1.5

1492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxviii-p2.2

1493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p12.1

1494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-p2.1

1495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii-p1.1

1496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii-p2.1

1497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p1.1

1498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p6.1

1499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p1.1

1500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-p5.1

1501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.1

1502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p3.1

1503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p9.3

1504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-p1.2

1505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxx-p1.1

1506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.xi-p1.2

1507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xl-p1.1

1508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxvi-p1.1

1509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.x-p1.2

1510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxii-p1.1

1511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p2.4

1512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-p20.1

1513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxx-p1.2

1514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p1.1

1515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-p7.1

1516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p11.2

1517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-p14.1

1518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p1.1

1519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vii-p1.1

1520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xi-p9.2

1521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxix-p1.1

1522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvii-p6.2

1523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvi-p2.2

1524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lviii-p1.4

1525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxviii-p6.1

1526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxviii-p2.1

1527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ix-p1.2

1528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-p1.2

1529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p1.1

1530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xviii-p1.2

1531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xix-p1.3

1532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xx-p1.2

1533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiii-p1.2

1534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxi-p3.1

1535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxi-p1.1

1536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-p1.1

1537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-p8.2

1538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p1.2

1539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p1.3

1540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-p7.1

1541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-p1.1

1542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxxi-p2.1

1543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.i-p2.1

1544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.x-p2.1

1545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.v-p2.2

1546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p8.1

1547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p5.1

1548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p9.1

1549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p2.1

1550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.i-p1.1

1551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iii-p1.1

1552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.i-p1.1

1553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.v-p1.2

1554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vi-p1.1

1555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.i-p1.1

1556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ii-p1.1

1557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xx-p1.2

1558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p37.2

1559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix-p1.1

1560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii.i-p2.2

1561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.i-p1.1

1562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxiii-p1.1

1563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.vi-p5.1

1564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.vi-p5.2

1565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p1.1

1566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-p4.1

1567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-p1.2

1568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p1.1

1569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p2.2

1570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p1.2

1571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvi-p2.1

1572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p1.1

1573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p11.1

1574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxix-p1.1

1575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p1.2

1576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p3.2

1577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p1.1

1578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-p8.1

1579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p2.2

1580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.iv-p2.1

1581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxx-p1.1

1582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxi-p1.1

1583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlii-p1.4

1584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.5

1585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vi-p6.3

1586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-p2.2

1587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxii-p4.2

1588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p12.2

1589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p1.2

1590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.7

1591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p1.1

1592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p7.1

1593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xvii-p1.1

1594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiv-p1.1

1595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xv-p1.1

1596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xx-p1.2

1597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxii-p1.1

1598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiii-p1.1

1599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiv-p1.2

1600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxv-p1.1

1601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xix-p1.1

1602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xviii-p1.1

1603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xvi-p1.1

1604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p42.1

1605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xl-p1.2

1606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.2

1607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xli-p1.2

1608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p1.2

1609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.1

1610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p4.2

1611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p5.2

1612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p3.2

1613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p1.1

1614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxii-p2.1

1615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxii-p4.2

1616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxiii-p4.2

1617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p1.4

1618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxviii-p1.1

1619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lix-p1.1

1620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxv-p3.1

1621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxvi-p1.1

1622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxi-p1.1

1623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvi-p1.4

1624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xi-p1.2

1625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ix-p1.2

1626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.x-p2.2

1627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xii-p1.2

1628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.liii-p1.1

1629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p1.2

1630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliii-p1.3

1631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.x-p2.3

1632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xx-p5.1

1633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xix-p1.1

1634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xix-p5.1

1635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi.ix-p1.1

1636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p1.2

1637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.iii-p1.2

1638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p1.4

1639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxiv-p1.1

1640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p4.2

1641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p2.2

1642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p5.1

1643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.1

1644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-p1.3

1645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.5

1646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-p8.1

1647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvii-p4.1

1648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-p7.1

1649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-p13.4

1650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vii-p2.1

1651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxviii-p1.2

1652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxix-p1.2

1653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p1.2

1654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.6

1655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p7.1

1656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p1.2

1657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p1.2

1658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvii-p1.2

1659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.v-p9.3

1660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xiv-p1.1

1661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxi-p1.1

1662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxviii-p1.2

1663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p1.4

1664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p3.4

1665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.v-p4.1

1666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvii-p1.3

1667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-p29.2

1668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p1.1

1669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p1.1

1670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p1.3

1671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ii-p3.3

1672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p1.1

1673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p4.1

1674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p27.1

1675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p6.3

1676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.7

1677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-p1.2

1678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xi-p1.2

1679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p5.1

1680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.i-p12.1

1681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p1.2

1682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p1.1

1683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xi-p1.3

1684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p1.3

1685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xli-p1.3

1686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.3

1687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p1.1

1688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p4.1

1689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xv-p1.2

1690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p6.2

1691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.i-p1.1

1692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiv-p17.1

1693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-p38.1

1694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxviii-p1.1

1695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.iii-p1.1

1696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p14.2

1697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p1.2

1698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p10.1

1699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxi-p1.2

1700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ix-p1.2

1701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvi-p1.3

1702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxiv-p2.2

1703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p2.2

1704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p13.1

1705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-p1.2

1706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-p1.3

1707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.viii-p3.1

1708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xix-p1.2

1709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.liv-p1.2

1710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xx-p1.2

1711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxix-p1.2

1712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p2.4

1713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p50.1

1714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.v-p1.3

1715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxv-p1.1

1716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxx-p1.2

1717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi-p1.1

1718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi-p3.1

1719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iv-p1.1

1720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iii-p4.1

1721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii-p2.2

1722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii-p1.1

1723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vii-p2.1

1724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-p4.1

1725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p1.3

1726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p1.2

1727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.v-p1.3

1728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxvi-p1.1

1729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.vi-p1.1

1730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xi-p1.4

1731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xii-p1.3

1732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xiv-p1.1

1733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lix-p1.2

1734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxx-p1.3

1735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxiii-p1.2

1736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxiv-p1.2

1737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p1.2

1738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlvi-p12.1

1739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.viii-p2.1

1740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.6

1741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-p3.2

1742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-p1.2

1743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.v-p1.4

1744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vi-p1.1

1745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vii-p1.1

1746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xx-p1.1

1747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxii-p1.2

1748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiv-p1.4

1749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxix-p1.2

1750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxiii-p1.1

1751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxii-p1.1

1752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxv-p1.2

1753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxvii-p1.1

1754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lix-p1.3

1755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-p1.1

1756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxvi-p1.3

1757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxix-p1.1

1758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxvi-p1.2

1759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.vi-p1.2

1760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiii-p1.2

1761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p8.1

1762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p2.3

1763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.4

1764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p34.1

1765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iv-p1.2

1766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvi-p1.2

1767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvii-p1.1

1768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p1.2

1769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p3.2

1770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii-p1.1

1771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii-p2.1

1772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p5.2

1773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x-p2.1

1774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.x-p1.1

1775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p5.1

1776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.vi-p1.1

1777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.ix-p1.1

1778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii-p2.1

1779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xviii-p1.1

1780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iii-p1.1

1781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xiv-p1.1

1782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p5.2

1783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p7.2

1784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xv-p1.1

1785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.i-p1.1

1786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p1.1

1787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p4.1

1788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-p6.3

1789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p8.2

1790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p1.5

1791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p6.3

1792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p1.2

1793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p4.3

1794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p1.3

1795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p5.3

1796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p1.2

1797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p1.4

1798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p2.3

1799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvii-p2.2

1800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p2.1

1801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxii-p5.1

1802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiv-p1.1

1803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiv-p3.1

1804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p1.1

1805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p4.1

1806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p50.2

1807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvi-p1.1

1808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p4.1

1809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vi-p1.2

1810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p1.3

1811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p2.3

1812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p20.1

1813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p16.1

1814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p12.1

1815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-p10.1

1816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p5.3

1817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-p11.3

1818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.v-p9.2

1819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p1.3

1820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-p4.4

1821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p1.2

1822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.2

1823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliii-p2.3

1824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p1.6

1825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvii-p5.1

1826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p11.1

1827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvi-p1.3

1828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p1.3

1829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p9.1

1830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.5

1831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lii-p1.1

1832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p1.3

1833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p1.3

1834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiv-p1.2

1835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-p1.1

1836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxii-p1.3

1837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-p1.2

1838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiv-p1.2

1839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvi-p2.2

1840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvii-p1.2

1841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxviii-p2.2

1842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.5

1843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xli-p1.4

1844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p1.4

1845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p1.4

1846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.l-p4.1

1847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.li-p1.1

1848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p1.2

1849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liii-p1.1

1850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liv-p1.1

1851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p1.1

1852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiii-p1.1

1853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiv-p2.1

1854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxv-p1.1

1855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvi-p1.2

1856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvii-p1.1

1857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxviii-p1.2

1858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p1.1

1859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiv-p1.2

1860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-p1.1

1861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvi-p1.1

1862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvii-p1.1

1863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxvi-p1.1

1864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxi-p1.1

1865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.vii-p2.2

1866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlii-p1.1

1867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p50.5

1868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p3.1

1869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvi-p1.2

1870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-p1.1

1871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vi-p1.1

1872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p50.3

1873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p1.3

1874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p4.2

1875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-p8.1

1876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p1.2

1877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-p7.1

1878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p12.3

1879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xl-p1.2

1880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xli-p1.2

1881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-p1.3

1882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiv-p1.3

1883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvi-p2.4

1884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvii-p1.3

1885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxviii-p2.3

1886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-p3.3

1887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiii-p1.3

1888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiv-p2.3

1889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p1.3

1890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-p1.4

1891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcviii-p1.3

1892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcix-p1.3

1893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p1.3

1894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ci-p1.2

1895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-p1.2

1896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p1.2

1897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.civ-p1.3

1898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-p1.3

1899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvi-p1.2

1900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p1.2

1901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p4.1

1902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.viii-p2.2

1903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.3

1904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.2

1905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxviii-p1.3

1906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.ix-p1.1

1907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.iv-p1.2

1908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-p9.1

1909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.viii-p5.1

1910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p3.2

1911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p7.4

1912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxix-p1.2

1913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p1.3

1914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xix-p1.2

1915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p12.1

1916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p3.2

1917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.iv-p1.1

1918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.viii-p1.2

1919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-p1.2

1920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xii-p1.2

1921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.viii-p1.2

1922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-p1.4

1923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p8.3

1924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p5.2

1925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxviii-p1.2

1926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.6

1927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliii-p1.1

1928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p2.2

1929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiv-p1.1

1930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.i-p3.2

1931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.ii-p1.1

1932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p2.3

1933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p8.2

1934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p8.4

1935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p1.1

1936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iii-p5.1

1937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlv-p1.3

1938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.ix-p1.3

1939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.ix-p1.2

1940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.v-p1.1

1941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.ii-p1.1

1942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.iii-p1.1

1943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.iv-p1.1

1944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiv-p1.2

1945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxvi-p1.1

1946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p5.2

1947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.i-p1.2

1948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvii-p1.1

1949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xii-p1.1

1950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.v-p2.1

1951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p6.2

1952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iv-p4.1

1953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvi-p1.1

1954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.viii-p1.2

1955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p1.1

1956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p4.2

1957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.viii-p2.1

1958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p8.2

1959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlv-p1.3

1960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxix-p1.1

1961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiv-p1.2

1962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxviii-p2.3

1963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p1.2

1964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlv-p1.2

1965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p1.2

1966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p1.2

1967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-p1.2

1968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p26.1

1969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvii-p1.1

1970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xii-p2.1

1971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v-p1.1

1972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v-p3.1

1973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p2.3

1974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p4.3

1975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.i-p1.3

1976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p8.1

1977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p9.1

1978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p1.2

1979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p10.2

1980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xv-p1.2

1981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxi-p1.1

1982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvii-p1.1

1983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.xv-p1.1

1984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ix-p9.1

1985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p1.2

1986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-p24.1

1987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-p1.3

1988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ii-p1.1

1989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxii-p1.1

1990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-p6.3

1991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p6.2

1992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ix-p1.1

1993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-p1.4

1994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xviii-p1.3

1995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xii-p1.1

1996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiv-p1.4

1997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.i-p1.3

1998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii-p2.3

1999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv-p1.2

2000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xv-p1.1

2001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xv-p2.1

2002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p1.1

2003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p4.1

2004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.i-p1.1

2005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.i-p7.1

2006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ix-p2.2

2007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ix-p6.1

2008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p2.1

2009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.xi-p6.5

2010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-p1.1

2011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-p6.1

2012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.viii-p6.1

2013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.viii-p12.1

2014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xii.viii-p2.1

2015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.x-p1.1

2016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.xii-p1.1

2017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi.viii-p1.1

2018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.xv-p1.1

2019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix.v-p1.1

2020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p1.2

2021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xxi-p12.1

2022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxv-p1.3

2023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.ix-p3.1

2024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p1.1

2025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p8.1

2026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.i-p1.1

2027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.i-p4.1

2028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-p4.3

2029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-p1.4

2030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvi-p1.1

2031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliv-p1.1

2032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlv-p1.1

2033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlvi-p1.1

2034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxvii-p1.1

2035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xl-p1.1

2036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p8.2

2037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p14.2

2038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p21.2

2039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.v-p2.2

2040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxviii-p1.1

2041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p14.2

2042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.iii-p1.1

2043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvii-p9.1

2044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xix-p1.2

2045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi.ix-p1.2

2046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.iv-p1.1

2047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.v-p1.1

2048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.vi-p1.1

2049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.vii-p1.1

2050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.ix-p1.1

2051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.x-p1.1

2052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.xi-p1.1

2053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-p2.2

2054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xviii-p1.3

2055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xii-p2.2

2056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p1.1

2057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p15.2

2058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p13.2

2059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p11.2

2060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvi-p1.4

2061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p1.2

2062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p3.2

2063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.vii-p2.3

2064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ix-p1.3

2065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxvii-p1.1

2066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p2.2

2067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxi-p1.1

2068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxii-p4.2

2069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiii-p4.1

2070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p1.3

2071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxvii-p1.2

2072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p2.1

2073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p1.2

2074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p1.2

2075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p9.1

2076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xi-p1.3

2077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xix-p1.2

2078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxviii-p1.2

2079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p1.1

2080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p4.2

2081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-p1.1

2082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xiv-p1.2

2083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p1.1

2084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxi-p1.2

2085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xx-p1.2

2086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p18.1

2087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxix-p1.1

2088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.ii-p9.2

2089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.ii-p5.1

2090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvi-p1.2

2091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxxi-p4.1

2092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p14.2

2093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xiii-p1.1

2094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxi-p1.2

2095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p5.2

2096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p8.2

2097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiv-p1.1

2098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p1.3

2099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p5.2

2100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.6

2101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ii-p1.2

2102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ii-p4.2

2103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p6.2

2104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.iii-p5.3

2105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi.viii-p1.2

2106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.ii-p1.1

2107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-p7.1

2108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p6.1

2109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p1.3

2110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xvi-p1.2

2111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxvii-p2.1

2112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.1

2113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.2

2114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p1.3

2115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p8.2

2116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p1.4

2117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p1.6

2118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p22.1

2119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p1.1

2120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p5.2

2121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p3.2

2122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p11.2

2123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p1.2

2124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p9.1

2125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p7.3

2126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvi-p1.1

2127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lvi-p1.3

2128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xv-p1.1

2129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxx-p1.3

2130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p2.3

2131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p26.1

2132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.li-p1.2

2133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p26.2

2134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxviii-p1.1

2135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiii-p1.3

2136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.xv-p1.2

2137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p4.1

2138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p8.1

2139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.iv-p3.1

2140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii-p1.1

2141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii-p3.1

2142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p1.1

2143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.1

2144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p1.1

2145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.v-p6.1

2146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-p1.1

2147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-p3.1

2148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p1.2

2149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-p4.1

2150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-p1.3

2151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p32.2

2152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p6.3

2153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p6.2

2154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-p15.3

2155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p1.2

2156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p5.1

2157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xix-p1.2

2158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p2.1

2159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p5.2

2160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iii-p1.2

2161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-p4.2

2162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p3.1

2163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxx-p1.2

2164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iv-p3.1

2165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.5

2166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.6

2167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-p1.2

2168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxviii-p1.1

2169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p1.2

2170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-p2.3

2171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p1.2

2172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-p1.2

2173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p7.2

2174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p2.3

2175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-p5.3

2176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-p2.1

2177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p2.1

2178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.viii-p1.1

2179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xiii-p1.1

2180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p23.1

2181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-p3.3

2182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvi-p6.4

2183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxi-p2.3

2184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ix-p8.3

2185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxviii-p1.1

2186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iv-p1.5

2187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.ii-p1.1

2188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.i-p1.4

2189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p1.3

2190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.iii-p1.3

2191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvi-p4.1

2192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p4.1

2193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv-p1.1

2194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p25.1

2195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxix-p1.2

2196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.viii-p1.2

2197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxi-p2.2

2198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p1.2

2199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vii-p3.2

2200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p1.4

2201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ix-p5.3

2202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p1.1

2203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p7.1

2204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvi-p1.1

2205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xvi-p4.1

2206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.iv-p2.3

2207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p1.1

2208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvi-p1.1

2209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvii-p1.1

2210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p1.3

2211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p10.1

2212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p1.2

2213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p7.3

2214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p4.4

2215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p4.1

2216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiv-p9.2

2217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p6.2

2218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p1.1

2219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ix-p5.1

2220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p1.2

2221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiii-p1.2

2222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p11.2

2223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.3

2224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iii-p3.1

2225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvi-p5.1

2226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-p2.3

2227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p1.2

2228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.ii-p1.2

2229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-p1.2

2230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-p3.2

2231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.i-p1.4

2232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xvi-p6.2

2233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.ii-p1.2

2234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv-p1.1

2235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv-p5.1

2236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p1.1

2237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.i-p3.1

2238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p1.1

2239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-p3.1

2240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p1.1

2241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vi-p6.1

2242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-p1.3

2243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-p1.1

2244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-p1.2

2245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p1.2

2246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xi-p10.2

2247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p1.1

2248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.viii-p4.2

2249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vi-p1.6

2250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p2.2

2251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.5

2252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.v-p1.3

2253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.i-p1.3

2254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.vii-p2.1

2255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxviii-p4.1

2256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxii-p1.3

2257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxiv-p1.1

2258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.v-p1.2

2259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-p1.1

2260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xli-p1.1

2261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p1.1

2262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p1.3

2263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxi-p2.4

2264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxviii-p1.3

2265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xx-p1.2

2266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p1.3

2267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-p6.5

2268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.i-p1.3

2269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.ii-p1.1

2270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p1.2

2271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iii-p3.2

2272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.v-p1.1

2273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.v-p5.1

2274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xxi-p1.1

2275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p1.1

2276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p2.1

2277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-p1.2

2278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-p2.3

2279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p1.2

2280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-p2.2

2281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p1.3

2282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iii-p3.3

2283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p2.2

2284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-p5.5

2285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-p1.2

2286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p1.2

2287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiii-p1.2

2288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p1.2

2289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.ii-p1.1

2290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p8.3

2291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-p1.1

2292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p1.1

2293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p1.3

2294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p1.3

2295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p4.2

2296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p1.2

2297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-p1.2

2298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p7.3

2299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p3.2

2300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxii-p1.1

2301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p1.2

2302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.i-p1.5

2303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p1.2

2304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-p4.5

2305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.x-p2.2

2306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xviii-p1.1

2307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.iv-p2.2

2308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p10.1

2309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiii-p1.1

2310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiii-p12.1

2311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p1.3

2312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xix-p1.3

2313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xix-p5.2

2314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.x-p8.2

2315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxiii.i-p1.1

2316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii.i-p2.1

2317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xx-p1.3

2318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p10.2

2319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p7.2

2320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.v-p1.1

2321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p18.2

2322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xi-p1.3

2323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.2

2324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p1.4

2325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vii-p2.2

2326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.4

2327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvii-p3.2

2328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iv-p4.6

2329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p13.3

2330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p1.2

2331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p6.2

2332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-p1.3

2333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p7.3

2334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-p7.2

2335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvi-p2.2

2336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxi-p1.1

2337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iv-p4.5

2338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p5.4

2339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p2.2

2340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p7.2

2341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.v-p1.1

2342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiv-p1.2

2343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p1.2

2344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p2.2

2345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-p29.2

2346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p1.2

2347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xv-p1.2

2348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xix-p1.2

2349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvii-p3.2

2350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-p9.1

2351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p2.3

2352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xii-p1.7

2353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p1.4

2354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlvi-p1.2

2355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vi-p1.7

2356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.viii-p1.2

2357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-p1.4

2358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xiii-p3.2

2359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvii-p1.2

2360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.v-p1.2

2361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xx-p1.4

2362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiii-p1.4

2363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiv-p1.5

2364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p3.1

2365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vi-p9.1

2366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xi-p9.3

2367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.viii-p1.2

2368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.vi-p1.2

2369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p1.1

2370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.vi-p1.1

2371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-p2.2

2372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p1.3

2373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.x-p1.2

2374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvii-p1.2

2375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiv-p1.2

2376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p1.1

2377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p9.1

2378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xiii-p1.1

2379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p1.4

2380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-p4.2

2381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p1.3

2382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-p3.3

2383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p1.3

2384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p4.4

2385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p42.2

2386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p1.3

2387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-p6.3

2388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p3.5

2389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=1#ix.iii.iii-p12.1

2390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=1#viii.vi.xxviii-p5.1

2391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=1#ix.ii.xix-p2.1

2392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=2#ix.ii.xix-p3.1

2393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=3#ix.vi.xxxiii-p4.1

2394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=4#viii.i-p6.2

2395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=25#ix.vii.xvi-p16.1

2396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#vi.ii.vi-p19.1

2397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ix.ii.xxxi-p11.1

2398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#vi.ii.v-p4.1

2399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#viii.iv.lxii-p3.1

2400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#viii.viii.vii-p4.1

2401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ix.ii.xxv-p2.1

2402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ix.iv.xxiv-p5.1

2403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ix.vi.i-p11.1

2404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ix.vi.xxi-p3.1

2405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#ii.ii.xxxiii-p4.1

2406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=26#v.xv.ii-p5.1

2407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=28#vi.ii.vi-p34.1

2408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=28#ii.ii.xxxiii-p5.1

2409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=28#vi.ii.vi-p21.1

2410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=28#viii.iv.lxii-p3.1

2411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=1&scrV=28#ix.vi.xii-p3.1

2412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=2#vi.ii.xv-p5.1

2413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=2#ix.vii.xxix-p9.1

2414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=3#viii.iv.xix-p4.1

2415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=5#ix.iv.xxii-p40.1

2416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=7#ix.iii.xxxv-p14.1

2417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=7#viii.vi.xxx-p3.1

2418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=7#viii.viii.vii-p5.1

2419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=7#ix.vi.xxi-p2.1

2420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=7#ix.vii.xvi-p10.1

2421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=8#ix.vii.vi-p2.1

2422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=16#ix.vii.xxi-p8.1

2423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=16#ix.vii.xxiv-p2.1

2424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=23#ii.ii.vi-p4.1

2425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=2&scrV=25#ix.iv.xxiii-p14.1

2426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=1#ix.vii.xxiv-p3.1

2427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=2#ix.vii.xxiv-p4.1

2428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=4#ix.vii.xxiv-p5.1

2429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=8#ix.vii.xviii-p4.1

2430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=9#ix.vii.xvi-p17.1

2431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=13#ix.iv.xxiv-p16.1

2432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=14#ix.iv.xxiv-p9.1

2433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=15#viii.iv.cii-p2.1

2434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=15#ix.vi.xli-p14.1

2435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=15#ix.vii.xxii-p3.1

2436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=16#ix.iv.xxiv-p8.1

2437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=19#v.iii.ix-p12.1

2438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=19#viii.vi.xxx-p4.1

2439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=19#ix.vii.xvii-p2.1

2440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=19#ix.viii.xiv-p4.1

2441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=22#viii.iv.cxxix-p2.1

2442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=22#viii.iv.lxii-p4.1

2443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=3&scrV=24#ix.iv.xii-p40.1

2444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=3#ii.ii.iv-p2.1

2445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=7#ix.iv.xxiv-p12.1

2446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=7#ix.vi.xix-p8.1

2447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=7#ix.vi.xix-p14.1

2448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=10#ix.vii.xv-p2.1

2449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=4&scrV=16#ix.iv.xii-p40.2

2450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=5&scrV=1#v.xv.ii-p6.1

2451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=5&scrV=24#ii.ii.ix-p3.1

2452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=6&scrV=1#ix.vi.xxxvii-p19.2

2453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=6&scrV=2#ix.vi.xvii-p12.1

2454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=6&scrV=15#ix.ii.xix-p28.1

2455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=6&scrV=18#ix.ii.xix-p10.1

2456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=7&scrV=0#ii.ii.vii-p3.1

2457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=7&scrV=16#viii.iv.cxxvii-p6.1

2458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=8&scrV=10#viii.iv.xix-p4.2

2459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=8&scrV=12#viii.iv.xix-p4.2

2460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=9&scrV=3#v.xvi.i-p6.1

2461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=9&scrV=5#ix.vii.xv-p3.1

2462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=9&scrV=6#v.xv.ii-p6.2

2463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=9&scrV=24#viii.iv.cxxxix-p3.1

2464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=9&scrV=27#ix.iv.vi-p8.1

2465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=11&scrV=5#viii.iv.cxxvii-p5.1

2466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=11&scrV=6#viii.iv.cii-p3.1

2467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=12&scrV=1#ii.ii.x-p3.1

2468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=12&scrV=3#ix.vi.xxii-p2.2

2469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=13&scrV=13#ix.vii.xxxiii-p5.1

2470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=13&scrV=14#ii.ii.x-p4.1

2471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=13&scrV=17#ix.vii.xxxiii-p6.1

2472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=14&scrV=14#vi.ii.ix-p23.2

2473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=14&scrV=22#ix.vi.vi-p19.1

2474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=5#ix.iv.x-p2.1

2475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=5#ix.vi.viii-p8.1

2476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=5#ii.ii.x-p5.1

2477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=6#vi.ii.xiii-p12.1

2478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=6#viii.iv.xcii-p4.1

2479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=13#ix.vii.xxxiii-p9.1

2480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=15&scrV=19#ix.ii.xix-p13.1

2481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=16&scrV=2#ix.ii.xix-p14.1

2482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=17&scrV=5#vi.ii.xiii-p12.2

2483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=17&scrV=9#ix.vi.xvii-p2.1

2484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=17&scrV=12#ix.ii.xix-p12.1

2485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=17&scrV=17#ix.vi.viii-p2.1

2486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=17&scrV=26#vi.ii.ix-p23.1

2487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=1#ix.vi.viii-p15.1

2488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=1#viii.iv.lvi-p2.1

2489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=2#viii.iv.cxxvi-p5.1

2490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=10#viii.iv.lvi-p12.1

2491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=13#viii.iv.cxxvi-p6.1

2492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=13#ix.vi.xi-p4.1

2493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=13#viii.iv.lvi-p31.1

2494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=16#viii.iv.cxxvi-p7.1

2495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=16#viii.iv.lvi-p32.1

2496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=17#viii.iv.cxxvi-p8.1

2497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=20#viii.iv.lvi-p34.1

2498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=22#viii.iv.cxxvii-p3.1

2499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=27#ii.ii.xvii-p3.1

2500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=27#v.iii.xii-p12.1

2501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=18&scrV=33#viii.iv.lvi-p36.1

2502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=0#ii.ii.xi-p2.1

2503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=1#viii.iv.lvi-p36.2

2504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=4#ix.vi.xxxvii-p20.3

2505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=10#viii.iv.lvi-p37.1

2506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=16#viii.iv.lvi-p39.1

2507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=23#viii.iv.lvi-p21.1

2508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=24#ix.iv.vii-p3.1

2509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=24#viii.iv.cxxvii-p7.1

2510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=24#v.xv.ii-p3.1

2511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=27#viii.iv.lvi-p3.1

2512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=31#ix.vi.xxxii-p6.1

2513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=33#ix.vi.xxxii-p3.1

2514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=19&scrV=35#ix.vi.xxxii-p4.1

2515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=21&scrV=9#viii.iv.lvi-p13.1

2516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=21&scrV=22#ii.ii.x-p6.1

2517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=22&scrV=0#ii.ii.xxxi-p6.1

2518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=22&scrV=0#viii.iv.lix-p2.1

2519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=22&scrV=6#ix.vi.vi-p16.1

2520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=22&scrV=17#ii.ii.xxxii-p5.1

2521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=23&scrV=11#ix.vii.xxxiii-p8.1

2522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=24&scrV=22#ix.ii.xix-p15.1

2523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=24&scrV=25#ix.ii.xix-p15.1

2524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=25&scrV=21#vi.ii.xiii-p3.1

2525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=25&scrV=23#vi.ii.xiii-p4.1

2526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=25&scrV=23#ix.vi.xxii-p5.2

2527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=25&scrV=26#ix.vi.xxii-p8.1

2528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=26&scrV=4#viii.iv.cxx-p2.1

2529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=27&scrV=27#ix.vii.xxxiv-p8.1

2530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=27&scrV=28#ix.vii.xxxiv-p10.1

2531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=27&scrV=41#ii.ii.iv-p3.1

2532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=28&scrV=4#ii.ii.xxxii-p5.2

2533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=28&scrV=10#viii.iv.lviii-p17.1

2534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=28&scrV=14#viii.iv.cxx-p3.1

2535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=28&scrV=14#v.iii.x-p12.1

2536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=31&scrV=2#ix.ii.xvi-p12.1

2537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=31&scrV=10#viii.iv.lviii-p9.1

2538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=31&scrV=11#ix.vi.xi-p4.2

2539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=31&scrV=41#ix.vii.xxxiv-p11.1

2540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=32&scrV=22#viii.iv.lviii-p12.1

2541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=32&scrV=24#viii.iv.cxxvi-p4.1

2542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=32&scrV=30#viii.iv.cxxvi-p4.1

2543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=33&scrV=3#ix.vii.xxxiv-p12.1

2544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=35&scrV=6#viii.iv.lviii-p13.1

2545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=35&scrV=7#viii.iv.lx-p6.1

2546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=35&scrV=22#ix.ii.xix-p22.1

2547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=37&scrV=0#ii.ii.iv-p4.1

2548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=38&scrV=28#ix.vi.xxvi-p6.1

2549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=40&scrV=8#ix.iii.xxix-p27.1

2550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=42&scrV=3#ix.ii.xix-p19.1

2551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=48&scrV=9#vi.ii.xiii-p5.1

2552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=48&scrV=11#vi.ii.xiii-p5.1

2553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=48&scrV=18#vi.ii.xiii-p8.1

2554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=48&scrV=19#vi.ii.xiii-p9.1

2555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=5#viii.iv.lii-p2.1

2556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=8#viii.iv.lii-p2.1

2557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=8#viii.iv.lii-p4.1

2558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=9#viii.iv.lii-p2.1

2559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#viii.iv.cxx-p4.1

2560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#viii.ii.xxxii-p2.1

2561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#v.vi.ix-p12.1

2562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#viii.ii.liv-p2.1

2563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#viii.iv.lii-p2.1

2564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=10#ix.vi.xi-p11.1

2565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=11#viii.iv.lii-p2.1

2566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=18#ix.iv.xi-p19.1

2567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=18#viii.iv.lii-p2.1

2568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=24#viii.iv.lii-p2.1

2569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=24#viii.iv.lxxxvi-p2.1

2570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gen&scrCh=49&scrV=28#ix.ii.xix-p22.2

2571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=1&scrV=13#ix.vi.xxxi-p4.1

2572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=2&scrV=14#ii.ii.iv-p5.1

2573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=2&scrV=23#viii.iv.lix-p3.1

2574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=2#viii.iv.lx-p5.1

2575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=4#ix.vi.xi-p5.1

2576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=6#viii.ii.lxiii-p9.1

2577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=6#viii.ii.lxiii-p5.1

2578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=6#ix.vi.vi-p7.2

2579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=7#ix.vi.viii-p16.1

2580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=7#ix.vi.xiii-p13.1

2581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=8#ix.iv.vii-p13.1

2582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=11#ii.ii.xvii-p8.1

2583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=14#ix.iv.vii-p12.1

2584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=16#viii.iv.lix-p4.1

2585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=19#ix.vi.xxx-p8.1

2586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=3&scrV=22#ix.vi.xxxi-p2.1

2587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=4&scrV=10#v.iii.xii-p15.1

2588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=4&scrV=10#ii.ii.xvii-p8.2

2589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=6&scrV=2#viii.iv.cxxvi-p3.1

2590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=6&scrV=29#viii.iv.cxxvii-p4.1

2591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=7&scrV=1#ix.iv.vii-p33.1

2592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=7&scrV=9#ix.iv.xxii-p27.1

2593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=8&scrV=19#ix.iv.xxii-p28.1

2594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=9&scrV=35#ix.vi.xxx-p2.1

2595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=11&scrV=2#ix.vi.xxxi-p2.2

2596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=12&scrV=19#viii.iv.cxxii-p2.3

2597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=13&scrV=2#ix.ii.iv-p20.1

2598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=14&scrV=0#ii.ii.li-p5.1

2599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=15&scrV=27#viii.iv.lxxxvi-p6.1

2600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=16&scrV=8#v.iii.iii-p16.1

2601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=17&scrV=11#ix.vi.xxxiv-p8.1

2602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=17&scrV=14#vi.ii.xii-p20.1

2603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=17&scrV=16#ix.iv.xvii-p26.1

2604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=19&scrV=6#ix.vi.ix-p11.3

2605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=20&scrV=5#ix.ii.xxx-p9.1

2606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=20&scrV=8#vi.ii.xv-p3.1

2607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=20&scrV=12#ix.vi.x-p20.1

2608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=21&scrV=6#ix.vi.xviii-p3.2

2609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=21&scrV=13#ix.vi.xvii-p4.1

2610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=23&scrV=7#ix.vi.xxvii-p18.1

2611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=23&scrV=20#viii.iv.lxxv-p2.1

2612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=24&scrV=4#ix.ii.xix-p24.1

2613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=24&scrV=18#vi.ii.xiv-p3.1

2614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=0#viii.vi.xxix-p2.1

2615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=9#viii.vi.xxix-p3.1

2616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=10#ix.iii.xxv-p13.1

2617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=17#ix.iii.xxv-p14.1

2618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=23#ix.iii.xxv-p15.1

2619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=31#ix.iii.xxv-p16.1

2620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=32#ix.iii.xxv-p17.1

2621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=40#viii.vi.xxix-p4.1

2622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=40#ix.vi.xv-p11.1

2623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=25&scrV=40#ix.vii.xxxvi-p20.1

2624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=1#ix.iii.xxv-p18.1

2625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=1#ix.ii.xix-p7.1

2626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=1#ix.ii.xix-p17.1

2627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=2#ix.iii.xxv-p20.1

2628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=7#ix.iii.xxv-p19.1

2629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=8#ix.ii.xix-p31.1

2630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=16#ix.iii.xxv-p21.1

2631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=26#ix.iii.xxv-p22.1

2632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=26&scrV=37#ix.iii.xxv-p36.1

2633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=27&scrV=1#ix.iii.xxv-p37.1

2634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=28&scrV=1#ix.iii.xxv-p38.1

2635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=28&scrV=2#ix.ii.xix-p23.1

2636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=28&scrV=5#ix.iii.xxv-p39.1

2637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=28&scrV=17#ix.ii.xix-p8.1

2638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=28&scrV=33#viii.iv.xlii-p2.1

2639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=30&scrV=23#ix.iii.xxv-p23.1

2640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=30&scrV=34#ix.iii.xxv-p24.1

2641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=31&scrV=18#vi.ii.iv-p7.1

2642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=31&scrV=18#vi.ii.xiv-p4.1

2643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=6#viii.iv.xx-p2.1

2644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=6#ix.vi.xxviii-p16.1

2645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=7#vi.ii.iv-p8.1

2646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=7#ii.ii.liii-p2.1

2647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=7#vi.ii.xiv-p5.1

2648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=9#ii.ii.liii-p3.1

2649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=32&scrV=32#ii.ii.liii-p4.1

2650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=1#vi.ii.vi-p15.1

2651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=2#ix.vi.xvi-p8.1

2652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=3#vi.ii.vi-p25.1

2653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=20#ix.ii.xx-p5.1

2654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=20#ix.vi.xxi-p20.1

2655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=20#ix.vi.xxi-p52.1

2656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=33&scrV=20#ix.vi.xxi-p37.1

2657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=34&scrV=6#ix.vi.xxi-p34.1

2658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=34&scrV=28#vi.ii.iv-p7.2

2659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=36&scrV=8#ix.ii.xix-p17.2

2660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Exod&scrCh=36&scrV=21#ix.ii.xix-p18.1

2661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=10&scrV=1#ix.vi.xxvii-p13.1

2662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=11&scrV=0#vi.ii.x-p2.1

2663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=11&scrV=2#ix.vii.ix-p12.1

2664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=14&scrV=49#viii.ix.x-p2.1

2665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=20&scrV=24#vi.ii.vi-p15.2

2666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=26&scrV=12#ix.viii.xxvi-p3.1

2667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lev&scrCh=26&scrV=40#viii.iv.xvi-p3.1

2668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=11&scrV=17#viii.iv.xlix-p13.1

2669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=11&scrV=23#viii.iv.cxxvi-p9.1

2670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=1#ix.viii.xxxii-p5.1

2671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=3#v.iii.xii-p14.1

2672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=3#v.ii.x-p9.1

2673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=7#ii.ii.xvii-p6.1

2674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=7#ii.ii.xliii-p2.1

2675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=7#ix.iv.vii-p34.2

2676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=8#ix.vi.xxi-p36.1

2677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=14#ix.viii.xxxii-p6.1

2678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=12&scrV=14#ii.ii.iv-p6.1

2679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=13&scrV=16#viii.iv.lxxv-p3.1

2680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=14&scrV=30#ix.vi.xxix-p11.1

2681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=15&scrV=32#ix.vi.ix-p19.1

2682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=15&scrV=38#viii.iv.xlvi-p13.1

2683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=0#ii.ii.li-p4.1

2684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=1#v.iii.iii-p17.1

2685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=15#ix.vi.xxvii-p22.1

2686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=31#v.iii.iii-p18.1

2687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=33#ii.ii.iv-p7.1

2688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=16&scrV=33#ix.vi.xxvii-p14.1

2689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=17&scrV=0#ii.ii.xliii-p4.1

2690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=18&scrV=20#ix.vi.ix-p13.1

2691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=18&scrV=27#ii.ii.xxix-p5.1

2692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=21&scrV=6#vi.ii.xii-p12.1

2693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=21&scrV=8#viii.ii.lx-p4.1

2694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=21&scrV=8#ix.vi.iii-p28.1

2695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=21&scrV=9#v.vii.ii-p8.1

2696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=21&scrV=9#vi.ii.xii-p16.1

2697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=22&scrV=12#ix.viii.xxii-p2.1

2698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=22&scrV=22#ix.viii.xxiii-p2.1

2699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=23&scrV=19#ix.viii.xxiv-p2.1

2700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=24&scrV=17#viii.iv.cvi-p2.1

2701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=24&scrV=17#ix.iv.x-p12.1

2702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=24&scrV=23#ix.viii.xv-p3.1

2703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=16#v.xviii.ii-p6.1

2704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=17#v.xvi.viii-p3.1

2705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=18#viii.iv.xlix-p13.2

2706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=18#ix.viii.xix-p2.1

2707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=20#ix.viii.xx-p4.1

2708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=27&scrV=23#ix.viii.xx-p3.1

2709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=31&scrV=3#ix.viii.xxv-p2.1

2710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=31&scrV=8#ix.viii.xxv-p4.1

2711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=31&scrV=8#ix.viii.xlv-p3.1

2712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Num&scrCh=31&scrV=16#ix.viii.xxv-p3.1

2713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=1#vi.ii.x-p3.1

2714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=14#ix.vi.xvii-p25.1

2715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=19#viii.iv.cxxi-p3.1

2716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=19#viii.iv.lv-p2.1

2717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=19#ix.iv.vii-p32.1

2718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=4&scrV=24#ix.vi.xxi-p33.1

2719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=2#ix.vi.xvii-p13.1

2720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=8#ix.iv.vii-p31.1

2721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=12#vi.ii.xv-p3.2

2722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=22#ix.vi.xvi-p2.1

2723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=22#ix.vi.xvii-p20.1

2724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=5&scrV=24#ix.vi.xxi-p25.1

2725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=4#v.xvii.ii-p2.1

2726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=4#v.xv.ii-p2.1

2727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=4#ix.vi.iii-p8.1

2728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=4#ix.vii.xxiii-p3.1

2729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=5#v.vii.vi-p8.1

2730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=6#viii.iv.xlvi-p14.1

2731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=13#v.xvii.xii-p3.2

2732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=13#ix.vii.xxiii-p3.1

2733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=16#v.xvii.xi-p2.1

2734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=16#ix.vii.xxii-p11.1

2735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=6&scrV=16#ix.vii.xxiii-p6.1

2736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=8&scrV=3#ix.vi.xvii-p18.1

2737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=8&scrV=3#ix.vii.xxii-p8.1

2738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=9&scrV=12#vi.ii.iv-p8.2

2739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=9&scrV=12#ii.ii.liii-p2.2

2740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=9&scrV=12#vi.ii.xiv-p5.2

2741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=10&scrV=12#ix.vi.xvii-p21.1

2742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=10&scrV=16#viii.iv.xvi-p2.1

2743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=10&scrV=16#vi.ii.ix-p17.1

2744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=10&scrV=16#ix.vi.xvii-p6.1

2745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=13&scrV=6#v.vi.iii-p8.1

2746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=13&scrV=18#v.vi.iii-p8.1

2747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=14&scrV=0#vi.ii.x-p2.2

2748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=14&scrV=3#ix.vii.ix-p12.2

2749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=16&scrV=5#ix.vi.xi-p8.1

2750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=16&scrV=16#ix.vi.xix-p3.1

2751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=18&scrV=1#ix.vi.ix-p14.1

2752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=18&scrV=15#v.xv.ii-p7.1

2753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=21&scrV=23#viii.iv.xcvi-p2.1

2754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=21&scrV=23#ix.iv.xix-p17.2

2755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=27&scrV=15#vi.ii.xii-p13.1

2756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=27&scrV=26#viii.iv.xcv-p2.1

2757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=28&scrV=66#ix.vi.xi-p13.1

2758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=28&scrV=66#ix.vii.xix-p13.1

2759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=29&scrV=29#ix.iii.xxix-p27.2

2760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=30&scrV=14#ix.viii.xxxvi-p7.2

2761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=30&scrV=15#viii.ii.xliv-p2.1

2762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=30&scrV=19#viii.ii.xliv-p2.1

2763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=30&scrV=19#ix.vi.xvii-p22.1

2764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=31&scrV=2#viii.iv.cxxvi-p10.1

2765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=31&scrV=7#v.xvi.viii-p2.1

2766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=31&scrV=16#viii.iv.lxxiv-p5.1

2767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=31&scrV=23#v.xvi.viii-p2.1

2768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=1#ix.vi.iii-p2.1

2769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=4#ix.iv.xix-p40.1

2770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=6#viii.iv.xx-p7.1

2771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=6#ix.vi.xi-p12.1

2772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=6#ix.vi.xi-p14.1

2773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=6#ix.vi.xxxii-p8.1

2774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=7#viii.iv.cxxxi-p2.1

2775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=8#ix.iv.xiii-p52.1

2776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=8#ii.ii.xxix-p4.1

2777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=9#ix.iv.xiii-p53.1

2778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=15#ii.ii.iii-p3.1

2779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=15#v.ii.xvi-p7.1

2780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=15#viii.iv.xx-p3.1

2781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=16#viii.iv.cxix-p3.1

2782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=20#viii.iv.cxxiii-p4.1

2783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=20#viii.iv.xx-p7.1

2784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=22#viii.ii.lx-p6.1

2785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=22#viii.ii.lix-p2.1

2786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=32&scrV=43#viii.iv.cxxx-p2.1

2787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=33&scrV=9#ix.vi.ix-p12.1

2788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=33&scrV=13#viii.iv.xci-p4.1

2789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Deut&scrCh=34&scrV=9#viii.iv.xlix-p13.3

2790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=1&scrV=13#viii.iv.lxi-p2.1

2791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=2&scrV=0#ii.ii.xii-p2.1

2792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=3&scrV=12#ix.ii.xix-p26.1

2793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=4&scrV=3#ix.ii.xix-p25.1

2794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=5&scrV=2#viii.iv.xxiv-p2.1

2795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=5&scrV=12#ix.viii.xix-p4.1

2796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=5&scrV=13#viii.iv.lxii-p7.1

2797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=6&scrV=1#viii.iv.lxii-p7.2

2798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Josh&scrCh=10&scrV=17#ix.iii.xxv-p40.1

2799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=6&scrV=27#ix.viii.xviii-p2.1

2800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=6&scrV=37#ix.iv.xviii-p12.1

2801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=14&scrV=6#ix.viii.xl-p4.1

2802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=15&scrV=11#ix.viii.xli-p3.1

2803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=15&scrV=15#ix.viii.xl-p3.1

2804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=16&scrV=26#ix.viii.xxvii-p2.1

2805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Judg&scrCh=18&scrV=0#ix.vii.xxxi-p8.2

2806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=3&scrV=1#v.iii.iii-p9.1

2807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=5&scrV=0#viii.iv.cxxxii-p4.1

2808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=6&scrV=14#viii.iv.cxxxii-p5.1

2809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=8&scrV=7#v.iii.iii-p15.1

2810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=9&scrV=22#ix.ii.xix-p29.1

2811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=12&scrV=3#ix.vi.xxvii-p23.1

2812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=13&scrV=11#v.iii.iii-p22.1

2813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=15&scrV=22#ix.vi.xviii-p2.1

2814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=16&scrV=0#v.xviii.v-p3.1

2815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=16&scrV=10#ix.ii.xix-p11.1

2816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=18&scrV=0#ix.vi.xxviii-p3.1

2817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=18&scrV=18#v.vi.iv-p14.1

2818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=20&scrV=5#ix.ii.xix-p30.1

2819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Sam&scrCh=28&scrV=12#viii.iv.cv-p4.1

2820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=5&scrV=7#ix.vi.v-p7.1

2821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=7&scrV=14#viii.iv.cxviii-p4.1

2822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=7&scrV=18#v.vi.iv-p14.2

2823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=11&scrV=27#ix.vi.xxviii-p4.1

2824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=12&scrV=1#ix.vi.xxviii-p5.1

2825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=18&scrV=14#v.iii.iii-p19.1

2826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Sam&scrCh=20&scrV=22#v.iii.iii-p20.1

2827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=3&scrV=16#v.iii.iii-p11.1

2828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=4&scrV=34#ix.vi.xxviii-p7.1

2829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=8&scrV=27#ix.vi.xxviii-p6.1

2830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=10&scrV=1#ix.vi.xxviii-p8.1

2831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=11&scrV=1#ix.vi.xxviii-p9.1

2832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=11&scrV=31#ix.ii.xix-p16.1

2833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=14&scrV=10#ix.vi.xxvii-p15.1

2834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=8#ii.ii.iv-p8.1

2835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=21#ix.iv.vii-p23.1

2836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=27#ix.ii.xii-p10.1

2837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=31#ix.ii.xix-p27.1

2838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=36#ix.iv.xii-p14.1

2839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=18&scrV=36#ix.iv.vii-p25.1

2840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=19&scrV=11#viii.vi.xxxi-p3.1

2841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=19&scrV=11#ix.vi.xxi-p40.1

2842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=19&scrV=14#viii.iv.xxxix-p3.1

2843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Kgs&scrCh=19&scrV=18#viii.iv.xxxix-p3.1

2844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=5&scrV=14#ix.viii.xxxiv-p3.1

2845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=6&scrV=6#ix.vii.xviii-p15.1

2846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=6&scrV=6#ix.viii.xxviii-p2.1

2847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=13&scrV=21#ix.viii.xxxv-p2.1

2848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=22&scrV=0#v.xviii.v-p2.1

2849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=22&scrV=0#v.iii.iii-p12.1

2850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=23&scrV=0#v.xviii.v-p2.1

2851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Kgs&scrCh=23&scrV=0#v.iii.iii-p12.1

2852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Chr&scrCh=17&scrV=16#v.iii.xii-p13.1

2853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Chr&scrCh=20&scrV=7#ii.ii.x-p2.2

2854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Chr&scrCh=26&scrV=20#v.iii.iii-p21.1

2855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Chr&scrCh=31&scrV=14#ii.ii.xxix-p5.2

2856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Esth&scrCh=7&scrV=0#ii.ii.lv-p4.1

2857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Esth&scrCh=8&scrV=0#ii.ii.lv-p4.1

2858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=1&scrV=1#ii.ii.xvii-p4.1

2859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=1&scrV=6#viii.iv.lxxix-p8.1

2860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=4&scrV=16#ii.ii.xxxix-p6.1

2861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=4&scrV=19#ii.ii.xxxix-p6.3

2862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=5&scrV=1#ii.ii.xxxix-p6.4

2863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=5&scrV=17#ii.ii.lvi-p9.1

2864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=11&scrV=2#ii.ii.xxx-p4.1

2865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=14&scrV=4#ii.ii.xvii-p5.1

2866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=15&scrV=15#ii.ii.xxxix-p6.2

2867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=19&scrV=25#ii.ii.xxvi-p5.1

2868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=30&scrV=19#v.iii.xii-p12.2

2869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=31&scrV=13#v.vi.iv-p12.1

2870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=31&scrV=13#v.xv.x-p4.1

2871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=31&scrV=15#v.vi.iv-p12.1

2872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=32&scrV=8#v.iii.iii-p7.1

2873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Job&scrCh=38&scrV=11#ii.ii.xx-p3.1

2874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=1&scrV=0#viii.ii.xl-p3.1

2875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=1&scrV=1#vi.ii.x-p11.1

2876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=1&scrV=2#ix.vii.ix-p13.1

2877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=1&scrV=3#viii.iv.lxxxvi-p5.1

2878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=1&scrV=3#vi.ii.xi-p11.1

2879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=0#viii.ii.xl-p3.2

2880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=7#viii.iv.ciii-p5.1

2881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=7#viii.iv.lxxxviii-p5.1

2882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=7#viii.iv.cxxii-p9.1

2883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=7#ii.ii.xxxvi-p8.1

2884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=8#ix.vi.xxii-p11.1

2885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=2&scrV=11#iv.ii.ii-p3.1

2886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=3&scrV=4#viii.iv.xcvii-p2.1

2887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=3&scrV=5#viii.ii.xxxviii-p4.2

2888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=3&scrV=5#ix.vi.xxxiv-p88.1

2889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=3&scrV=6#ii.ii.xxvi-p4.1

2890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=3&scrV=6#ix.vi.xxxii-p10.1

2891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=4&scrV=5#iv.ii.xii-p3.1

2892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=5&scrV=6#v.xvi.v-p3.1

2893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=6&scrV=0#v.iii.ix-p14.1

2894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=6&scrV=5#v.vii.ix-p5.1

2895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=7&scrV=4#v.ii.x-p12.1

2896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=8&scrV=2#ix.ii.xv-p32.1

2897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=8&scrV=3#viii.iv.cxiv-p5.1

2898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=8&scrV=3#ix.vi.xii-p11.2

2899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=9&scrV=12#ix.iv.xix-p29.1

2900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=12&scrV=0#v.iii.ix-p14.2

2901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=12&scrV=3#ii.ii.xv-p7.1

2902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=14&scrV=3#ix.ii.xx-p4.2

2903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=15&scrV=8#ix.iv.xiii-p7.1

2904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=18&scrV=25#ii.ii.xlvi-p6.1

2905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=18&scrV=43#viii.iv.xxviii-p7.1

2906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=18&scrV=44#vi.ii.ix-p2.1

2907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=18&scrV=45#ix.vi.xlii-p6.1

2908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=0#viii.iv.xxx-p3.1

2909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=1#ix.ii.xv-p33.1

2910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=1#ii.ii.xxvii-p7.1

2911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=1#viii.iv.lxiv-p8.1

2912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=2#viii.ii.xl-p2.1

2913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=4#viii.iv.xlii-p3.1

2914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=5#viii.ii.liv-p4.1

2915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=5#viii.iv.lxix-p3.1

2916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=19&scrV=6#ix.vi.xxxiv-p90.1

2917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=21&scrV=4#ix.iii.xxxv-p9.1

2918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=0#viii.iv.xcviii-p0.2

2919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=6#ii.ii.xvi-p7.1

2920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=7#viii.ii.xxxviii-p5.1

2921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=7#ix.vi.xxxiv-p81.1

2922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=15#ix.vi.xxi-p32.1

2923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=15#ix.vi.xxxiv-p83.1

2924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=16#viii.ii.xxxv-p5.1

2925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=17#vi.ii.v-p12.1

2926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=16#viii.iv.xcvii-p5.1

2927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=17#vi.ii.vi-p10.1

2928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=18#viii.ii.xxxviii-p4.1

2929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=18#ix.vi.xxxiv-p82.1

2930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=19#vi.ii.vi-p11.1

2931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=21#vi.ii.v-p12.1

2932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=23#vi.ii.vi-p32.1

2933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=22&scrV=31#ix.vii.viii-p5.1

2934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=23&scrV=4#ix.vii.xxxii-p10.1

2935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=0#viii.iv.lxxxv-p0.2

2936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=0#viii.iv.xxxvi-p4.1

2937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=1#ii.ii.liv-p4.1

2938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=1#ix.vi.xxxvii-p35.1

2939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=7#viii.iv.lxxxv-p2.1

2940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=7#viii.ii.li-p3.1

2941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=7#viii.iv.cxxvii-p8.1

2942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=24&scrV=7#ix.vi.xxxiv-p89.1

2943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=25&scrV=14#ix.vi.xxxiv-p2.2

2944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=28&scrV=7#ii.ii.xxvi-p3.1

2945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=31&scrV=18#ii.ii.xv-p5.1

2946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=32&scrV=1#ii.ii.l-p5.1

2947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=32&scrV=1#ix.vii.xviii-p12.1

2948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=32&scrV=2#viii.iv.cxli-p2.1

2949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=32&scrV=10#ii.ii.xxii-p3.1

2950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=33&scrV=6#ix.iv.ix-p11.1

2951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=33&scrV=6#ix.ii.xxiii-p3.1

2952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=33&scrV=9#ix.iii.iii-p11.1

2953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=34&scrV=11#vi.ii.ix-p6.1

2954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=34&scrV=11#ii.ii.xxii-p2.1

2955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=34&scrV=13#ix.vi.xviii-p23.1

2956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=34&scrV=13#ix.vi.xxxvii-p7.1

2957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=34&scrV=16#ix.vi.xxix-p2.1

2958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=35&scrV=9#ix.vi.xii-p7.1

2959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=37&scrV=35#ii.ii.xiv-p3.1

2960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=38&scrV=11#ix.vi.xxxiv-p79.1

2961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=40&scrV=6#ix.vi.xviii-p4.1

2962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=41&scrV=10#v.iv.x-p9.1

2963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=42&scrV=2#vi.ii.vi-p29.1

2964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=0#viii.iv.xxxviii-p0.2

2965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=2#ix.vi.xxxiv-p60.1

2966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=3#ix.vi.xxxiv-p62.1

2967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=6#ix.iv.vii-p4.1

2968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=6#viii.iv.lvi-p27.1

2969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=6#viii.iv.lxiii-p9.1

2970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=7#viii.iv.lxxxvi-p4.1

2971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=7#ix.vi.xxxiv-p61.1

2972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=11#ix.vi.xl-p4.1

2973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=16#ix.vi.vi-p10.1

2974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=45&scrV=17#ix.iv.xxiii-p19.1

2975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=47&scrV=5#viii.iv.xxxvii-p2.1

2976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=49&scrV=12#ix.vi.v-p13.1

2977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=49&scrV=20#ix.vii.ix-p10.1

2978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=49&scrV=21#ix.vi.xlii-p12.1

2979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=0#viii.iv.xxii-p4.1

2980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=1#ix.iv.vii-p6.1

2981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=3#ix.iv.vii-p7.1

2982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=3#ix.vii.xix-p15.1

2983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=9#ix.vi.xviii-p7.1

2984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=14#ii.ii.lii-p4.1

2985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=14#ix.vi.xviii-p8.1

2986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=50&scrV=16#ii.ii.xxxv-p9.1

2987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=1#ii.ii.xviii-p7.1

2988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=12#v.vi.v-p6.1

2989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=12#ix.iv.xviii-p8.1

2990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=17#ii.ii.lii-p5.1

2991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=17#ix.vi.xviii-p5.1

2992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=19#vi.ii.ii-p8.1

2993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=51&scrV=19#ix.vi.xviii-p11.1

2994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=58&scrV=3#ix.iv.xi-p7.1

2995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=58&scrV=3#ix.vi.xlii-p8.1

2996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=62&scrV=4#ii.ii.xv-p3.1

2997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=68&scrV=5#v.xvi.iii-p3.1

2998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=68&scrV=7#v.xiv.i-p5.1

2999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=68&scrV=18#ix.iii.xxi-p8.1

3000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=68&scrV=18#viii.iv.lxxxvii-p6.1

3001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=68&scrV=19#viii.iv.xxxix-p8.1

3002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=69&scrV=21#ix.iv.xx-p15.1

3003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=69&scrV=21#ix.vi.xxxiv-p78.1

3004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=69&scrV=25#ix.iv.xiii-p3.1

3005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=69&scrV=27#ix.iv.xxiii-p8.1

3006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=69&scrV=31#ii.ii.lii-p2.1

3007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=72&scrV=0#viii.iv.xxxiv-p0.2

3008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=72&scrV=0#viii.iv.xxxiv-p2.1

3009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=72&scrV=1#viii.iv.lxiv-p7.1

3010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=72&scrV=17#viii.iv.cxxi-p2.1

3011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=76&scrV=1#ix.iv.x-p11.1

3012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=76&scrV=1#ix.iv.x-p15.1

3013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=76&scrV=1#ix.vi.xxxiv-p66.1

3014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=78&scrV=5#ix.iv.xvii-p19.1

3015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=78&scrV=36#ii.ii.xv-p4.1

3016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=80&scrV=1#ix.iv.xii-p31.1

3017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=81&scrV=9#ix.iv.vii-p17.1

3018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=0#viii.iv.cxxiv-p2.1

3019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=1#ix.iv.vii-p5.1

3020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=6#ix.iv.vii-p9.1

3021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=6#ix.iv.xx-p4.1

3022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=6#ix.vi.xxxix-p7.1

3023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=82&scrV=8#v.iv.x-p11.1

3024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=85&scrV=9#v.iv.vii-p8.1

3025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=85&scrV=11#ix.iv.vi-p3.1

3026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=86&scrV=23#ix.vii.xxxii-p5.1

3027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=89&scrV=11#ix.vii.xxii-p10.1

3028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=89&scrV=21#ii.ii.xviii-p3.1

3029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=90&scrV=4#vi.ii.xv-p9.1

3030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=90&scrV=4#viii.iv.lxxxi-p8.1

3031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=91&scrV=13#v.xvii.x-p6.1

3032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=91&scrV=13#ix.iv.xxiv-p20.1

3033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=95&scrV=4#ix.iv.xi-p28.1

3034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=0#viii.iv.lxxiv-p0.2

3035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=0#viii.iv.lxxiii-p0.2

3036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=1#viii.ii.xli-p2.1

3037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=1#ix.vi.x-p4.1

3038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=5#viii.iv.lxxix-p10.1

3039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=5#viii.iv.lv-p4.1

3040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=5#viii.viii.v-p4.1

3041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=96&scrV=5#ix.iv.vii-p16.1

3042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=98&scrV=2#ix.iv.xi-p21.1

3043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=99&scrV=0#viii.iv.xxxvii-p4.1

3044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=99&scrV=1#ix.vi.xxxiv-p91.1

3045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=99&scrV=1#viii.iv.lxiv-p5.1

3046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=102&scrV=25#ix.vi.iv-p3.1

3047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=104&scrV=2#ix.iii.xxxi-p2.1

3048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=104&scrV=4#ii.ii.xxxvi-p6.1

3049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=104&scrV=4#ix.iii.xxxi-p2.1

3050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=104&scrV=15#v.xvi.i-p7.1

3051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=104&scrV=30#ix.vii.xxxiv-p3.1

3052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=109&scrV=8#ix.iv.xiii-p4.1

3053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=109&scrV=8#ix.iii.xxi-p4.2

3054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=0#viii.iv.lxxxiii-p3.1

3055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=0#viii.iv.xxxii-p4.1

3056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=0#viii.iv.xxxiii-p0.2

3057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ix.iv.xi-p40.1

3058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ii.ii.xxxvi-p9.1

3059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#vi.ii.xii-p23.1

3060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ix.iii.xxix-p22.1

3061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#v.xiv.vi-p4.1

3062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#viii.iv.cxxvii-p9.1

3063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#viii.iv.lvi-p26.1

3064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ix.iv.vii-p2.1

3065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#viii.ii.xlv-p4.1

3066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ix.iv.xvii-p21.1

3067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=1#ix.vi.xxxiv-p52.2

3068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=3#viii.iv.lxiii-p4.1

3069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=3#viii.iv.lxxvi-p9.1

3070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=4#viii.iv.lxiii-p5.1

3071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=110&scrV=4#viii.iv.cxviii-p2.1

3072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=115&scrV=3#ix.iv.ix-p12.1

3073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=115&scrV=5#viii.viii.v-p3.1

3074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=115&scrV=16#viii.vi.xxx-p2.1

3075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=116&scrV=2#ix.vi.xxxvii-p43.1

3076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=116&scrV=12#v.v.viii-p5.1

3077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=12#vi.ii.vi-p10.2

3078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=18#ii.ii.lvi-p4.1

3079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=19#ii.ii.xlviii-p4.1

3080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=22#vi.ii.vi-p7.1

3081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=22#ix.vi.xxxiv-p6.1

3082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=24#vi.ii.vi-p8.1

3083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=118&scrV=24#viii.iv.c-p6.3

3084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=119&scrV=1#v.ii.ix-p10.1

3085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=119&scrV=21#v.vi.iii-p9.1

3086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=119&scrV=83#ii.ii.xvii-p9.1

3087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=119&scrV=120#vi.ii.v-p12.2

3088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=124&scrV=8#ix.iv.xi-p27.1

3089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=124&scrV=8#ix.vi.iii-p3.1

3090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=128&scrV=3#viii.iv.cx-p3.1

3091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=130&scrV=3#v.iii.x-p6.1

3092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=130&scrV=7#ix.viii.x-p2.1

3093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=131&scrV=0#ix.iii.xxix-p27.3

3094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=131&scrV=2#v.ii.x-p10.1

3095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=132&scrV=11#ix.iv.x-p10.1

3096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=132&scrV=11#ix.iv.xvii-p6.1

3097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=139&scrV=15#ii.ii.xxxviii-p5.1

3098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=141&scrV=5#ii.ii.lvi-p6.1

3099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=148&scrV=1#viii.iv.lxxxv-p5.1

3100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=148&scrV=5#ix.iii.iii-p11.2

3101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=148&scrV=5#ix.iii.xxxv-p8.1

3102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=149&scrV=5#ix.vi.xlii-p3.1

3103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ps&scrCh=150&scrV=1#v.xviii.v-p4.1

3104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=1&scrV=6#vi.ii.vi-p17.2

3105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=1&scrV=7#ix.iv.xxiv-p15.1

3106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=1&scrV=17#vi.ii.v-p3.1

3107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=1&scrV=20#ix.vii.xxi-p4.1

3108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=1&scrV=23#ii.ii.lvii-p4.1

3109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=2&scrV=21#ii.ii.xiv-p2.1

3110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=3&scrV=12#ii.ii.lvi-p5.1

3111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=3&scrV=19#ix.vi.xxi-p13.1

3112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=3&scrV=34#v.ii.v-p11.1

3113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=3&scrV=34#ii.ii.xxx-p3.1

3114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=3&scrV=34#v.ii.v-p4.1

3115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=5&scrV=22#ix.iv.x-p24.1

3116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=7&scrV=3#ii.ii.ii-p8.1

3117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=15#ix.vii.xxv-p4.1

3118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=17#v.xix.iii-p4.1

3119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=21#viii.iv.lxi-p7.1

3120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=22#viii.iv.cxxix-p3.1

3121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=22#v.xiv.vi-p11.1

3122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=22#ix.vi.xxi-p14.1

3123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=25#v.xiv.vi-p11.1

3124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=27#v.xiv.vi-p3.1

3125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=27#viii.iv.lxxvi-p9.2

3126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=27#ix.vi.xxi-p15.1

3127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=8&scrV=30#v.xiv.vi-p3.1

3128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=9&scrV=1#v.vii.ii-p7.1

3129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=9&scrV=1#v.xvii.iii-p3.1

3130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=9&scrV=10#ix.iv.xxiv-p15.2

3131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=10&scrV=24#v.xxv.vi-p10.1

3132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=10&scrV=25#v.ii.vii-p4.1

3133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=11&scrV=3#v.ii.vii-p4.2

3134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=14&scrV=29#v.xvi.v-p4.1

3135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=15&scrV=27#v.xvi.v-p5.1

3136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=16&scrV=6#v.xvi.v-p5.2

3137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=18&scrV=9#v.iv.vii-p7.1

3138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=18&scrV=17#v.iii.xii-p3.1

3139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=18&scrV=17#v.iii.xii-p6.1

3140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=18&scrV=17#v.xxv.iv-p2.3

3141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=19&scrV=17#ix.vi.xix-p28.1

3142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=20&scrV=27#ii.ii.xxi-p2.1

3143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=21&scrV=1#ix.vii.xxv-p3.1

3144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=22&scrV=3#ix.iv.xxvi-p2.1

3145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=22&scrV=29#v.ii.vi-p7.1

3146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=23&scrV=24#v.vi.iv-p11.1

3147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=24&scrV=21#v.vii.ix-p7.1

3148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=27&scrV=2#ii.ii.xxxviii-p3.1

3149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=27&scrV=12#ix.iv.xxvi-p2.2

3150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Prov&scrCh=30&scrV=4#v.xvii.ii-p6.1

3151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eccl&scrCh=2&scrV=25#v.xvi.i-p8.1

3152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Song&scrCh=1&scrV=3#v.ii.xvii-p5.1

3153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Song&scrCh=2&scrV=15#ix.ii.xxxii-p7.1

3154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Song&scrCh=2&scrV=15#v.vi.iii-p6.1

3155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=2#vi.ii.ix-p8.1

3156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=2#ix.vi.iii-p4.1

3157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=2#ix.vi.xlii-p5.1

3158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=3#viii.ii.lxiii-p2.1

3159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=3#ix.ii.xx-p2.1

3160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=3#viii.ii.xxxvii-p2.1

3161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=3#viii.ii.lxiii-p6.1

3162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=7#viii.ii.xlvii-p3.1

3163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=8#ix.vi.v-p9.1

3164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=9#viii.iv.cxl-p4.1

3165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=9#viii.ii.liii-p3.1

3166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=10#vi.ii.ix-p10.1

3167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=10#ix.vi.xlii-p14.1

3168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=11#ix.vi.xviii-p9.1

3169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=11#vi.ii.ii-p4.1

3170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=13#vi.ii.xv-p17.1

3171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=14#viii.ii.xxxvii-p4.1

3172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=14#ix.viii.xxxviii-p4.1

3173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=16#viii.ii.xliv-p3.1

3174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=16#ix.vi.xlii-p15.1

3175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=16#viii.ii.lxi-p4.1

3176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=16#ii.ii.viii-p6.1

3177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=17#ix.vi.xxxvii-p6.4

3178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=18#ii.ii.viii-p4.1

3179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=19#v.xvi.i-p5.1

3180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=22#ix.vi.xiii-p2.1

3181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=23#viii.iv.lxxxii-p3.1

3182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=23#ix.vi.iii-p21.1

3183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=1&scrV=27#viii.iv.lxxxviii-p4.1

3184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=2&scrV=3#viii.ii.xxxix-p2.1

3185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=2&scrV=3#ix.vi.xxxv-p10.1

3186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=2&scrV=5#viii.iv.cxxxv-p5.1

3187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=2&scrV=17#ix.vi.xxxiv-p95.1

3188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=9#viii.iv.cxxxvii-p5.1

3189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=9#viii.iv.xvii-p3.1

3190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=9#viii.iv.cxxxvi-p3.1

3191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=9#vi.ii.vi-p12.1

3192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=9#viii.iv.cxxxiii-p2.1

3193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=3&scrV=16#viii.iv.xxvii-p4.1

3194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=4&scrV=4#ix.vi.xxiii-p2.1

3195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=0#vi.ii.xvi-p7.1

3196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=6#ix.iv.xviii-p13.1

3197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=12#ix.iii.xxiii-p6.1

3198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=12#ix.vi.iii-p15.1

3199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=18#viii.iv.xvii-p4.1

3200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=18#viii.iv.cxxxiii-p5.1

3201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=20#viii.ii.xlix-p3.1

3202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=20#viii.iv.xvii-p4.1

3203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=20#ix.ii.xxvi-p10.1

3204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=21#vi.ii.iv-p13.1

3205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=21#viii.iv.xxxix-p9.1

3206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=5&scrV=26#v.vii.i-p6.1

3207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=1#ix.vi.xxxiv-p52.1

3208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=3#ii.ii.xxxiv-p6.1

3209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=5#ix.vi.xxi-p31.1

3210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=8#viii.iv.lxxv-p4.1

3211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=10#viii.iv.xii-p3.2

3212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=10#ix.vi.xxx-p3.2

3213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=11#ix.vii.xxxv-p12.1

3214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=11#ix.vii.xxxvi-p2.1

3215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=6&scrV=12#ix.vii.xxxvi-p5.1

3216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=4#ix.iv.xxi-p16.1

3217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=10#viii.iv.xliii-p10.1

3218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=10#viii.iv.lxvi-p4.1

3219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=10#ix.iv.xxii-p16.1

3220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=11#ix.iv.xxii-p21.1

3221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=13#ix.iv.xx-p19.1

3222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=13#ix.iv.xxii-p18.1

3223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#v.ii.xviii-p9.1

3224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#viii.ii.xxxiii-p2.1

3225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#v.xv.iii-p5.1

3226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#v.xvii.iii-p4.1

3227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#ix.iv.xx-p12.1

3228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#ix.iv.xxii-p0.2

3229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#ix.iv.xxii-p2.1

3230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=7&scrV=14#ix.vi.xxxiv-p64.3

3231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=3#ix.iv.xvii-p24.1

3232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=3#ix.vi.xxxiv-p64.1

3233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=4#viii.iv.xliii-p10.2

3234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=4#viii.iv.lxvi-p4.2

3235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=4#ix.iv.xvii-p25.1

3236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=14#vi.ii.vi-p5.1

3237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=8&scrV=14#ix.iv.xix-p11.1

3238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=1#ix.viii.xvii-p2.1

3239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#viii.ii.xxxv-p3.1

3240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#v.xv.iii-p4.1

3241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#viii.iv.lxxvi-p2.1

3242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#ix.iv.xvii-p17.1

3243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#ix.iv.xx-p16.1

3244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=9&scrV=6#ix.vi.xxxiv-p64.2

3245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=1#viii.ii.xxxii-p4.1

3246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=1#ix.iv.x-p20.1

3247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=1#viii.iv.lxxxvii-p2.1

3248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=2#ix.iv.xviii-p2.1

3249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=2#ix.iv.xviii-p14.1

3250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=4#ix.vi.xxxiv-p13.1

3251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=6#vii.ii.iv-p3.2

3252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=11&scrV=12#ix.vi.xxxiv-p9.1

3253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=12&scrV=2#ix.iv.xi-p20.1

3254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=12&scrV=4#ix.vi.vi-p4.1

3255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=13&scrV=9#ix.vii.xxxvi-p3.1

3256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=14&scrV=1#viii.iv.cxxii-p2.4

3257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=14&scrV=1#viii.iv.cxxiii-p2.1

3258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=16&scrV=1#vi.ii.xi-p5.1

3259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=19&scrV=24#viii.iv.cxxiii-p7.1

3260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=25&scrV=3#ix.iv.xxi-p19.1

3261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=25&scrV=8#ix.vii.xiii-p2.1

3262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=25&scrV=9#ix.vi.x-p12.1

3263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=2#viii.iv.xxiv-p2.2

3264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=10#ix.vii.xxxvi-p4.1

3265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=19#ix.vi.xxxiv-p71.1

3266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=19#ix.vii.xvi-p2.1

3267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=19#ix.vii.xxxv-p2.1

3268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=26&scrV=20#ii.ii.l-p4.1

3269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=27&scrV=1#viii.iv.cxii-p2.1

3270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=27&scrV=6#ix.vi.v-p4.1

3271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=28&scrV=10#ix.ii.xxv-p9.2

3272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=28&scrV=16#vi.ii.vi-p5.2

3273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=28&scrV=16#ix.iv.xxii-p25.1

3274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=13#viii.iv.cxl-p3.1

3275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=13#ii.ii.xv-p2.1

3276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=13#viii.iv.xlviii-p3.1

3277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=13#ix.vi.xiii-p11.1

3278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=13#viii.iv.lxxviii-p8.1

3279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=14#viii.iv.xxxii-p3.1

3280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=29&scrV=14#viii.iv.cxxiii-p5.1

3281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=30&scrV=1#ix.vi.xix-p13.1

3282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=30&scrV=1#viii.iv.lxxix-p5.1

3283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=30&scrV=25#ix.vii.xxxv-p8.1

3284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=31&scrV=9#ix.vii.xxxv-p20.1

3285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=32&scrV=1#ix.vii.xxxv-p20.2

3286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=33&scrV=13#vi.ii.ix-p3.1

3287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=33&scrV=13#viii.iv.lxx-p6.1

3288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=33&scrV=16#vi.ii.xi-p8.1

3289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=33&scrV=16#vi.ii.xi-p10.1

3290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=33&scrV=20#ix.iv.xxi-p23.1

3291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=1#viii.iv.lxix-p4.1

3292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=3#ix.vi.xxxiv-p70.1

3293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=4#v.iii.ix-p10.1

3294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=5#viii.viii.iv-p2.1

3295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=5#ix.vi.xxxiv-p69.1

3296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=35&scrV=6#viii.ii.xlviii-p2.1

3297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=39&scrV=8#viii.iv.l-p5.1

3298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=1#viii.iv.l-p6.1

3299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=6#ix.vii.xxxiv-p19.1

3300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=10#ii.ii.xxxiv-p3.1

3301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=12#ix.iii.xxxi-p3.1

3302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=12#vi.ii.xvi-p3.1

3303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=12#ix.vi.xx-p3.1

3304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=13#vi.ii.vi-p17.1

3305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=15#ix.vii.xxx-p2.1

3306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=40&scrV=22#ix.iii.xxxi-p3.1

3307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=41&scrV=8#ii.ii.x-p2.1

3308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=41&scrV=8#v.iii.x-p11.2

3309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=1#viii.iv.cxxxv-p3.1

3310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=1#viii.iv.cxxiii-p13.1

3311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=3#ix.vi.xxi-p41.1

3312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=5#ix.vi.iii-p5.1

3313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=5#ix.vii.xiii-p4.1

3314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=5#viii.iv.lxv-p7.1

3315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=6#viii.iv.cxxii-p5.1

3316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=6#vi.ii.xiv-p11.1

3317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=6#viii.iv.xxvi-p2.1

3318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=8#viii.iv.lxv-p3.1

3319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=10#ix.vi.x-p5.1

3320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=16#viii.iv.cxxii-p4.1

3321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=42&scrV=19#viii.iv.cxxiii-p4.2

3322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=5#ix.vi.xv-p5.1

3323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=10#viii.iv.cxxii-p4.2

3324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=10#ix.iv.vii-p14.1

3325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=10#ix.vi.vi-p3.1

3326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=15#viii.iv.cxxxv-p2.1

3327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=19#ix.vi.xxxiv-p99.1

3328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=23#ix.vi.xviii-p17.1

3329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=43&scrV=26#v.iii.xii-p7.1

3330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=44&scrV=6#v.xv.iii-p3.1

3331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=44&scrV=6#viii.vi.xxi-p2.1

3332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=44&scrV=9#ix.iv.vii-p19.1

3333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=44&scrV=9#viii.ii.ix-p2.1

3334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=1#vi.ii.xii-p26.1

3335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=2#vi.ii.xi-p7.1

3336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=5#ix.ii.xxx-p9.2

3337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=5#ix.ii.vi-p11.1

3338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=7#ix.vi.xli-p3.1

3339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=45&scrV=24#viii.ii.lii-p2.2

3340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=46&scrV=2#ix.vi.xviii-p18.1

3341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=46&scrV=9#ix.iii.x-p8.1

3342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=46&scrV=9#ix.ii.vi-p11.2

3343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=48&scrV=22#ix.ii.xvii-p13.1

3344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=6#vi.ii.xiv-p13.1

3345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=6#viii.iv.cxxi-p6.1

3346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=8#viii.iv.cxxii-p8.1

3347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=16#ix.vii.xxxvi-p9.1

3348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=17#vi.ii.xvi-p5.1

3349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=49&scrV=22#v.vii.i-p6.2

3350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=4#viii.iv.cii-p4.1

3351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=6#viii.ii.xxxviii-p3.1

3352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=6#ix.vi.xxxiv-p76.1

3353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=6#vi.ii.v-p13.1

3354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=7#vi.ii.vi-p6.1

3355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=8#vi.ii.vi-p2.1

3356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=8#ix.vi.xxxiv-p94.1

3357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=50&scrV=9#vi.ii.vi-p3.1

3358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=51&scrV=4#viii.iv.xi-p3.1

3359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=51&scrV=6#ix.vi.iv-p4.1

3360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=5#iv.ii.x-p7.1

3361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=5#v.iv.viii-p4.1

3362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=5#v.iv.viii-p14.1

3363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=5#viii.iv.xvii-p2.1

3364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=7#ix.iv.xiv-p3.2

3365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=10#viii.iv.xiii-p7.1

3366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=13#viii.ii.l-p2.1

3367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=52&scrV=15#viii.iv.cxviii-p7.1

3368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=0#ii.ii.xvi-p6.1

3369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=1#viii.iv.cxviii-p7.2

3370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=1#viii.iv.cxiv-p4.1

3371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=1#viii.iv.xlii-p4.1

3372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=1#viii.ii.l-p2.2

3373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=2#ix.iii.xxiii-p22.2

3374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=2#ix.iv.xx-p13.1

3375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=3#ix.vi.xxxiv-p4.1

3376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=3#ix.vi.xxxiv-p74.1

3377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=4#ix.vi.xxxiv-p72.1

3378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=5#vi.ii.v-p2.1

3379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#viii.iv.cxi-p2.1

3380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#viii.iv.cxiv-p2.1

3381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#vi.ii.v-p2.1

3382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#v.xv.iii-p6.1

3383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#ix.vi.xxiv-p7.2

3384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#ix.vi.xxxiv-p7.1

3385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#ix.vi.xxxiv-p77.1

3386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=7#ix.iv.xiii-p44.2

3387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#viii.iv.lxiii-p3.1

3388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#viii.iv.xliii-p4.1

3389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#viii.iv.cxviii-p3.1

3390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#ix.iii.xxix-p17.1

3391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#vi.ii.v-p8.1

3392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#ix.iv.xx-p7.1

3393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=8#viii.ii.li-p2.1

3394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=9#viii.iv.xcvii-p4.1

3395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=53&scrV=11#iii.ii.ix-p6.2

3396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=54&scrV=1#viii.ii.liii-p2.1

3397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=54&scrV=1#ix.ii.xi-p15.1

3398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=54&scrV=9#viii.iv.cxxxviii-p2.1

3399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=54&scrV=9#viii.iv.cxxxviii-p2.2

3400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=54&scrV=11#ix.vii.xxxv-p21.1

3401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=55&scrV=3#viii.iv.xiv-p2.1

3402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=55&scrV=3#viii.iv.xii-p2.1

3403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=55&scrV=8#ix.iii.xiv-p7.1

3404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=56&scrV=10#v.ii.vii-p5.1

3405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=57&scrV=1#viii.iv.cx-p4.1

3406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=57&scrV=1#viii.ii.xlviii-p3.1

3407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=57&scrV=1#ix.vi.xxxv-p14.1

3408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=57&scrV=1#viii.iv.xvi-p5.1

3409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=57&scrV=16#ix.vii.xiii-p5.1

3410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=1#viii.iv.xv-p3.1

3411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=2#viii.ii.xxxv-p4.2

3412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=4#vi.ii.iii-p2.1

3413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=6#viii.ii.xxxvii-p4.2

3414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=6#v.vi.viii-p8.1

3415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=6#ix.vi.xviii-p20.1

3416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=6#vi.ii.iii-p4.1

3417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=13#viii.iv.xxvii-p2.1

3418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=58&scrV=14#ix.vii.xxxv-p9.1

3419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=60&scrV=17#ii.ii.xlii-p9.1

3420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=60&scrV=17#ix.vi.xxvii-p27.1

3421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=1#ix.iv.x-p21.1

3422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=1#ix.iv.xviii-p3.1

3423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=1#ix.iv.xix-p19.1

3424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=1#ix.vi.xxiv-p5.1

3425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=1#vi.ii.xiv-p14.1

3426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=61&scrV=2#ix.iii.xxiii-p3.1

3427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=2#v.iii.x-p7.1

3428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=10#viii.iv.xxvi-p4.1

3429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=11#ii.ii.xxxiv-p3.2

3430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=11#v.vii.ix-p6.1

3431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=12#v.iii.x-p7.1

3432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=62&scrV=12#viii.iv.cxix-p6.1

3433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=63&scrV=1#viii.iv.xxvi-p4.2

3434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=63&scrV=9#ix.iv.xxi-p22.1

3435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=63&scrV=15#viii.iv.xxv-p5.1

3436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=63&scrV=17#viii.ii.lii-p4.2

3437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=64&scrV=0#viii.iv.xxv-p5.2

3438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=64&scrV=4#ix.vii.xxxvii-p14.2

3439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=64&scrV=10#viii.ii.xlvii-p2.1

3440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=64&scrV=11#viii.ii.lii-p4.3

3441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#ix.iv.x-p16.1

3442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#viii.iv.cxix-p7.1

3443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#ix.iv.vii-p8.1

3444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#viii.iv.xxiv-p4.1

3445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#viii.iv.xxiv-p3.1

3446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=1#viii.ii.xlix-p2.1

3447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#viii.ii.xxxviii-p2.1

3448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#vi.ii.xii-p9.1

3449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#viii.iv.cxiv-p3.1

3450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#viii.ii.xxxv-p4.1

3451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#viii.iv.xcvii-p3.1

3452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=2#ix.vi.xxxiv-p80.1

3453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=8#viii.iv.cxxxvi-p2.1

3454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=9#viii.iv.cxxxv-p4.1

3455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=17#viii.iv.lxxxi-p6.1

3456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=17#ix.vii.xxxvi-p17.1

3457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=18#ix.vii.xxxv-p22.1

3458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=21#ix.vii.xxxvi-p6.1

3459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=65&scrV=22#ix.vii.xvi-p6.1

3460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=1#viii.ii.xxxvii-p3.1

3461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=1#vi.ii.xvi-p4.1

3462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=1#viii.iv.xxii-p5.1

3463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=1#ix.vi.iii-p18.1

3464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=2#ii.ii.xiii-p4.1

3465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=2#v.iv.vii-p9.1

3466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=2#vi.ii.xix-p6.1

3467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=3#ix.vi.xix-p16.1

3468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=5#viii.iv.lxxxv-p9.1

3469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=13#ix.vii.xvi-p3.1

3470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=21#viii.iv.cxvi-p4.1

3471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=22#ix.vii.xxxvii-p4.1

3472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=24#viii.iv.cxl-p8.1

3473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=24#viii.iv.xliv-p7.1

3474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=24#viii.ii.lii-p3.1

3475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Isa&scrCh=66&scrV=24#viii.iv.cxxx-p3.1

3476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=1&scrV=5#ix.vii.xvi-p12.1

3477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=1&scrV=7#v.iii.iii-p10.1

3478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=1&scrV=7#v.xviii.iv-p3.1

3479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=12#vi.ii.xi-p4.1

3480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=13#viii.iv.cxiv-p7.1

3481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=13#viii.iv.cxl-p2.1

3482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=13#ix.iv.xxv-p6.1

3483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=19#viii.ix.xiii-p2.1

3484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=2&scrV=19#ix.vi.xxxviii-p29.1

3485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=4&scrV=3#vi.ii.ix-p16.1

3486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=4&scrV=3#viii.iv.xxviii-p3.1

3487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=4&scrV=4#vi.ii.ix-p4.1

3488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=4&scrV=22#ix.vi.iii-p22.1

3489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=5&scrV=3#ix.vii.ix-p9.1

3490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=5&scrV=8#ix.vi.xlii-p13.1

3491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=6&scrV=17#ix.vi.xxxvii-p9.1

3492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=6&scrV=20#ix.vi.xviii-p12.1

3493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=2#vi.ii.ix-p5.1

3494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=2#ix.vi.xviii-p13.1

3495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=3#ix.vi.xxxvii-p6.1

3496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=4#ix.vi.v-p3.1

3497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=21#viii.iv.xxii-p3.1

3498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=21#ix.vi.xviii-p15.1

3499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=22#vi.ii.ii-p6.1

3500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=24#viii.iv.xii-p3.3

3501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=25#ix.vi.xxxvii-p27.1

3502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=26#viii.iv.xii-p3.3

3503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=7&scrV=29#ix.vi.xxxvii-p8.1

3504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=8&scrV=4#v.ii.x-p6.1

3505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=8&scrV=16#ix.vii.xxxi-p7.1

3506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=2#ix.vi.xxvi-p10.1

3507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=23#ii.ii.xiii-p2.1

3508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=24#ix.vi.xviii-p16.1

3509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=25#viii.iv.xxviii-p5.1

3510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=25#vi.ii.ix-p19.1

3511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=9&scrV=26#viii.ii.liii-p4.1

3512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=10&scrV=3#viii.ii.ix-p2.2

3513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=10&scrV=11#ix.iv.vii-p20.1

3514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=10&scrV=23#v.xix.iv-p3.1

3515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=11&scrV=8#viii.iv.xii-p3.4

3516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=11&scrV=15#ix.vi.xviii-p19.1

3517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=11&scrV=19#viii.iv.lxxii-p4.1

3518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=11&scrV=19#v.xv.iii-p6.2

3519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=15&scrV=9#ix.vi.xxxiv-p86.1

3520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=15&scrV=19#v.ii.x-p7.1

3521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=5#v.xv.v-p5.1

3522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=9#ix.iv.xix-p12.1

3523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=9#ix.iv.xx-p8.1

3524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=9#ix.vi.xxxiv-p63.1

3525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=23#viii.iv.xii-p3.5

3526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=17&scrV=24#vi.ii.xv-p4.1

3527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=22&scrV=17#ix.vi.xix-p12.1

3528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=22&scrV=24#ix.iv.xxii-p34.1

3529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=22&scrV=28#ix.iv.xxii-p35.1

3530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=23&scrV=6#ix.vii.xxxv-p6.1

3531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=23&scrV=15#v.vi.ii-p4.1

3532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=23&scrV=20#ix.vi.xxvii-p6.1

3533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=23&scrV=23#ix.vi.xx-p5.1

3534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=23&scrV=29#ix.vii.xviii-p17.1

3535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=25&scrV=0#vi.ii.xvi-p7.2

3536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=10#ix.vii.xxxv-p16.1

3537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=11#ix.iv.ix-p8.1

3538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=15#viii.iv.lxxviii-p4.1

3539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=26#ix.vi.xxxii-p11.1

3540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=27#viii.iv.cxxiii-p6.1

3541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=31#ix.vi.x-p6.1

3542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=31#viii.iv.xi-p4.1

3543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=31&scrV=31#ix.vi.xxxiv-p97.1

3544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=35&scrV=15#ix.vi.xxxvii-p26.1

3545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jer&scrCh=36&scrV=30#ix.iv.xxii-p36.1

3546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lam&scrCh=4&scrV=20#ix.iv.xi-p22.1

3547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Lam&scrCh=4&scrV=20#viii.ii.lv-p2.1

3548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=1&scrV=1#ix.vi.xxi-p42.1

3549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=2&scrV=1#ix.vi.xxi-p43.1

3550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=3&scrV=17#viii.iv.lxxxii-p2.1

3551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=11&scrV=19#vi.ii.vi-p26.1

3552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=11&scrV=22#viii.vi.xxxi-p2.1

3553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=14&scrV=18#viii.iv.cxl-p5.1

3554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=14&scrV=20#viii.iv.cxl-p5.1

3555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=14&scrV=20#viii.iv.xliv-p6.1

3556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=16&scrV=3#viii.iv.lxxvii-p2.1

3557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=18&scrV=20#viii.iv.cxl-p6.1

3558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=18&scrV=23#v.vi.xi-p6.1

3559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=18&scrV=30#ii.ii.viii-p3.1

3560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=18&scrV=32#v.vi.xi-p6.1

3561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=20&scrV=12#viii.iv.xix-p5.1

3562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=20&scrV=12#ix.vi.xvii-p3.1

3563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=20&scrV=19#viii.iv.xxi-p2.1

3564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=20&scrV=24#ix.vi.xvi-p3.1

3565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=28&scrV=25#ix.vii.xxxv-p4.1

3566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=33&scrV=11#ii.ii.viii-p2.1

3567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=33&scrV=11#v.vi.xi-p6.2

3568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=33&scrV=11#viii.iv.xlvii-p7.1

3569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=36&scrV=12#viii.iv.cxxiii-p8.1

3570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=36&scrV=26#vi.ii.vi-p26.2

3571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=36&scrV=26#ix.vi.xxxiv-p98.1

3572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=37&scrV=1#ix.vii.xvi-p4.1

3573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=37&scrV=7#viii.ii.lii-p2.1

3574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=37&scrV=12#ix.vii.xvi-p5.1

3575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=37&scrV=12#ix.vii.xxxv-p3.1

3576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=44&scrV=3#viii.iv.cxviii-p5.1

3577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Ezek&scrCh=47&scrV=12#vi.ii.xi-p14.1

3578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=33#ix.vii.xxvii-p4.1

3579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=34#ix.iv.xxii-p24.1

3580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=41#ix.vii.xxvii-p5.1

3581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=42#ix.vii.xxvii-p6.1

3582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=44#v.iii.vi-p9.1

3583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=2&scrV=44#ix.vii.xxvii-p7.1

3584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=3&scrV=19#ix.vii.vi-p6.1

3585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=3&scrV=20#ii.ii.xlv-p5.1

3586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=3&scrV=26#ix.vi.xxi-p47.1

3587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=6&scrV=16#ii.ii.xlv-p4.1

3588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=4#ix.vi.xxi-p49.1

3589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=7#vi.ii.iv-p5.1

3590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=8#ix.vii.xxvi-p5.1

3591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=9#viii.iv.xxxi-p3.1

3592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=10#ii.ii.xxxiv-p5.1

3593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=10#ix.iii.viii-p11.1

3594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#viii.ii.li-p4.1

3595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#viii.ii.li-p5.1

3596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#ix.iv.xx-p17.1

3597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#ix.vi.xxxiv-p11.1

3598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#ix.vi.xxxiv-p53.1

3599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=13#ix.vi.xxi-p48.1

3600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=14#v.iii.vi-p9.2

3601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=23#ix.vii.xxvi-p6.1

3602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=24#vi.ii.iv-p4.1

3603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=27#v.iii.vi-p9.2

3604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=7&scrV=27#ix.vii.xxxv-p13.1

3605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=8&scrV=12#ix.vii.xxvi-p12.1

3606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=8&scrV=23#ix.vii.xxvi-p13.1

3607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=9&scrV=24#vi.ii.xvi-p8.1

3608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=9&scrV=24#vi.ii.iv-p3.1

3609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=9&scrV=27#ix.vii.xxvi-p14.1

3610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=12&scrV=3#ix.vi.xxvii-p8.1

3611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=12&scrV=4#ix.vi.xxvii-p5.1

3612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=12&scrV=7#ix.vi.xxvii-p5.1

3613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=12&scrV=9#ix.ii.xx-p7.1

3614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Dan&scrCh=12&scrV=13#ix.vii.xxxv-p14.1

3615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=1&scrV=0#viii.iv.xix-p3.1

3616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=1&scrV=2#ix.vi.xxi-p56.1

3617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=1&scrV=6#ix.vi.xxi-p59.1

3618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=2&scrV=0#viii.iv.xix-p3.2

3619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=2&scrV=23#ix.ii.xi-p14.1

3620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=4&scrV=1#ix.ii.xx-p3.1

3621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=5&scrV=1#v.iv.vii-p6.1

3622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=6&scrV=6#ix.vi.xviii-p25.1

3623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=9&scrV=10#ix.viii.lv-p8.1

3624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=10&scrV=6#viii.iv.ciii-p4.1

3625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=12&scrV=10#ix.iv.xiii-p65.1

3626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=12&scrV=10#ix.vi.xxi-p26.1

3627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hos&scrCh=12&scrV=10#ix.vi.xxi-p58.2

3628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Joel&scrCh=2&scrV=28#ix.iv.xiii-p5.1

3629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Joel&scrCh=2&scrV=28#viii.iv.lxxxvii-p7.1

3630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Joel&scrCh=3&scrV=16#ix.iv.xxi-p26.1

3631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Joel&scrCh=3&scrV=16#ix.vi.xxxiv-p65.1

3632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=1&scrV=2#ix.iv.xxi-p26.2

3633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=5&scrV=18#viii.iv.xxii-p2.1

3634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=5&scrV=25#ix.vi.xvi-p5.1

3635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=6&scrV=1#viii.iv.xxii-p2.2

3636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=8&scrV=9#ix.vi.xxxiv-p85.1

3637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Amos&scrCh=9&scrV=11#ix.iv.xiii-p69.1

3638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=1&scrV=9#ix.iv.xxi-p4.1

3639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=2&scrV=2#ix.iv.xxi-p5.1

3640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=2&scrV=11#ix.vii.vi-p5.1

3641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=3&scrV=0#ii.ii.vii-p4.1

3642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=3&scrV=8#ix.iv.xxi-p3.1

3643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=4&scrV=10#viii.iv.cvii-p5.1

3644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jonah&scrCh=4&scrV=11#ix.vi.xxix-p12.1

3645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mic&scrCh=4&scrV=1#viii.iv.cix-p4.1

3646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mic&scrCh=4&scrV=2#ix.vi.xxxv-p10.2

3647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mic&scrCh=5&scrV=2#viii.ii.xxxiv-p2.1

3648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mic&scrCh=5&scrV=2#viii.iv.lxxviii-p2.1

3649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mic&scrCh=7&scrV=9#ix.iv.xxi-p25.1

3650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=2&scrV=3#ii.ii.xxiii-p4.1

3651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=2&scrV=4#v.xiv.i-p4.1

3652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=2&scrV=4#ix.vi.xxxv-p7.1

3653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=2&scrV=11#vi.ii.xii-p3.1

3654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=3&scrV=2#ix.iv.xvii-p41.1

3655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=3&scrV=3#ix.iv.xxi-p28.1

3656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=3&scrV=3#ix.vi.xxxiv-p67.1

3657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hab&scrCh=3&scrV=5#ix.iv.xxi-p28.1

3658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zeph&scrCh=3&scrV=19#vi.ii.xi-p13.1

3659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Hag&scrCh=2&scrV=10#vi.ii.xvi-p8.2

3660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=2&scrV=8#viii.iv.cxxxvii-p2.1

3661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=2&scrV=10#viii.iv.cxv-p3.1

3662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=2&scrV=11#viii.iv.cxix-p4.1

3663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=3&scrV=1#v.vii.vii-p9.1

3664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=3&scrV=1#viii.iv.lxxix-p7.1

3665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=3&scrV=1#viii.iv.cxv-p3.2

3666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=3&scrV=8#viii.iv.c-p6.2

3667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=6&scrV=12#viii.iv.cvi-p3.1

3668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=6&scrV=12#viii.iv.cxxi-p4.1

3669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=7&scrV=9#ix.vi.xviii-p21.1

3670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=7&scrV=9#ix.vi.xxxvii-p6.2

3671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=8&scrV=16#ix.vi.xviii-p22.1

3672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=8&scrV=17#vi.ii.ii-p6.2

3673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=8&scrV=17#ix.vi.xxxvii-p6.3

3674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=9#viii.iv.liii-p2.1

3675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=9#viii.ii.xxxv-p8.1

3676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=9#ix.iv.xx-p14.1

3677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=9#ix.vi.xxxiv-p5.1

3678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=9#ix.vi.xxxiv-p75.1

3679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=9&scrV=17#v.xvi.i-p8.2

3680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=12&scrV=3#viii.ii.lii-p4.1

3681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=12&scrV=10#v.iv.x-p8.1

3682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=12&scrV=10#v.vii.iii-p12.1

3683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=12&scrV=10#ix.vi.xxxiv-p54.1

3684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=12&scrV=12#viii.iv.cxxi-p5.1

3685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=13&scrV=7#viii.iv.liii-p3.1

3686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Zech&scrCh=13&scrV=7#vi.ii.v-p10.1

3687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=2#ix.vi.xxii-p6.2

3688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=10#viii.iv.xxviii-p6.1

3689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=10#ix.vi.xviii-p30.1

3690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=10#viii.iv.cxvii-p2.1

3691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=10#viii.iv.xli-p4.1

3692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=11#v.xvi.iii-p4.3

3693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=1&scrV=11#ix.viii.xxxvii-p3.1

3694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=2&scrV=10#v.xvii.ii-p3.1

3695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=2&scrV=10#ix.vi.xxi-p6.1

3696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=3&scrV=1#ix.iv.xii-p12.1

3697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=3&scrV=1#ii.ii.xxiii-p5.1

3698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=3&scrV=2#iii.ii.vii-p8.1

3699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=4&scrV=1#ix.vi.v-p11.1

3700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=4&scrV=1#ix.vi.xxxiv-p12.1

3701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mal&scrCh=4&scrV=5#viii.iv.xlix-p3.1

3702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=1#v.xv.iv-p5.1

3703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=1#ix.iv.xii-p36.1

3704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=1#ix.iv.xvii-p7.1

3705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=12#ix.iv.xxii-p33.1

3706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=18#ix.iv.xii-p36.1

3707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=18#ix.iv.xvii-p8.1

3708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=18#ix.iv.xxii-p12.1

3709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=20#ix.iv.x-p7.1

3710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=20#ix.vi.xxiv-p3.1

3711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=21#viii.ii.xxxiii-p3.2

3712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=23#v.ii.xviii-p9.2

3713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=23#ix.iv.x-p9.1

3714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=23#v.xv.iii-p5.2

3715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=1&scrV=23#ix.iv.xxii-p14.1

3716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=2&scrV=2#ix.iv.x-p13.1

3717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=2&scrV=15#ix.iv.x-p8.1

3718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=2&scrV=16#ix.iv.xvii-p27.1

3719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=3#ix.iv.x-p5.1

3720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=7#ix.iv.x-p4.1

3721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=9#v.iii.x-p11.1

3722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=9#ix.vi.viii-p9.1

3723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=9#ix.vi.xxvi-p2.1

3724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=9#ix.vi.xl-p7.1

3725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=9#ix.vii.xxxv-p5.1

3726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=10#ix.vi.ix-p20.1

3727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=10#ix.vi.xxxvii-p21.1

3728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=10#ix.vii.xviii-p16.1

3729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=10#ix.viii.xxx-p3.1

3730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=11#ix.vi.v-p12.1

3731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=11#viii.iv.xlix-p8.1

3732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=12#ix.vi.xxxiv-p14.1

3733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=12#ix.vi.xxxiv-p57.1

3734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=15#v.vii.i-p4.1

3735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=15#v.vii.i-p10.1

3736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=16#ix.iv.x-p18.1

3737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=3&scrV=17#viii.iv.ciii-p5.2

3738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=3#v.xvii.ix-p5.1

3739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=3#ix.vi.vii-p13.1

3740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=3#ix.vii.xxii-p7.1

3741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=6#v.xvii.x-p3.1

3742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=6#v.xvii.x-p5.1

3743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=7#ix.vii.xxiii-p4.1

3744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=9#v.xvii.xi-p4.1

3745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=9#ix.vii.xxv-p2.1

3746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=9#viii.iv.ciii-p6.1

3747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=10#viii.iv.cxxv-p5.1

3748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=10#v.xvii.xii-p3.1

3749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=10#v.xvii.xii-p2.1

3750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=10#ix.vii.xxii-p14.1

3751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=4&scrV=23#v.xvii.v-p4.1

3752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=3#iv.ii.ii-p14.1

3753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=4#v.ii.x-p8.1

3754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=5#ix.iv.xxiii-p2.1

3755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=5#ix.vii.x-p10.1

3756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=5#ix.vii.xxxiii-p14.1

3757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=8#ix.vi.x-p11.1

3758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=8#ix.vi.xxi-p19.1

3759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=10#iv.ii.ii-p14.1

3760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=12#ix.vi.xxxiv-p48.1

3761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=13#ix.vi.xxxii-p15.1

3762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=13#ix.ii.vii-p2.1

3763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=14#ix.vi.viii-p12.1

3764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=16#ix.iii.x-p2.1

3765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=16#ix.vi.xxxviii-p6.1

3766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=17#ix.vi.xxxv-p5.1

3767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=18#ix.ii.iv-p13.1

3768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=19#v.ii.xv-p6.1

3769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=20#viii.iv.cv-p7.1

3770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=20#ix.vi.xiv-p6.1

3771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=21#ix.iii.xxxiii-p2.1

3772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=21#ix.vi.xiv-p4.1

3773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=22#ix.vi.xvii-p28.1

3774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=22#ix.vi.xxxvii-p4.1

3775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=23#ix.vi.xix-p2.1

3776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=25#ix.ii.xxvi-p12.1

3777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=27#viii.ii.xvi-p5.1

3778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=27#ix.vi.xiv-p3.1

3779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=28#ix.vi.xvii-p27.1

3780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=28#viii.ii.xv-p3.1

3781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=32#viii.ii.xv-p3.1

3782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=33#ix.vi.xiv-p5.1

3783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=34#viii.ii.xvi-p5.1

3784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=34#ix.vi.iii-p17.1

3785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=35#ix.vi.v-p2.1

3786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=35#ix.vi.xxxvii-p25.1

3787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=39#ix.iv.xix-p33.1

3788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=39#ix.vi.xxxv-p11.1

3789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=41#ix.vi.xiv-p11.1

3790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=42#vi.ii.xix-p24.1

3791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=44#iv.ii.xii-p8.1

3792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=44#viii.ii.xv-p7.1

3793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=44#ix.iv.xix-p31.1

3794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#viii.ii.xv-p9.2

3795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.iii.x-p2.2

3796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#v.vi.iii-p12.1

3797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.iii.xxiii-p5.1

3798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.iv.xxvi-p7.1

3799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.vi.xiv-p12.1

3800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.vi.xxxvii-p37.1

3801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.vii.iii-p5.1

3802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=45#ix.vii.xxviii-p7.1

3803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=46#viii.ii.xv-p7.1

3804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=5&scrV=48#v.vi.iii-p13.1

3805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=1#viii.ii.xv-p10.1

3806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=3#ix.vi.xxxi-p13.1

3807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=9#ix.iii.x-p2.3

3808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=10#iv.iv.vii-p6.1

3809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=12#iv.ii.ii-p11.1

3810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=12#ix.vii.xviii-p3.1

3811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=12#iv.ii.vi-p3.1

3812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=12#ii.ii.xiii-p3.1

3813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=13#iv.ii.vii-p7.1

3814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=14#iv.ii.ii-p11.1

3815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=14#v.iv.viii-p12.1

3816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=16#viii.ii.xvi-p2.2

3817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=19#viii.ii.xv-p8.2

3818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=19#ix.vi.xvii-p9.1

3819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=20#viii.ii.xv-p8.4

3820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=21#viii.ii.xv-p9.3

3821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=22#viii.ii.xvi-p2.2

3822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=24#ix.iv.ix-p0.2

3823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=24#ix.iv.ix-p3.1

3824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=25#iii.ii.ix-p9.1

3825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=25#viii.ii.xv-p9.3

3826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=33#viii.ii.xv-p9.3

3827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=6&scrV=41#viii.ii.xvi-p2.2

3828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=1#iv.ii.ii-p10.1

3829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=1#ix.vi.xxxi-p10.1

3830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=2#ii.ii.xiii-p3.2

3831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=2#iv.ii.ii-p13.1

3832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=5#ix.vi.xxxi-p8.1

3833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=7#ix.iii.xix-p4.1

3834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=7#ix.iii.xiv-p18.1

3835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=7#ix.iii.xxxi-p6.1

3836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#viii.iv.xxxv-p2.1

3837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#ix.ii.i-p7.1

3838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#viii.iv.xxxv-p4.1

3839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#v.xvi.ii-p2.1

3840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#v.vi.ii-p5.1

3841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#v.ii.v-p9.1

3842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=15#viii.ii.xvi-p8.4

3843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=19#viii.ii.xvi-p8.4

3844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=19#ix.vii.xi-p3.1

3845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=21#viii.ii.xvi-p8.1

3846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=22#viii.iv.lxxvi-p5.1

3847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=25#v.vi-p5.1

3848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=7&scrV=25#ix.iii.xxviii-p9.1

3849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=9#ix.ii.viii-p12.1

3850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#viii.iv.cxl-p9.1

3851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#viii.iv.cxx-p6.1

3852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#viii.iv.lxxvi-p4.1

3853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#ix.vi.ix-p3.1

3854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#ix.vii.xxxi-p14.1

3855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=11#ix.vi.xxxvii-p47.1

3856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=13#ix.vi.xxxviii-p22.1

3857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=8&scrV=17#v.viii.i-p11.1

3858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=2#ix.vii.xviii-p5.1

3859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=2#ix.vii.xviii-p6.1

3860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=6#ix.vii.xviii-p10.1

3861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=8#ix.vii.xviii-p9.1

3862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=13#viii.ii.xv-p6.1

3863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=13#vi.ii.v-p5.1

3864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=17#ix.vi.xxxiv-p100.1

3865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=29#ix.vi.xxxviii-p20.1

3866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=9&scrV=35#v.xvii.v-p4.2

3867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=6#ix.iv.xiv-p9.1

3868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=6#ix.vi.iii-p24.1

3869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=8#ix.ii.v-p12.1

3870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=8#ix.iii.xxxiii-p16.1

3871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=10#ix.vi.ix-p18.1

3872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=15#ix.vi.xxix-p4.1

3873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=16#v.viii.ii-p3.1

3874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=16#v.viii.ii-p9.1

3875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=17#ix.iv.xix-p27.1

3876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=20#ix.iv.xviii-p4.1

3877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=21#ix.ii.iv-p28.1

3878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=23#iv.iv.iv-p2.1

3879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=24#ix.iii.xxix-p20.1

3880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=25#ix.vii.xxviii-p2.1

3881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=26#ix.ii.i-p9.1

3882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=28#viii.ii.xix-p3.1

3883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=28#ix.iv.xix-p28.1

3884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=29#ix.iii.xxvii-p7.1

3885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=29#ix.vii.xxiii-p8.1

3886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=30#ix.iii.xxvii-p6.1

3887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=34#ix.ii.iv-p29.1

3888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=10&scrV=41#v.vii.ix-p10.1

3889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=9#ix.iv.xi-p6.1

3890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=9#ix.iv.xii-p15.1

3891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=11#ix.iv.xi-p6.1

3892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=12#ix.vi.xxxviii-p27.1

3893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=12#viii.iv.li-p4.1

3894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=19#ix.vi.xxxii-p9.1

3895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=23#ix.vi.xxxvii-p16.1

3896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=24#ix.vi.xxxvii-p22.1

3897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=25#ix.vi.iii-p7.1

3898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=25#ix.ii.xxi-p13.1

3899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#viii.ii.lxiii-p3.1

3900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.iii.vii-p2.1

3901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#viii.ii.lxiii-p7.1

3902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#viii.iv.c-p2.1

3903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.iii.xv-p21.1

3904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.vi.vii-p2.1

3905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.vi.vii-p7.1

3906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.vi.vii-p17.1

3907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.vi.viii-p18.1

3908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=27#ix.vi.xxi-p8.1

3909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=28#ix.ii.xxi-p10.1

3910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=11&scrV=40#ix.vii.xxxii-p3.1

3911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=5#ix.vii.xxxv-p18.1

3912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=6#ix.vi.x-p8.1

3913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=7#ix.vi.xviii-p26.1

3914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=18#ix.iv.xii-p25.3

3915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=25#ix.vii.xxvii-p3.1

3916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=29#ix.iv.ix-p7.1

3917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=29#ix.iv.xix-p35.1

3918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=29#ix.iv.xxiv-p3.1

3919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=29#ix.vii.xxii-p16.1

3920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=31#ix.iv.xii-p46.1

3921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=33#v.ii.xiv-p12.1

3922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=33#v.ii.xiv-p6.1

3923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=36#ix.iii.xx-p3.1

3924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=36#ix.vi.xvii-p26.1

3925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=38#viii.iv.cvii-p2.1

3926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=40#v.iv.ix-p11.1

3927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=41#ix.iv.xxii-p29.1

3928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=41#ix.vi.xxxiv-p26.1

3929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=12&scrV=43#ix.ii.xvii-p16.1

3930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=3#viii.iv.cxxv-p3.1

3931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=11#ix.vi.xxx-p3.1

3932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=17#ix.vi.xii-p2.1

3933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=17#ix.vi.xxiii-p7.1

3934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=25#ix.vii.xi-p5.1

3935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=28#ix.vi.xli-p11.1

3936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=30#ix.vii.xxviii-p4.1

3937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=34#ix.vi.xli-p10.1

3938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=38#ix.vi.xxvii-p3.1

3939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=38#ix.vi.xlii-p2.1

3940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=38#ix.vi.xlii-p16.2

3941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=38#ix.vii.xxxiv-p9.1

3942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=40#ix.vi.xli-p8.1

3943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=42#viii.ii.xvi-p8.3

3944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=43#ix.iii.xxxiii-p3.1

3945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=44#ix.vi.xxvii-p2.1

3946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=52#ix.vi.x-p2.1

3947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=13&scrV=52#ix.vi.xxvii-p11.1

3948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=14&scrV=19#ix.iii.xxv-p27.1

3949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=14&scrV=21#ix.iii.xxv-p27.1

3950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=3#ix.vi.xiii-p3.1

3951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=3#ix.vi.x-p18.1

3952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=8#ii.ii.xv-p2.2

3953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=13#v.iv.xi-p9.1

3954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=17#ix.viii.xiv-p3.1

3955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=15&scrV=22#viii.iv.cxxxix-p2.1

3956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=6#ix.vi.xlii-p10.1

3957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=13#ix.iv.xix-p21.1

3958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=16#ix.iv.xx-p9.1

3959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=17#ix.iv.xiv-p10.1

3960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=17#ix.iv.xxii-p31.1

3961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=21#viii.iv.c-p3.1

3962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=21#ix.iv.xix-p22.1

3963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=24#ix.iv.xix-p24.1

3964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=26#v.v.vi-p4.1

3965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=16&scrV=26#viii.ii.xv-p8.3

3966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=17&scrV=1#ix.iii.xxv-p29.1

3967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=17&scrV=3#ix.vi.xxi-p38.1

3968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=17&scrV=7#ix.ii.xv-p22.1

3969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=17&scrV=12#viii.iv.xlix-p10.1

3970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=17&scrV=27#ix.vii.xxv-p8.1

3971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=2#v.xxiv-p5.1

3972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=2#v.i-p1.4

3973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=6#ii.ii.xlvi-p12.1

3974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=8#ix.vi.xxviii-p22.1

3975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=10#ix.ii.xv-p7.1

3976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=12#ix.ii.xxiv-p7.1

3977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=19#v.ii.v-p2.1

3978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=18&scrV=19#v.ii.v-p7.1

3979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=6#viii.ii.xvi-p7.1

3980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=7#ix.vi.xvi-p10.1

3981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=12#viii.ii.xv-p4.1

3982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=12#v.vii.vi-p4.1

3983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=12#v.vii.vi-p7.1

3984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=17#iii.ii.viii-p4.1

3985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=17#viii.ii.xvi-p7.1

3986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=17#ix.vi.xiii-p15.1

3987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=21#ix.vi.xiv-p9.1

3988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=26#viii.ii.xix-p2.1

3989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=28#viii.iv.cxiii-p4.1

3990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=29#ix.vii.xxxiv-p6.1

3991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=19&scrV=30#ix.iv.xxiii-p18.1

3992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=1#ix.vi.xxxvii-p40.1

3993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=1#ix.ii.ii-p8.1

3994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=16#vi.ii.iv-p14.1

3995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=16#vi.ii.vi-p24.1

3996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=16#ix.iv.xxiii-p18.2

3997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=16#ix.vi.xvi-p15.1

3998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=16#ix.vi.xxviii-p19.1

3999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=18#ix.viii.lv-p9.1

4000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=20#ix.viii.lv-p3.1

4001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=22#iv.iv.xiv-p2.1

4002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=23#vii.ii.v-p6.1

4003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=20&scrV=28#iv.ii.v-p5.1

4004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=8#ix.vi.xii-p9.1

4005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=13#viii.iv.xvii-p6.1

4006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=13#ix.vi.iii-p20.1

4007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=16#ix.vi.xii-p11.1

4008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=23#ix.ii.xxi-p7.1

4009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=31#ix.vi.xxi-p63.1

4010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=33#ix.vi.xxxvii-p2.1

4011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=21&scrV=42#ix.vi.xxxvii-p3.1

4012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=1#ix.vi.xxxvii-p24.1

4013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=3#ix.vi.xl-p6.1

4014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=7#ix.vi.xxxvii-p34.1

4015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=10#vii.ii.v-p7.1

4016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=10#ix.vii.xxxvii-p8.1

4017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=13#ix.vi.xxxvii-p30.1

4018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=14#vi.ii.iv-p14.2

4019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=14#ix.vi.xxxvii-p32.1

4020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=17#viii.ii.xvii-p3.1

4021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=19#viii.ii.xvii-p3.1

4022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=20#viii.ii.xvii-p3.1

4023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=21#ix.iv.ix-p2.1

4024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=21#viii.ii.xvii-p3.1

4025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=29#ix.vi.vi-p5.1

4026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=29#ix.vi.vi-p7.1

4027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=29#ix.vi.xxxiv-p28.1

4028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=37#viii.iv.xciii-p3.1

4029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=40#v.vii.vi-p10.2

4030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=43#ix.iv.xxii-p30.1

4031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=43#ix.vi.xxxiv-p27.1

4032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=22&scrV=43#vi.ii.xii-p23.2

4033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=0#viii.iv.xvii-p7.1

4034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=2#ix.vi.xiii-p10.1

4035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=9#ix.vi.ii-p5.1

4036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=15#viii.iv.cxxii-p3.1

4037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=23#viii.iv.cxii-p3.1

4038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=24#viii.iv.cxii-p3.1

4039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=24#ix.iv.xix-p26.1

4040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=24#ix.vi.xxxiv-p36.1

4041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=26#ix.vi.xix-p11.1

4042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=27#viii.iv.cxii-p3.1

4043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=27#ix.vi.xix-p10.1

4044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=33#ix.vi.xlii-p9.1

4045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=34#ix.vi.x-p3.1

4046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=35#v.ii.xii-p6.1

4047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=35#ix.vii.xv-p5.1

4048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=37#ix.vi.xxxvii-p46.2

4049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=37#ix.vi.xxxviii-p2.1

4050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=23&scrV=37#ix.vi.xxxviii-p24.1

4051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=11#viii.iv.xxxv-p5.1

4052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=15#ix.vii.xxvi-p3.1

4053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=15#ix.vii.xxvi-p16.1

4054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=21#ix.vi.xxxiv-p92.1

4055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=21#ix.vii.xxvi-p3.1

4056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=21#ix.vii.xxx-p3.1

4057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=25#v.ii.vi-p3.1

4058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=25#v.ii.vi-p6.1

4059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=28#ix.vi.xv-p6.1

4060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=35#ii.ii.xxvii-p5.1

4061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=42#ix.vi.xxxvii-p14.1

4062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=42#ix.vii.xi-p6.1

4063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=45#ix.vi.xxvii-p28.1

4064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=48#ix.vi.xxvii-p19.1

4065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=24&scrV=48#ix.vi.xxxviii-p11.2

4066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=2#ix.iii.xxv-p28.1

4067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=5#ix.iii.xxviii-p5.1

4068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=13#ix.vii.xi-p6.2

4069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=14#ix.iv.xviii-p19.1

4070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=21#ix.vi.xii-p5.1

4071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=32#viii.ii.xlvi-p2.2

4072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=32#ix.vi.xli-p5.1

4073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=33#ix.vii.xxviii-p5.1

4074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=34#ix.vi.xix-p29.1

4075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=34#ix.vi.xxix-p8.1

4076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=34#ix.vi.xli-p6.1

4077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=35#ix.vi.xxxi-p12.1

4078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.iii.viii-p9.1

4079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.iii.xxxiii-p4.1

4080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#viii.iv.lxxvi-p6.1

4081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.iv.xxiv-p10.1

4082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xxviii-p20.1

4083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xxix-p7.1

4084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xxxiv-p58.1

4085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xli-p2.1

4086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xli-p7.1

4087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vi.xlii-p16.1

4088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=25&scrV=41#ix.vii.xxxvi-p14.1

4089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=24#ix.iii.xxi-p14.1

4090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=24#ii.ii.xlvi-p12.2

4091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=24#ix.vi.xxix-p3.1

4092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=26#ix.vi.xviii-p29.1

4093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=27#viii.ii.lxvi-p2.1

4094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=27#ix.vii.xxxiv-p2.1

4095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=35#ix.vii.xxxvi-p19.1

4096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=38#ix.ii.ix-p8.1

4097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=38#ix.iv.xxiii-p9.1

4098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=39#ix.ii.ix-p9.1

4099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=39#iv.iv.xiv-p2.2

4100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=39#viii.iv.xcix-p3.1

4101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=41#iv.ii.vii-p8.1

4102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=41#iv.ii.vii-p7.2

4103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=41#ix.vii.x-p5.1

4104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=26&scrV=55#iv.iv.vii-p3.1

4105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=27&scrV=39#viii.ii.xxxviii-p6.1

4106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=27&scrV=46#ix.ii.ix-p7.1

4107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=27&scrV=52#v.iii.ix-p6.1

4108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=27&scrV=52#v.iv.ix-p7.1

4109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=27&scrV=52#ix.viii.xxviii-p3.1

4110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=28&scrV=19#v.vi.ix-p13.1

4111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=28&scrV=19#v.xvii.ii-p13.1

4112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Matt&scrCh=28&scrV=19#ix.iv.xviii-p6.1

4113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=1&scrV=1#ix.iv.xvii-p16.1

4114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=1&scrV=2#ix.iv.xi-p36.1

4115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=1&scrV=24#v.xi.ix-p3.1

4116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=1&scrV=24#ix.vi.vii-p12.1

4117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=2&scrV=17#viii.viii.viii-p2.1

4118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=2&scrV=17#vi.ii.v-p5.2

4119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=3&scrV=27#ix.vii.xxii-p16.2

4120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=4&scrV=28#ix.vi.xix-p21.1

4121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=5&scrV=22#ix.vii.xiv-p2.1

4122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=5&scrV=31#ix.ii.iv-p15.1

4123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=6&scrV=41#ix.iii.xxv-p27.2

4124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=6&scrV=44#ix.iii.xxv-p27.2

4125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=7&scrV=6#ii.ii.xv-p2.3

4126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=8&scrV=31#ix.iv.xvii-p31.1

4127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=9&scrV=2#ix.ii.xv-p22.2

4128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=9&scrV=23#ix.vi.xxxviii-p21.1

4129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=9&scrV=42#ii.ii.xlvi-p12.3

4130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=9&scrV=44#ix.iii.xxxiii-p4.2

4131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=10&scrV=17#ix.ii.xxi-p5.1

4132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=10&scrV=38#iv.iv.xiv-p2.3

4133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=10&scrV=38#ix.ii.xxii-p6.1

4134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=12&scrV=25#viii.viii.ii-p2.1

4135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=12&scrV=29#v.xvii.ii-p2.2

4136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=12&scrV=29#v.xv.ii-p2.2

4137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=12&scrV=30#viii.ii.xvi-p6.1

4138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=13&scrV=32#ix.iii.xxix-p19.1

4139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=13&scrV=33#ix.vii.xi-p6.3

4140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=14&scrV=21#ix.iii.xxi-p15.1

4141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=14&scrV=38#iv.ii.vii-p8.2

4142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=16&scrV=17#ix.iii.xxi-p9.2

4143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Mark&scrCh=16&scrV=19#ix.iv.xi-p39.1

4144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=2#ix.iv.xv-p13.1

4145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=2#ix.vi.i-p5.1

4146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=6#v.vi.i-p7.1

4147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=6#ix.iv.xi-p2.1

4148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=8#ix.iv.xi-p4.1

4149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=15#ix.iv.xi-p5.1

4150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=17#ix.iv.xi-p37.1

4151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=17#ix.iv.xii-p13.1

4152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=26#ix.iv.xi-p9.1

4153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=32#viii.ii.xxxiii-p3.1

4154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=32#ix.iv.xvii-p20.1

4155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=32#ix.iv.xi-p10.1

4156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=33#ix.iv.x-p14.1

4157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=35#viii.iv.c-p7.1

4158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=35#ix.iv.xxii-p13.1

4159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=35#ix.vii.ii-p7.1

4160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=38#viii.iv.c-p8.1

4161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=38#ix.iv.xxiii-p13.1

4162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=42#ix.iv.xxii-p19.1

4163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=46#ix.vi.viii-p6.1

4164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=46#ix.iv.xi-p11.1

4165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=47#v.xxiii.i-p3.1

4166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=68#ix.iv.xi-p15.1

4167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=69#ix.iv.xvii-p18.1

4168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=71#ix.vi.xxi-p17.1

4169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=75#ix.vi.xxi-p17.1

4170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=76#ix.iv.xi-p16.1

4171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=78#ix.iv.xi-p12.1

4172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=78#viii.iv.c-p6.1

4173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=1&scrV=78#ix.vii.xviii-p7.1

4174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=8#ix.vi.viii-p5.1

4175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=11#ix.iv.xi-p25.1

4176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=20#ix.iv.xi-p29.1

4177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=22#ix.iv.xi-p31.1

4178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=23#ix.ii.iv-p20.2

4179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=28#ix.ii.ix-p22.1

4180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=29#ix.iv.xi-p32.1

4181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=29#ix.iv.xvii-p23.1

4182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=29#ix.vi.viii-p4.1

4183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=36#ix.ii.ix-p23.1

4184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=38#ix.iv.xi-p33.1

4185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=42#ix.ii.iv-p9.1

4186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=2&scrV=49#ix.ii.xxi-p4.1

4187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=8#ix.vii.xxxiii-p10.1

4188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=11#ix.vi.xxxi-p11.1

4189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=17#ix.ii.iv-p30.1

4190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=17#ix.vi.xxxiv-p14.2

4191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=23#ix.iii.xxiii-p24.1

4192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=3&scrV=23#ix.ii.ii-p7.1

4193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=3#ix.vi.vii-p13.2

4194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=6#v.xvii.xi-p3.1

4195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=6#ix.vii.xxiii-p10.1

4196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=6#ix.vii.xxv-p2.2

4197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=6#ix.vii.xxii-p13.1

4198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=18#ix.vi.xxiv-p4.1

4199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=4&scrV=34#v.xi.ix-p3.2

4200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=0#ix.iv.xv-p16.1

4201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=20#ix.vii.xviii-p5.2

4202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=20#ix.vii.xviii-p6.2

4203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=31#ix.iv.vi-p5.1

4204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=32#vi.ii.v-p5.3

4205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=5&scrV=36#ix.vi.xxxvi-p3.1

4206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=3#ix.vi.ix-p10.1

4207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=13#ix.ii.iv-p10.1

4208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=20#iv.ii.ii-p14.2

4209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=24#ix.iv.xv-p15.1

4210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=28#viii.ii.xv-p7.2

4211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=29#viii.ii.xvi-p2.1

4212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=29#ix.vi.xxxi-p7.1

4213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=29#ix.vi.xiv-p10.1

4214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=30#viii.ii.xv-p8.1

4215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=30#vi.ii.xix-p24.2

4216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=34#viii.ii.xv-p8.1

4217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=35#viii.iv.xcvi-p5.1

4218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=36#iv.ii.ii-p12.1

4219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=36#viii.ii.xv-p9.1

4220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=36#ii.ii.xiii-p3.3

4221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=37#iv.ii.ii-p11.2

4222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=38#iv.ii.ii-p13.2

4223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=40#ix.vii.xxxii-p11.1

4224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=46#v.iii.iv-p3.1

4225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=46#ix.vi.xxxviii-p10.1

4226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=6&scrV=46#ix.vii.ix-p14.1

4227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=0#ix.iv.xv-p19.1

4228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=8#ix.ii.viii-p12.2

4229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=12#ix.vii.xiv-p3.1

4230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=26#ix.iv.xii-p15.2

4231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=35#ix.ii.ix-p24.1

4232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=7&scrV=43#ix.iv.xxi-p8.1

4233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=8&scrV=5#ii.ii.xxiv-p3.1

4234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=8&scrV=41#ix.ii.ix-p4.1

4235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=8&scrV=51#ix.iii.xxv-p31.1

4236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=13#ix.iii.xxv-p27.3

4237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=22#viii.iv.lxxvi-p8.1

4238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=22#ix.iv.xvii-p31.2

4239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=57#ix.ii.ix-p12.1

4240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=60#ix.ii.ix-p14.1

4241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=9&scrV=61#ix.ii.ix-p13.1

4242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=1#ix.iii.xxii-p3.1

4243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=12#ix.vi.xxxvii-p22.2

4244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=12#ix.vii.xxviii-p6.1

4245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=16#ix.iv.i-p2.1

4246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=16#viii.ii.lxiii-p4.1

4247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=18#v.xvii.x-p2.1

4248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=18#ix.iv.xviii-p15.1

4249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=19#ix.iii.xxi-p9.1

4250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=19#viii.iv.lxxvi-p7.1

4251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=19#ix.iv.xxiv-p22.1

4252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=19#ix.vii.xxv-p14.1

4253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=21#ix.vi.iii-p7.2

4254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=22#ix.vi.vii-p2.2

4255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=22#ix.vi.vii-p17.2

4256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=22#ix.vi.viii-p18.2

4257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=27#v.ii.xiv-p10.1

4258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=27#v.ii.xiv-p11.1

4259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=35#ix.iv.xviii-p18.1

4260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=10&scrV=60#ix.vii.x-p3.1

4261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=11&scrV=0#viii.iv.xvii-p7.2

4262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=11&scrV=0#ix.iv.xv-p18.1

4263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=11&scrV=21#ix.vi.xxxiv-p28.2

4264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=11&scrV=40#ix.iii.xxix-p20.2

4265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=11&scrV=50#ix.vii.xv-p5.2

4266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=20#ix.iv.xv-p20.1

4267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=35#ix.vi.xxxvii-p12.1

4268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=35#ix.vi.xxxviii-p8.1

4269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=37#ix.vii.xxxv-p10.1

4270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=45#ix.vi.xxvii-p19.2

4271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=45#ix.vi.xxxviii-p11.1

4272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=47#ix.vi.xxxviii-p9.1

4273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=48#viii.ii.xvii-p4.1

4274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=50#ix.ii.xxii-p5.1

4275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=12&scrV=58#ix.ii.xxvi-p12.2

4276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=0#ix.iv.xv-p17.1

4277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=0#ix.iv.xv-p27.1

4278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=6#ix.vi.xxxvii-p45.1

4279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=15#ix.vi.ix-p7.1

4280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=16#ix.iii.xxiv-p3.1

4281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=26#viii.ii.xvi-p8.2

4282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=28#ix.vi.ix-p4.1

4283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=32#ix.ii.xxxii-p7.2

4284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=32#ix.vi.xlii-p11.1

4285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=13&scrV=34#ix.vi.xxxvii-p46.1

4286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=14&scrV=11#v.iii.xii-p16.1

4287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=14&scrV=12#ix.vii.xxxiv-p5.1

4288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=14&scrV=14#ix.vii.xxxvii-p12.1

4289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=14&scrV=27#ix.ii.iv-p27.1

4290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=4#ix.ii.xvii-p2.1

4291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=4#ix.ii.ix-p21.1

4292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=4#ix.iv.xxiv-p26.1

4293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=8#ix.ii.ix-p21.1

4294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=8#ix.ii.xvii-p5.1

4295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=11#ix.vi.xxxvii-p39.1

4296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=15&scrV=22#ix.vi.xv-p8.1

4297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=0#ix.iv.xv-p21.1

4298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=9#ix.vi.xxxi-p15.1

4299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=11#ix.iii.xxxv-p11.1

4300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=15#v.iii.xii-p9.1

4301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=16#ix.vi.v-p6.1

4302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=19#ix.iii.xxxv-p3.1

4303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=19#ix.vi.iii-p13.1

4304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=28#ix.iii.xxv-p32.1

4305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=16&scrV=31#ix.vi.iii-p11.1

4306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=0#ix.iv.xv-p25.1

4307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=2#ii.ii.xlvi-p12.4

4308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=5#ix.iv.xv-p22.1

4309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=10#v.iii.xii-p8.1

4310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=26#ix.vi.xxxvii-p13.1

4311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=17&scrV=34#ix.vii.xxviii-p3.1

4312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=0#ix.iv.xv-p24.1

4313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=0#ix.iv.xv-p26.1

4314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=2#ix.vii.xxvi-p10.1

4315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=7#ix.vi.xxviii-p27.1

4316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=8#ix.vi.xxxiv-p55.1

4317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=10#ix.vi.xxxvii-p42.1

4318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=13#v.iii.xii-p10.1

4319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=18#ix.ii.xxi-p6.1

4320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=18#viii.iv.ci-p2.1

4321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=27#ix.iii.xi-p6.1

4322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=27#ix.vi.xxi-p21.1

4323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=27#ix.vii.vi-p7.1

4324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=18&scrV=29#ix.vii.xxxiv-p6.2

4325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=19&scrV=0#ix.iv.xv-p23.1

4326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=19&scrV=5#ix.ii.ix-p15.1

4327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=19&scrV=8#ix.vi.xiii-p17.1

4328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=19&scrV=26#ix.ii.vii-p10.1

4329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=19&scrV=42#ix.ii.xxi-p9.1

4330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=20&scrV=34#viii.viii.iii-p4.1

4331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=20&scrV=35#viii.iv.lxxxi-p10.1

4332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=21&scrV=4#ix.vi.xix-p6.1

4333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=21&scrV=34#ix.vi.xxxviii-p7.1

4334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=21&scrV=34#ix.vi.xxxvii-p11.1

4335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=22&scrV=19#viii.ii.lxvi-p4.1

4336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=22&scrV=31#v.vii.vii-p10.1

4337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=22&scrV=32#v.vii.vii-p12.1

4338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=22&scrV=42#viii.iv.ciii-p9.1

4339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=22&scrV=44#viii.iv.ciii-p9.1

4340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=23&scrV=34#v.ii.x-p15.1

4341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=23&scrV=34#ix.iv.xix-p30.1

4342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=23&scrV=46#viii.iv.cv-p6.1

4343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=0#ix.iv.xv-p28.1

4344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=25#ix.iv.xvii-p29.1

4345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=26#ix.vi.xxvii-p10.1

4346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=32#viii.viii.ix-p2.1

4347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=39#v.vii.iii-p3.1

4348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=39#v.vii.iii-p6.1

4349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=39#v.vii.iii-p7.1

4350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=39#ix.vii.iii-p10.1

4351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=44#ix.iv.xvii-p30.1

4352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Luke&scrCh=24&scrV=47#ix.vi.xxvii-p10.1

4353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#v.xv.iv-p3.1

4354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#ix.iv.xii-p3.1

4355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#ix.iv.xii-p33.1

4356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#v.xiv.vi-p9.1

4357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#ix.vii.xix-p8.1

4358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=1#ix.ii.ix-p28.1

4359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.iii.iii-p10.1

4360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.iv.ix-p10.1

4361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.ii.ix-p29.1

4362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#v.xiv.vi-p2.1

4363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#v.xiv.vi-p10.1

4364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.ii.xxiii-p4.1

4365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.iv.xxii-p41.1

4366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.vi.xxxiii-p5.1

4367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=3#ix.ii.ix-p30.1

4368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=5#ix.ii.ix-p32.1

4369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=6#ix.iv.xii-p11.1

4370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=9#v.xiv.vi-p8.1

4371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=10#ix.vii.xix-p9.1

4372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=10#ix.iv.xii-p6.1

4373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=12#ix.vii.xix-p14.1

4374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=13#ix.iv.xx-p10.1

4375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=13#ix.vii.ii-p11.1

4376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=13#ix.iv.xvii-p9.1

4377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.xv.iv-p4.1

4378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.ii.vii-p7.1

4379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#vi.ii.vi-p27.1

4380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.iv.xi-p23.1

4381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.iv.xii-p7.1

4382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.iv.xii-p9.1

4383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.ii.ix-p34.1

4384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.xvii.v-p3.1

4385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.vii.ii-p4.1

4386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.xvii.iii-p2.1

4387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#v.iv.ix-p5.1

4388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.vi.xxxiv-p37.3

4389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=14#ix.vii.xix-p10.1

4390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=15#ix.iv.xi-p18.2

4391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=18#ix.iv.xii-p22.1

4392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=18#v.vi.vi-p11.1

4393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=18#v.xvii.ii-p4.1

4394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=18#ix.vi.xxi-p28.1

4395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=18#ix.vi.xxi-p45.1

4396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=29#ix.iv.xi-p18.1

4397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=47#ix.iv.xii-p23.1

4398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=49#ix.iv.xii-p25.1

4399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=1&scrV=50#ix.vi.x-p9.1

4400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=3#ix.iv.xii-p19.1

4401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=4#ix.iv.xvii-p39.1

4402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=13#ix.iii.xxiii-p11.3

4403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=19#v.vii.ii-p5.1

4404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=19#ix.vii.vii-p7.1

4405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=23#ix.iii.xxiii-p9.1

4406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=2&scrV=25#ix.iv.x-p23.1

4407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=5#viii.ii.lxi-p2.1

4408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=5#ix.viii.xxxiv-p4.1

4409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=8#v.vi.vii-p2.1

4410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=14#viii.iv.xci-p5.1

4411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=14#v.vii.ii-p8.2

4412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=14#ix.vi.iii-p30.2

4413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=14#vi.ii.xii-p12.2

4414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=18#ix.vii.xxviii-p9.1

4415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=36#v.ii.v-p10.1

4416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=3&scrV=36#ix.vi.xxxviii-p23.1

4417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=6#ix.iv.xxiii-p7.1

4418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=14#v.v.vii-p7.1

4419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=14#ix.vi.xxxvii-p18.1

4420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=14#ix.viii.lii-p4.1

4421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=24#ix.viii.xxxvii-p8.1

4422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=35#ix.vi.xxiv-p2.1

4423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=37#ix.vi.xxvi-p8.1

4424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=41#ix.vi.iii-p25.1

4425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=4&scrV=50#ix.iii.xxiii-p10.1

4426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=1#ix.iii.xxiii-p11.1

4427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=1#ix.iii.xxiii-p11.4

4428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=5#ix.iii.xxiv-p4.1

4429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=14#ix.vi.xxxvii-p33.1

4430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=14#ix.vii.xvi-p8.1

4431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=25#v.xiv.vii-p2.1

4432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=28#v.xiv.vii-p2.1

4433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=28#ix.vii.xiv-p7.1

4434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=30#v.iii.vii-p3.1

4435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=30#ix.vi.vii-p5.2

4436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=35#ix.viii.xlvii-p3.1

4437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=39#ix.vi.xi-p2.1

4438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=43#ix.vii.xxvi-p9.1

4439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=46#v.iii.ix-p8.1

4440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=46#ix.vi.xi-p3.1

4441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=5&scrV=46#ix.vi.iii-p10.1

4442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=1#ix.iii.xxiii-p12.1

4443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=4#ix.iii.xxiii-p11.5

4444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=9#ix.iii.xxv-p27.4

4445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=11#ix.iv.xii-p20.1

4446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=38#v.xiv.vi-p7.1

4447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=69#ix.iv.xii-p25.2

4448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=6&scrV=70#v.xv.v-p2.1

4449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=7&scrV=30#ix.iv.xvii-p40.1

4450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=7&scrV=38#v.v.vii-p4.1

4451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=7&scrV=39#ix.vii.xix-p6.1

4452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=1#vii.ii.vi-p6.1

4453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=29#v.ii.iii-p5.1

4454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=34#ix.iv.ix-p4.1

4455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=36#ix.iv.xx-p2.1

4456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=44#ix.vii.xxiii-p9.1

4457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=44#ix.vii.xxiv-p8.1

4458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=46#v.iv.ix-p6.1

4459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=56#v.iii.ix-p9.1

4460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=56#ix.vi.vi-p12.1

4461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=56#ix.vi.vi-p18.1

4462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=56#ix.iii.xxiii-p29.1

4463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=56#ix.iii.xxiii-p22.1

4464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=58#v.iii.ix-p9.1

4465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=58#v.xiv.vi-p5.1

4466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=58#ix.vi.xiv-p16.1

4467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=58#ix.viii.lii-p5.1

4468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=8&scrV=59#ix.viii.lii-p7.1

4469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=9&scrV=1#ix.iii.xviii-p16.1

4470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=9&scrV=3#ix.vii.xvi-p9.1

4471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=9&scrV=7#ix.vii.xvi-p14.1

4472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=9&scrV=30#ix.vii.xiv-p4.1

4473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=10&scrV=9#v.vi.ix-p11.1

4474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=10&scrV=11#v.vi.ix-p10.1

4475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=10&scrV=33#viii.iv.lv-p2.2

4476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=11&scrV=25#ix.vi.vi-p9.1

4477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=11&scrV=25#v.iv.x-p12.1

4478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=11&scrV=42#v.iv.x-p10.1

4479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=11&scrV=54#ix.iii.xxiii-p13.1

4480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=1#ix.iii.xxiii-p13.2

4481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=7#v.ii.xvii-p2.1

4482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=7#v.ii.xvii-p4.1

4483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=27#ix.ii.ix-p10.1

4484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=31#viii.viii.iii-p3.1

4485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=32#v.vii.ii-p6.1

4486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=32#v.ii.ix-p3.1

4487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=32#ix.vi.iii-p30.1

4488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=40#viii.iv.xii-p3.1

4489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=12&scrV=47#viii.iv.xlvii-p8.1

4490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=13&scrV=1#ix.iii.xxiii-p11.6

4491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=13&scrV=5#ix.vi.xxiii-p3.1

4492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=13&scrV=34#v.vii.vi-p10.1

4493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=2#vii.ii.v-p5.1

4494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=2#ix.iv.xx-p21.1

4495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=2#ix.vii.xxxvii-p7.1

4496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#ix.ii.xvi-p7.1

4497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#ix.iv.vi-p2.1

4498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#v.vi.ix-p7.1

4499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#v.ii.ix-p12.1

4500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#v.ii.ix-p11.1

4501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=6#ix.vi.viii-p13.1

4502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=7#ix.iv.xiv-p8.1

4503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=9#ix.iv.xiv-p8.1

4504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=10#ix.iv.xiv-p8.1

4505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=11#ix.vii.xix-p2.1

4506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=16#ix.iv.xii-p43.1

4507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=16#v.xvii.ii-p7.1

4508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=24#v.ii.ix-p6.1

4509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=28#ix.iii.xxix-p29.1

4510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=14&scrV=30#viii.viii.iii-p3.2

4511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=15&scrV=9#ix.iv.xxi-p10.1

4512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=15&scrV=15#ix.vi.xiv-p14.1

4513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=15&scrV=16#ix.vi.xv-p3.1

4514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=15&scrV=19#v.v.iii-p10.1

4515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=16&scrV=7#ix.iv.xviii-p9.1

4516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=16&scrV=11#viii.viii.iii-p3.3

4517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=16&scrV=13#v.ii.ix-p7.1

4518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=16&scrV=14#v.ii.ix-p9.1

4519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=3#v.xv.iv-p2.1

4520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=3#ix.vi.ii-p4.1

4521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=4#v.ii.ix-p8.1

4522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=5#v.xiv.vi-p6.1

4523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=5#ix.vi.xv-p2.1

4524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=6#v.ii.ix-p8.1

4525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=11#v.ii.iv-p5.1

4526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=11#iii.ii.vi-p2.1

4527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=12#ix.iii.xxi-p16.1

4528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=16#ix.ii.vii-p11.1

4529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=24#ix.vi.xv-p4.1

4530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=17&scrV=31#v.vii.vi-p9.1

4531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=19&scrV=11#ix.vi.xix-p15.1

4532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=19&scrV=15#ix.vi.xxii-p10.1

4533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=19&scrV=34#ix.vi.xxxiv-p18.1

4534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=19&scrV=34#ix.vi.xxxiv-p17.2

4535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=17#v.xiv.v-p2.1

4536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=17#ix.vii.xxxii-p6.1

4537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=20#ix.vii.viii-p2.1

4538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=20#ix.vii.xxxii-p9.1

4539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=22#ix.viii.lii-p6.1

4540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=24#ix.ii.xix-p20.1

4541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=25#ix.vii.viii-p2.1

4542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=26#ix.viii.lii-p8.1

4543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=27#v.vii.iii-p8.1

4544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=27#ix.vii.xxxii-p9.1

4545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=28#v.vii.iii-p9.1

4546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=John&scrCh=20&scrV=31#ix.iv.xvii-p32.1

4547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=3#ix.ii.iv-p11.1

4548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=3#ix.vi.xxvii-p10.2

4549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=7#ix.iv.xxiv-p2.1

4550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=9#viii.viii.ix-p3.1

4551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=11#v.vii.iii-p10.1

4552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=16#ix.iv.xiii-p2.1

4553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=1&scrV=20#ix.iii.xxi-p4.1

4554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=22#ix.iv.xiii-p8.1

4555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=24#iv.ii.i-p4.1

4556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=30#ix.iv.xiii-p10.1

4557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=37#ix.iv.xiii-p11.1

4558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=41#ix.vi.xxiv-p8.1

4559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=2&scrV=44#ix.vi.xix-p6.2

4560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=3&scrV=6#ix.iv.xiii-p13.1

4561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=3&scrV=12#ix.iv.xiii-p20.1

4562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=3&scrV=15#ix.iii.xxiii-p21.1

4563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=3&scrV=22#v.xv.ii-p7.2

4564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=2#ix.iv.xiii-p21.1

4565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=4#ix.vi.xxiv-p8.2

4566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=8#ix.iv.xiii-p23.1

4567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=22#ix.iv.xiii-p25.1

4568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=24#ix.iv.xiii-p28.1

4569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=31#ix.iv.xiii-p29.1

4570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=4&scrV=33#ix.iv.xiii-p31.1

4571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=5&scrV=30#ix.iv.xiii-p33.1

4572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=5&scrV=41#iv.ii.viii-p5.1

4573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=5&scrV=42#ix.iv.xiii-p34.1

4574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=6&scrV=3#ix.vi.xvi-p4.1

4575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=2#ix.iv.xiii-p56.1

4576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=5#ix.vii.xxxiii-p7.1

4577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=22#ix.viii.xxxii-p3.1

4578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=37#v.xv.ii-p7.3

4579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=38#ix.vi.xvi-p7.1

4580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=7&scrV=56#ix.iv.xiii-p64.1

4581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=9#ix.iii.xxxiii-p15.1

4582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=9#ix.ii.xxiv-p2.1

4583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=10#viii.ii.lxxi-p7.2

4584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=18#ix.iii.xxxiii-p15.1

4585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=20#ix.ii.xxiv-p3.1

4586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=23#ix.ii.xxiv-p3.1

4587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=27#ix.vi.xxiv-p7.1

4588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=32#ix.iv.xiii-p44.1

4589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=8&scrV=37#ix.iv.xiii-p45.1

4590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=9&scrV=15#v.ii.xii-p7.1

4591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=9&scrV=15#ix.iv.xvi-p3.1

4592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=9&scrV=20#ix.iv.xiii-p47.1

4593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=1#ix.iv.xiii-p38.1

4594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=15#ix.iv.xiii-p39.1

4595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=28#ix.iv.xiii-p74.1

4596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=34#ix.iv.xiii-p40.1

4597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=37#ix.iv.xiii-p41.1

4598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=10&scrV=47#ix.iv.xiii-p75.1

4599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=11&scrV=26#v.iii.x-p8.1

4600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=11&scrV=26#v.xv-p2.1

4601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=13&scrV=48#v.iii.x-p13.1

4602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=14&scrV=12#viii.ii.lxxi-p7.1

4603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=14&scrV=15#ix.iv.xiii-p54.1

4604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=14&scrV=22#vi.ii.vii-p15.1

4605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=15&scrV=14#ix.iv.xiii-p71.1

4606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=15&scrV=14#ix.vi.xxi-p57.1

4607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=15&scrV=15#ix.iv.xiii-p67.1

4608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=16&scrV=8#ix.iv.xv-p2.1

4609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=16&scrV=13#ix.iv.xv-p3.1

4610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=16&scrV=16#ix.ii.xiv-p8.1

4611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=17&scrV=11#viii.iv.lvi-p29.1

4612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=17&scrV=24#ix.iv.xiii-p51.1

4613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=17&scrV=30#iii.ii.ix-p2.4

4614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=17&scrV=31#iv.ii.ii-p6.1

4615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=20&scrV=5#ix.iv.xv-p4.1

4616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=20&scrV=24#v.xiv.i-p2.1

4617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=20&scrV=25#ix.iv.xv-p12.1

4618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=20&scrV=35#ii.ii.ii-p3.1

4619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=21&scrV=0#ix.iv.xv-p5.1

4620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=21&scrV=14#iv.iv.vii-p6.2

4621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=22&scrV=8#ix.iv.xvi-p2.1

4622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=22&scrV=25#viii.xi.v-p2.1

4623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=26&scrV=14#v.vi.viii-p11.1

4624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=26&scrV=15#ix.iv.xvi-p2.2

4625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=26&scrV=23#v.xiv.iii-p3.1

4626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=27&scrV=0#ix.iv.xv-p6.1

4627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=28&scrV=11#ix.iv.xv-p7.1

4628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Acts&scrCh=28&scrV=13#v.xxv.v-p3.1

4629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=1#ix.iv.xvii-p11.1

4630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=3#v.vii.i-p9.1

4631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=3#v.vii.i-p2.1

4632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=3#ix.iv.xxiii-p4.1

4633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=17#ix.vi.xxxv-p6.1

4634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=18#ix.vi.xxviii-p26.1

4635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=21#ix.vi.xxxiv-p3.1

4636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=25#ix.iii.x-p6.1

4637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=28#viii.iv.cxxi-p3.2

4638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=28#ix.vi.xxx-p5.1

4639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=1&scrV=32#ii.ii.xxxv-p5.1

4640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=4#v.ii.xi-p4.1

4641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=4#ix.vi.xxxviii-p3.1

4642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=5#ix.vi.xxxiv-p102.1

4643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=6#v.iii.xi-p6.2

4644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=7#ix.vi.xxxviii-p3.1

4645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=12#ix.vi.xxviii-p2.1

4646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=2&scrV=27#ix.vi.xiv-p2.1

4647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=8#ix.ii.xxvi-p8.1

4648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=10#viii.iv.xxvii-p5.1

4649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=11#ix.ii.xx-p4.1

4650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=21#ix.vi.xxxv-p4.1

4651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=21#iii.ii.ix-p2.1

4652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=23#ix.vi.xxviii-p12.1

4653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=23#ix.vi.xxviii-p13.1

4654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=30#ix.iv.xi-p14.1

4655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=30#ix.vi.xxiii-p9.1

4656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=3&scrV=30#ix.vii.xxiii-p2.1

4657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=1#vi.i-p10.1

4658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=3#ii.ii.x-p5.2

4659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=3#vi.ii.xiii-p12.3

4660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=3#ix.vi.vi-p13.1

4661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=3#ix.vi.ix-p2.1

4662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=12#ix.vi.viii-p10.1

4663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=4&scrV=17#v.xvii.x-p4.1

4664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=6#ix.iv.xvii-p50.1

4665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=14#ix.iv.xix-p38.1

4666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=14#ix.iv.xxiii-p11.1

4667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=17#ix.iv.xvii-p48.1

4668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=18#vi.ii.i-p4.2

4669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=19#ix.iv.xix-p39.1

4670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=19#ix.iv.xxii-p39.1

4671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=20#iii.ii.ix-p2.2

4672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=5&scrV=20#ix.iv.xxiv-p30.1

4673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=3#ix.iv.xvii-p49.1

4674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=7#ix.iv.xxiv-p18.1

4675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=9#ix.iv.xvii-p52.1

4676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=10#v.xiv.iii-p4.1

4677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=12#ix.vii.xv-p13.1

4678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=6&scrV=23#ix.iv.xx-p3.1

4679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=7&scrV=18#ix.iv.xxi-p17.1

4680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=7&scrV=18#ix.vi.xxxvii-p44.1

4681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=7&scrV=24#ix.iv.xxi-p18.1

4682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=3#ix.iv.xxi-p12.1

4683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=6#ix.ii.vii-p5.1

4684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=8#ix.vii.xi-p11.1

4685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=9#ix.vii.ix-p4.1

4686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=9#ix.vii.xi-p14.1

4687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=10#ix.vii.xi-p15.1

4688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=11#iv.ii.ii-p8.3

4689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=11#ix.iv.xvii-p53.1

4690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=11#ix.vii.viii-p4.1

4691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=13#ix.vii.xi-p16.1

4692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=15#ix.iv.vii-p10.1

4693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=15#ix.vi.x-p14.1

4694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=15#ix.vii.ix-p5.1

4695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=17#v.vii.iv-p2.1

4696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=18#v.xix.ii-p3.1

4697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=19#ix.vii.xxxiii-p3.1

4698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=21#ix.vii.xxxvii-p13.1

4699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=29#vi.ii.xix-p18.1

4700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=32#v.iv.viii-p6.1

4701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=34#ix.iv.xvii-p51.1

4702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=36#ix.iii.xxiii-p7.1

4703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=8&scrV=36#ix.vi.xvii-p8.1

4704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=5#ii.ii.xxxii-p4.1

4705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=5#ix.iv.xvii-p12.1

4706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=10#ix.vi.xxii-p5.1

4707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=13#ix.vi.xxii-p6.1

4708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=25#ix.iv.x-p3.1

4709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=25#ix.ii.xi-p14.2

4710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=9&scrV=25#ix.vi.xxi-p60.1

4711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=3#ix.vi.xiii-p12.1

4712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=6#ix.iv.xix-p5.1

4713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=8#ix.viii.xxxvi-p7.1

4714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=9#ix.iv.xix-p6.1

4715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=10#v.ii.xv-p5.1

4716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=15#ix.iv.xiv-p3.1

4717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=10&scrV=21#viii.iv.xcvii-p3.2

4718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=13#vi.i-p10.2

4719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=16#ix.ii.ix-p19.1

4720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=17#ix.vi.xxviii-p14.1

4721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=17#ix.vii.xi-p2.1

4722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=21#ix.vi.v-p3.3

4723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=21#ix.vi.xxviii-p14.1

4724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=26#ix.vi.iii-p26.1

4725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=32#ix.ii.xi-p10.1

4726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=32#ix.iv.xxi-p9.1

4727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=33#ix.ii.xi-p16.1

4728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=34#ix.vii.ii-p2.1

4729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=11&scrV=36#ix.ii.iv-p23.1

4730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=12&scrV=1#ix.viii.xxxvii-p5.1

4731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=12&scrV=3#ix.vii.xxi-p9.1

4732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=12&scrV=5#ii.ii.xlvi-p9.1

4733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=12&scrV=16#ix.vii.xxiii-p7.1

4734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=12&scrV=17#iv.ii.vi-p2.1

4735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=1#ix.vii.xxv-p5.1

4736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=1#iv.iv.x-p3.1

4737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=1#ix.vi.xxxvii-p36.1

4738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=4#ix.vii.xxv-p6.1

4739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=6#ix.vii.xxv-p7.1

4740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=10#ix.vi.xiii-p5.1

4741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=13&scrV=14#v.xiv.viii-p2.1

4742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=14&scrV=9#ix.iv.xix-p7.1

4743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=14&scrV=10#iv.ii.vi-p4.1

4744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=14&scrV=15#ix.iv.xix-p15.1

4745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=15&scrV=15#ii.ii.xl-p3.1

4746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=15&scrV=15#viii.iv.cxvi-p4.2

4747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=15&scrV=16#v.xvi.iii-p4.2

4748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=15&scrV=19#v.xiv.ii-p6.1

4749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rom&scrCh=16&scrV=3#ii.ii.lv-p2.1

4750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=10#v.ii.ii-p12.1

4751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=10#v.iv.vi-p7.1

4752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=10#v.ii.ii-p6.1

4753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=10#v.xvii.i-p4.1

4754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=18#ix.ii.iv-p32.1

4755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=18#v.ii.xviii-p3.1

4756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=20#v.ii.xviii-p4.1

4757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=20#v.ii.xviii-p7.1

4758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=23#ix.iv.xix-p8.1

4759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=26#ix.iii.xx-p16.1

4760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=28#ix.iii.xx-p16.1

4761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=29#ix.iv.xxi-p6.1

4762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=31#v.iv.iv-p5.1

4763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=31#ii.ii.xiii-p2.2

4764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=1&scrV=31#v.xvi.vi-p2.1

4765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=6#ix.ii.ix-p25.1

4766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=6#ix.iv.iii-p2.1

4767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=6#ix.vii.vii-p2.1

4768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=8#v.xvii.v-p2.1

4769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=8#v.xvii.ix-p7.1

4770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=8#v.iv.xi-p11.1

4771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=9#ii.ii.xxxiv-p7.1

4772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=9#iv.iv.ii-p4.1

4773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=9#ix.vii.xxxvii-p14.1

4774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=10#ix.iii.xxix-p23.1

4775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=14#ix.ii.ix-p17.1

4776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=14#ix.vii.ix-p15.1

4777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=14#ix.viii.xxxvi-p3.1

4778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=15#ix.ii.ix-p18.1

4779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=15#ix.vi.xxxiv-p2.1

4780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=2&scrV=15#ix.vi.xxxiv-p103.1

4781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=1#ix.vii.ix-p15.2

4782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=2#ix.vi.xxxix-p3.1

4783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=3#ix.vi.xxxix-p4.1

4784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=7#ix.vi.xxvi-p9.1

4785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=13#ii.ii.xlvii-p4.1

4786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=16#v.vi.vii-p6.1

4787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=16#ix.vii.vii-p6.1

4788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=16#ix.viii.xl-p5.1

4789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=17#ix.vi.ix-p21.1

4790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=3&scrV=17#ix.vii.vii-p8.1

4791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=4#v.xxv.iv-p2.1

4792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=4#v.v.v-p4.1

4793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=4#v.v.v-p11.1

4794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=4#ix.vi.x-p10.2

4795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=13#vi.ii.vi-p9.1

4796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=13#v.ii.viii-p3.2

4797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=13#v.ii.xviii-p2.2

4798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=16#v.xv.vii-p4.1

4799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=4&scrV=20#v.ii.xv-p4.1

4800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=5&scrV=6#ix.vi.xxviii-p25.1

4801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=5&scrV=7#v.iii.x-p9.1

4802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=5&scrV=11#v.vi.iii-p7.1

4803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=5&scrV=11#ix.vi.xxviii-p23.1

4804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=2#iv.ii.xi-p5.1

4805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#v.xiv.vii-p4.1

4806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#v.ii.xvi-p3.1

4807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#v.ii.xvi-p6.1

4808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#iv.ii.v-p10.1

4809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#ix.vi.xxviii-p21.1

4810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=9#ix.vii.xii-p5.1

4811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=11#ix.vi.xxxviii-p18.1

4812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=12#ix.vi.xxxviii-p14.1

4813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=13#ix.vii.vii-p9.1

4814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=14#iv.ii.ii-p8.1

4815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=14#ix.vii.viii-p3.1

4816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=19#v.ii.xv-p8.1

4817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=19#v.ii.xv-p2.1

4818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=19#v.vi.vii-p6.2

4819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=6&scrV=20#ix.vii.xiv-p14.1

4820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=5#ix.vi.xvi-p14.1

4821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=6#ix.vi.xvi-p12.1

4822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=12#ix.vi.xvi-p11.1

4823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=14#ix.vi.xxi-p58.1

4824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=22#v.vi.iv-p7.1

4825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=25#ix.vi.xvi-p13.1

4826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=31#ix.vi.iv-p2.1

4827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=31#ix.vii.xxxvi-p18.1

4828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=7&scrV=31#ix.vii.xxxvii-p2.1

4829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=1#iii.ii.xii-p6.1

4830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=1#ix.iii.xxvii-p2.1

4831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=4#v.xv.iv-p6.1

4832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=4#ix.iv.vii-p30.1

4833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=6#v.xv.iv-p6.1

4834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=6#v.xvii.i-p6.1

4835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=6#v.xiv.iv-p3.1

4836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=6#v.xvii.ii-p5.1

4837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=6#v.xvii.i-p5.1

4838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=8&scrV=11#ix.iv.xix-p18.1

4839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=9&scrV=24#ix.vi.xxxviii-p28.1

4840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=1#ix.vi.xxviii-p17.1

4841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=4#viii.iv.xiii-p2.1

4842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=4#v.vi.ix-p8.1

4843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=4#ix.viii.lii-p3.1

4844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=5#ix.vi.xxxvii-p31.1

4845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=11#ix.vi.xv-p12.1

4846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=13#v.iii.i-p8.1

4847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=16#ix.iv.xix-p9.1

4848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=16#ix.vii.iii-p3.1

4849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=20#viii.ii.v-p2.1

4850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=26#ii.ii.liv-p4.2

4851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=28#ii.ii.liv-p4.2

4852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=31#v.viii.v-p6.1

4853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=10&scrV=31#v.viii.v-p10.1

4854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=1#v.ii.iii-p6.1

4855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=4#ix.iv.xii-p45.1

4856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=10#ix.ii.ix-p6.1

4857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=11#v.xvi.iv-p2.1

4858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=19#viii.iv.xxxv-p3.1

4859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=11&scrV=19#ix.i-p6.1

4860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=4#ix.iii.xxix-p24.1

4861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=4#ix.vi.xxi-p27.1

4862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=11#v.xvii.i-p7.1

4863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=11#v.xvii.ii-p11.1

4864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=12#ii.ii.xxxvii-p3.1

4865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=13#v.xvii.ii-p9.1

4866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=26#iv.ii.xi-p8.1

4867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=28#ix.iv.xii-p16.1

4868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=28#ix.iv.xxv-p5.1

4869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=12&scrV=28#ix.vi.xxvii-p29.1

4870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=0#ix.vi.xxxiv-p44.2

4871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=2#v.xvi.ii-p3.1

4872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=2#ix.vi.xiii-p7.1

4873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=3#v.xxv.iv-p2.2

4874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=4#ii.ii.xlix-p3.1

4875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=9#ix.iii.xxix-p25.1

4876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=9#ix.iii.xxix-p32.1

4877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=9#ix.vii.viii-p12.1

4878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=9#ix.vi.x-p10.3

4879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=12#ix.vii.viii-p12.1

4880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=13#ix.iii.xxix-p7.2

4881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=13#ix.iii.xxix-p6.1

4882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=13&scrV=13#ix.vi.xiii-p6.1

4883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=14&scrV=16#ix.ii.xv-p6.1

4884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=14&scrV=20#ix.vi.xxix-p13.1

4885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=3#ix.iv.xix-p13.1

4886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=8#ix.ii.ix-p5.1

4887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=8#v.v.ix-p2.1

4888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=10#ix.vi.xxv-p2.1

4889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=11#ix.iv.xiv-p5.1

4890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=12#ix.iv.xix-p14.1

4891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=13#ix.vii.xiv-p22.1

4892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=13#v.xiv.vii-p5.1

4893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=17#v.xiv.vii-p5.1

4894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=18#v.xiv.vii-p5.1

4895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=19#v.xiv.vii-p5.1

4896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=20#ii.ii.xxiv-p2.1

4897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=20#ix.iv.xxiii-p21.1

4898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=22#ix.iv.xxiv-p29.1

4899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=22#ix.vii.ii-p9.1

4900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=25#vii.ii.v-p8.1

4901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=25#ix.vii.xxxvii-p9.1

4902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=26#ix.iv.xxiv-p23.1

4903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=27#vii.ii.v-p9.1

4904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=27#ix.vii.xxxvii-p10.1

4905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=28#v.xiv.v-p3.1

4906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=32#v.v.v-p2.1

4907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=32#v.xiv.vii-p5.1

4908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=32#v.v.v-p9.1

4909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=36#ix.vii.viii-p7.1

4910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=41#ix.iii.xviii-p8.1

4911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=42#ix.vii.viii-p6.1

4912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=43#ix.vii.viii-p9.1

4913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=43#ix.vii.viii-p10.1

4914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=44#ix.iii.xx-p13.1

4915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=44#ix.vii.viii-p11.1

4916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=45#ix.vii.xiii-p7.1

4917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=46#ix.vii.xiii-p6.1

4918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=47#ix.iv.xix-p3.1

4919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=48#ix.ii.ix-p16.1

4920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=48#ix.vii.x-p7.1

4921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=49#ix.vii.x-p8.1

4922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=49#ix.vii.xii-p7.1

4923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=50#ix.ii.xxxi-p25.1

4924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=50#ix.vii.x-p2.1

4925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=50#ix.vii.xi-p4.1

4926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=50#ix.vii.xi-p10.1

4927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=52#ix.vii.xiv-p6.1

4928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=53#v.xiv.vii-p3.1

4929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=53#ix.vii.iii-p11.1

4930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=53#ix.vii.xi-p13.1

4931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=53#ix.vii.xiv-p10.1

4932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=53#ix.vii.xiv-p24.1

4933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=54#ix.ii.xi-p13.1

4934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=15&scrV=54#ix.iv.xxiv-p24.1

4935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=1#ii.ii.xl-p2.2

4936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=13#v.xiv.i-p3.1

4937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=13#v.xxiii.i-p2.1

4938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=18#v.ii.ii-p5.1

4939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=18#v.ii.ii-p4.1

4940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=18#v.ii.ii-p11.1

4941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=18#v.ii.ii-p9.1

4942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Cor&scrCh=16&scrV=22#v.xv.vii-p3.1

4943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=1&scrV=21#ii.ii.iii-p5.1

4944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=2&scrV=15#ix.vi.xxix-p10.1

4945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=2&scrV=17#v.iv.vi-p10.1

4946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=2&scrV=17#ix.vi.xxvii-p24.1

4947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=3&scrV=3#ix.vii.xiv-p18.1

4948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=4#ix.iv.viii-p0.2

4949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=4#ix.iv.viii-p2.1

4950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=4#ix.vi.xxx-p4.1

4951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=4#ix.viii.xlvi-p3.1

4952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=10#ix.vii.xiv-p17.1

4953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=11#ix.vii.xiv-p25.1

4954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=12#iii.ii.v-p9.1

4955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=14#iv.ii.ii-p8.2

4956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=18#v.v.iii-p3.1

4957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=4&scrV=18#v.v.iii-p7.1

4958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=4#ix.iii.xx-p13.2

4959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=4#ix.vi.xxxvii-p29.1

4960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=4#ix.vii.ix-p3.1

4961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=4#ix.vii.xiv-p13.1

4962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=10#iv.ii.vi-p4.2

4963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=17#vi.ii.vi-p24.2

4964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=5&scrV=17#v.iii.viii-p5.1

4965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=6&scrV=9#iii.ii.v-p7.1

4966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=6&scrV=10#iii.ii.v-p8.1

4967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=6&scrV=14#v.ii.xvi-p8.1

4968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=6&scrV=16#v.xxv.ii-p10.1

4969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=6&scrV=16#v.i-p5.1

4970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=7&scrV=2#ix.vi.xxvii-p25.1

4971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=8&scrV=1#ix.vi.xxxiv-p44.1

4972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=8&scrV=18#v.ii.xv-p7.1

4973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=8&scrV=31#iv.ii.vi-p2.2

4974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=10&scrV=3#iii.ii.v-p5.1

4975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=10&scrV=17#ii.ii.xiii-p2.3

4976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=10&scrV=17#v.xvi.vi-p2.2

4977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=2#ix.iii.xxxi-p14.1

4978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=3#ix.iii.xxxi-p17.1

4979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=3#ix.vii.iii-p12.1

4980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=4#ix.vii.vi-p3.1

4981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=7#vi.ii.xviii-p2.1

4982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=7#ix.vii.iv-p2.1

4983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=9#ix.iv.xxi-p2.1

4984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=12&scrV=16#vi.i-p9.2

4985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=13&scrV=4#ix.viii.lii-p9.1

4986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Cor&scrCh=13&scrV=12#v.xv.xiii-p3.1

4987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=1#v.vi.i-p6.1

4988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=1#iv.ii.xii-p6.1

4989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=1#v.vi.i-p3.1

4990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=1#ix.iv.xiv-p11.1

4991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=4#v.xvi-p2.1

4992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=15#ix.vii.xvi-p13.1

4993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=1&scrV=15#ix.vii.xiii-p16.1

4994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=1#ix.iv.xiv-p14.1

4995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=2#iv.ii.ix-p2.2

4996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=5#v.xiv.ii-p5.1

4997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=5#ix.iv.xiv-p15.1

4998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=8#ix.iv.xiv-p2.1

4999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=12#ix.iv.xiii-p76.1

5000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=2&scrV=20#v.v.viii-p4.1

5001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=5#ix.vi.xxii-p2.1

5002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=6#ix.vii.xxxiii-p13.1

5003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=11#v.xiv.i-p4.2

5004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=13#viii.iv.xciv-p4.1

5005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=13#ix.iv.xix-p17.1

5006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=14#ix.vi.xxvi-p4.1

5007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=16#ix.vii.xxxiii-p12.1

5008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=19#ix.iv.viii-p5.1

5009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=19#ix.vii.xxii-p4.1

5010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=20#v.xv.iv-p6.2

5011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=24#ix.vi.iii-p27.1

5012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=3&scrV=28#v.vi.iv-p13.1

5013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=4#iii.ii.ix-p2.3

5014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=4#ix.iv.xvii-p42.1

5015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=4#ix.iv.xxiii-p3.1

5016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=4#ix.vii.xxii-p5.1

5017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=4#ix.iv.xvii-p13.1

5018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=8#ix.iii.x-p7.1

5019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=8#ix.iv.vii-p28.1

5020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=9#v.iii.i-p7.1

5021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=10#iii.ii.iv-p4.1

5022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=12#viii.v.v-p3.1

5023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=24#vi.i-p9.1

5024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=24#ix.vi.xxxii-p8.2

5025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=26#iv.ii.iii-p4.1

5026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=26#ix.vii.xxxvi-p10.1

5027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=27#ix.ii.xi-p15.2

5028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=28#ix.vi.viii-p10.2

5029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=4&scrV=28#ix.vii.xxxiii-p11.1

5030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=5&scrV=19#ix.vii.xii-p3.1

5031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=5&scrV=21#ix.ii.vii-p8.1

5032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=5&scrV=22#ix.vii.xii-p4.1

5033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=6&scrV=2#v.xvi.i-p2.1

5034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=6&scrV=7#iv.ii.v-p2.1

5035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=6&scrV=14#ix.ii.iv-p33.1

5036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=6&scrV=14#v.xiv.iii-p2.1

5037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Gal&scrCh=6&scrV=17#v.xiv.ii-p7.1

5038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=1#v.ii.ix-p14.1

5039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=7#ix.vii.xv-p9.1

5040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=10#ix.ii.iv-p25.1

5041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=10#ix.ii.xi-p3.1

5042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=10#ix.iv.xvii-p36.1

5043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=10#ix.vii.xxi-p10.1

5044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=13#ix.vii.ix-p2.1

5045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=21#ix.vi.xx-p4.1

5046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=1&scrV=21#ix.vi.xxv-p5.1

5047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=2#v.vii.vii-p11.1

5048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=2#v.vi.vi-p15.1

5049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=2#v.xvii.iv-p2.1

5050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=2#ix.vii.xxv-p13.1

5051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=4#v.iv.viii-p10.1

5052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=7#ix.vi.vi-p2.1

5053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=8#iv.ii.i-p6.1

5054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=13#ix.iv.xix-p16.1

5055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=13#ix.vii.xv-p10.1

5056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=15#ix.vii.xv-p11.1

5057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=17#ix.iv.vi-p7.1

5058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=20#ix.vi.xxvi-p3.1

5059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=2&scrV=21#vi.ii.vi-p28.1

5060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=3&scrV=21#ix.ii.iv-p6.1

5061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=1#v.xv.i-p3.1

5062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=4#v.xvii.ii-p10.1

5063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=4#v.xvii.ii-p8.1

5064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=4#v.ii.vi-p8.1

5065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=4#ii.ii.xlvi-p8.1

5066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=5#v.xvii.i-p9.1

5067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=5#v.vi.iv-p4.1

5068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=5#v.ii.vi-p9.1

5069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=5#v.xv.iv-p7.1

5070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=5#ix.vi.xxxiii-p6.1

5071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=6#ix.iii.iii-p14.1

5072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=6#ix.vi.xxi-p7.1

5073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=6#ix.vii.xix-p7.1

5074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=8#ix.iii.xxi-p8.2

5075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=9#ix.vi.xxiii-p5.1

5076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=9#ix.vii.xxxii-p4.1

5077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=9#ix.vii.xxxii-p8.1

5078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=9#ix.viii.lii-p10.1

5079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=10#ix.iv.xxii-p22.1

5080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=16#ix.iv.xx-p20.1

5081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=16#ix.vi.xxxiii-p7.1

5082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=20#ii.ii.iii-p5.2

5083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=25#ix.vi.xxxviii-p16.1

5084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=26#iv.ii.xii-p4.1

5085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=4&scrV=29#ix.vi.xxxviii-p17.1

5086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=1#v.ii.i-p9.1

5087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=1#v.ii.i-p2.1

5088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=2#v.ii.i-p11.1

5089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=2#v.ii.i-p4.1

5090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=3#v.xv.xi-p3.1

5091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=4#ix.vi.xxix-p6.1

5092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=6#ix.vi.xxviii-p24.1

5093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=13#ix.ii.ix-p31.1

5094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=21#ii.ii.ii-p2.1

5095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=22#v.vi.iv-p6.1

5096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=25#v.viii.v-p3.1

5097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=30#ix.vii.iii-p9.1

5098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=5&scrV=32#ix.ii.ix-p26.1

5099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=1#v.xv.ix-p3.1

5100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=3#v.xv.ix-p3.1

5101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=4#v.vi.iv-p10.1

5102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=4#v.xiv.ix-p2.1

5103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=9#vi.ii.xix-p17.1

5104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=11#iv.ii.iv-p4.1

5105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=12#v.ii.xiii-p6.1

5106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=12#ix.ii.xi-p5.1

5107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=14#iv.ii.ii-p2.2

5108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Eph&scrCh=6&scrV=16#v.ii.xiii-p5.1

5109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=1&scrV=4#v.xi.iii-p3.1

5110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=1&scrV=5#iv.ii.i-p3.1

5111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=1&scrV=5#iv.ii.xi-p6.1

5112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=1&scrV=22#ix.vii.xiii-p12.1

5113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=1&scrV=27#iv.ii.v-p6.2

5114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=2#v.xvii.i-p4.2

5115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=2#v.vi.vi-p18.1

5116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=3#v.vi.viii-p9.1

5117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=8#ix.iv.xiii-p48.1

5118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=8#ix.vi.xxv-p6.1

5119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=8#ix.vii.xvii-p5.1

5120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=10#iv.ii.ii-p5.2

5121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=10#ix.ii.xi-p4.1

5122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=15#ix.vi.vi-p14.1

5123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=16#iv.ii.ix-p2.1

5124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=25#v.vi.iv-p15.1

5125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=2&scrV=30#ii.ii.lv-p2.2

5126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=5#viii.iv.i-p8.1

5127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=8#v.xv.viii-p4.1

5128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=10#v.ii.xi-p5.1

5129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=10#ix.viii.xxxvi-p8.1

5130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=11#ix.vii.xiv-p19.1

5131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=12#ix.vi.x-p10.1

5132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=16#v.xvii.i-p4.3

5133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=18#v.iv.xi-p10.1

5134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=18#v.iii.ix-p15.1

5135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=18#v.xv.vi-p2.1

5136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=20#iii.ii.v-p6.1

5137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=3&scrV=29#ix.vii.xiv-p11.1

5138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=2#v.xv.vii-p2.1

5139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=3#ii.i-p3.1

5140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=3#ii.i-p7.1

5141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=13#v.vii.iv-p3.1

5142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=15#ii.ii.xlvii-p2.1

5143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=17#ix.vi.ix-p15.1

5144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=18#ix.vi.xix-p18.1

5145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phil&scrCh=4&scrV=22#ix.viii.ii-p3.1

5146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=14#ix.vii.iii-p4.1

5147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=14#ix.iv.xvii-p14.1

5148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=15#v.ii.xxi-p3.1

5149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=15#v.vii.i-p8.1

5150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=15#v.xiv.iv-p2.1

5151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=16#vi.ii.xii-p17.1

5152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=16#ix.ii.v-p17.1

5153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=16#v.xiv.iv-p5.1

5154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=18#ii.ii.xxiv-p2.2

5155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=18#ix.iii.xxiii-p20.1

5156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=18#ix.vi.xxi-p11.1

5157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=21#ix.vii.xv-p7.1

5158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=23#v.ii.x-p4.1

5159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=1&scrV=25#v.ii.xviii-p5.1

5160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=9#ix.ii.iv-p24.1

5161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=11#ix.vi.xvii-p5.1

5162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=14#ix.vii.xviii-p13.1

5163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=14#ix.viii.xxxvii-p7.1

5164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=16#ix.viii.xxxviii-p3.1

5165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=18#ix.viii.xxxvi-p6.1

5166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=19#ix.vi.xxxiii-p7.2

5167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=2&scrV=19#ix.vii.xv-p15.1

5168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=3&scrV=5#ix.vii.xiii-p9.1

5169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=3&scrV=9#ix.vii.xiii-p10.1

5170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=3&scrV=10#ix.vii.xiii-p14.1

5171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=3&scrV=11#ix.ii.iv-p22.1

5172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=4&scrV=14#ix.iv.xv-p9.1

5173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=4&scrV=15#v.xvi.ix-p3.1

5174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=4&scrV=18#v.xv.vii-p5.1

5175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Col&scrCh=4&scrV=18#v.xvii.xv-p2.1

5176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=4&scrV=5#v.vi.iii-p10.1

5177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=3#ix.vii.xxxi-p6.1

5178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=12#ii.ii.xxi-p3.2

5179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=17#v.viii.i-p9.1

5180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=17#v.viii.i-p4.1

5181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=17#iv.ii.iv-p5.1

5182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=22#iv.ii.xi-p3.1

5183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=23#ix.iii.xx-p12.1

5184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Thess&scrCh=5&scrV=23#ix.vii.vii-p4.1

5185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=1&scrV=6#ix.vi.xxxiv-p56.1

5186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=1&scrV=6#ix.vi.xxviii-p28.1

5187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=1&scrV=9#ix.vi.xxxiv-p59.1

5188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=3#viii.iv.cx-p2.1

5189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=4#ix.iv.vii-p29.1

5190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=6#viii.ii.xlv-p2.2

5191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=8#ix.iv.viii-p8.1

5192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=8#ix.vii.xxvi-p7.1

5193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=10#ix.vii.xxix-p3.1

5194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=11#ix.vi.xxx-p6.1

5195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=2&scrV=15#ix.iv.v-p5.1

5196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=3&scrV=6#ix.iv.v-p5.2

5197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=3&scrV=10#v.xv.xi-p2.1

5198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=3&scrV=10#v.iii.ix-p11.1

5199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Thess&scrCh=3&scrV=15#iv.ii.xi-p7.1

5200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=1#v.iii.xi-p3.1

5201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=3#v.viii.iii-p5.1

5202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=3#v.viii.iii-p2.1

5203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=4#v.ii.xviii-p5.2

5204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=4#ix.ii.i-p3.1

5205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=4#v.iii.viii-p4.1

5206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=4#ix.viii.xxxvi-p11.1

5207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=5#v.ii.xiv-p3.1

5208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=9#ix.vi.xvii-p15.1

5209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=14#v.ii.xiv-p2.1

5210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=1&scrV=14#v.ii.xiv-p9.1

5211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=2#iv.ii.xii-p7.1

5212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=4#v.vi.iii-p11.1

5213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=5#v.xv.iv-p8.1

5214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=5#v.xiv.iv-p4.1

5215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=5#v.xv.iv-p7.2

5216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=5#ix.vii.xviii-p2.1

5217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=2&scrV=6#v.iv.viii-p11.1

5218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=3&scrV=8#iv.ii.v-p4.1

5219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=3&scrV=15#ix.iv.xii-p30.1

5220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=3&scrV=15#ix.iv.ii-p2.1

5221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=3&scrV=16#vi.ii.xii-p21.1

5222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=3&scrV=16#iii.ii.xi-p5.1

5223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=2#ix.iii.xxii-p14.2

5224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=3#ix.ii.xxv-p4.1

5225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=10#v.iii.i-p6.1

5226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=10#v.ii.viii-p5.1

5227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=10#v.xvii-p2.1

5228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=12#v.xvi.iii-p6.1

5229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=12#v.iii.iii-p14.1

5230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=4&scrV=13#v.xvi.i-p9.1

5231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=5&scrV=3#v.xvi.iii-p2.1

5232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=5&scrV=6#v.xv.xi-p4.1

5233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=5&scrV=11#v.xv.xi-p4.1

5234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=5&scrV=21#ii.ii.xxi-p6.1

5235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=1#v.iv.viii-p13.1

5236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=3#v.viii.iii-p5.2

5237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=3#v.viii.iii-p2.2

5238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=4#ix.iv.xiii-p59.1

5239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=4#ix.viii.xxxvi-p5.1

5240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=7#iv.ii.iv-p3.1

5241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=10#iv.ii.iv-p2.1

5242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=20#ix.iii.i-p2.1

5243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=20#ix.ii.xxiv-p10.1

5244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Tim&scrCh=6&scrV=20#ix.iii.xv-p18.1

5245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=6#v.ii.i-p10.1

5246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=6#v.ii.i-p3.1

5247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=10#v.vi.ix-p4.1

5248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=16#v.ii.ii-p10.1

5249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=18#v.xvi.ix-p2.1

5250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=1&scrV=18#v.vii.x-p6.1

5251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=4#v.xvi.i-p11.1

5252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=12#iv.ii.v-p7.1

5253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=17#ix.iii.xxxii-p5.1

5254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=23#ix.vi.i-p6.1

5255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=24#iii.i-p2.2

5256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=24#v.ii.x-p11.1

5257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=24#ix.i-p8.1

5258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=2&scrV=26#v.vi.iii-p4.1

5259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=4#v.iii.ix-p16.1

5260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=6#v.vi.ii-p2.1

5261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=6#v.vi.ii-p6.1

5262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=6#ix.ii.xiv-p21.1

5263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=7#ix.vi.x-p17.1

5264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=3&scrV=7#ix.vii.xxi-p7.1

5265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=4&scrV=1#v.iii.xi-p6.1

5266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=4&scrV=3#ix.iii.xxii-p11.1

5267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=4&scrV=6#v.xv.viii-p3.1

5268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=4&scrV=10#ix.iv.xv-p8.1

5269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Tim&scrCh=4&scrV=21#ii.ii.lix-p4.1

5270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=1&scrV=2#ii.ii.xxvii-p2.1

5271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=1&scrV=10#v.iv.vi-p8.1

5272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=1&scrV=15#ix.vi.xxxii-p2.1

5273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=2&scrV=5#v.iv.viii-p13.2

5274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=2&scrV=14#ii.ii.lviii-p2.1

5275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=2&scrV=14#v.vi.iv-p5.1

5276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=3&scrV=1#iv.iv.x-p3.2

5277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=3&scrV=1#ii.ii.ii-p7.1

5278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=3&scrV=10#ix.ii.xvii-p11.1

5279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=3&scrV=10#ix.iv.iv-p8.1

5280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Titus&scrCh=3&scrV=13#v.v.ix-p5.1

5281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phlm&scrCh=1&scrV=8#v.ii.iii-p2.1

5282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phlm&scrCh=1&scrV=8#v.ii.iii-p4.1

5283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phlm&scrCh=1&scrV=9#v.ii.iii-p2.1

5284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Phlm&scrCh=1&scrV=9#v.ii.iii-p4.1

5285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=0#ix.iii.iii-p1.1

5286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=3#ix.iii.xxxi-p23.1

5287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=3#ii.ii.xxxvi-p5.1

5288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=5#ii.ii.xxxvi-p8.2

5289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=7#ii.ii.xxxvi-p6.2

5290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=1&scrV=13#ii.ii.xxxvi-p9.2

5291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=2&scrV=12#vi.ii.vi-p32.2

5292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=3&scrV=2#ii.ii.xvii-p6.2

5293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=3&scrV=5#ii.ii.xliii-p2.2

5294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=3&scrV=5#vi.ii.xiv-p7.1

5295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=3&scrV=5#ix.iv.vii-p34.1

5296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=4&scrV=8#viii.iv.lxi-p2.3

5297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=5&scrV=1#v.xvi.iii-p4.4

5298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=5&scrV=7#ix.vi.xviii-p3.3

5299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=6&scrV=18#ii.ii.xxvii-p2.2

5300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=10&scrV=9#ix.vi.xviii-p3.1

5301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=10&scrV=12#v.iv.ix-p9.1

5302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=10&scrV=29#v.vii.ix-p8.1

5303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=10&scrV=37#ii.ii.xxiii-p4.2

5304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=11&scrV=5#ii.ii.ix-p3.2

5305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=11&scrV=13#ix.vii.xxxiii-p7.2

5306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=11&scrV=17#ii.ii.x-p6.2

5307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=11&scrV=31#ii.ii.xii-p2.2

5308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=11&scrV=37#ii.ii.xvii-p2.1

5309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=12&scrV=1#ii.ii.xix-p2.1

5310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=12&scrV=6#ii.ii.lvi-p5.2

5311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=13&scrV=15#ix.viii.xxxvii-p6.1

5312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=13&scrV=17#v.iv.ii-p4.1

5313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Heb&scrCh=13&scrV=17#ii.ii.xxi-p3.1

5314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=6#v.xvi.vii-p2.1

5315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=8#ii.ii.xxiii-p3.1

5316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=8#vi.ii.xix-p7.1

5317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=8#v.xvi.vii-p2.1

5318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=16#v.ii.xvi-p2.1

5319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=16#v.ii.xvi-p5.1

5320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=18#ix.vii.ii-p3.1

5321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=21#viii.iii.xiii-p2.1

5322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=1&scrV=21#ix.vii.xi-p7.1

5323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=2&scrV=21#ii.ii.xxxi-p4.1

5324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=2&scrV=23#ii.ii.x-p2.4

5325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=2&scrV=23#v.iii.x-p11.3

5326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=2&scrV=23#ix.vi.xiv-p15.1

5327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=2&scrV=23#ix.vi.xvii-p11.1

5328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=4&scrV=1#ii.ii.xlvi-p7.1

5329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=4&scrV=6#v.ii.v-p11.2

5330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=4&scrV=6#ii.ii.xxx-p3.2

5331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=4&scrV=6#v.ii.v-p4.2

5332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=4&scrV=6#v.xvi.v-p2.1

5333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jas&scrCh=5&scrV=20#ii.ii.xlix-p2.1

5334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=8#iv.ii.i-p5.1

5335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=8#ix.vi.x-p13.1

5336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=8#ix.vii.viii-p13.1

5337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=12#ix.iii.xviii-p17.1

5338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=12#ix.vi.xxxv-p2.1

5339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=12#ix.vii.xxxvii-p15.1

5340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=13#iv.ii.ii-p2.1

5341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=1&scrV=21#iv.ii.ii-p4.1

5342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=3#ix.viii.xxxvi-p4.1

5343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=5#v.ii.ix-p2.1

5344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=5#ix.vi.ix-p11.2

5345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=9#viii.iv.cxvi-p4.3

5346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=9#v.ii.ix-p13.1

5347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=9#v.vi.iv-p5.2

5348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=9#ix.vi.ix-p11.2

5349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=11#iii.ii.vi-p3.1

5350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=11#iv.ii.v-p9.1

5351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=12#iv.ii.x-p6.1

5352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=16#ix.vi.xvii-p29.1

5353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=16#ix.vi.xxxviii-p15.1

5354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=17#ii.ii.ii-p5.1

5355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=17#iv.ii.x-p3.1

5356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=21#iv.ii.viii-p7.1

5357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=22#iv.ii.viii-p3.1

5358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=23#v.ii.x-p13.1

5359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=23#v.ii.x-p14.1

5360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=23#ix.iv.xvii-p54.1

5361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=23#ix.vi.xxi-p10.1

5362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=24#iv.ii.viii-p2.1

5363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=2&scrV=24#ix.viii.xxiii-p3.3

5364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=6#v.xv.ix-p2.1

5365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=9#iv.ii.ii-p9.1

5366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=18#iv.iv.xvii-p4.1

5367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=19#ix.vi.xxviii-p11.1

5368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=20#ix.ii.xix-p10.2

5369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=20#ii.ii.vii-p3.2

5370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=20#ix.vi.xxxvii-p19.1

5371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=3&scrV=22#iv.ii.ii-p5.1

5372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=4&scrV=7#iv.ii.vii-p6.1

5373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=4&scrV=7#v.ii.x-p16.1

5374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=4&scrV=8#ii.ii.xlix-p2.2

5375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=4&scrV=14#ix.vi.xxxiv-p49.1

5376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=4&scrV=16#iv.ii.viii-p5.2

5377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=1#ii.i-p2.2

5378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=2#v.xv.viii-p2.1

5379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=3#iii.ii.xii-p12.2

5380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#v.ii.v-p11.3

5381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#ii.ii.ii-p2.2

5382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#ii.ii.xxx-p3.3

5383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#v.ii.v-p4.3

5384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#v.xvi.v-p2.2

5385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=5#iv.ii.x-p5.1

5386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=5&scrV=14#v.xiv.x-p3.1

5387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1Pet&scrCh=100&scrV=0#ix.viii.xiii-p2.1

5388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=2&scrV=5#ii.ii.vii-p3.3

5389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=2&scrV=6#ii.ii.xi-p2.2

5390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=2&scrV=19#ix.vi.i-p9.1

5391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=3#ii.ii.xxiii-p3.2

5392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=7#viii.vii.iii-p2.1

5393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=8#viii.iv.lxxxi-p8.2

5394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=8#vi.ii.xv-p9.2

5395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=8#ix.vii.xxiv-p7.1

5396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=8#ix.vii.xxix-p10.1

5397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=9#v.vi.xi-p6.3

5398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2Pet&scrCh=3&scrV=15#iv.ii.iii-p2.1

5399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=2&scrV=1#ix.iv.xviii-p16.1

5400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=2&scrV=18#ix.iv.xvii-p33.1

5401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=2&scrV=18#ix.vi.i-p7.1

5402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=2&scrV=22#v.xv.v-p4.1

5403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=3&scrV=7#v.ii.xiv-p5.1

5404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=4&scrV=1#ix.iv.xvii-p45.1

5405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=4&scrV=3#iv.ii.vii-p2.1

5406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=4&scrV=3#v.xv.v-p4.2

5407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=4&scrV=9#iv.ii.viii-p4.1

5408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=5&scrV=1#ix.iv.xvii-p46.1

5409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=1John&scrCh=5&scrV=6#ix.vi.xxxiv-p17.1

5410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2John&scrCh=1&scrV=7#v.xv.v-p4.3

5411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2John&scrCh=1&scrV=7#ix.iv.xvii-p44.1

5412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2John&scrCh=1&scrV=8#ix.iv.xvii-p44.1

5413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2John&scrCh=1&scrV=10#ix.ii.xvii-p12.1

5414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=2John&scrCh=1&scrV=11#ix.ii.xvii-p12.1

5415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=3John&scrCh=1&scrV=9#ii.i-p2.1

5416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jude&scrCh=1&scrV=3#iv.ii.vii-p5.1

5417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jude&scrCh=1&scrV=3#ix.viii.xxxvi-p10.1

5418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jude&scrCh=1&scrV=7#ix.vi.xxxvii-p20.1

5419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=5#ix.iv.xxiii-p20.1

5420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=7#v.vii.iii-p11.1

5421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=12#ix.vi.xxi-p50.1

5422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=15#ix.vi.xv-p9.1

5423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=17#ix.vi.xxi-p51.1

5424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=1&scrV=23#viii.iv.lxii-p2.1

5425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=2&scrV=5#ix.vi.v-p3.2

5426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=2&scrV=6#ix.ii.xxvii-p6.1

5427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=2&scrV=10#v.i-p3.1

5428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=2&scrV=14#ix.viii.xlv-p4.1

5429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=2&scrV=17#ix.vii.xi-p9.1

5430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=3&scrV=7#ix.vi.xxi-p9.1

5431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=4&scrV=7#ix.iv.xii-p32.1

5432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=5&scrV=6#ix.vi.xxi-p53.1

5433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=5&scrV=8#ix.vi.xviii-p33.1

5434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=5&scrV=8#ix.viii.xxxvii-p4.1

5435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=5&scrV=9#iii.ii.xii-p11.1

5436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=6&scrV=2#ix.vi.xxii-p9.1

5437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=7&scrV=5#ix.vii.xxxi-p8.1

5438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=11&scrV=19#ix.vi.xix-p31.1

5439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=12&scrV=9#ix.ii.xxviii-p8.1

5440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=12&scrV=9#ix.vi.i-p10.1

5441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=12&scrV=14#ix.iii.xxxii-p8.1

5442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=13&scrV=2#ix.vii.xxix-p5.1

5443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=13&scrV=11#ix.vii.xxix-p6.1

5444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=13&scrV=14#ix.vii.xxix-p7.1

5445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=15&scrV=0#ix.vi.xxxi-p19.1

5446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=16&scrV=0#ix.vi.xxxi-p19.2

5447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=17&scrV=8#ix.vii.xxxi-p13.1

5448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=17&scrV=12#ix.vii.xxvii-p2.1

5449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=19&scrV=7#iii.ii.xii-p11.2

5450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=19&scrV=11#ix.vi.xxi-p54.1

5451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=19&scrV=20#ix.vii.xxix-p4.1

5452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=2#ix.iv.xxiv-p21.1

5453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=4#viii.iv.lxxxi-p9.1

5454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=5#iii.ii.xii-p11.3

5455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=6#ix.vii.xxxv-p11.1

5456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=11#ix.vii.xxxvi-p12.1

5457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=12#ix.vii.xxxvi-p13.1

5458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=20&scrV=15#ix.vii.xxxvi-p15.1

5459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=21&scrV=1#ix.vii.xxxvi-p16.1

5460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=21&scrV=2#ix.vii.xxxvi-p11.1

5461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=21&scrV=5#ix.vii.xxxvi-p21.1

5462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=22&scrV=12#ii.ii.xxxiv-p3.3

5463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=22&scrV=17#ix.iv.v-p2.1

5464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Rev&scrCh=22&scrV=19#ix.vii.xxxi-p4.1

5465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Tob&scrCh=4&scrV=10#iv.ii.x-p4.1

5466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Tob&scrCh=12&scrV=9#iv.ii.x-p4.2

5467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jdt&scrCh=8&scrV=19#ii.ii.x-p2.3

5468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Jdt&scrCh=8&scrV=30#ii.ii.lv-p3.1

5469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=2&scrV=12#vi.ii.vi-p13.1

5470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=2&scrV=24#ii.ii.iii-p6.1

5471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=9&scrV=13#ix.iii.xxix-p34.1

5472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=9&scrV=17#ix.iii.xxix-p34.1

5473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=11&scrV=22#ii.ii.xxvii-p4.2

5474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Wis&scrCh=12&scrV=12#ii.ii.xxvii-p4.1

5475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Bar&scrCh=4&scrV=36#ix.vii.xxxvi-p7.1

5476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Bar&scrCh=5&scrV=0#ix.vii.xxxvi-p7.2

5477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Sus&scrCh=1&scrV=52#v.iii.iii-p13.1

5478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Sus&scrCh=1&scrV=56#ix.vi.xxvii-p17.1

5479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Sir&scrCh=4&scrV=31#ix.vi.xxvii-p10.3

5480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3?scrBook=Sir&scrCh=19&scrV=4#v.xvi.vi-p3.1

5481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p32.1

5482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p6.1

5483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p6.1

5484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xci-p2.1

5485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xci-p2.2

5486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p15.1

5487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p15.3

5488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p13.1

5489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p16.1

5490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.3

5491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiv-p5.2

5492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiv-p5.1

5493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p9.1

5494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.ii-p2.1

5495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliii-p2.1

5496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p3.1

5497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p47.1

5498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p2.3

5499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p3.4

5500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxviii-p2.2

5501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p8.1

5502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiii-p12.1

5503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiii-p12.2

5504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p9.2

5505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p9.1

5506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p8.1

5507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p2.1

5508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciii-p2.3

5509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p3.1

5510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-p34.1

5511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xx-p3.1

5512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.ii-p4.1

5513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvii-p9.1

5514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p10.3

5515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p3.1

5516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p19.1

5517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p11.2

5518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxv-p2.2

5519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p7.1

5520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p7.3

5521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiv-p5.3

5522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xv-p14.1

5523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p11.1

5524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p2.2

5525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvi-p2.1

5526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.i-p2.1

5527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p10.2

5528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p10.1

5529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p7.2

5530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p9.2

5531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p9.1

5532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p4.1

5533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p19.1

5534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p8.2

5535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p3.2

5536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p6.2

5537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvi-p6.2

5538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p5.1

5539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxv-p4.1

5540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p21.1

5541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p3.1

5542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p6.1

5543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p3.3

5544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xiii-p6.3

5545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p5.1

5546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-p15.2

5547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.iii-p2.1

5548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-p6.1

5549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-p7.1

5550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p2.4

5551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p2.3

5552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p5.1

5553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p9.3

5554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p9.5

5555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p8.1

5556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvi-p11.1

5557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-p5.2

5558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.iii-p2.1

5559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxx-p9.1

5560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p6.1

5561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-p6.1

5562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-p14.1

5563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p6.2

5564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p4.3

5565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p4.2

5566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-p14.2

5567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p25.2

5568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-p10.1

5569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiv-p2.2

5570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiv-p2.1

5571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p14.1

5572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p33.2

5573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p2.1

5574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p9.1

5575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxiii-p3.2

5576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p4.1

5577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.viii-p4.2

5578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p14.3

5579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p9.1

5580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p3.1

5581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p12.2

5582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p19.2

5583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vi-p3.1

5584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-p2.3

5585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p3.2

5586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p2.1

5587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p2.1

5588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxx-p9.2

5589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p20.1

5590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p9.3

5591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p6.3

5592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p3.3

5593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p2.1

5594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p2.3

5595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p2.2

5596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxix-p2.2

5597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p13.1

5598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p26.5

5599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxv-p2.1

5600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xvi-p2.1

5601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.vii-p2.2

5602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.vii-p2.1

5603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-p2.1

5604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p9.2

5605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvi-p9.2

5606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliv-p3.1

5607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvi-p9.1

5608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p3.2

5609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p3.1

5610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p9.1

5611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p37.2

5612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p5.2

5613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p44.3

5614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p3.1

5615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p11.2

5616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p2.1

5617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p24.2

5618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxv-p4.1

5619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxv-p4.2

5620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p5.4

5621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p3.1

5622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxiv-p3.1

5623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.v-p6.1

5624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p3.2

5625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p5.4

5626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p50.3

5627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lii-p5.3

5628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.v-p14.1

5629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.v-p14.2

5630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-p17.1

5631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-p5.1

5632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p2.1

5633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.ii-p4.3

5634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxvi-p3.1

5635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iv-p2.2

5636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.viii-p2.1

5637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvii-p3.1

5638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iv-p2.1

5639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xv-p2.2

5640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p8.2

5641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-p9.1

5642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi.iii-p4.1

5643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.v-p11.1

5644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xv-p2.1

5645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-p5.2

5646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p5.1

5647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xx-p3.1

5648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p8.1

5649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p8.2

5650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p9.2

5651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p3.3

5652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p3.5

5653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxix-p2.2

5654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p8.1

5655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p17.1

5656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p3.1

5657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvii-p2.2

5658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvii-p2.1

5659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p25.1

5660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ii-p2.2

5661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.ii-p2.1

5662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p35.1

5663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-p10.2

5664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p14.2

5665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p33.1

5666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p6.1

5667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-p14.1

5668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-p5.1

5669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.3

5670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.iv-p2.1

5671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiv-p3.1

5672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxix-p6.1

5673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p2.1

5674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.viii-p2.2

5675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p17.3

5676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p12.1

5677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.1

5678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.1

5679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxi-p3.1

5680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxviii-p13.1

5681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p2.1

5682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p5.1

5683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p3.2

5684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.ii-p4.2

5685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p2.2

5686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-p1.2

5687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-p2.2

5688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p11.3

5689. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p12.1

5690. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p13.2

5691. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p2.1

5692. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xviii-p2.2

5693. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p12.2

5694. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.ii-p3.1

5695. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.11

5696. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.2

5697. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p6.1

5698. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.v-p2.1

5699. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxii-p2.2

5700. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxii-p2.1

5701. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.ix-p14.3

5702. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvi-p1.3

5703. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p3.2

5704. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p9.2

5705. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p24.2

5706. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxiv-p6.1

5707. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii-p1.1

5708. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-p11.2

5709. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p24.1

5710. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p3.1

5711. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-p11.1

5712. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p4.2

5713. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p4.3

5714. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p9.4

5715. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p8.4

5716. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p9.1

5717. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p8.3

5718. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxi-p3.2

5719. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.i-p3.1

5720. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p3.1

5721. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p31.3

5722. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lviii-p17.2

5723. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p12.1

5724. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ix-p11.1

5725. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.v-p6.1

5726. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p2.2

5727. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p2.1

5728. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p9.2

5729. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.viii-p2.1

5730. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-p4.1

5731. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p3.4

5732. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-p4.1

5733. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.1

5734. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-p26.2

5735. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-p5.1

5736. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p10.2

5737. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.iii-p2.1

5738. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p24.1

5739. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.iv-p2.1

5740. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-p31.5

5741. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.12

5742. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p33.2

5743. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-p4.3

5744. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p1.4

5745. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.9

5746. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.2

5747. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.4

5748. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.2

5749. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.8

5750. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-p2.4

5751. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxix-p1.2

5752. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p8.1

5753. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p13.1

5754. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.vii-p2.2

5755. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p5.1

5756. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p5.2

5757. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xli-p13.1

5758. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxii-p3.2

5759. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p10.1

5760. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p44.2

5761. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-p4.1

5762. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxii-p3.3

5763. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-p5.3

5764. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-p4.5

5765. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.4

5766. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.ix-p2.1

5767. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-p4.7

5768. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.5

5769. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.3

5770. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p3.2

5771. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxx-p7.1

5772. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.i-p11.1

5773. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p11.2

5774. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p4.2

5775. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-p3.1

5776. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p11.1

5777. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.6

5778. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxii-p14.1

5779. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-p5.2

5780. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.iv-p2.1

5781. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p32.2

5782. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.x-p19.2

5783. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vi-p3.2

5784. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p9.2

5785. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p9.1

5786. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p3.1

5787. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p4.1

5788. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.v-p4.1

5789. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-p18.1

5790. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p3.2

5791. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.v-p4.2

5792. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxix-p2.1

5793. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p3.2

5794. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxi-p3.1

5795. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-p5.1

5796. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxii-p6.1

5797. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-p5.1

5798. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.i-p4.1

5799. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.4

5800. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.2

5801. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.7

5802. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p7.3

5803. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.6

5804. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p10.3

5805. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p16.2

5806. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-p5.1

5807. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvii-p5.2

5808. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiii-p2.2

5809. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p50.2

5810. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p21.1

5811. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p33.2

5812. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p5.3

5813. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvii-p5.1

5814. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-p26.1

5815. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxix-p6.2

5816. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p12.1

5817. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.6

5818. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.1

5819. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p26.1

5820. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p5.1

5821. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p12.1

5822. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p5.2

5823. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-p12.2

5824. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p7.1

5825. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.5

5826. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.6

5827. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.4

5828. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.9

5829. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.5

5830. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxii-p2.1

5831. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-p2.2

5832. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii.i-p1.2

5833. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxiii-p4.1

5834. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.4

5835. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.7

5836. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-p10.4

5837. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lvii-p5.2

5838. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.2

5839. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p6.2

5840. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.viii-p3.3

5841. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.viii-p3.2

5842. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-p5.1

5843. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p14.1

5844. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-p24.1

5845. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-p13.1

5846. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.viii-p5.1

5847. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-p5.3

5848. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xv-p16.1

5849. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p2.1

5850. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p37.4

5851. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p39.1

5852. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-p5.1

5853. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p18.2

5854. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p8.1

5855. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-p8.2

5856. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p9.2

5857. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p2.2

5858. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxii-p4.1

5859. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-p2.1

5860. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-p4.1

5861. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlv-p2.1

5862. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p3.1

5863. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.iv-p6.2

5864. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p8.3

5865. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliii-p8.2

5866. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xx-p7.1

5867. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-p3.2

5868. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p14.1

5869. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p18.3

5870. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvii-p4.1

5871. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p12.1

5872. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-p12.3

5873. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p25.2

5874. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-p10.1

5875. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.v-p7.1

5876. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-p8.2

5877. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-p5.1

5878. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-p8.3

5879. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.ii-p13.1

5880. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.5

5881. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-p12.1

5882. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-p8.1

5883. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.1

5884. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p49.3

5885. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-p5.1

5886. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-p10.1

5887. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxi-p5.1

5888. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p12.1

5889. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.v-p2.1

5890. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-p4.1

5891. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p8.2

5892. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p8.1

5893. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvi-p4.1

5894. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p9.1

5895. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p9.2

5896. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.i-p2.1

5897. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiv-p10.2

5898. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.2

5899. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p7.1

5900. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.i-p11.2

5901. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.v-p2.1

5902. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.iv-p5.2

5903. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cix-p2.1

5904. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ix-p2.1

5905. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xi-p1.1

5906. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-p5.1

5907. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlvi-p2.1

5908. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p5.2

5909. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p13.2

5910. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.iv-p2.1

5911. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.iii-p6.1

5912. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxiv-p2.2

5913. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxi-p2.1

5914. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-p2.1

5915. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii-p1.3

5916. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p17.1

5917. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.3

5918. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p24.2

5919. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p24.1

5920. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xx-p4.1

5921. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p7.3

5922. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.iv-p5.1

5923. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.7

5924. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.2

5925. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p26.2

5926. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p9.4

5927. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p33.1

5928. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p3.2

5929. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liv-p3.6

5930. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxix-p2.1

5931. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.x-p19.1

5932. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p6.2

5933. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-p6.1

5934. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p10.2

5935. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-p17.2

5936. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p3.2

5937. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p14.3

5938. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p68.1

5939. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.1

5940. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.1

5941. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p48.5

5942. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p11.1

5943. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-p11.2

5944. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix.iv-p2.1

5945. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-p6.1

5946. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p6.4

5947. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-p45.2

5948. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cix-p2.2

5949. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxi-p5.1

5950. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.2

5951. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.1

5952. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p12.2

5953. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.vi-p9.1

5954. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p8.1

5955. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.ii-p2.1

5956. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-p5.2

5957. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.ii-p2.2

5958. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p2.1

5959. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-p2.1

5960. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-p2.2

5961. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxvi-p2.1

5962. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-p8.1

5963. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.ii-p2.1

5964. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p5.1

5965. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p5.4

5966. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p13.1

5967. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p13.4

5968. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.viii-p3.1

5969. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-p2.1

5970. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-p14.1

5971. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xvi-p2.2

5972. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.10

5973. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p30.1

5974. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.4

5975. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p5.2

5976. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p5.1

5977. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxi-p5.2

5978. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p2.1

5979. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xi-p4.1

5980. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p25.1

5981. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxii-p5.1

5982. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p2.2

5983. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p3.2

5984. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p2.4

5985. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.3

5986. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p2.3

5987. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p7.1

5988. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p8.1

5989. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-p8.2

5990. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-p8.1

5991. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.2

5992. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-p2.1

5993. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p3.2

5994. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxix-p3.1

5995. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv-p3.1

5996. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-p21.1

5997. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xi-p2.1

5998. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p38.1

5999. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-p17.1

6000. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvii-p6.1

6001. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p18.2

6002. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p18.1

6003. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vii-p2.1

6004. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-p9.2

6005. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxx-p2.3

6006. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.6

6007. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p6.2

6008. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p6.1

6009. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-p6.3

6010. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-p1.5

6011. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.4

6012. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.3

6013. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.8

6014. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.6

6015. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xix-p4.1

6016. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p26.4

6017. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-p7.2

6018. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.5

6019. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.5

6020. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.2

6021. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvi-p3.2

6022. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-p12.1

6023. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p40.1

6024. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-p20.2

6025. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvii-p4.2

6026. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p37.1

6027. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-p33.2

6028. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-p3.1

6029. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p2.1

6030. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p2.2

6031. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p10.1

6032. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvi-p10.2

6033. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxviii-p5.1

6034. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p10.2

6035. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-p9.1

6036. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiii-p11.1

6037. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ii-p6.2

6038. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.ii-p6.3

6039. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiv-p17.2

6040. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.v-p4.2

6041. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvi-p3.1

6042. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.3

6043. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p25.6

6044. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.4

6045. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-p36.2

6046. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p38.2

6047. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.vii-p3.1

6048. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-p29.1

6049. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-p12.1

6050. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-p7.1

6051. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxi-p12.2

6052. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-p3.1

6053. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.i-p6.1

6054. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.5

6055. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-p12.1

6056. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.vi-p2.1

6057. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vi-p2.1

6058. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxlii-p4.6

6059. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.2

6060. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-p3.1

6061. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvi-p3.2

6062. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-p2.1

6063. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxi-p12.1

6064. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.1

6065. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-p19.2

6066. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxv-p3.1

6067. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvii-p2.1

6068. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-p2.1

6069. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-p7.1

6070. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p2.2

6071. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-p2.1

6072. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-p68.2

6073. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxviii-p3.1

6074. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.iv-p3.2

6075. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiv-p6.3

6076. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-p8.1

6077. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p6.1

6078. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-p3.1

6079. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.7

6080. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xvii-p2.1

6081. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.iii-p3.1

6082. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.iii-p2.1

6083. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-p2.1

6084. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-p3.2

6085. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p15.8

6086. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-p14.1

6087. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iii-p3.1

6088. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-p3.1

6089. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p20.2

6090. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.iv-p2.2

6091. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii.i-p1.1

6092. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p16.8

6093. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p20.3

6094. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-p26.3

6095. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-p14.1

6096. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p4.3

6097. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p7.1

6098. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p5.2

6099. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p63.2

6100. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p6.1

6101. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-p4.3

6102. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-p63.3

6103. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p11.1

6104. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.i-p6.1

6105. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p7.4

6106. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p2.1

6107. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p6.2

6108. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p7.2

6109. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-p10.1

6110. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-p7.1

6111. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p6.1

6112. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p7.1

6113. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p11.2

6114. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiv-p3.2

6115. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-p17.1

6116. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-p9.1

6117. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-p7.3

6118. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#i.i-Page_v

6119. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#i.i-Page_vi

6120. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#i.ii-Page_vii

6121. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.i-Page_1

6122. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.i-Page_2

6123. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.i-Page_3

6124. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.i-Page_4

6125. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii-Page_5

6126. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.iii-Page_6

6127. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.vii-Page_7

6128. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.x-Page_8

6129. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xv-Page_9

6130. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xvii-Page_10

6131. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xx-Page_11

6132. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxiv-Page_12

6133. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxix-Page_13

6134. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxiii-Page_14

6135. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xxxvi-Page_15

6136. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xl-Page_16

6137. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xliii-Page_17

6138. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.xlvi-Page_18

6139. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.l-Page_19

6140. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lv-Page_20

6141. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ii.ii.lviii-Page_21

6142. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.i-Page_23

6143. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.i-Page_24

6144. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii-Page_25

6145. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.ii-Page_26

6146. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.v-Page_27

6147. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.vii-Page_28

6148. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.x-Page_29

6149. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iii.ii.xii-Page_30

6150. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.i-Page_31

6151. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.i-Page_32

6152. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii-Page_33

6153. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.iii-Page_34

6154. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.vii-Page_35

6155. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.ii.xii-Page_36

6156. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iii-Page_37

6157. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iii-Page_38

6158. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv-Page_39

6159. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.iii-Page_40

6160. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.viii-Page_41

6161. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xiii-Page_42

6162. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xvii-Page_43

6163. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#iv.iv.xxii-Page_44

6164. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-Page_45

6165. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-Page_46

6166. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-Page_47

6167. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.i-Page_48

6168. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii-Page_49

6169. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.ii-Page_50

6170. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.iv-Page_51

6171. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.vi-Page_52

6172. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.viii-Page_53

6173. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.x-Page_54

6174. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xii-Page_55

6175. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xv-Page_56

6176. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xviii-Page_57

6177. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ii.xx-Page_58

6178. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii-Page_59

6179. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iii-Page_60

6180. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.iv-Page_61

6181. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.vii-Page_62

6182. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.x-Page_63

6183. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xi-Page_64

6184. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iii.xiii-Page_65

6185. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv-Page_66

6186. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ii-Page_67

6187. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.v-Page_68

6188. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.vii-Page_69

6189. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.ix-Page_70

6190. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xi-Page_71

6191. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.iv.xii-Page_72

6192. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v-Page_73

6193. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.i-Page_74

6194. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.iii-Page_75

6195. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.v-Page_76

6196. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.vii-Page_77

6197. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.v.x-Page_78

6198. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi-Page_79

6199. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.ii-Page_80

6200. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.iv-Page_81

6201. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.v-Page_82

6202. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vi-Page_83

6203. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.vii-Page_84

6204. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vi.x-Page_85

6205. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii-Page_86

6206. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.ii-Page_87

6207. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.iv-Page_88

6208. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.vi-Page_89

6209. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.viii-Page_90

6210. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.x-Page_91

6211. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.vii.xii-Page_92

6212. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii-Page_93

6213. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.ii-Page_94

6214. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.iv-Page_95

6215. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.viii.vii-Page_96

6216. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-Page_97

6217. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.ix-Page_98

6218. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x-Page_99

6219. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.x.iv-Page_100

6220. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi-Page_101

6221. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xi.vi-Page_102

6222. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xii-Page_103

6223. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xii.v-Page_104

6224. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiii-Page_105

6225. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiii-Page_106

6226. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv-Page_107

6227. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.iv-Page_108

6228. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xiv.ix-Page_109

6229. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv-Page_110

6230. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.iv-Page_111

6231. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xv.xi-Page_112

6232. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi-Page_113

6233. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi.iii-Page_114

6234. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvi.ix-Page_115

6235. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii-Page_116

6236. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.iii-Page_117

6237. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.vii-Page_118

6238. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xvii.xi-Page_119

6239. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii-Page_120

6240. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xviii.iv-Page_121

6241. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix-Page_122

6242. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xix.iv-Page_123

6243. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xx-Page_124

6244. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxi-Page_125

6245. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxii-Page_126

6246. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxiv-Page_127

6247. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxiv-Page_128

6248. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv-Page_129

6249. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.ii-Page_130

6250. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#v.xxv.vi-Page_131

6251. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.i-Page_133

6252. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.i-Page_134

6253. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.i-Page_135

6254. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.i-Page_136

6255. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii-Page_137

6256. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ii-Page_138

6257. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.iv-Page_139

6258. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.v-Page_140

6259. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vi-Page_141

6260. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.vii-Page_142

6261. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.ix-Page_143

6262. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.x-Page_144

6263. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xii-Page_145

6264. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xiii-Page_146

6265. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xv-Page_147

6266. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xviii-Page_148

6267. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vi.ii.xix-Page_149

6268. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.i-Page_151

6269. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.i-Page_152

6270. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii-Page_153

6271. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.iv-Page_154

6272. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#vii.ii.vi-Page_155

6273. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.i-Page_159

6274. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.i-Page_160

6275. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.i-Page_161

6276. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii-Page_163

6277. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.iv-Page_164

6278. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.vii-Page_165

6279. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.x-Page_166

6280. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xiii-Page_167

6281. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xv-Page_168

6282. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xviii-Page_169

6283. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xx-Page_170

6284. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxiii-Page_171

6285. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxvi-Page_172

6286. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxx-Page_173

6287. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxii-Page_174

6288. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxv-Page_175

6289. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xxxix-Page_176

6290. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlii-Page_177

6291. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xliv-Page_178

6292. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.xlviii-Page_179

6293. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.li-Page_180

6294. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.liii-Page_181

6295. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lv-Page_182

6296. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lx-Page_183

6297. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxii-Page_184

6298. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxiv-Page_185

6299. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxvii-Page_186

6300. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ii.lxx-Page_187

6301. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii-Page_188

6302. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.ii-Page_189

6303. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.iv-Page_190

6304. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.vii-Page_191

6305. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.x-Page_192

6306. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iii.xiii-Page_193

6307. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv-Page_194

6308. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ii-Page_195

6309. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iii-Page_196

6310. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.iv-Page_197

6311. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.v-Page_198

6312. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.viii-Page_199

6313. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xi-Page_200

6314. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiii-Page_201

6315. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xiv-Page_202

6316. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xvi-Page_203

6317. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xix-Page_204

6318. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxi-Page_205

6319. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxii-Page_206

6320. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxv-Page_207

6321. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxvii-Page_208

6322. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxix-Page_209

6323. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxi-Page_210

6324. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiii-Page_211

6325. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxiv-Page_212

6326. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxvi-Page_213

6327. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xxxviii-Page_214

6328. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xl-Page_215

6329. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlii-Page_216

6330. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xliv-Page_217

6331. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlvi-Page_218

6332. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlvii-Page_219

6333. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xlix-Page_220

6334. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.li-Page_221

6335. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.liii-Page_222

6336. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-Page_223

6337. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-Page_224

6338. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lvi-Page_225

6339. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lviii-Page_226

6340. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lix-Page_227

6341. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxi-Page_228

6342. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiii-Page_229

6343. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxiv-Page_230

6344. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxv-Page_231

6345. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxvii-Page_232

6346. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxviii-Page_233

6347. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxx-Page_234

6348. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxii-Page_235

6349. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxiv-Page_236

6350. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxvi-Page_237

6351. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxviii-Page_238

6352. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxx-Page_239

6353. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxi-Page_240

6354. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxiv-Page_241

6355. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxv-Page_242

6356. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxvii-Page_243

6357. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.lxxxviii-Page_244

6358. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xci-Page_245

6359. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcii-Page_246

6360. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xciv-Page_247

6361. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.xcvii-Page_248

6362. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.c-Page_249

6363. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cii-Page_250

6364. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.ciii-Page_251

6365. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cv-Page_252

6366. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cvii-Page_253

6367. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cx-Page_254

6368. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxii-Page_255

6369. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxiii-Page_256

6370. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxv-Page_257

6371. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxvii-Page_258

6372. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxix-Page_259

6373. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxx-Page_260

6374. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxii-Page_261

6375. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxiv-Page_262

6376. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxvi-Page_263

6377. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxviii-Page_264

6378. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxx-Page_265

6379. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxii-Page_266

6380. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxiv-Page_267

6381. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxvi-Page_268

6382. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxxxix-Page_269

6383. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.iv.cxli-Page_270

6384. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v-Page_271

6385. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.v.ii-Page_272

6386. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi-Page_273

6387. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ii-Page_274

6388. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.iv-Page_275

6389. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.vi-Page_276

6390. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.ix-Page_277

6391. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.x-Page_278

6392. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xiii-Page_279

6393. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xv-Page_280

6394. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xix-Page_281

6395. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxi-Page_282

6396. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxiv-Page_283

6397. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxvi-Page_284

6398. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxviii-Page_285

6399. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxix-Page_286

6400. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxii-Page_287

6401. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxv-Page_288

6402. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vi.xxxvii-Page_289

6403. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii-Page_290

6404. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.ii-Page_291

6405. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.iv-Page_292

6406. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.vii.v-Page_293

6407. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii-Page_294

6408. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.ii-Page_295

6409. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.v-Page_296

6410. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.vi-Page_297

6411. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.viii-Page_298

6412. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.viii.x-Page_299

6413. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix-Page_300

6414. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.ix-Page_301

6415. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.ix.xv-Page_302

6416. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.x-Page_303

6417. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.x-Page_304

6418. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi-Page_305

6419. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#viii.xi.iii-Page_306

6420. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.i-Page_309

6421. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.i-Page_310

6422. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.i-Page_311

6423. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.i-Page_312

6424. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.i-Page_313

6425. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii-Page_315

6426. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.i-Page_316

6427. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ii-Page_317

6428. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iii-Page_318

6429. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-Page_319

6430. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.iv-Page_320

6431. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-Page_321

6432. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.v-Page_322

6433. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vi-Page_323

6434. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-Page_324

6435. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.vii-Page_325

6436. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.viii-Page_326

6437. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-Page_327

6438. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-Page_328

6439. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.ix-Page_329

6440. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.x-Page_330

6441. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-Page_331

6442. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xi-Page_332

6443. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xii-Page_333

6444. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiii-Page_334

6445. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-Page_335

6446. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xiv-Page_336

6447. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-Page_337

6448. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xv-Page_338

6449. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-Page_339

6450. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-Page_340

6451. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvi-Page_341

6452. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xvii-Page_342

6453. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xviii-Page_343

6454. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xix-Page_344

6455. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxi-Page_345

6456. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-Page_346

6457. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxii-Page_347

6458. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxiv-Page_348

6459. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-Page_349

6460. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxv-Page_350

6461. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvi-Page_351

6462. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxvii-Page_352

6463. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxviii-Page_353

6464. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxx-Page_354

6465. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-Page_355

6466. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-Page_356

6467. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-Page_357

6468. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.ii.xxxi-Page_358

6469. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii-Page_359

6470. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.ii-Page_360

6471. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-Page_361

6472. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.iii-Page_362

6473. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-Page_363

6474. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.v-Page_364

6475. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.vi-Page_365

6476. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.vii-Page_366

6477. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.viii-Page_367

6478. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.viii-Page_368

6479. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.ix-Page_369

6480. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xi-Page_370

6481. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xii-Page_371

6482. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-Page_372

6483. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiii-Page_373

6484. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-Page_374

6485. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-Page_375

6486. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xiv-Page_376

6487. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-Page_377

6488. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-Page_378

6489. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xv-Page_379

6490. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xvii-Page_380

6491. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-Page_381

6492. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-Page_382

6493. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xviii-Page_383

6494. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xix-Page_384

6495. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xix-Page_385

6496. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xx-Page_386

6497. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xx-Page_387

6498. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-Page_388

6499. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxi-Page_389

6500. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxii-Page_390

6501. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-Page_391

6502. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiii-Page_392

6503. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxiv-Page_393

6504. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-Page_394

6505. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-Page_395

6506. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxv-Page_396

6507. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvi-Page_397

6508. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxvii-Page_398

6509. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxviii-Page_399

6510. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-Page_400

6511. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-Page_401

6512. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxix-Page_402

6513. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxx-Page_403

6514. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-Page_404

6515. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-Page_405

6516. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxi-Page_406

6517. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxii-Page_407

6518. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxii-Page_408

6519. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiii-Page_409

6520. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-Page_410

6521. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxiv-Page_411

6522. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxv-Page_412

6523. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iii.xxxvi-Page_413

6524. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv-Page_414

6525. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.ii-Page_415

6526. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.iv-Page_416

6527. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.v-Page_417

6528. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vi-Page_418

6529. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-Page_419

6530. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.vii-Page_420

6531. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.viii-Page_421

6532. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.ix-Page_422

6533. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.x-Page_423

6534. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-Page_424

6535. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-Page_425

6536. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xi-Page_426

6537. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-Page_427

6538. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-Page_428

6539. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xii-Page_429

6540. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_430

6541. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_431

6542. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_432

6543. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_433

6544. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_434

6545. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_435

6546. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiii-Page_436

6547. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xiv-Page_437

6548. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-Page_438

6549. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xv-Page_439

6550. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvi-Page_440

6551. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-Page_441

6552. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-Page_442

6553. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-Page_443

6554. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xvii-Page_444

6555. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xviii-Page_445

6556. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-Page_446

6557. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-Page_447

6558. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xix-Page_448

6559. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xx-Page_449

6560. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-Page_450

6561. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxi-Page_451

6562. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-Page_452

6563. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-Page_453

6564. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxii-Page_454

6565. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiii-Page_455

6566. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-Page_456

6567. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-Page_457

6568. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxiv-Page_458

6569. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxv-Page_459

6570. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.iv.xxvi-Page_460

6571. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.v-Page_461

6572. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi-Page_462

6573. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.i-Page_463

6574. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.iii-Page_464

6575. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.iii-Page_465

6576. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.v-Page_466

6577. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vi-Page_467

6578. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-Page_468

6579. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.vii-Page_469

6580. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.viii-Page_470

6581. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.ix-Page_471

6582. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.x-Page_472

6583. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.x-Page_473

6584. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xi-Page_474

6585. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xii-Page_475

6586. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-Page_476

6587. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiii-Page_477

6588. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xiv-Page_478

6589. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xv-Page_479

6590. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvi-Page_480

6591. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-Page_481

6592. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xvii-Page_482

6593. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-Page_483

6594. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xviii-Page_484

6595. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-Page_485

6596. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xix-Page_486

6597. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xx-Page_487

6598. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-Page_488

6599. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-Page_489

6600. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-Page_490

6601. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-Page_491

6602. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxi-Page_492

6603. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxii-Page_493

6604. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxiii-Page_494

6605. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxiv-Page_495

6606. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvi-Page_496

6607. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-Page_497

6608. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxvii-Page_498

6609. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxviii-Page_499

6610. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxviii-Page_500

6611. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxviii-Page_501

6612. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxix-Page_502

6613. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-Page_503

6614. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxi-Page_504

6615. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxii-Page_505

6616. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiii-Page_506

6617. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-Page_507

6618. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-Page_508

6619. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-Page_509

6620. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-Page_510

6621. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxiv-Page_511

6622. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-Page_512

6623. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxv-Page_513

6624. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvi-Page_514

6625. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-Page_515

6626. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-Page_516

6627. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-Page_517

6628. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxvii-Page_518

6629. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-Page_519

6630. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-Page_520

6631. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxviii-Page_521

6632. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xxxix-Page_522

6633. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xl-Page_523

6634. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xli-Page_524

6635. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vi.xlii-Page_525

6636. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii-Page_526

6637. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ii-Page_527

6638. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iii-Page_528

6639. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iv-Page_529

6640. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.iv-Page_530

6641. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vi-Page_531

6642. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.vii-Page_532

6643. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.viii-Page_533

6644. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.ix-Page_534

6645. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.x-Page_535

6646. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xi-Page_536

6647. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xii-Page_537

6648. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-Page_538

6649. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiii-Page_539

6650. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-Page_540

6651. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xiv-Page_541

6652. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xv-Page_542

6653. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvi-Page_543

6654. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xvi-Page_544

6655. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-Page_545

6656. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xviii-Page_546

6657. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xix-Page_547

6658. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxi-Page_548

6659. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-Page_549

6660. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxii-Page_550

6661. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiii-Page_551

6662. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxiv-Page_552

6663. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxv-Page_553

6664. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvi-Page_554

6665. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvii-Page_555

6666. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxvii-Page_556

6667. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxix-Page_557

6668. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxx-Page_558

6669. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-Page_559

6670. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxi-Page_560

6671. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxii-Page_561

6672. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiii-Page_562

6673. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxiv-Page_563

6674. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxv-Page_564

6675. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxv-Page_565

6676. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvi-Page_566

6677. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.vii.xxxvii-Page_567

6678. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii-Page_568

6679. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.iii-Page_569

6680. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.vii-Page_570

6681. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xiv-Page_571

6682. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xix-Page_572

6683. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxviii-Page_573

6684. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxiii-Page_574

6685. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xxxvii-Page_575

6686. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.xlviii-Page_576

6687. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.lii-Page_577

6688. file://localhost/ccel/s/schaff/anf01/cache/anf01.html3#ix.viii.lv-Page_578