,the ,writings of ,origen1 ,vol4 #a of  
#b                                      
,,murray ,,and ,,gibb1 ,,edinburgh1     
,,printers ,,to ,,her ,,majesty',s      
,,stationery ,,office4                  
,,the ,,writings ,,of ,,origen4         
,,translated ,,by                       
,,rev4 ,,frederick ,,crombie1 ,m4,a41   
,,professor ,,of ,,biblical ,,criticism1
 ,,st4 ,,mary',s ,,college1 ,,st4       
,,andrews4                              
,,vol4 ,i4                              
,,edinburgh3                     ,t4    
,t4 ,,clark1 #ch1 ,,george ,,street4    
,,london3 ,,hamilton  ,,co4 ,,dublin3   
,,john ,,robertson  ,,co4               
,,mdccclxix4                            
,,contents4      ,introductory ,notice1 
vii    ,prologue of ,rufinus to the ,de 
,principiis1 xi      ,,origen ,,de      
,,principiis4    ,preface1 #a           
,,book ,i4    ,chap4 ,i4 ,on ,god1 #h   
,chap4 ,,ii4 ,on ,christ1 #ah    ,chap4 
,,iii4 ,on the ,holy ,spirit1 #cc       
,chap4 ,,iv4 ,on ,defection1 or ,falling

 ,away1 #dc    ,chap4 ,v4 ,on ,rational 
,natures1 #dd    ,chap4 ,,vi4 ,on the   
,end or ,consummation1 #ec    ,chap4    
,,vii4 ,on ,incorporeal and ,corporeal  
,beings1 #ei    ,chap4 ,,viii4 ,on the  
,angels1 #fe    ,fragments from the     
,first ,book1 #ga      ,,book ,,ii4     
,chap4 ,i4 ,on the ,world1 #gb    ,chap4
 ,,ii4 ,on the ,perpetuity of ,bodily   
,nature1 #gg    ,chap4 ,,iii4 ,on the   
,beginning of the ,world1 and its       
,causes1 #gi    ,chap4 ,,iv4 ,the ,god  
of the ,law and the ,prophets1 and the  
,father of our  ,lord ,jesus ,christ1 is
 the same ,god1 #ia    ,chap4 ,v4 ,on   
,justice and ,goodness1 #ig    ,chap4   
,,vi4 ,on the ,incarnation of ,christ1  
#aje    ,chap4 ,,vii4 ,on the ,holy     
,spirit1 #aac    ,chap4 ,,viii4 ,on the 
,soul 7,anima71 #aah    ,chap4 ,,ix4 ,on
 the ,world1 and the ,movements of      
,rational ,creatures1 whether  good or  
bad2 and on the ,causes of them1 #abf   
,chap4 ,x4 ,on the ,resurrection1 and   
the ,judgment1 the ,fire of ,hell1 and  

,punishments1 #acf    ,chap4 ,,xi4 ,on  
,counter ,promises1 #ade      ,,book    
,,iii4    ,preface of ,rufinus1 #aed    
,chap4 ,i4 ,on the ,freedom of the      
,will1 #aef    ,chap4 ,,ii4 ,on the     
,opposing ,powers1 #bbb    ,chap4 ,,iii4
 ,on ,threefold ,wisdom1 #bcg    ,chap4 
,,iv4 ,on ,human ,temptations1 #bdd     
,chap4 ,v4 ,that the ,world took its    
,beginning in ,time1 #bec    ,chap4     
,,vi4 ,on the ,end of the ,world1 #bfb  
,,book ,,iv4    ,chap4 ,i4 ,that the    
,scriptures are divinely inspired1 #bgd 
,,index1 #ceg      ,letter to ,origen   
from ,africanus about the ,history of   
,susanna1 #cfi    ,letter from ,origen  
to ,africanus1 #cga    ,letter from     
,origen to ,gregory1 #chh      ,,origen 
,,against ,,celsus--    ,book ,i41 #cic 
,,introductory ,,notice4      ,the name 
of the illustrious ,origen comes before 
us in this volume in  connection with   
his works ,de ,principiis1 ,epistola ad 
,africanum1 and  ,contra ,celsum4 ,of   
these1 the first two have been given    

entire1 while  of the third we have been
 able at present only to give the first 
book4 ,a  full account of the life and  
writings of the author will be prefixed 
to  our next volume of his works4       
,meanwhile1 we restrict ourselves to a  
brief notice of the three which have    
been mentioned4    ,it is in his        
treatise  1 or1 as it is commonly known 
under the  ,latin title1 ,de            
,principiis1 that ,origen most fully    
develops his  system1 and brings out his
 peculiar principles4 ,none of his works
  exposed him to so much animadversion  
in the ancient church as this4 ,on  it  
chiefly was based the charge of heresy  
which some vehemently pressed  against  
him1--a charge from which even his      
firmest friends felt it no  easy matter 
absolutely to defend him4 ,the points on
 which it was held  that he had plainly 
departed from the orthodox faith1 were  
the four  following3--,first1 ,that the 
souls of men had existed in a previous  
state1 and that their imprisonment in   

material bodies was a punishment  for   
sins which they had then committed4     
,second1 ,that the human soul of        
,christ had also previously existed1 and
 been united to the ,divine nature      
before that incarnation of the ,son of  
,god which is related in the  ,gospels4 
,third1 ,that our material bodies shall 
be transformed into  absolutely ethereal
 ones at the resurrection2 and fourth1  
,that all  men1 and even devils1 shall  
be finally restored through the         
mediation of  ,christ4 ,his principles  
of interpreting ,scripture are also     
brought out in  this treatise2 and while
 not a little ingenuity is displayed in 
illustrating and maintaining them1 the  
serious errors into which they  might   
too easily lead will be at once         
perceived by the reader4    ,it is much 
to be regretted that the original ,greek
 of the ,de  ,principiis has for the    
most part perished4 ,we possess it      
chiefly in a  ,latin translation by     
,rufinus4 ,and there can be no doubt    

that he often  took great liberties with
 his author4 ,so much was this felt to  
be the  case1 that ,jerome undertook a  
new translation of the work2 but only   
small portions of his version have      
reached our day4 ,he strongly accuses   
,rufinus of unfaithfulness as an        
interpreter1 while he also inveighs     
bitterly against ,origen himself1 as    
having departed from the catholic       
faith1 specially in regard to the       
doctrine of the ,trinity4 ,there seems1 
however1 after all1 no adequate reason  
to doubt the substantial  orthodoxy of  
our author1 although the bent of his    
mind and the nature of  his studies led 
him to indulge in many vain and         
unauthorized  speculations4    ,the     
,epistle to ,africanus was drawn forth  
by a letter which that  learned writer  
had addressed to ,origen respecting the 
story of ,susanna  appended to the book 
of ,daniel4 ,africanus had grave doubts 
as to the  canonical authority of the   
account4 ,origen replies to his         

objections1  and seeks to uphold the    
story as both useful in itself1 and a   
genuine  portion of the ancient         
prophetical writings4    ,the treatise  
of ,origen ,against ,celsus is1 of all  
his works1 the most  interesting to the 
modern reader4 ,it is a defence of      
,christianity in  opposition to a ,greek
 philosopher named ,celsus1 who had     
attacked it in a  work entitled  1 that 
is1 ,the ,true ,word1 or ,the ,true     
,discourse4 ,of this work we know       
nothing1 except from the quotations     
contained in the answer given to it by  
,origen4 ,nor has anything very  certain
 been ascertained respecting its author4
 ,according to ,origen1 he  was a       
follower of ,epicurus1 but others have  
regarded him as a ,platonist4  ,if we   
may judge of the work by those specimens
 of it preserved in the  reply of       
,origen1 it was little better than a    
compound of sophistry and  slander4 ,but
 there is reason to be grateful for it1 
as having called  forth the admirable   

answer of ,origen4 ,this work was       
written in the old  age of our author1  
and is composed with great care2 while  
it abounds  with proofs of the widest   
erudition4 ,it is also perfectly        
orthodox2 and1  as ,bishop ,bull has    
remarked1 it is only fair that we should
 judge from a  work written with the    
view of being considered by the world at
 large1  and with the most elaborate    
care1 as to the mature and finally      
accepted  views of the author4    ,the  
best edition of ,origen's works is that 
superintended by ,charles and  ,charles 
,vincent de la ,rue1 ,paris #aghc1 #d   
vols4 fol41 which is reprinted  by      
,migne4 ,there is also an edition in #be
 volumes1 based upon that of ,de  la    
,rue1 but without the ,latin            
translation1 by ,lommatzsch1 ,berlin    
#ahca-ahdh4 ,the ,de ,principiis has    
been separately edited by  ,redepenning1
 ,leipzig #ahcf4 ,spencer edited the    
,contra ,celsum1 ,cambridge  #afgg4     
,,prologue ,,of ,,rufinus ,,to ,,the    

,,de ,,principiis4      ,i know that    
very many of the brethren1 induced by   
their thirst for a  knowledge of the    
,scriptures1 have requested some        
distinguished men1 well  versed in      
,greek learning1 to translate ,origen   
into ,latin1 and so make  him accessible
 to ,roman readers4 ,among these1 when  
our brother and  colleague#a had1 at the
 earnest entreaty of ,bishop ,damasus1  
translated  two of the ,homilies on the 
,song of ,songs out of ,greek into      
,latin1 he  prefixed so elegant and     
noble a preface to that work1 as to     
inspire  every one with a most eager    
desire to read and study ,origen1 saying
 that  the expression1 8,the ,king hath 
brought me into his chamber10#b was     
appropriate to his feelings1 and        
declaring that while ,origen in his     
other works surpassed all writers1 he in
 the ,song of ,songs surpassed  even    
himself4 ,he promises1 indeed1 in that  
very preface1 that he will  present the 
books on the ,song of ,songs1 and       

numerous others of the works  of        
,origen1 in a ,latin translation1 to    
,roman readers4 ,but he1 finding        
greater pleasure in compositions of his 
own1 pursues an end that is  attended   
with greater fame1 viz4 in being the    
author rather than the  translator of   
works4 ,accordingly we enter upon the   
undertaking1 which  was thus begun and  
approved of by him1 although we cannot  
compose in a  style of elegance equal to
 that of a man of such distinguished    
eloquence2 and therefore ,i am afraid   
lest1 through my fault1 the result      
should follow1 that that man1 whom he   
deservedly esteems as the second        
teacher of knowledge and wisdom in the  
church after the apostles1  should1     
through the poverty of my language1     
appear far inferior to what  he is4 ,and
 this consideration1 which frequently   
recurred to my mind1  kept me silent1   
and prevented me from yielding to the   
numerous  entreaties of my brethren1    
until your influence1 my very faithful  

brother ,macarius1 which is so great1   
rendered it impossible for my           
unskilfulness any longer to offer       
resistance4 ,and therefore1 that ,i     
might not find you too grievous an      
exactor1 ,i gave way1 even contrary to  
my resolution2 on the condition and     
arrangement1 however1 that in my        
translation ,i should follow as far as  
possible the rule observed by my        
predecessors1 and especially by that    
distinguished man whom ,i have          
mentioned above1 who1 after translating 
into ,latin more than seventy of  those 
treatises of ,origen which are styled   
,homilies1 and a  considerable number   
also of his writings on the apostles1 in
 which a  good many 8stumbling-blocks0  
are found in the original ,greek1 so    
smoothed and corrected them in his      
translation1 that a ,latin reader  would
 meet with nothing which could appear   
discordant with our belief4  ,his       
example1 therefore1 we follow1 to the   
best of our ability2 if not  with equal 

power of eloquence1 yet at least with   
the same strictness of  rule1 taking    
care not to reproduce those expressions 
occurring in the  works of ,origen which
 are inconsistent with and opposed to   
each other4  ,the cause of these        
variations we have explained more freely
 in the  ,apologeticus1 which ,pamphilus
 wrote in defence of the works of       
,origen1  where we added a brief tract1 
in which we showed1 ,i think1 by        
unmistakeable proofs1 that his books had
 been corrupted in numerous  places by  
heretics and malevolent persons1 and    
especially those books of  which you now
 require me to undertake the            
translation1 i4e4 the books  which may  
be entitled ,de ,principiis or ,de      
,principatibus1 and which  are indeed in
 other respects full of obscurities and 
difficulties4 ,for  he there discusses  
those subjects with respect to which    
philosophers1  after spending all their 
lives upon them1 have been unable to    
discover  anything4 ,but here our author

 strove1 as much as in him lay1 to turn 
to  the service of religion the belief  
in a ,creator1 and the rational nature  
of created beings1 which the latter had 
degraded to purposes of  wickedness4    
,if1 therefore1 we have found anywhere  
in his writings1 any  statement opposed 
to that view1 which elsewhere in his    
works he had  himself piously laid down 
regarding the ,trinity1 we have either  
omitted  it1 as being corrupt1 and not  
the composition of ,origen1 or we have  
brought it forward1 agreeably to the    
rule which we frequently find  affirmed 
by himself4 ,if1 indeed1 in his desire  
to pass rapidly on1 he  has1 as speaking
 to persons of skill and knowledge1     
sometimes expressed  himself obscurely1 
we have1 in order that the passage might
 be clearer1  added what we had read    
more fully stated on the same subject in
 his  other works1 keeping explanation  
in view1 but adding nothing of our own1 
but simply restoring to him what was    
his1 although occurring in other        

portions of his writings4    ,these     
remarks1 therefore1 by way of           
admonition1 ,i have made in the         
preface1 lest slanderous individuals    
perhaps should think that they had  a   
second time discovered matter of        
accusation4 ,but let perverse and       
disputatious men have a care what they  
are about4 ,for we have in the  meantime
 undertaken this heavy labour1 if ,god  
should aid your prayers1  not to shut   
the mouths of slanderers 7which is      
impossible1 although ,god  perhaps will 
do it71 but to afford material to those 
who desire to  advance in the knowledge 
of these things4 ,and1 verily1 in the   
presence  of ,god the ,father1 and of   
the ,son1 and of the ,holy ,spirit1 ,i  
adjure and  beseech every one1 who may  
either transcribe or read these books1  
by his  belief in the kingdom to come1  
by the mystery of the resurrection from 
the dead1 and by that everlasting fire  
prepared for the devil and his  angels1 
that1 as he would not possess for an    

eternal inheritance that  place where   
there is weeping and gnashing of teeth1 
and where their fire  is not quenched   
and their worm dieth not1 he add nothing
 to ,scripture1  and take nothing away  
from it1 and make no insertion or       
alteration1 but  that he compare his    
transcript with the copies from which he
 made it1  and make the emendations and 
distinctions according to the letter1   
and  not have his manuscript incorrect  
or indistinct1 lest the difficulty of   
ascertaining the sense1 from the        
indistinctness of the copy1 should      
cause greater difficulties to the       
readers4    ,footnote #a3      ,jerome  
is the person alluded to4    ,footnote  
#b3      ,cant4 i4 #d4                  
,,origen ,,de ,,principiis4             
,,preface4      #a4 ,all who believe and
 are assured that grace and truth were  
obtained  through ,jesus ,christ1 and   
who know ,christ to be the truth1       
agreeably to  ,his own declaration1 8,i 
am the truth10#c derive the knowledge   

which  incites men to a good and happy  
life from no other source than from the 
very words and teaching of ,christ4 ,and
 by the words of ,christ we do not  mean
 those only which ,he spake when ,he    
became man and tabernacled in the       
flesh2 for before that time1 ,christ1   
the ,word of ,god1 was in ,moses and    
the prophets4 ,for without the ,word of 
,god1 how could they have been able  to 
prophesy of ,christ8 ,and were it not   
our purpose to confine the  present     
treatise within the limits of all       
attainable brevity1 it would  not be    
difficult to show1 in proof of this     
statement1 out of the ,holy             
,scriptures1 how ,moses or the prophets 
both spake and performed all they  did  
through being filled with the ,spirit of
 ,christ4 ,and therefore ,i  think it   
sufficient to quote this one testimony  
of ,paul from the ,epistle  to the      
,hebrews1 in which he says3 8,by faith  
,moses1 when he was come to  years1     
refused to be called the son of         

,pharaoh's daughter2 choosing  rather to
 suffer affliction with the people of   
,god1 than to enjoy the  pleasures of   
sin for a season2 esteeming the reproach
 of ,christ greater  riches than the    
treasures of the ,egyptians40#d         
,moreover1 that after ,his  ascension   
into heaven ,he spake in ,his apostles1 
is shown by ,paul in  these words3 8,or 
do you seek a proof of ,christ1 who     
speaketh in me80#e    #b4 ,since many1  
however1 of those who profess to believe
 in ,christ differ  from each other1 not
 only in small and trifling matters1 but
 also on  subjects of the highest       
importance1 as e4g4 regarding ,god1 or  
the ,lord  ,jesus ,christ1 or the ,holy 
,spirit2 and not only regarding these1  
but also  regarding others which are    
created existences1 viz4 the powers#f   
and  the holy virtues2#g it seems on    
that account necessary first of all to  
fix a definite limit and to lay down an 
unmistakeable rule regarding  each one  
of these1 and then to pass to the       

investigation of other  points4 ,for as 
we ceased to seek for truth             
7notwithstanding the  professions of    
many among ,greeks and ,barbarians to   
make it known7 among  all who claimed it
 for erroneous opinions1 after we had   
come to believe  that ,christ was the   
,son of ,god1 and were persuaded that we
 must learn it  from ,himself2 so1      
seeing there are many who think they    
hold the opinions  of ,christ1 and yet  
some of these think differently from    
their  predecessors1 yet as the teaching
 of the church1 transmitted in orderly  
succession from the apostles1 and       
remaining in the churches to the        
present day1 is still preserved1 that   
alone is to be accepted as truth  which 
differs in no respect from              
ecclesiastical and apostolical          
tradition4    #c4 ,now it ought to be   
known that the holy apostles1 in        
preaching the  faith of ,christ1        
delivered themselves with the utmost    
clearness on  certain points which they 

believed to be necessary to every one1  
even to  those who seemed somewhat dull 
in the investigation of divine          
knowledge2  leaving1 however1 the       
grounds of their statements to be       
examined into by  those who should      
deserve the excellent gifts of the      
,spirit1 and who1  especially by means  
of the ,holy ,spirit ,himself1 should   
obtain the gift  of language1 of wisdom1
 and of knowledge3 while on other       
subjects they  merely stated the fact   
that things were so1 keeping silence as 
to the  manner or origin of their       
existence2 clearly in order that the    
more  zealous of their successors1 who  
should be lovers of wisdom1 might have  
a subject of exercise on which to       
display the fruit of their              
talents1--those persons1 ,i mean1 who   
should prepare themselves to be fit  and
 worthy receivers of wisdom4    #d4 ,the
 particular points#h clearly delivered  
in the teaching of the  apostles are as 
follow3    ,first1 ,that there is one   

,god1 who created and arranged all      
things1 and  who1 when nothing existed1 
called all things into being--,god from 
the  first creation and foundation of   
the world--the ,god of all just men1 of 
,adam1 ,abel1 ,seth1 ,enos1 ,enoch1     
,noe1 ,sem1 ,abraham1 ,isaac1 ,jacob1   
the  twelve patriarchs1 ,moses1 and the 
prophets2 and that this ,god in the     
last days1 as ,he had announced         
beforehand by ,his prophets1 sent our   
,lord  ,jesus ,christ to call in the    
first place ,israel to ,himself1 and in 
the  second place the ,gentiles1 after  
the unfaithfulness of the people of     
,israel4 ,this just and good ,god1 the  
,father of our ,lord ,jesus ,christ1    
,himself gave the law1 and the prophets1
 and the gospels1 being also the  ,god  
of the apostles and of the ,old and ,new
 ,testaments4    ,secondly1 ,that ,jesus
 ,christ ,himself1 who came into the    
world1 was  born of the ,father before  
all creatures2 that1 after ,he had been 
the  servant of the ,father in the      

creation of all things--8,for by ,him   
were all  things made0#i--;,he in the   
last times1 divesting ,himself of ,his  
glory1  became a man1 and was incarnate 
although ,god1 and while made a man     
remained the ,god which ,he was2 that   
,he assumed a body like to our own1     
differing in this respect only1 that it 
was born of a virgin and of the  ,holy  
,spirit3 that this ,jesus ,christ was   
truly born1 and did truly  suffer1 and  
did not endure this death common to man 
in appearance  only1 but did truly die2 
that ,he did truly rise from the dead2  
and that  after ,his resurrection ,he   
conversed with ,his disciples1 and was  
taken up  into heaven4    ,then1        
thirdly1 the apostles related that the  
,holy ,spirit was  associated in honour 
and dignity with the ,father and the    
,son4 ,but in ,his  case it is not      
clearly distinguished whether ,he is to 
be regarded as  born or innate1#aj or   
also as a ,son of ,god or not3 for these
 are points  which have to be inquired  

into out of sacred ,scripture according 
to the  best of our ability1 and which  
demand careful investigation4 ,and that 
this ,spirit inspired each one of the   
saints1 whether prophets or  apostles2  
and that there was not one ,spirit in   
the men of the old  dispensation1 and   
another in those who were inspired at   
the advent of  ,christ1 is most clearly 
taught throughout the churches4    #e4  
,after these points1 also1 the apostolic
 teaching is that the soul1  having a   
substance#aa and life of its own1 shall1
 after its departure  from the world1 be
 rewarded according to its deserts1     
being destined to  obtain either an     
inheritance of eternal life and         
blessedness1 if its  actions shall have 
procured this for it1 or to be delivered
 up to  eternal fire and punishments1 if
 the guilt of its crimes shall have     
brought it down to this3 and also1 that 
there is to be a time of  resurrection  
from the dead1 when this body1 which now
 8is sown in  corruption1 shall rise in 

incorruption10 and that which 8is sown  
in  dishonour will rise in glory40#ab   
,this also is clearly defined in the    
teaching of the church1 that every      
rational soul is possessed of  free-will
 and volition2 that it has a struggle to
 maintain with the  devil and his       
angels1 and opposing influences1#ac     
because they strive  to burden it with  
sins2 but if we live rightly and wisely1
 we should  endeavour to shake ourselves
 free of a burden of that kind4 ,from   
which  it follows1 also1 that we        
understand ourselves not to be subject  
to  necessity1 so as to be compelled by 
all means1 even against our will1 to  do
 either good or evil4 ,for if we are our
 own masters1 some influences  perhaps  
may impel us to sin1 and others help us 
to salvation2 we are not  forced1       
however1 by any necessity either to act 
rightly or wrongly1  which those persons
 think is the case who say that the     
courses and  movements of the stars are 
the cause of human actions1 not only of 

those  which take place beyond the      
influence of the freedom of the will1   
but  also of those which are placed     
within our own power4 ,but with respect 
to  the soul1 whether it is derived from
 the seed by a process of  traducianism1
 so that the reason or substance of it  
may be considered as  placed in the     
seminal particles of the body           
themselves1 or whether it  has any other
 beginning2 and this beginning itself1  
whether it be by  birth or not1 or      
whether bestowed upon the body from     
without or no1 is  not distinguished    
with sufficient clearness in the        
teaching of the  church4    #f4         
,regarding the devil and his angels1 and
 the opposing influences1 the  teaching 
of the church has laid down that these  
beings exist indeed2 but  what they are1
 or how they exist1 it has not explained
 with sufficient  clearness4 ,this      
opinion1 however1 is held by most1 that 
the devil was an  angel1 and that1      
having become an apostate1 he induced as

 many of the  angels as possible to fall
 away with himself1 and these up to the 
present time are called his angels4     
#g4 ,this also is a part of the church's
 teaching1 that the world was made  and 
took its beginning at a certain time1   
and is to be destroyed on  account of   
its wickedness4 ,but what existed before
 this world1 or what  will exist after  
it1 has not become certainly known to   
the many1 for  there is no clear        
statement regarding it in the teaching  
of the church4    #h4 ,then1 finally1   
that the ,scriptures were written by the
 ,spirit of ,god1  and have a meaning1  
not such only as is apparent at first   
sight1 but  also another1 which escapes 
the notice of most4 ,for those words    
which  are written are the forms of     
certain mysteries1#ad and the images of 
divine things4 ,respecting which there  
is one opinion throughout the  whole    
church1 that the whole law is indeed    
spiritual2 but that the  spiritual      
meaning which the law conveys is not    

known to all1 but to  those only on whom
 the grace of the ,holy ,spirit is      
bestowed in the word  of wisdom and     
knowledge4    ,the term 1 i4e4          
incorporeal1 is disused and unknown1 not
 only  in many other writings1 but also 
in our own ,scriptures4 ,and if any one 
should quote it to us out of the little 
treatise entitled ,the ,doctrine  of    
,peter1#ae in which the ,saviour seems  
to say to ,his disciples1 8,i am  not an
 incorporeal demon10#af ,i have to      
reply1 in the first place1 that  that   
work is not included among              
ecclesiastical books2 for we can show   
that it was not composed either by      
,peter or by any other person inspired  
by the ,spirit of ,god4 ,but even if the
 point were to be conceded1 the  word   
there does not convey the same meaning  
as is intended by  ,greek and ,gentile  
authors when incorporeal nature is      
discussed by  philosophers4 ,for in the 
little treatise referred to he used the 
phrase  8incorporeal demon0 to denote   

that that form or outline of demoniacal 
body1 whatever it is1 does not resemble 
this gross and visible body of  ours2   
but1 agreeably to the intention of the  
author of the treatise1 it  must be     
understood to mean that ,he had not such
 a body as demons have1  which is       
naturally fine1#ag and thin as if formed
 of air 7and for this  reason is either 
considered or called by many            
incorporeal71 but that ,he  had a solid 
and palpable body4 ,now1 according to   
human custom1  everything which is not  
of that nature is called by the simple  
or  ignorant incorporeal2 as if one were
 to say that the air which we  breathe  
was incorporeal1 because it is not a    
body of such a nature as  can be grasped
 and held1 or can offer resistance to   
pressure4    #i4 ,we shall inquire1     
however1 whether the thing which ,greek 
philosophers  call 1 or 8incorporeal10  
is found in holy ,scripture under       
another name4 ,for it is also to be a   
subject of investigation how ,god       

,himself is to be understood1--whether  
as corporeal1 and formed according  to  
some shape1 or of a different nature    
from bodies1--a point which is  not     
clearly indicated in our teaching4 ,and 
the same inquiries have to be  made     
regarding ,christ and the ,holy ,spirit1
 as well as respecting every  soul1 and 
everything possessed of a rational      
nature4    #aj4 ,this also is a part of 
the teaching of the church1 that there  
are  certain angels of ,god1 and certain
 good influences1 which are ,his        
servants in accomplishing the salvation 
of men4 ,when these1 however1  were     
created1 or of what nature they are1 or 
how they exist1 is not  clearly stated4 
,regarding the sun1 moon1 and stars1    
whether they are  living beings or      
without life1 there is no distinct      
deliverance4    ,every one1 therefore1  
must make use of elements and           
foundations of this  sort1 according to 
the precept1 8,enlighten yourselves with
 the light of  knowledge10#ah if he     

would desire to form a connected series 
and body  of truths agreeably to the    
reason of all these things1 that by     
clear and  necessary statements he may  
ascertain the truth regarding each      
individual topic1 and form1 as we have  
said1 one body of doctrine1 by  means of
 illustrations and arguments1--either   
those which he has  discovered in holy  
,scripture1 or which he has deduced by  
closely tracing  out the consequences   
and following a correct method4         
,footnote #c3      ,john xiv4 #f4       
,footnote #d3      ,heb4 xi4 #bd-bf4    
,footnote #e3      #b ,cor4 xiii4 #c4   
,footnote #f3      ,dominationes4       
,footnote #g3      ,virtutes4           
,footnote #h3      ,species4            
,footnote #i3      ,john i4 #c4         
,footnote #aj3      ,innatus4 ,the words
 which ,rufinus has rendered 8natus an  
innatus0 are    rendered by ,jerome in  
his ,epistle to ,avitus 7#id alias #ei71
 8factus    an infectus40 ,criticising  
the errors in the first book of the     

,principles1 he says3 8,origen declares 
the ,holy ,spirit to be third in        
dignity and honour after the ,father and
 the ,son2 and although    professing   
ignorance whether he were created or not
 7factus an    infectus71 he indicated  
afterwards his opinion regarding him1   
maintaining that nothing was uncreated  
except ,god the ,father40 ,jerome1    no
 doubt1 read   1 and ,rufinus           
4--,r4    ,footnote #aa3                
,substantia4    ,footnote #ab3      #a  
,cor4 xv4 #db4    ,footnote #ac3        
,virtutes4    ,footnote #ad3            
,sacramentorum4    ,footnote #ae3       
,eusebius 7,eccles4 ,hist4 iii4 c4 #cf71
 treating of ,ignatius1 quotes    from  
his ,epistle to the ,church of ,smyrna  
as follows3 8,writing to the            
,smyrnans1 he 7,ignatius7 has also      
employed words respecting ,jesus1 ,i    
know not whence they are taken1 to the  
following effect3 #8,but ,i know    and 
believe that ,he was seen after the     
resurrection2 and when ,he came    to   

,peter and his companions1 ,he said to  
them1 ,take and handle me1 and    see   
that ,i am not an incorporeal spirit4'0 
,jerome1 in his catalogue of            
ecclesiastical writers1 says the words  
are a quotation from the ,gospel    of  
the ,nazarenes1 a work which he had     
recently translated4 ,origen here       
quotes them1 however1 from ,the         
,doctrine of ,peter1 on which ,ruus     
remarks that the words might be         
contained in both of these apocryphal   
works4    ,footnote #af3      ,dmonium4 
,footnote #ag3      ,subtile4           
,footnote #ah3      ,hos4 x4 #ab4 ,the  
words in the text are not the rendering 
of the    authorized version1 but that  
of the ,septuagint1 which has       4   
,where the ,masoretic text has  7et     
tempus7    ,origen evidently read       
7scientia71 the similarity of ,vau and  
,daleth accounting for the error of the 
transcriber4                            
,,book ,i4                              
,,chapter ,i4                           

,,on ,,god4      #a4 ,i know that some  
will attempt to say that1 even according
 to the  declarations of our own        
,scriptures1 ,god is a body1 because in 
the  writings of ,moses they find it    
said1 that 8our ,god is a consuming     
fire20#ai and in the ,gospel according  
to ,john1 that 8,god is a ,spirit1  and 
they who worship ,him must worship ,him 
in spirit and in truth40#bj  ,fire and  
spirit1 according to them1 are to be    
regarded as nothing else  than a body4  
,now1 ,i should like to ask these       
persons what they have to  say          
respecting that passage where it is     
declared that ,god is light2 as  ,john  
writes in his epistle1 8,god is light1  
and in ,him there is no  darkness at    
all40#ba ,truly ,he is that light which 
illuminates the whole  understanding of 
those who are capable of receiving      
truth1 as is said in  the thirty-sixth  
,psalm1 8,in ,thy light we shall see    
light40#bb ,for what  other light of    
,god can be named1 8in which any one    

sees light10 save an  influence of ,god1
 by which a man1 being enlightened1     
either thoroughly  sees the truth of all
 things1 or comes to know ,god ,himself1
 who is  called the truth8 ,such is the 
meaning of the expression1 8,in ,thy    
light  we shall see light20 i4e4 in ,thy
 word and wisdom1 which is ,thy ,son1 in
  ,himself we shall see ,thee the       
,father4 ,because ,he is called light1  
shall  ,he be supposed to have any      
resemblance to the light of the sun8 ,or
 how  should there be the slightest     
ground for imagining1 that from that    
corporeal light any one could derive the
 cause of knowledge1 and come to  the   
understanding of the truth8    #b4 ,if1 
then1 they acquiesce in our assertion1  
which reason itself has  demonstrated1  
regarding the nature of light1 and      
acknowledge that ,god  cannot be        
understood to be a body in the sense    
that light is1 similar  reasoning will  
hold true of the expression 8a consuming
 fire40 ,for what  will ,god consume in 

respect of ,his being fire8 ,shall ,he  
be thought to  consume material         
substance1 as wood1 or hay1 or stubble8 
,and what in  this view can be called   
worthy of the glory of ,god1 if ,he be a
 fire1  consuming materials of that     
kind8 ,but let us reflect that ,god does
  indeed consume and utterly destroy2   
that ,he consumes evil thoughts1  wicked
 actions1 and sinful desires1 when they 
find their way into the  minds of       
believers2 and that1 inhabiting along   
with ,his ,son those souls  which are   
rendered capable of receiving ,his word 
and wisdom1 according  to ,his own      
declaration1 8,i and the ,father shall  
come1 and we shall make  our abode with 
him10#bc ,he makes them1 after all their
 vices and  passions have been consumed1
 a holy temple1 worthy of ,himself4     
,those1  moreover1 who1 on account of   
the expression 8,god is a ,spirit10     
think  that ,he is a body1 are to be    
answered1 ,i think1 in the following    
manner4  ,it is the custom of sacred    

,scripture1 when it wishes to designate 
anything opposed to this gross and solid
 body1 to call it spirit1 as in  the    
expression1 8,the letter killeth1 but   
the spirit giveth life10#bd  where there
 can be no doubt that by 8letter0 are   
meant bodily things1  and by 8spirit0   
intellectual things1 which we also term 
8spiritual40 ,the  apostle1 moreover1   
says1 8,even unto this day1 when ,moses 
is read1 the  veil is upon their heart3 
nevertheless1 when it shall turn to the 
,lord1  the veil shall be taken away3   
and where the ,spirit of the ,lord is1  
there  is liberty40#be ,for so long as  
any one is not converted to a spiritual 
understanding1 a veil is placed over his
 heart1 with which veil1 i4e4  a gross  
understanding1 ,scripture itself is said
 or thought to be  covered3 and this is 
the meaning of the statement that a veil
 was placed  over the countenance of    
,moses when he spoke to the people1 i4e4
 when  the law was publicly read aloud4 
,but if we turn to the ,lord1 where also

  is the word of ,god1 and where the    
,holy ,spirit reveals spiritual         
knowledge1 then the veil is taken away1 
and with unveiled face we shall  behold 
the glory of the ,lord in the holy      
,scriptures4    #c4 ,and since many     
saints participate in the ,holy ,spirit1
 ,he cannot  therefore be understood to 
be a body1 which being divided into     
corporeal  parts1 is partaken of by each
 one of the saints2 but ,he is          
manifestly a  sanctifying power1 in     
which all are said to have a share who  
have  deserved to be sanctified by ,his 
grace4 ,and in order that what we say   
may be more easily understood1 let us   
take an illustration from things  very  
dissimilar4 ,there are many persons who 
take a part in the  science#bf or art of
 medicine3 are we therefore to suppose  
that those  who do so take to themselves
 the particles of some body called      
medicine1  which is placed before them1 
and in this way participate in the same8
 ,or  must we not rather understand that

 all who with quick and trained minds   
come to understand the art and          
discipline itself1 may be said to be    
partakers of the art of healing8 ,but   
these are not to be deemed  altogether  
parallel instances in a comparison of   
medicine to the ,holy  ,spirit1 as they 
have been adduced only to establish that
 that is not  necessarily to be         
considered a body1 a share in which is  
possessed by  many individuals4 ,for the
 ,holy ,spirit differs widely from the  
method or  science of medicine1 in      
respect that the ,holy ,spirit is an    
intellectual  existence1#bg and subsists
 and exists in a peculiar manner1       
whereas  medicine is not at all of that 
nature4    #d4 ,but we must pass on to  
the language of the ,gospel itself1 in  
which it  is declared that 8,god is a   
,spirit10 and where we have to show how 
that  is to be understood agreeably to  
what we have stated4 ,for let us inquire
  on what occasion these words were     
spoken by the ,saviour1 before whom ,he 

uttered them1 and what was the subject  
of investigation4 ,we find1  without any
 doubt1 that ,he spoke these words to   
the ,samaritan woman1  saying to her1   
who thought1 agreeably to the ,samaritan
 view1 that ,god  ought to be worshipped
 on ,mount ,gerizim1 that 8,god is a    
,spirit40 ,for the  ,samaritan woman1   
believing ,him to be a ,jew1 was        
inquiring of ,him whether  ,god ought to
 be worshipped in ,jerusalem or on this 
mountain2 and her  words were1 8,all our
 fathers worshipped on this mountain1   
and ye say  that in ,jerusalem is the   
place where we ought to worship40#bh ,to
 this  opinion of the ,samaritan woman1 
therefore1 who imagined that ,god was   
less rightly or duly worshipped1        
according to the privileges of the      
different localities1 either by the     
,jews in ,jerusalem or by the           
,samaritans on ,mount ,gerizim1 the     
,saviour answered that he who would     
follow the ,lord must lay aside all     
preference for particular places1 and   

thus expressed ,himself3 8,the hour is  
coming when neither in ,jerusalem  nor  
on this mountain shall the true         
worshippers worship the ,father4 ,god   
is a ,spirit1 and they who worship ,him 
must worship ,him in spirit and in      
truth40#bi ,and observe how logically   
,he has joined together the spirit  and 
the truth3 ,he called ,god a ,spirit1   
that ,he might distinguish ,him  from   
bodies2 and ,he named ,him the truth1 to
 distinguish ,him from a  shadow or an  
image4 ,for they who worshipped in      
,jerusalem worshipped ,god  neither in  
truth nor in spirit1 being in subjection
 to the shadow or  image of heavenly    
things2 and such also was the case with 
those who  worshipped on ,mount         
,gerizim4    #e4 ,having refuted1 then1 
as well as we could1 every notion which 
might  suggest that we were to think of 
,god as in any degree corporeal1 we go  
on to say that1 according to strict     
truth1 ,god is incomprehensible1 and    
incapable of being measured4#cj ,for    

whatever be the knowledge which we  are 
able to obtain of ,god1 either by       
perception or reflection1 we must  of   
necessity believe that ,he is by many   
degrees far better than what we         
perceive ,him to be4 ,for1 as if we were
 to see any one unable to bear a  spark 
of light1 or the flame of a very small  
lamp1 and were desirous to  acquaint    
such a one1 whose vision could not admit
 a greater degree of  light than what we
 have stated1 with the brightness and   
splendour of the  sun1 would it not be  
necessary to tell him that the splendour
 of the sun  was unspeakably and        
incalculably better and more glorious   
than all this  light which he saw8 ,so  
our understanding1 when shut in by the  
fetters of  flesh and blood1 and        
rendered1 on account of its             
participation in such  material         
substances1 duller and more obtuse1     
although1 in comparison  with our bodily
 nature1 it is esteemed to be far       
superior1 yet1 in its  efforts to       

examine and behold incorporeal things1  
scarcely holds the  place of a spark or 
lamp4 ,but among all intelligent1 that  
is1  incorporeal beings1 what is so     
superior to all others--so unspeakably  
and  incalculably superior--as ,god1    
whose nature cannot be grasped or seen  
by  the power of any human              
understanding1 even the purest and      
brightest8    #f4 ,but it will not      
appear absurd if we employ another      
similitude to make  the matter clearer4 
,our eyes frequently cannot look upon   
the nature of  the light itself--that   
is1 upon the substance of the sun2 but  
when we  behold his splendour or his    
rays pouring in1 perhaps1 through       
windows or  some small openings to admit
 the light1 we can reflect how great is 
the  supply and source of the light of  
the body4 ,so1 in like manner1 the      
works of ,divine ,providence and the    
plan of this whole world are a sort  of 
rays1 as it were1 of the nature of ,god1
 in comparison with ,his real  substance

 and being4 ,as1 therefore1 our         
understanding is unable of  itself to   
behold ,god ,himself as ,he is1 it knows
 the ,father of the world  from the     
beauty of ,his works and the comeliness 
of ,his creatures4 ,god1  therefore1 is 
not to be thought of as being either a  
body or as existing  in a body1 but as  
an uncompounded intellectual nature1#ca 
admitting  within ,himself no addition  
of any kind2 so that ,he cannot be      
believed to  have within ,him a greater 
and a less1 but is such that ,he is in  
all  parts 1 and1 so to speak1 1 and is 
the mind and source from  which all     
intellectual nature or mind takes its   
beginning4 ,but mind1 for  its movements
 or operations1 needs no physical space1
 nor sensible  magnitude1 nor bodily    
shape1 nor colour1 nor any other of     
those adjuncts  which are the properties
 of body or matter4 ,wherefore that     
simple and  wholly intellectual         
nature#cb can admit of no delay or      
hesitation in  its movements or         

operations1 lest the simplicity of the  
divine nature  should appear to be      
circumscribed or in some degree hampered
 by such  adjuncts1 and lest that which 
is the beginning of all things should be
  found composite and differing1 and    
that which ought to be free from all    
bodily intermixture1 in virtue of being 
the one sole species of ,deity1  so to  
speak1 should prove1 instead of being   
one1 to consist of many  things4 ,that  
mind1 moreover1 does not require space  
in order to carry on  its movements     
agreeably to its nature1 is certain from
 observation of  our own mind4 ,for if  
the mind abide within its own limits1   
and sustain  no injury from any cause1  
it will never1 from diversity of        
situation1 be  retarded in the discharge
 of its functions2 nor1 on the other    
hand1 does  it gain any addition or     
increase of mobility from the nature of 
particular places4 ,and here1 if any one
 were to object1 for example1  that     
among those who are at sea1 and tossed  

by its waves1 the mind is  considerably 
less vigorous than it is wont to be on  
land1 we are to  believe that it is in  
this state1 not from diversity of       
situation1 but  from the commotion or   
disturbance of the body to which the    
mind is  joined or attached4 ,for it    
seems to be contrary to nature1 as it   
were1  for a human body to live at sea2 
and for that reason it appears1 by a    
sort of inequality of its own1 to enter 
upon its mental operations in a         
slovenly and irregular manner1 and to   
perform the acts of the intellect  with 
a duller sense1 in as great degree as   
those who on land are  prostrated with  
fever2 with respect to whom it is       
certain1 that if the  mind do not       
discharge its functions as well as      
before1 in consequence of  the attack of
 disease1 the blame is to be laid not   
upon the place1 but  upon the bodily    
malady1 by which the body1 being        
disturbed and  disordered1 renders to   
the mind its customary services under by

 no means  the well-known and natural   
conditions3 for we human beings are     
animals  composed of a union of body and
 soul1 and in this way only was it      
possible for us to live upon the earth4 
,but ,god1 who is the beginning of  all 
things1 is not to be regarded as a      
composite being1 lest perchance  there  
should be found to exist elements prior 
to the beginning itself1  out of which  
everything is composed1 whatever that be
 which is called  composite4 ,neither   
does the mind require bodily magnitude  
in order to  perform any act or         
movement2 as when the eye by gazing upon
 bodies of  larger size is dilated1 but 
is compressed and contracted in order to
 see  smaller objects4 ,the mind1       
indeed1 requires magnitude of an        
intellectual  kind1 because it grows1   
not after the fashion of a body1 but    
after that  of intelligence4 ,for the   
mind is not enlarged1 together with the 
body1  by means of corporal additions1  
up to the twentieth or thirtieth year of

  life2 but the intellect is sharpened  
by exercises of learning1 and the       
powers implanted within it for          
intelligent purposes are called forth2  
and it is rendered capable of greater   
intellectual efforts1 not being         
increased by bodily additions1 but      
carefully polished by learned           
exercises4 ,but these it cannot receive 
immediately from boyhood1 or from       
birth1 because the framework of limbs   
which the mind employs as organs  for   
exercising itself is weak and feeble2   
and it is unable to bear the  weight of 
its own operations1 or to exhibit a     
capacity for receiving  training4    #g4
 ,if there are any now who think that   
the mind itself and the soul is a  body1
 ,i wish they would tell me by way of   
answer how it receives reasons  and     
assertions on subjects of such          
importance--of such difficulty and  such
 subtlety8 ,whence does it derive the   
power of memory8 and whence  comes the  
contemplation of invisible#cc things8   

,how does the body  possess the faculty 
of understanding incorporeal existences8
 ,how does a  bodily nature investigate 
the processes of the various arts1 and  
contemplate the reasons of things8 ,how1
 also1 is it able to perceive and       
understand divine truths1 which are     
manifestly incorporeal8 ,unless1        
indeed1 some should happen to be of     
opinion1 that as the very bodily  shape 
and form of the ears or eyes contributes
 something to hearing and  to sight1 and
 as the individual members1 formed by   
,god1 have some  adaptation1 even from  
the very quality of their form1 to the  
end for  which they were naturally      
appointed2 so also he may think that the
 shape  of the soul or mind is to be    
understood as if created purposely and  
designedly for perceiving and           
understanding individual things1 and for
  being set in motion by vital          
movements4 ,i do not perceive1 however1 
who  shall be able to describe or state 
what is the colour of the mind1 in      

respect of its being mind1 and acting as
 an intelligent existence4  ,moreover1  
in confirmation and explanation of what 
we have already  advanced regarding the 
mind or soul--to the effect that it is  
better than  the whole bodily           
nature--the following remarks may be    
added4 ,there  underlies every bodily   
sense a certain peculiar sensible       
substance1#cd  on which the bodily sense
 exerts itself4 ,for example1 colours1  
form1  size1 underlie vision2 voices and
 sound1 the sense of hearing2 odours1   
good or bad1 that of smell2 savours1    
that of taste2 heat or cold1  hardness  
or softness1 roughness or smoothness1   
that of touch4 ,now1 of  those senses   
enumerated above1 it is manifest to all 
that the sense of  mind is much the     
best4 ,how1 then1 should it not appear  
absurd1 that  under those senses which  
are inferior1 substances should have    
been  placed on which to exert their    
powers1 but that under this power1 which
  is far better than any other1 i4e4 the

 sense of mind1 nothing at all  of the  
nature of a substance should be placed1 
but that a power of an  intellectual    
nature should be an accident1 or        
consequent upon bodies8  ,those who     
assert this1 doubtless do so to the     
disparagement of that  better substance 
which is within them2 nay1 by so doing1 
they even do  wrong to ,god ,himself1   
when they imagine ,he may be understood 
by means of  a bodily nature1 so that   
according to their view ,he is a body1  
and that  which may be understood or    
perceived by means of a body2 and they  
are  unwilling to have it understood    
that the mind bears a certain           
relationship to ,god1 of whom the mind  
itself is an intellectual image1  and   
that by means of this it may come to    
some knowledge of the nature of         
divinity1 especially if it be purified  
and separated from bodily matter4    #h4
 ,but perhaps these declarations may    
seem to have less weight with  those who
 wish to be instructed in divine things 

out of the holy  ,scriptures1 and who   
seek to have it proved to them from that
 source how  the nature of ,god         
surpasses the nature of bodies4 ,see1   
therefore1 if the  apostle does not say 
the same thing1 when1 speaking of       
,christ1 he  declares1 that 8,he is the 
image of the invisible ,god1 the        
first-born of  every creature40#ce ,not1
 as some suppose1 that the nature of    
,god is  visible to some and invisible  
to others3 for the apostle does not say 
8the image of ,god invisible0 to men or 
8invisible0 to sinners1 but with        
unvarying constancy pronounces on the   
nature of ,god in these words3 8the     
image of the invisible ,god40 ,moreover1
 ,john in his ,gospel1 when  asserting  
that 8no one hath seen ,god at any      
time10#cf manifestly  declares to all   
who are capable of understanding1 that  
there is no  nature to which ,god is    
visible3 not as if ,he were a being who 
was  visible by nature1 and merely      
escaped or baffled the view of a frailer

  creature1 but because by the nature of
 ,his being it is impossible for  ,him  
to be seen4 ,and if you should ask of me
 what is my opinion regarding  the      
,only-begotten ,himself1 whether the    
nature of ,god1 which is naturally      
invisible1 be not visible even to ,him1 
let not such a question appear to  you  
at once to be either absurd or impious1 
because we shall give you a  logical    
reason4 ,it is one thing to see1 and    
another to know3 to see and  to be seen 
is a property of bodies2 to know and to 
be known1 an  attribute of intellectual 
being4 ,whatever1 therefore1 is a       
property of  bodies1 cannot be          
predicated either of the ,father or of  
the ,son2 but  what belongs to the      
nature of deity is common to the ,father
 and the  ,son4#cg ,finally1 even ,he   
,himself1 in the ,gospel1 did not say   
that no  one has seen the ,father1 save 
the ,son1 nor any one the ,son1 save the
  ,father2 but ,his words are3 8,no one 
knoweth the ,son1 save the ,father2  nor

 any one the ,father1 save the ,son40#ch
 ,by which it is clearly shown1  that   
whatever among bodily natures is called 
seeing and being seen1 is  termed1      
between the ,father and the ,son1 a     
knowing and being known1 by  means of   
the power of knowledge1 not by the      
frailness of the sense of  sight4       
,because1 then1 neither seeing nor being
 seen can be properly  applied to an    
incorporeal and invisible nature1       
neither is the ,father1  in the ,gospel1
 said to be seen by the ,son1 nor the   
,son by the ,father1  but the one is    
said to be known by the other4    #i4   
,here1 if any one lay before us the     
passage where it is said1 8,blessed  are
 the pure in heart1 for they shall see  
,god10#ci from that very  passage1 in my
 opinion1 will our position derive      
additional strength2  for what else is  
seeing ,god in heart1 but1 according to 
our exposition  as above1 understanding 
and knowing ,him with the mind8 ,for the
 names of  the organs of sense are      

frequently applied to the soul1 so that 
it may  be said to see with the eyes of 
the heart1 i4e4 to perform an           
intellectual act by means of the power  
of intelligence4 ,so also it is  said to
 hear with the ears when it perceives   
the deeper meaning of a  statement4 ,so 
also we say that it makes use of teeth1 
when it chews and  eats the bread of    
life which cometh down from heaven4 ,in 
like manner1  also1 it is said to employ
 the services of other members1 which   
are  transferred from their bodily      
appellations1 and applied to the powers 
of  the soul1 according to the words of 
,solomon1 8,you will find a divine      
sense40#dj ,for he knew that there were 
within us two kinds of senses3  the one 
mortal1 corruptible1 human2 the other   
immortal and intellectual1  which he now
 termed divine4 ,by this divine sense1  
therefore1 not of the  eyes1 but of a   
pure heart1 which is the mind1 ,god may 
be seen by those  who are worthy4 ,for  
you will certainly find in all the      

,scriptures1 both  old and new1 the term
 8heart0 repeatedly used instead of     
8mind10 i4e4  intellectual power4 ,in   
this manner1 therefore1 although far    
below the  dignity of the subject1 have 
we spoken of the nature of ,god1 as     
those  who understand it under the      
limitation of the human understanding4  
,in  the next place1 let us see what is 
meant by the name of ,christ4           
,footnote #ai3      ,deut4 iv4 #bd4     
,footnote #bj3      ,john iv4 #bd4      
,footnote #ba3      #a ,john i4 #e4     
,footnote #bb3      ,ps4 xxxvi4 #i4     
,footnote #bc3      ,john xiv4 #bc4     
,footnote #bd3      #b ,cor4 iii4 #f4   
,footnote #be3      #b ,cor4 iii4       
#ae-ag4    ,footnote #bf3               
,disciplina4    ,footnote #bg3          
,subsistentia4    ,footnote #bh3        
,john iv4 #bj4    ,footnote #bi3        
,john iv4 #bc1 #bd4    ,footnote #cj3   
8,instimabilem40    ,footnote #ca3      
8,simplex intellectualis natura40       
,footnote #cb3      8,natura illa       

simplex et tota mens40    ,footnote #cc3
      ,some read 8visible40    ,footnote
 #cd3      8,substantia qudam sensibilis
 propria40    ,footnote #ce3      ,col4 
i4 #ae4    ,footnote #cf3      ,john i4 
#ah4    ,footnote #cg3      8,constat   
inter ,patrem et ,filium40    ,footnote 
#ch3      ,matt4 xi4 #bg4    ,footnote  
#ci3      ,matt4 v4 #h4    ,footnote    
#dj3      ,cf4 ,prov4 ii4 #e4           
,,chapter ,,ii4                         
,,on ,,christ4      #a4 ,in the first   
place1 we must note that the nature of  
that deity which  is in ,christ in      
respect of ,his being the only-begotten 
,son of ,god is one  thing1 and that    
human nature which ,he assumed in these 
last times for  the purposes of the     
dispensation of grace is another4 ,and  
therefore we  have first to ascertain   
what the only-begotten ,son of ,god is1 
seeing ,he  is called by many different 
names1 according to the circumstances   
and  views of individuals4 ,for ,he is  
termed ,wisdom1 according to the        

expression of ,solomon3 8,the ,lord     
created me--the beginning of ,his ways1 
and among ,his works1 before ,he made   
any other thing2 ,he founded me  before 
the ages4 ,in the beginning1 before ,he 
formed the earth1 before ,he  brought   
forth the fountains of waters1 before   
the mountains were made  strong1 before 
all the hills1 ,he brought me forth40#da
 ,he is also  styled ,first-born1 as the
 apostle has declared3 8who is the      
first-born  of every creature40#db ,the 
first-born1 however1 is not by nature a 
different person from the ,wisdom1 but  
one and the same4 ,finally1 the         
,apostle ,paul says that 8,christ is the
 power of ,god and the wisdom of        
,god40#dc    #b4 ,let no one1 however1  
imagine that we mean anything           
impersonal#dd  when we call ,him the    
wisdom of ,god2 or suppose1 for example1
 that we  understand ,him to be1 not a  
living being endowed with wisdom1 but   
something which makes men wise1 giving  
itself to1 and implanting itself  in1   

the minds of those who are made capable 
of receiving ,his virtues and           
intelligence4 ,if1 then1 it is once     
rightly understood that the             
only-begotten ,son of ,god is ,his      
wisdom hypostatically#de existing1 ,i   
know not whether our curiosity ought to 
advance beyond this1 or  entertain any  
suspicion that that  or substantia      
contains  anything of a bodily nature1  
since everything that is corporeal is   
distinguished either by form1 or colour1
 or magnitude4 ,and who in his  sound   
senses ever sought for form1 or colour1 
or size1 in wisdom1 in  respect of its  
being wisdom8 ,and who that is capable  
of entertaining  reverential thoughts or
 feelings regarding ,god1 can suppose or
 believe  that ,god the ,father ever    
existed1 even for a moment of time1#df  
without  having generated this ,wisdom8 
,for in that case he must say either    
that  ,god was unable to generate       
,wisdom before ,he produced her1 so that
 ,he  afterwards called into being her  

who formerly did not exist1 or that ,he 
possessed the power indeed1 but--what   
cannot be said of ,god without          
impiety--was unwilling to use it2 both  
of which suppositions1 it is  patent to 
all1 are alike absurd and impious3 for  
they amount to this1  either that ,god  
advanced from a condition of inability  
to one of  ability1 or that1 although   
possessed of the power1 ,he concealed   
it1 and  delayed the generation of      
,wisdom4 ,wherefore we have always held 
that ,god  is the ,father of ,his       
only-begotten ,son1 who was born indeed 
of ,him1 and  derives from ,him what ,he
 is1 but without any beginning1 not only
 such as  may be measured by any        
divisions of time1 but even that which  
the mind  alone can contemplate within  
itself1 or behold1 so to speak1 with the
  naked powers of the understanding4    
,and therefore we must believe that     
,wisdom was generated before any        
beginning that can be either            
comprehended or expressed4 ,and since   

all the creative power of the  coming   
creation#dg was included in this very   
existence of ,wisdom  7whether of those 
things which have an original or of     
those which have a  derived existence71 
having been formed beforehand and       
arranged by the  power of foreknowledge2
 on account of these very creatures     
which had  been described1 as it were1  
and prefigured in ,wisdom herself1 does 
,wisdom say1 in the words of ,solomon1  
that she was created the beginning  of  
the ways of ,god1 inasmuch as she       
contained within herself either the     
beginnings1 or forms1 or species of all 
creation4    #c4 ,now1 in the same way  
in which we have understood that ,wisdom
 was the  beginning of the ways of ,god1
 and is said to be created1 forming     
beforehand and containing within herself
 the species and beginnings of  all     
creatures1 must we understand her to be 
the ,word of ,god1 because of  her      
disclosing to all other beings1 i4e4 to 
universal creation1 the  nature of the  

mysteries and secrets which are         
contained within the  divine wisdom2 and
 on this account she is called the      
,word1 because she  is1 as it were1 the 
interpreter of the secrets of the mind4 
,and  therefore that language which is  
found in the ,acts of ,paul1#dh where   
it is said that 8here is the ,word a    
living being10 appears to me to be      
rightly used4 ,john1 however1 with more 
sublimity and propriety1 says in  the   
beginning of his ,gospel1 when defining 
,god by a special definition  to be the 
,word1 8,and ,god was the ,word1#di and 
this was in the beginning  with ,god40  
,let him1 then1 who assigns a beginning 
to the ,word or ,wisdom  of ,god1 take  
care that he be not guilty of impiety   
against the  unbegotten ,father         
,himself1 seeing he denies that ,he had 
always been a  ,father1 and had         
generated the ,word1 and had possessed  
wisdom in all  preceding periods1       
whether they be called times or ages1 or
 anything  else that can be so entitled4

    #d4 ,this ,son1 accordingly1 is also
 the truth and life of all things which 
exist4 ,and with reason4 ,for how could 
those things which were created  live1  
unless they derived their being from    
life8 or how could those  things which  
are1 truly exist1 unless they came down 
from the truth8 or  how could rational  
beings exist1 unless the ,word or reason
 had  previously existed8 or how could  
they be wise1 unless there were wisdom8 
,but since it was to come to pass that  
some also should fall away from  life1  
and bring death upon themselves by their
 declension--for death is  nothing else 
than a departure from life--and as it   
was not to follow that  those beings    
which had once been created by ,god for 
the enjoyment of  life should utterly   
perish1 it was necessary that1 before   
death1 there  should be in existence    
such a power as would destroy the coming
 death1  and that there should be a     
resurrection1 the type of which was in  
our  ,lord and ,saviour1 and that this  

resurrection should have its ground in  
the wisdom and word and life of ,god4   
,and then1 in the next place1 since     
some of those who were created were not 
to be always willing to remain          
unchangeable and unalterable in the calm
 and moderate enjoyment of the          
blessings which they possessed1 but1 in 
consequence of the good which  was in   
them being theirs not by nature or      
essence1 but by accident1 were  to be   
perverted and changed1 and to fall away 
from their position1  therefore was the 
,word and ,wisdom of ,god made the ,way4
 ,and it was so  termed because it leads
 to the ,father those who walk along it4
    ,whatever1 therefore1 we have       
predicated of the wisdom of ,god1 will  
be  appropriately applied and understood
 of the ,son of ,god1 in virtue of ,his 
being the ,life1 and the ,word1 and the 
,truth1 and the ,resurrection3 for  all 
these titles are derived from ,his power
 and operations1 and in none  of them is
 there the slightest ground for         

understanding anything of a  corporeal  
nature which might seem to denote either
 size1 or form1 or  colour2 for those   
children of men which appear among us1  
or those  descendants of other living   
beings1 correspond to the seed of those 
by  whom they were begotten1 or derive  
from those mothers1 in whose wombs  they
 are formed and nourished1 whatever that
 is1 which they bring into  this life1  
and carry with them when they are       
born4#ej ,but it is  monstrous and      
unlawful to compare ,god the ,father1 in
 the generation of  ,his only-begotten  
,son1 and in the substance#ea of the    
same1 to any man  or other living thing 
engaged in such an act2 for we must of  
necessity  hold that there is something 
exceptional and worthy of ,god which    
does  not admit of any comparison at    
all1 not merely in things1 but which    
cannot even be conceived by thought or  
discovered by perception1 so that  a    
human mind should be able to apprehend  
how the unbegotten ,god is made  the    

,father of the only-begotten ,son4      
,because ,his generation is as  eternal 
and everlasting as the brilliancy which 
is produced from the  sun4 ,for it is   
not by receiving the#eb breath of life  
that ,he is made a  ,son1 by any outward
 act1 but by ,his own nature4    #e4    
,let us now ascertain how those         
statements which we have advanced are   
supported by the authority of holy      
,scripture4 ,the ,apostle ,paul says1   
that the only-begotten ,son is the      
8image of the invisible ,god10 and 8the 
first-born of every creature40#ec ,and  
when writing to the ,hebrews1 he  says  
of ,him that ,he is 8the brightness of  
,his glory1 and the express  image of   
,his person40#ed ,now1 we find in the   
treatise called the ,wisdom  of ,solomon
 the following description of the wisdom
 of ,god3 8,for she is  the breath of   
the power of ,god1 and the purest       
efflux#ee of the glory  of the          
,almighty40#ef ,nothing that is polluted
 can therefore come upon  her4 ,for she 

is the splendour of the eternal light1  
and the stainless  mirror of ,god's     
working1 and the image of ,his goodness4
 ,now we say1 as  before1 that ,wisdom  
has her existence nowhere else save in  
,him who is  the beginning of all       
things3 from whom also is derived       
everything that  is wise1 because ,he   
,himself is the only one who is by      
nature a ,son1 and  is therefore termed 
the ,only-begotten4    #f4 ,let us now  
see how we are to understand the        
expression 8invisible  image10 that we  
may in this way perceive how ,god is    
rightly called the  ,father of ,his     
,son2 and let us1 in the first place1   
draw our conclusions  from what are     
customarily called images among men4    
,that is sometimes  called an image     
which is painted or sculptured on some  
material  substance1 such as wood or    
stone2 and sometimes a child is called  
the  image of his parent1 when the      
features of the child in no respect     
belie  their resemblance to the father4 

,i think1 therefore1 that that man who  
was formed after the image and likeness 
of ,god may be fittingly compared  to   
the first illustration4 ,respecting him1
 however1 we shall see more  precisely1 
,god willing1 when we come to expound   
the passage in ,genesis4  ,but the image
 of the ,son of ,god1 of whom we are now
 speaking1 may be  compared to the      
second of the above examples1 even in   
respect of this1  that ,he is the       
invisible image of the invisible ,god1  
in the same manner  as we say1 according
 to the sacred history1 that the image  
of ,adam is  his son ,seth4 ,the words  
are1 8,and ,adam begat ,seth in his own 
likeness1  and after his own image40#eg 
,now this image contains the unity of   
nature and substance belonging to       
,father and ,son4 ,for if the ,son do1  
in  like manner1 all those things which 
the ,father doth1 then1 in virtue of    
the ,son doing all things like the      
,father1 is the image of the ,father    
formed in the ,son1 who is born of ,him1

 like an act of ,his will  proceeding   
from the mind4 ,and ,i am therefore of  
opinion that the will of  the ,father   
ought alone to be sufficient for the    
existence of that which  ,he wishes to  
exist4 ,for in the exercise of ,his will
 ,he employs no other  way than that    
which is made known by the counsel of   
,his will4 ,and thus  also the          
existence#eh of the ,son is generated by
 ,him4 ,for this point  must above all  
others be maintained by those who allow 
nothing to be  unbegotten1 i4e4 unborn1 
save ,god the ,father only4 ,and we must
 be  careful not to fall into the       
absurdities of those who picture to     
themselves certain emanations1 so as to 
divide the divine nature into  parts1   
and who divide ,god the ,father as far  
as they can1 since even to  entertain   
the remotest suspicion of such a thing  
regarding an  incorporeal being is not  
only the height of impiety1 but a mark  
of the  greatest folly1 it being most   
remote from any intelligent conception  

that there should be any physical       
division of any incorporeal nature4     
,rather1 therefore1 as an act of the    
will proceeds from the  understanding1  
and neither cuts off any part nor is    
separated or divided  from it1 so after 
some such fashion is the ,father to be  
supposed as  having begotten the ,son1  
,his own image2 namely1 so that1 as ,he 
is  ,himself invisible by nature1 ,he   
also begat an image that was invisible4 
,for the ,son is the ,word1 and         
therefore we are not to understand that 
anything in ,him is cognisable by the   
senses4 ,he is wisdom1 and in wisdom    
there can be no suspicion of anything   
corporeal4 ,he is the true light1  which
 enlightens every man that cometh into  
this world2 but ,he has  nothing in     
common with the light of this sun4 ,our 
,saviour1 therefore1 is  the image of   
the invisible ,god1 inasmuch as compared
 with the ,father  ,himself ,he is the  
truth3 and as compared with us1 to whom 
,he reveals the  ,father1 ,he is the    

image by which we come to the knowledge 
of the ,father1  whom no one knows save 
the ,son1 and he to whom the ,son is    
pleased to  reveal ,him4 ,and the method
 of revealing ,him is through the       
understanding4 ,for ,he by whom the ,son
 ,himself is understood1  understands1  
as a consequence1 the ,father also1     
according to ,his own  words3 8,he that 
hath seen me1 hath seen the ,father     
also40#ei    #g4 ,but since we quoted   
the language of ,paul regarding ,christ1
 where he  says of ,him that ,he is 8the
 brightness of the glory of ,god1 and   
the  express figure of his person10#fj  
let us see what idea we are to form  of 
this4 ,according to ,john1 8,god is     
light40 ,the only-begotten ,son1        
therefore1 is the glory of this light1  
proceeding inseparably from ,god        
,himself1 as brightness does from light1
 and illuminating the whole of          
creation4 ,for1 agreeably to what we    
have already explained as to the  manner
 in which ,he is the ,way1 and conducts 

to the ,father2 and in which  ,he is the
 ,word1 interpreting the secrets of     
wisdom1 and the mysteries of  knowledge1
 making them known to the rational      
creation2 and is also the  ,truth1 and  
the ,life1 and the ,resurrection1--in   
the same way ought we to  understand    
also the meaning of ,his being the      
brightness3 for it is by  its splendour 
that we understand and feel what light  
itself is4 ,and this  splendour1        
presenting itself gently and softly to  
the frail and weak  eyes of mortals1 and
 gradually training1 as it were1 and    
accustoming  them to bear the brightness
 of the light1 when it has put away from
 them  every hindrance and obstruction  
to vision1 according to the ,lord's own 
precept1 8,cast forth the beam out of   
thine eye10#fa renders them  capable of 
enduring the splendour of the light1    
being made in this  respect also a sort 
of mediator between men and the light4  
#h4 ,but since ,he is called by the     
apostle not only the brightness of ,his 

glory1 but also the express figure of   
,his person or subsistence1#fb  it does 
not seem idle to inquire how there can  
be said to be another  figure of that   
person besides the person of ,god       
,himself1 whatever be the  meaning of   
person and subsistence4 ,consider1 then1
 whether the ,son of  ,god1 seeing ,he  
is ,his ,word and ,wisdom1 and alone    
knows the ,father1 and  reveals ,him to 
whom ,he will 7i4e4 to those who are    
capable of  receiving ,his word and     
wisdom71 may not1 in regard of this very
 point of  making ,god to be understood 
and acknowledged1 be called the figure  
of  ,his person and subsistence2 that   
is1 when that ,wisdom1 which desires to 
make known to others the means by which 
,god is acknowledged and  understood by 
them1 describes ,himself first of all1  
it may by so doing  be called the       
express figure of the person of ,god4   
,in order1 however1 to  arrive at a     
fuller understanding of the manner in   
which the ,saviour is  the figure of the

 person or subsistence of ,god1 let us  
take an instance1  which1 although it   
does not describe the subject of which  
we are  treating either fully or        
appropriately1 may nevertheless be seen 
to be  employed for this purpose only1  
to show that the ,son of ,god1 who was  
in  the form of ,god1 divesting ,himself
 of ,his glory1 makes it ,his object1   
by this very divesting of ,himself1 to  
demonstrate to us the fulness of  ,his  
deity4 ,for instance1 suppose that there
 were a statue of so enormous  a size as
 to fill the whole world1 and which on  
that account could be  seen by no one2  
and that another statue were formed     
altogether  resembling it in the shape  
of the limbs1 and in the features of the
  countenance1 and in form and material1
 but without the same immensity of      
size1 so that those who were unable to  
behold the one of enormous  proportions1
 should1 on seeing the latter1          
acknowledge that they had  seen the     
former1 because it preserved all the    

features of its limbs and  countenance1 
and even the very form and material1 so 
closely1 as to be  altogether           
undistinguishable from it2 by some such 
similitude1 the ,son  of ,god1 divesting
 ,himself of ,his equality with the     
,father1 and showing  to us the way to  
the knowledge of ,him1 is made the      
express image of ,his  person3 so that  
we1 who were unable to look upon the    
glory of that  marvellous light when    
placed in the greatness of ,his         
,godhead1 may1 by  ,his being made to us
 brightness1 obtain the means of        
beholding the  divine light by looking  
upon the brightness4 ,this comparison1  
of course1  of statues1 as belonging to 
material things1 is employed for no     
other  purpose than to show that the    
,son of ,god1 though placed in the very 
insignificant form of a human body1 in  
consequence of the resemblance of  ,his 
works and power to the ,father1 showed  
that there was in ,him an  immense and  
invisible greatness1 inasmuch as ,he    

said to ,his disciples1  8,he who sees  
me1 sees the ,father also20 and1 8,i and
 the ,father are one40  ,and to these   
belong also the similar expression1     
8,the ,father is in me1  and ,i in the  
,father40    #i4 ,let us see now what is
 the meaning of the expression which is 
found  in the ,wisdom of ,solomon1 where
 it is said of ,wisdom that 8it is a    
kind  of breath of the power of ,god1   
and the purest efflux of the glory of   
the  ,omnipotent1 and the splendour of  
eternal light1 and the spotless mirror  
of the working or power of ,god1 and the
 image of ,his goodness40#fc  ,these1   
then1 are the definitions which ,he     
gives of ,god1 pointing out by  each one
 of them certain attributes which belong
 to the ,wisdom of ,god1  calling wisdom
 the power1 and the glory1 and the      
everlasting light1 and  the working1 and
 the goodness of ,god4 ,he does not say1
 however1 that  wisdom is the breath of 
the glory of the ,almighty1 nor of the  
everlasting light1 nor of the working of

 the ,father1 nor of ,his  goodness1 for
 it was not appropriate that breath     
should be ascribed to  any one of these2
 but1 with all propriety1 he says that  
wisdom is the  breath of the power of   
,god4 ,now1 by the power of ,god is to  
be understood  that by which ,he is     
strong2 by which ,he appoints1          
restrains1 and governs  all things      
visible and invisible2 which is         
sufficient for all those  things which  
,he rules over in ,his providence2 among
 all which ,he is  present1 as if one   
individual4 ,and although the breath of 
all this  mighty and immeasurable power1
 and the vigour itself produced1 so to  
speak1 by its own existence1 proceed    
from the power itself1 as the will  does
 from the mind1 yet even this will of   
,god is nevertheless made to  become the
 power of ,god4#fd    ,another power    
accordingly is produced1 which exists   
with properties of  its own1--a kind of 
breath1 as ,scripture says1 of the      
primal and  unbegotten power of ,god1   

deriving from ,him its being1 and never 
at any  time non-existent4 ,for if any  
one were to assert that it did not      
formerly exist1 but came afterwards into
 existence1 let him explain the  reason 
why the ,father1 who gave it being1 did 
not do so before4 ,and if  he shall     
grant that there was once a beginning1  
when that breath  proceeded from the    
power of ,god1 we shall ask him again1  
why not even  before the beginning1     
which he has allowed2 and in this way1  
ever  demanding an earlier date1 and    
going upwards with our interrogations1  
we  shall arrive at this conclusion1    
that as ,god was always possessed of    
power and will1 there never was any     
reason of propriety or otherwise1  why  
,he may not have always possessed that  
blessing which ,he desired4 ,by  which  
it is shown that that breath of ,god's  
power always existed1 having  no        
beginning save ,god ,himself4 ,nor was  
it fitting that there should be  any    
other beginning save ,god ,himself1 from

 whom it derives its birth4  ,and       
according to the expression of the      
apostle1 that ,christ 8is the  power of 
,god10#fe it ought to be termed not only
 the breath of the  power of ,god1 but  
power out of power4    #aj4 ,let us now 
examine the expression1 8,wisdom is the 
purest efflux of  the glory of the      
,almighty20 and let us first consider   
what the glory of  the omnipotent ,god  
is1 and then we shall also understand   
what is its  efflux4 ,as no one can be a
 father without having a son1 nor a     
master  without possessing a servant1 so
 even ,god cannot be called omnipotent  
unless there exist those over whom ,he  
may exercise ,his power2 and  therefore1
 that ,god may be shown to be almighty1 
it is necessary that  all things should 
exist4 ,for if any one would have some  
ages or portions  of time1 or whatever  
else he likes to call them1 to have     
passed away1  while those things which  
were afterwards made did not yet exist1 
he  would undoubtedly show that during  

those ages or periods ,god was not      
omnipotent1 but became so afterwards1   
viz4 from the time that ,he began  to   
have persons over whom to exercise      
power2 and in this way ,he will  appear 
to have received a certain increase1 and
 to have risen from a  lower to a higher
 condition2 since there can be no doubt 
that it is  better for ,him to be       
omnipotent than not to be so4 ,and now  
how can it  appear otherwise than       
absurd1 that when ,god possessed none of
 those  things which it was befitting   
for ,him to possess1 ,he should         
afterwards1  by a kind of progress1 come
 into the possession of them8 ,but if   
there  never was a time when ,he was not
 omnipotent1 of necessity those things  
by which ,he receives that title must   
also exist2 and ,he must always have    
had those over whom ,he exercised power1
 and which were governed by ,him  either
 as king or prince1 of which we shall   
speak more fully in the  proper place1  
when we come to discuss the subject of  

the creatures4 ,but  even now ,i think  
it necessary to drop a word1 although   
cursorily1 of  warning1 since the       
question before us is1 how wisdom is the
 purest  efflux of the glory of the     
,almighty1 lest any one should think    
that the  title of ,omnipotent was      
anterior in ,god to the birth of        
,wisdom1 through  whom ,he is called    
,father1 seeing that ,wisdom1 which is  
the ,son of ,god1  is the purest efflux 
of the glory of the ,almighty4 ,let him 
who is  inclined to entertain this      
suspicion hear the undoubted declaration
 of  ,scripture pronouncing1 8,in wisdom
 hast ,thou made them all10#ff and the  
teaching of the gospel1 that 8by ,him   
were all things made1 and without  ,him 
nothing was made20#fg and let him       
understand from this that the  title of 
,omnipotent in ,god cannot be older than
 that of ,father2 for it  is through the
 ,son that the ,father is almighty4 ,but
 from the expression  8glory of the     
,almighty10 of which glory ,wisdom is   

the efflux1 this is to  be understood1  
that ,wisdom1 through which ,god is     
called ,omnipotent1 has  a share in the 
glory of the ,almighty4 ,for through    
,wisdom1 which is  ,christ1 ,god has    
power over all things1 not only by the  
authority of a  ruler1 but also by the  
voluntary obedience of subjects4 ,and   
that you may  understand that the       
omnipotence of ,father and ,son is one  
and the same1  as ,god and the ,lord are
 one and the same with the ,father1     
listen to the  manner in which ,john    
speaks in the ,apocalypse3 8,thus saith 
the ,lord ,god1  which is1 and which    
was1 and which is to come1 the          
,almighty40#fh ,for  who else was 8,he  
which is to come0 than ,christ8 ,and as 
no one ought to  be offended1 seeing    
,god is the ,father1 that the ,saviour  
is also ,god2 so  also1 since the       
,father is called omnipotent1 no one    
ought to be offended  that the ,son of  
,god is also called omnipotent4 ,for in 
this way will that  saying be true which

 ,he utters to the ,father1 8,all mine  
are ,thine1 and  ,thine are mine1 and ,i
 am glorified in them40#fi ,now1 if all 
things  which are the ,father's are also
 ,christ's1 certainly among those things
  which exist is the omnipotence of the 
,father2 and doubtless the              
only-begotten ,son ought to be          
omnipotent1 that the ,son also may have 
all  things which the ,father possesses4
 8,and ,i am glorified in them10 ,he    
declares4 ,for 8at the name of ,jesus   
every knee shall bow1 of things in      
heaven1 and things in earth1 and things 
under the earth2 and every  tongue shall
 confess that the ,lord ,jesus is in the
 glory of ,god the  ,father40#gj        
,therefore ,he is the efflux of the     
glory of ,god in this  respect1 that ,he
 is omnipotent--the pure and limpid     
,wisdom  herself--glorified as the      
efflux of omnipotence or of glory4 ,and 
that it  may be more clearly understood 
what the glory of omnipotence is1 we    
shall add the following4 ,god the       

,father is omnipotent1 because ,he has  
power over all things1 i4e4 over heaven 
and earth1 sun1 moon1 and  stars1 and   
all things in them4 ,and ,he exercises  
,his power over them by  means of ,his  
,word1 because at the name of ,jesus    
every knee shall bow1  both of things in
 heaven1 and things on earth1 and things
 under the  earth4 ,and if every knee is
 bent to ,jesus1 then1 without doubt1 it
 is  ,jesus to whom all things are      
subject1 and ,he it is who exercises    
power  over all things1 and through whom
 all things are subject to the ,father2 
for through wisdom1 i4e4 by word and    
reason1 not by force and  necessity1 are
 all things subject4 ,and therefore ,his
 glory consists in  this very thing1    
that ,he possesses all things1 and this 
is the purest  and most limpid glory of 
omnipotence1 that by reason and wisdom1 
not by  force and necessity1 all things 
are subject4 ,now the purest and most   
limpid glory of wisdom is a convenient  
expression to distinguish it from  that 

glory which cannot be called pure and   
sincere4 ,but every nature  which is    
convertible and changeable1 although    
glorified in the works of  righteousness
 or wisdom1 yet by the fact that        
righteousness or wisdom  are accidental 
qualities1 and because that which is    
accidental1 may also  fall away1 its    
glory cannot be called sincere and pure4
 ,but the ,wisdom  of ,god1 which is    
,his only-begotten ,son1 being in all   
respects incapable  of change or        
alteration1 and every good quality in   
,him being essential1  and such as      
cannot be changed and converted1 ,his   
glory is therefore  declared to be pure 
and sincere4    #aa4 ,in the third      
place1 wisdom is called the splendour of
 eternal light4  ,the force of this     
expression we have explained in the     
preceding pages1  when we introduced the
 similitude of the sun and the splendour
 of its  rays1 and showed to the best of
 our power how this should be           
understood4  ,to what we then said we   

shall add only the following remark4    
,that is  properly termed everlasting or
 eternal which neither had a beginning  
of  existence1 nor can ever cease to be 
what it is4 ,and this is the idea       
conveyed by ,john when he says that     
8,god is ,light40 ,now ,his wisdom is   
the  splendour of that light1 not only  
in respect of its being light1 but  also
 of being everlasting light1 so that    
,his wisdom is eternal and  everlasting 
splendour4 ,if this be fully understood1
 it clearly shows  that the existence of
 the ,son is derived from the ,father1  
but not in  time1 nor from any other    
beginning1 except1 as we have said1 from
 ,god  ,himself4    #ab4 ,but wisdom is 
also called the stainless mirror of the 
or  working of ,god4 ,we must first     
understand1 then1 what the working of   
the  power of ,god is4 ,it is a sort of 
vigour1 so to speak1 by which ,god      
operates either in creation1 or in      
providence1 or in judgment1 or in the   
disposal and arrangement of individual  

things1 each in its season4 ,for  as the
 image formed in a mirror unerringly    
reflects all the acts and  movements of 
him who gazes on it1 so would ,wisdom   
have herself to be  understood when she 
is called the stainless mirror of the   
power and  working of the ,father3 as   
the ,lord ,jesus ,christ also1 who is   
the ,wisdom  of ,god1 declares of       
,himself when ,he says1 8,the works     
which the ,father  doeth1 these also    
doeth the ,son likewise40#ga ,and again 
,he says1 that  the ,son cannot do      
anything of ,himself1 save what ,he sees
 the ,father do4  ,as therefore the ,son
 in no respect differs from the ,father 
in the power  of ,his works1 and the    
work of the ,son is not a different     
thing from that  of the ,father1 but one
 and the same movement1 so to speak1 is 
in all  things1 ,he therefore named ,him
 a stainless mirror1 that by such an    
expression it might be understood that  
there is no dissimilarity  whatever     
between the ,son and the ,father4 ,how1 

indeed1 can those things  which are said
 by some to be done after the manner in 
which a disciple  resembles or imitates 
his master1 or according to the view    
that those  things are made by the ,son 
in bodily material which were first     
formed by  the ,father in their         
spiritual essence1 agree with the       
declarations of  ,scripture1 seeing in  
the ,gospel the ,son is said to do not  
similar  things1 but the same things in 
a similar manner8    #ac4 ,it remains   
that we inquire what is the 8image of   
,his goodness20 and  here1 ,i think1 we 
must understand the same thing which we 
expressed a  little ago1 in speaking of 
the image formed by the mirror4 ,for ,he
 is the  primal goodness1 doubtless1 out
 of which the ,son is born1 who1 being  
in  all respects the image of the       
,father1 may certainly also be called   
with  propriety the image of ,his       
goodness4 ,for there is no other second 
goodness existing in the ,son1 save that
 which is in the ,father4 ,and          

therefore also the ,saviour ,himself    
rightly says in the ,gospel1 8,there is 
none good save one only1 ,god the       
,father10 that by such an expression it 
may be understood that the ,son is not  
of a different goodness1 but of  that   
only which exists in the ,father1 of    
whom ,he is rightly termed the  image1  
because ,he proceeds from no other      
source but from that primal  goodness1  
lest there might appear to be in the    
,son a different goodness  from that    
which is in the ,father4 ,nor is there  
any dissimilarity or  difference of     
goodness in the ,son4 ,and therefore it 
is not to be  imagined that there is a  
kind of blasphemy1 as it were1 in the   
words1  8,there is none good save one   
only1 ,god the ,father10 as if thereby  
it may  be supposed to be denied that   
either ,christ or the ,holy ,spirit was 
good4  ,but1 as we have already said1   
the primal goodness is to be understood 
as  residing in ,god the ,father1 from  
whom both the ,son is born and the ,holy

  ,spirit proceeds1 retaining within    
them1 without any doubt1 the nature of  
that goodness which is in the source    
whence they are derived4 ,and if  there 
be any other things which in ,scripture 
are called good1 whether  angel1 or man1
 or servant1 or treasure1 or a good     
heart1 or a good tree1  all these are so
 termed catachrestically1#gb having in  
them an  accidental1 not an essential   
goodness4 ,but it would require both    
much  time and labour to collect        
together all the titles of the ,son of  
,god1  such e4g4 as the true light1 or  
the door1 or the righteousness1 or the  
sanctification1 or the redemption1 and  
countless others2 and to show for  what 
reasons each one of them is so given4   
,satisfied1 therefore1 with  what we    
have already advanced1 we go on with our
 inquiries into those  other matters    
which follow4    ,footnote #da3         
,prov4 viii4 #bb-be4 ,the reading in the
 text differs considerably from    that 
of the ,vulgate4    ,footnote #db3      

,col4 i4 #ae4    ,footnote #dc3      #a 
,cor4 i4 #bd4    ,footnote #dd3         
,aliquid insubstantivum4    ,footnote   
#de3      ,substantialiter4    ,footnote
 #df3      ,ad punctum alicujus momenti4
    ,footnote #dg3      ,omnis virtus ac
 deformatio futur creatur4    ,footnote 
#dh3      ,this work is mentioned by    
,eusebius1 ,hist4 ,eccles4 ,b4 iii4 ch4 
iii4 and    xxv41 as among the spurious 
writings current in the church4 ,the    
,acts    of ,paul and ,thecla was a     
different work from the ,acts of ,paul4 
,the    words quoted1 8,hic est verbum  
animal vivens10 seem to be a corruption 
from ,heb4 iv4 #ab1      4    ,footnote 
#di3      ,or1 8and the ,word was ,god40
    ,footnote #ej3      8,quoniam hi qui
 videntur apud nos hominum filii1 vel   
ceterorum    animalium1 semini eorum a  
quibus seminati sunt respondent1 vel    
carum    quarum in utero formantur ac   
nutriuntur1 habent ex his quidquid illud
    est quod in lucem hanc assumunt1 ac 
deferunt processuri40 ,probably the     

last two words should be 8deferunt      
processuris0--8and hand it over to      
those who are destined to come forth    
from them10 i4e4 to their               
descendants4    ,footnote #ea3          
,subsistentia4 ,some would read here1   
8substantia40    ,footnote #eb3         
,per adoptionem ,spiritus4 ,the original
 words here were probably      1 and    
,rufinus seems to have mistaken the     
allusion to ,gen4 ii4 #g4 ,to           
8adoption10 in the technical theological
    sense1 the words in the text cannot 
have any reference4--,,schnitzer4       
,footnote #ec3      ,col4 i4 #ae4       
,footnote #ed3      ,heb4 i4 #c4        
,footnote #ee3      4    ,footnote #ef3 
,wisd4 vii4 #be4    ,footnote #eg3      
,gen4 v4 #c4    ,footnote #eh3          
,subsistentia4    ,footnote #ei3        
,john xiv4 #i4    ,footnote #fj3        
,heb4 i4 #c4    ,footnote #fa3          
,luke vi4 #db4    ,footnote #fb3        
,heb4 i4 #c4 ,substanti vel subsistenti4
    ,footnote #fc3      ,wisd4 vii4 #be1

 #bf4    ,footnote #fd3      8,hujus    
ergo totius virtutis tant et tam immens 
vapor1 et1 ut ita    dicam1 vigor ipse  
in propri subsistenti effectus1 quamvis 
ex ipsa    virtute velut voluntas ex    
mente procedat1 tamen et ipsa voluntas  
,dei    nihilominus ,dei virtus         
efficitur40    ,footnote #fe3      #a   
,cor4 i4 #bd4    ,footnote #ff3         
,ps4 civ4 #bd4    ,footnote #fg3        
,john i4 #c4    ,footnote #fh3          
,rev4 i4 #h4    ,footnote #fi3          
,john xvii4 #aj4    ,footnote #gj3      
,phil4 ii4 #aj1 #aa4    ,footnote #ga3  
,john v4 #ai4    ,footnote #gb3         
,abusive4                               
,,chapter ,,iii4                        
,,on ,,the ,,holy ,,spirit4      #a4    
,the next point is to investigate as    
briefly as possible the subject  of the 
,holy ,spirit4 ,all who perceive1 in    
whatever manner1 the existence  of      
,providence1 confess that ,god1 who     
created and disposed all things1 is     
unbegotten1 and recognise ,him as the   

parent of the universe4 ,now1 that  to  
,him belongs a ,son1 is a statement not 
made by us only2 although it  may seem a
 sufficiently marvellous and incredible 
assertion to those who  have a          
reputation as philosophers among ,greeks
 and ,barbarians1 by some  of whom1     
however1 an idea of ,his existence seems
 to have been  entertained1 in their    
acknowledging that all things were      
created by the  word or reason of ,god4 
,we1 however1 in conformity with our    
belief in  that doctrine1 which we      
assuredly hold to be divinely inspired1 
believe  that it is possible in no other
 way to explain and bring within the    
reach of human knowledge this higher and
 diviner reason as the ,son of  ,god1   
than by means of those ,scriptures alone
 which were inspired by the  ,holy      
,spirit1 i4e4 the gospels and epistles1 
and the law and the  prophets1 according
 to the declaration of ,christ ,himself4
 ,of the  existence of the ,holy ,spirit
 no one indeed could entertain any      

suspicion1 save those who were familiar 
with the law and the prophets1  or those
 who profess a belief in ,christ4 ,for  
although no one is able to  speak with  
certainty of ,god the ,father1 it is    
nevertheless possible for  some         
knowledge of ,him to be gained by means 
of the visible creation and  the natural
 feelings of the human mind2 and it is  
possible1 moreover1  for such knowledge 
to be confirmed from the sacred         
,scriptures4 ,but with  respect to the  
,son of ,god1 although no one knoweth   
the ,son save the  ,father1 yet it is   
from sacred ,scripture also that the    
human mind is  taught how to think of   
the ,son2 and that not only from the    
,new1 but also  from the ,old           
,testament1 by means of those things    
which1 although done by  the saints1 are
 figuratively referred to ,christ1 and  
from which both ,his  divine nature1 and
 that human nature which was assumed by 
,him1 may be  discovered4    #b4 ,now1  
what the ,holy ,spirit is1 we are taught

 in many passages of  ,scripture1 as by 
,david in the fifty-first ,psalm1 when  
he says1 8,and take  not ,thy ,holy     
,spirit from me20#gc and by ,daniel1    
where it is said1 8,the  ,holy ,spirit  
which is in thee40#gd ,and in the ,new  
,testament we have  abundant            
testimonies1 as when the ,holy ,spirit  
is described as having  descended upon  
,christ1 and when the ,lord breathed    
upon ,his apostles  after ,his          
resurrection1 saying1 8,receive the     
,holy ,spirit20#ge and the  saying of   
the angel to ,mary1 8,the ,holy ,spirit 
will come upon thee20#gf  the           
declaration by ,paul1 that no one can   
call ,jesus ,lord1 save by the  ,holy   
,spirit4#gg ,in the ,acts of the        
,apostles1 the ,holy ,spirit was given  
by the imposition of the apostles' hands
 in baptism4#gh ,from all which  we     
learn that the person of the ,holy      
,spirit was of such authority and       
dignity1 that saving baptism was not    
complete except by the authority of  the

 most excellent ,trinity of them all1   
i4e4 by the naming of ,father1  ,son1   
and ,holy ,spirit1 and by joining to the
 unbegotten ,god the ,father1  and to   
,his only-begotten ,son1 the name also  
of the ,holy ,spirit4 ,who1  then1 is   
not amazed at the exceeding majesty of  
the ,holy ,spirit1 when he  hears that  
he who speaks a word against the ,son of
 man may hope for  forgiveness2 but that
 he who is guilty of blasphemy against  
the ,holy  ,spirit has not forgiveness1 
either in the present world or in that  
which  is to come6#gi    #c4 ,that all  
things were created by ,god1 and that   
there is no creature  which exists but  
has derived from ,him its being1 is     
established from  many declarations of  
,scripture2 those assertions being      
refuted and  rejected which are falsely 
alleged by some respecting the existence
  either of a matter co-eternal with    
,god1 or of unbegotten souls1 in which  
they would have it that ,god implanted  
not so much the power of  existence1 as 

equality and order4 ,for even in that   
little treatise  called ,the ,pastor or 
,angel of ,repentance1 composed by      
,hermas1 we have  the following3 8,first
 of all1 believe that there is one ,god 
who created  and arranged all things2   
who1 when nothing formerly existed1     
caused all  things to be2 who ,himself  
contains all things1 but ,himself is    
contained  by none40#hj ,and in the book
 of ,enoch also we have similar         
descriptions4 ,but up to the present    
time we have been able to find no       
statement in holy ,scripture in which   
the ,holy ,spirit could be said to be   
made or created1#ha not even in the way 
in which we have shown above  that the  
divine wisdom is spoken of by ,solomon1 
or in which those  expressions which we 
have discussed are to be understood of  
the life1 or  the word1 or the other    
appellations of the ,son of ,god4 ,the  
,spirit of  ,god1 therefore1 which was  
borne upon the waters1 as is written in 
the  beginning of the creation of the   

world1 is1 ,i am of opinion1 no other   
than the ,holy ,spirit1 so far as ,i can
 understand2 as indeed we have  shown in
 our exposition of the passages         
themselves1 not according to the        
historical1 but according to the        
spiritual method of interpretation4     
#d4 ,some indeed of our predecessors    
have observed1 that in the ,new         
,testament1 whenever the ,spirit is     
named without that adjunct which        
denotes quality1 the ,holy ,spirit is to
 be understood2 as e4g4 in the          
expression1 8,now the fruit of the      
,spirit is love1 joy1 and peace20#hb    
and1 8,seeing ye began in the ,spirit1  
are ye now made perfect in the          
flesh80#hc ,we are of opinion that this 
distinction may be observed in  the ,old
 ,testament also1 as when it is said1   
8,he that giveth ,his ,spirit  to the   
people who are upon the earth1 and      
,spirit to them who walk  thereon40#hd  
,for1 without doubt1 every one who walks
 upon the earth  7i4e4 earthly and      

corporeal beings7 is a partaker also of 
the ,holy  ,spirit1 receiving it from   
,god4 ,my ,hebrew master also used to   
say that  those two seraphim in ,isaiah1
 which are described as having each six 
wings1 and calling to one another1 and  
saying1 8,holy1 holy1 holy is the  ,lord
 ,god of hosts10#he were to be          
understood of the only-begotten ,son  of
 ,god and of the ,holy ,spirit4 ,and we 
think that that expression also  which  
occurs in the hymn of ,habakkuk1 8,in   
the midst either of the two  living     
things1 or of the two lives1 ,thou wilt 
be known10#hf ought to be  understood of
 ,christ and of the ,holy ,spirit4 ,for 
all knowledge of the  ,father is        
obtained by revelation of the ,son      
through the ,holy ,spirit1 so  that both
 of these beings which1 according to the
 prophet1 are called  either 8living    
things0 or 8lives10 exist as the ground 
of the knowledge  of ,god the ,father4  
,for as it is said of the ,son1 that 8no
 one knoweth  the ,father but the ,son1 

and he to whom the ,son will reveal     
,him10#hg the  same also is said by the 
apostle of the ,holy ,spirit1 when he   
declares1  8,god hath revealed them to  
us by ,his ,holy ,spirit2 for the       
,spirit  searcheth all things1 even the 
deep things of ,god20#hh and again in   
the  ,gospel1 when the ,saviour1        
speaking of the divine and profounder   
parts of  ,his teaching1 which ,his     
disciples were not yet able to receive1 
thus  addresses them3 8,i have yet many 
things to say unto you1 but ye cannot   
bear them now2 but when the ,holy       
,spirit1 the ,comforter1 is come1 ,he   
will  teach you all things1 and will    
bring all things to your remembrance1   
whatsoever ,i have said unto you40#hi   
,we must understand1 therefore1  that as
 the ,son1 who alone knows the ,father1 
reveals ,him to whom ,he  will1 so the  
,holy ,spirit1 who alone searches the   
deep things of ,god1  reveals ,god to   
whom ,he will3 8,for the ,spirit bloweth
 where ,he  listeth40#ij ,we are not1   

however1 to suppose that the ,spirit    
derives  ,his knowledge through         
revelation from the ,son4 ,for if the   
,holy ,spirit  knows the ,father through
 the ,son's revelation1 ,he passes from 
a state of  ignorance into one of       
knowledge2 but it is alike impious and  
foolish to  confess the ,holy ,spirit1  
and yet to ascribe to ,him ignorance4   
,for even  although something else      
existed before the ,holy ,spirit1 it was
 not by  progressive advancement that   
,he came to be the ,holy ,spirit2 as if 
any  one should venture to say1 that at 
the time when ,he was not yet the ,holy 
,spirit ,he was ignorant of the ,father1
 but that after ,he had received        
knowledge ,he was made the ,holy        
,spirit4 ,for if this were the case1 the
  ,holy ,spirit would never be reckoned 
in the unity of the ,trinity1 i4e4      
along with the unchangeable ,father and 
,his ,son1 unless ,he had always  been  
the ,holy ,spirit4 ,when we use1 indeed1
 such terms as 8always0 or  8was10 or   

any other designation of time1 they are 
not to be taken  absolutely1 but with   
due allowance2 for while the            
significations of  these words relate to
 time1 and those subjects of which we   
speak are  spoken of by a stretch of    
language as existing in time1 they      
nevertheless surpass in their real      
nature all conception of the finite     
understanding4    #e4 ,nevertheless it  
seems proper to inquire what is the     
reason why he who  is regenerated by    
,god unto salvation has to do both with 
,father and ,son  and ,holy ,spirit1 and
 does not obtain salvation unless with  
the  co-operation of the entire         
,trinity2 and why it is impossible to   
become  partaker of the ,father or the  
,son without the ,holy ,spirit4 ,and in 
discussing these subjects1 it will      
undoubtedly be necessary to describe    
the special working of the ,holy        
,spirit1 and of the ,father and the     
,son4 ,i  am of opinion1 then1 that the 
working of the ,father and of the ,son  

takes  place as well in saints as in    
sinners1 in rational beings and in dumb 
animals2 nay1 even in those things which
 are without life1 and in all  things   
universally which exist2 but that the   
operation of the ,holy  ,spirit does not
 take place at all in those things which
 are without  life1 or in those which1  
although living1 are yet dumb2 nay1 is  
not  found even in those who are endued 
indeed with reason1 but are engaged  in 
evil courses1 and not at all converted  
to a better life4 ,in those  persons    
alone do ,i think that the operation of 
the ,holy ,spirit takes  place1 who are 
already turning to a better life1 and   
walking along the  way which leads to   
,jesus ,christ1 i4e4 who are engaged in 
the  performance of good actions1 and   
who abide in ,god4    #f4 ,that the     
working of the ,father and the ,son     
operates both in saints  and in sinners1
 is manifest from this1 that all who are
 rational beings  are partakers of the  
word1 i4e4 of reason1 and by this means 

bear  certain seeds1 implanted within   
them1 of wisdom and justice1 which is   
,christ4 ,now1 in ,him who truly exists1
 and who said by ,moses1 8,i am what  ,i
 am10#ia all things1 whatever they are1 
participate2 which  participation in    
,god the ,father is shared both by just 
men and sinners1  by rational and       
irrational beings1 and by all things    
universally which  exist4 ,the ,apostle 
,paul also shows truly that all have a  
share in  ,christ1 when he says1 8,say  
not in thine heart1 ,who shall ascend   
into  heaven8 7i4e4 to bring ,christ    
down from above27 or who shall descend  
into the deep8 7that is1 to bring up    
,christ again from the dead47 ,but  what
 saith the ,scripture8 ,the word is nigh
 thee1 even in thy mouth1 and  in thy   
heart40#ib ,by which he means that      
,christ is in the heart of all1  in     
respect of ,his being the word or       
reason1 by participating in which  they 
are rational beings4 ,that declaration  
also in the ,gospel1 8,if ,i had  not   

come and spoken unto them1 they had not 
had sin2 but now they have  no excuse   
for their sin10#ic renders it manifest  
and patent to all who  have a rational  
knowledge of how long a time man is     
without sin1 and  from what period he is
 liable to it1 how1 by participating in 
the word  or reason1 men are said to    
have sinned1 viz4 from the time they are
 made  capable of understanding and     
knowledge1 when the reason implanted    
within  has suggested to them the       
difference between good and evil2 and   
after  they have already begun to know  
what evil is1 they are made liable to   
sin1 if they commit it4 ,and this is the
 meaning of the expression1 that  8men  
have no excuse for their sin10 viz4     
that1 from the time the divine  word or 
reason has begun to show them internally
 the difference between  good and evil1 
they ought to avoid and guard against   
that which is  wicked3 8,for to him who 
knoweth to do good1 and doeth it not1 to
 him it  is sin40#id ,moreover1 that all

 men are not without communion with     
,god1  is taught in the ,gospel thus1 by
 the ,saviour's words3 8,the kingdom of 
,god cometh not with observation2       
neither shall they say1 ,lo here6 or1 lo
  there6 but the kingdom of ,god is     
within you40#ie ,but here we must see   
whether this does not bear the same     
meaning with the expression in          
,genesis3 8,and ,he breathed into his   
face the breath of life1 and man  became
 a living soul40#if ,for if this be     
understood as applying  generally to all
 men1 then all men have a share in ,god4
    #g4 ,but if this is to be understood
 as spoken of the ,spirit of ,god1 since
  ,adam also is found to have prophesied
 of some things1 it may be taken  not as
 of general application1 but as confined
 to those who are saints4  ,finally1    
also1 at the time of the flood1 when all
 flesh had corrupted  their way before  
,god1 it is recorded that ,god spoke    
thus1 as of  undeserving men and        
sinners3 8,my ,spirit shall not abide   

with those men  for ever1 because they  
are flesh40#ig ,by which it is clearly  
shown that  the ,spirit of ,god is taken
 away from all who are unworthy4 ,in the
 ,psalms  also it is written3 8,thou    
wilt take away their spirit1 and they   
will  die1 and return to their earth4   
,thou wilt send forth ,thy ,spirit1 and 
they shall be created1 and ,thou wilt   
renew the face of the earth20#ih  which 
is manifestly intended of the ,holy     
,spirit1 who1 after sinners and         
unworthy persons have been taken away   
and destroyed1 creates for ,himself  a  
new people1 and renews the face of the  
earth1 when1 laying aside1  through the 
grace of the ,spirit1 the old man with  
his deeds1 they begin  to walk in       
newness of life4 ,and therefore the     
expression is competently  applied to   
the ,holy ,spirit1 because ,he will take
 up ,his dwelling1 not in  all men1 nor 
in those who are flesh1 but in those    
whose land#ii has  been renewed4        
,lastly1 for this reason was the grace  

and revelation of  the ,holy ,spirit    
bestowed by the imposition of the       
apostles' hands after  baptism4 ,our    
,saviour also1 after the resurrection1  
when old things had  already passed     
away1 and all things had become new1    
,himself a new man1  and the first-born 
from the dead1 ,his apostles also being 
renewed by  faith in ,his resurrection1 
says1 8,receive the ,holy ,spirit40#ajj 
,this is  doubtless what the ,lord the  
,saviour meant to convey in the ,gospel1
 when  ,he said that new wine cannot be 
put into old bottles1 but commanded that
  the bottles should be made new1 i4e4  
that men should walk in newness  of     
life1 that they might receive the new   
wine1 i4e4 the newness of  grace of the 
,holy ,spirit4 ,in this manner1 then1 is
 the working of the  power of ,god the  
,father and of the ,son extended without
 distinction to  every creature2 but a  
share in the ,holy ,spirit we find      
possessed only by  the saints4 ,and     
therefore it is said1 8,no man can say  

that ,jesus is  ,lord1 but by the ,holy 
,ghost40#aja ,and on one occasion1      
scarcely even  the apostles themselves  
are deemed worthy to hear the words1    
8,ye shall  receive the power of the    
,holy ,ghost coming upon you40#ajb ,for 
this  reason1 also1 ,i think it follows 
that he who has committed a sin against 
the ,son of man is deserving of         
forgiveness2 because if he who is a     
participator of the word or reason of   
,god cease to live agreeably to  reason1
 he seems to have fallen into a state of
 ignorance or folly1 and  therefore to  
deserve forgiveness2 whereas he who has 
been deemed worthy  to have a portion of
 the ,holy ,spirit1 and who has         
relapsed1 is1 by this  very act and     
work1 said to be guilty of blasphemy    
against the ,holy  ,spirit4 ,let no one 
indeed suppose that we1 from having said
 that the  ,holy ,spirit is conferred   
upon the saints alone1 but that the     
benefits or  operations of the ,father  
and of the ,son extend to good and bad1 

to just  and unjust1 by so doing give a 
preference to the ,holy ,spirit over the
  ,father and the ,son1 or assert that  
,his dignity is greater1 which          
certainly would be a very illogical     
conclusion4 ,for it is the  peculiarity 
of ,his grace and operations that we    
have been describing4  ,moreover1       
nothing in the ,trinity can be called   
greater or less1 since  the fountain of 
divinity alone contains all things by   
,his word and  reason1 and by the       
,spirit of ,his mouth sanctifies all    
things which are  worthy of             
sanctification1 as it is written in the 
,psalm3 8,by the word of  the ,lord were
 the heavens strengthened1 and all their
 power by the  ,spirit of ,his          
mouth40#ajc ,there is also a special    
working of ,god the  ,father1 besides   
that by which ,he bestowed upon all     
things the gift of  natural life4 ,there
 is also a special ministry of the ,lord
 ,jesus ,christ  to those upon whom ,he 
confers by nature the gift of reason1 by

 means of  which they are enabled to be 
rightly what they are4 ,there is also   
another grace of the ,holy ,spirit1     
which is bestowed upon the deserving1   
through the ministry of ,christ and the 
working of the ,father1 in  proportion  
to the merits of those who are rendered 
capable of receiving  it4 ,this is most 
clearly pointed out by the ,apostle     
,paul1 when  demonstrating that the     
power of the ,trinity is one and the    
same1 in the  words1 8,there are        
diversities of gifts1 but the same      
,spirit2 there are  diversities of      
administrations1 but the same ,lord2 and
 there are  diversities of operations1  
but it is the same ,god who worketh all 
in  all4 ,but the manifestation of the  
,spirit is given to every man to profit 
withal40#ajd ,from which it most clearly
 follows that there is no  difference in
 the ,trinity1 but that which is called 
the gift of the  ,spirit is made known  
through the ,son1 and operated by ,god  
the ,father4  8,but all these worketh   

that one and the self-same ,spirit1     
dividing to  every one severally as ,he 
will40#aje    #h4 ,having made these    
declarations regarding the unity of the 
,father1 and  of the ,son1 and of the   
,holy ,spirit1 let us return to the     
order in which  we began the discussion4
 ,god the ,father bestows upon all1     
existence2 and  participation in        
,christ1 in respect of ,his being the   
word of reason1  renders them rational  
beings4 ,from which it follows that they
 are  deserving either of praise or     
blame1 because capable of virtue and    
vice4  ,on this account1 therefore1 is  
the grace of the ,holy ,ghost present1  
that  those beings which are not holy in
 their essence may be rendered holy by  
participating in it4 ,seeing1 then1 that
 firstly1 they derive their  existence  
from ,god the ,father2 secondly1 their  
rational nature from the  ,word2        
thirdly1 their holiness from the ,holy  
,spirit1--those who have been           
previously sanctified by the ,holy      

,spirit are again made capable of       
receiving ,christ1 in respect that ,he  
is the righteousness of ,god2 and  those
 who have earned advancement to this    
grade by the sanctification of  the     
,holy ,spirit1 will nevertheless obtain 
the gift of wisdom according  to the    
power and working of the ,spirit of     
,god4 ,and this ,i consider is  ,paul's 
meaning1 when he says that to 8some is  
given the word of wisdom1  to others the
 word of knowledge1 according to the    
same ,spirit40 ,and  while pointing out 
the individual distinction of gifts1 he 
refers the  whole of them to the source 
of all things in the words1 8,there are 
diversities of operations1 but one ,god 
who worketh all in all40#ajf  ,whence   
also the working of the ,father1 which  
confers existence upon all  things1 is  
found to be more glorious and           
magnificent1 while each one1 by         
participation in ,christ1 as being      
wisdom1 and knowledge1 and              
sanctification1 makes progress1 and     

advances to higher degrees of           
perfection2 and seeing it is by         
partaking of the ,holy ,spirit that any 
one is made purer and holier1 he        
obtains1 when he is made worthy1 the    
grace of wisdom and knowledge1 in order 
that1 after all stains of  pollution and
 ignorance are cleansed and taken away1 
he may make so  great an advance in     
holiness and purity1 that the nature    
which he  received from ,god may become 
such as is worthy of ,him who gave it to
 be  pure and perfect1 so that the being
 which exists may be as worthy as ,he   
who called it into existence4 ,for1 in  
this way1 he who is such as his         
,creator wished him to be1 will receive 
from ,god power always to exist1  and to
 abide for ever4 ,that this may be the  
case1 and that those whom ,he  has      
created may be unceasingly and          
inseparably present with ,him1 who ,,is1
  it is the business of wisdom to       
instruct and train them1 and to bring   
them to perfection by confirmation of   

,his ,holy ,spirit and unceasing        
sanctification1 by which alone are they 
capable of receiving ,god4 ,in  this    
way1 then1 by the renewal of the        
ceaseless working of ,father1 ,son1  and
 ,holy ,spirit in us1 in its various    
stages of progress1 shall we be  able at
 some future time perhaps1 although with
 difficulty1 to behold  the holy and the
 blessed life1 in which 7as it is only  
after many  struggles that we are able  
to reach it7 we ought so to continue1   
that no  satiety of that blessedness    
should ever seize us2 but the more we   
perceive its blessedness1 the more      
should be increased and intensified     
within us the longing for the same1     
while we ever more eagerly and  freely  
receive and hold fast the ,father1 and  
the ,son1 and the ,holy  ,spirit4 ,but  
if satiety should ever take hold of any 
one of those who  stand on the highest  
and perfect summit of attainment1 ,i do 
not think  that such an one would       
suddenly be deposed from his position   

and fall  away1 but that he must decline
 gradually and little by little1 so that
  it may sometimes happen that if a     
brief lapsus take place1 and the        
individual quickly repent and return to 
himself1 he may not utterly fall  away1 
but may retrace his steps1 and return to
 his former place1 and  again make good 
that which had been lost by his         
negligence4    ,footnote #gc3      ,ps4 
li4 #aa4    ,footnote #gd3      ,dan4   
iv4 #h4    ,footnote #ge3      ,john xx4
 #bb4    ,footnote #gf3      ,luke i4   
#ce4    ,footnote #gg3      #a ,cor4    
xii4 #c4    ,footnote #gh3      ,acts   
viii4 #ah4    ,footnote #gi3      ,cf4  
,matt4 xii4 #cb and ,luke xii4 #aj4     
,footnote #hj3      ,cf4 ,herm ,past4   
,vis4 v4 ,mandat4 #ab4    ,footnote #ha3
      ,per quem ,spiritus ,sanctus      
factura esse vel creatura diceretur4    
,footnote #hb3      ,gal4 v4 #bb4       
,footnote #hc3      ,gal4 iii4 #c4      
,footnote #hd3      ,isa4 xlii4 #e4     
,footnote #he3      ,isa4 vi4 #c4       

,footnote #hf3      ,hab4 iii4 #b4      
,footnote #hg3      ,luke x4 #bb4       
,footnote #hh3      #a ,cor4 ii4 #aj4   
,footnote #hi3      ,cf4 ,john xvi4 #ab1
 #ac1 and xiv4 #bf4    ,footnote #ij3   
,john iii4 #h4    ,footnote #ia3        
,ex4 iii4 #ad4    ,footnote #ib3        
,rom4 x4 #f-h4    ,footnote #ic3        
,john xv4 #bb4    ,footnote #id3        
,jas4 iv4 #ag4    ,footnote #ie3        
,luke xvii4 #bj1 #ba4    ,footnote #if3 
,gen4 ii4 #g4    ,footnote #ig3         
,gen4 vi4 #c4    ,footnote #ih3         
,ps4 civ4 #bi1 #cj4    ,footnote #ii3   
,terra4    ,footnote #ajj3      ,john   
xx4 #bb4    ,footnote #aja3      #a     
,cor4 xii4 #c4    ,footnote #ajb3       
,acts i4 #h4    ,footnote #ajc3         
,ps4 xxxiii4 #f4    ,footnote #ajd3     
#a ,cor4 xii4 #d-g4    ,footnote #aje3  
#a ,cor4 xii4 #aa4    ,footnote #ajf3   
#a ,cor4 xii4 #f4                       
,,chapter ,,iv4                         
,,on ,,defection1 ,,or ,,falling ,,away4
      #a4 ,to exhibit the nature of     

defection or falling away1 on the part  
of  those who conduct themselves        
carelessly1 it will not appear out of   
place  to employ a similitude by way of 
illustration4 ,suppose1 then1 the case  
of one who had become gradually         
acquainted with the art or science1 say 
of geometry or medicine1 until he had   
reached perfection1 having trained      
himself for a lengthened time in its    
principles and practice1 so as to       
attain a complete mastery over the art3 
to such an one it could never  happen1  
that1 when he lay down to sleep in the  
possession of his skill1  he should     
awake in a state of ignorance4 ,it is   
not our purpose to adduce  or to notice 
here those accidents which are          
occasioned by any injury or  weakness1  
for they do not apply to our present    
illustration4 ,according  to our point  
of view1 then1 so long as that geometer 
or physician  continues to exercise     
himself in the study of his art and in  
the  practice of its principles1 the    

knowledge of his profession abides with 
him2 but if he withdraw from its        
practice1 and lay aside his habits of   
industry1 then1 by his neglect1 at first
 a few things will gradually  escape    
him1 then by and by more and more1 until
 in course of time  everything will be  
forgotten1 and be completely effaced    
from the memory4  ,it is possible1      
indeed1 that when he has first begun to 
fall away1 and  to yield to the         
corrupting influence of a negligence    
which is small as  yet1 he may1 if he be
 aroused and return speedily to his     
senses1 repair  those losses which up to
 that time are only recent1 and recover 
that  knowledge which hitherto had been 
only slightly obliterated from his      
mind4 ,let us apply this now to the case
 of those who have devoted  themselves  
to the knowledge and wisdom of ,god1    
whose learning and  diligence           
incomparably surpass all other training2
 and let us  contemplate1 according to  
the form of the similitude employed1    

what is  the acquisition of knowledge1  
or what is its disappearance1 especially
  when we hear from the apostle what is 
said of those who are perfect1  that    
they shall behold face to face the glory
 of the ,lord in the  revelation of ,his
 mysteries4    #b4 ,but in our desire to
 show the divine benefits bestowed upon 
us by  ,father1 ,son1 and ,holy ,spirit1
 which ,trinity is the fountain of all  
holiness1 we have fallen1 in what we    
have said1 into a digression1  having   
considered that the subject of the soul1
 which accidentally came  before us1    
should be touched on1 although          
cursorily1 seeing we were  discussing a 
cognate topic relating to our rational  
nature4 ,we shall1  however1 with the   
permission of ,god through ,jesus       
,christ and the ,holy  ,spirit1 more    
conveniently consider in the proper     
place the subject of  all rational      
beings1 which are distinguished into    
three genera and  species4              
,,chapter ,v4                           

,,on ,,rational ,,natures4      #a4     
,after the dissertation1 which we have  
briefly conducted to the best  of our   
ability1 regarding the ,father1 ,son1   
and ,holy ,spirit1 it follows  that we  
offer a few remarks upon the subject of 
rational natures1 and on  their species 
and orders1 or on the offices as well of
 holy as of  malignant powers1 and also 
on those which occupy an intermediate   
position between these good and evil    
powers1 and as yet are placed in a      
state of struggle and trial4 ,for we    
find in holy ,scripture numerous  names 
of certain orders and offices1 not only 
of holy beings1 but also  of those of an
 opposite description1 which we shall   
bring before us1 in  the first place2   
and the meaning of which we shall       
endeavour1 in the  second place1 to the 
best of our ability1 to ascertain4      
,there are  certain holy angels of ,god 
whom ,paul terms 8ministering spirits1  
sent  forth to minister for them who    
shall be heirs of salvation40#ajg ,in   

the  writings also of ,st4 ,paul himself
 we find him designating them1 from     
some unknown source1 as thrones1 and    
dominions1 and principalities1 and      
powers2 and after this enumeration1 as  
if knowing that there were still  other 
rational offices#ajh and orders besides 
those which he had named1  he says of   
the ,saviour3 8,who is above all        
principality1 and power1 and  might1 and
 dominion1 and every name that is named1
 not only in this  world1 but also in   
that which is to come40#aji ,from which 
he shows that  there were certain beings
 besides those which he had mentioned1  
which  may be named indeed in this      
world1 but were not now enumerated by   
him1  and perhaps were not known by any 
other individual2 and that there were   
others which may not be named in this   
world1 but will be named in the  world  
to come4    #b4 ,then1 in the next      
place1 we must know that every being    
which is  endowed with reason1 and      
transgresses its statutes and           

limitations1 is  undoubtedly involved in
 sin by swerving from rectitude and     
justice4  ,every rational creature1     
therefore1 is capable of earning praise 
and  censure3 of praise1 if1 in         
conformity to that reason which he      
possesses1  he advance to better things2
 of censure1 if he fall away from the   
plan  and course of rectitude1 for which
 reason he is justly liable to pains    
and penalties4 ,and this also is to be  
held as applying to the devil  himself1 
and those who are with him1 and are     
called his angels4 ,now the  titles of  
these beings have to be explained1 that 
we may know what they  are of whom we   
have to speak4 ,the name1 then1 of      
,devil1 and ,satan1 and  ,wicked ,one1  
who is also described as ,enemy of ,god1
 is mentioned in many  passages of      
,scripture4 ,moreover1 certain angels of
 the devil are  mentioned1 and also a   
prince of this world1 who1 whether the  
devil  himself or some one else1 is not 
yet clearly manifest4 ,there are also   

certain princes of this world spoken of 
as possessing a kind of wisdom  which   
will come to nought2 but whether these  
are those princes who are  also the     
principalities with whom we have to     
wrestle1 or other beings1  seems to me a
 point on which it is not easy for any  
one to pronounce4  ,after the           
principalities1 certain powers also are 
named with whom we  have to wrestle1 and
 carry on a struggle even against the   
princes of  this world and the rulers of
 this darkness4 ,certain spiritual      
powers of  wickedness also1 in heavenly 
places1 are spoken of by ,paul himself4 
,what1 moreover1 are we to say of those 
wicked and unclean spirits  mentioned in
 the gospel8 ,then we have certain      
heavenly beings called by  a similar    
name1 but which are said to bend the    
knee1 or to be about to  bend the knee1 
at the name of ,jesus2 nay1 even things 
on earth and  things under the earth1   
which ,paul enumerates in order4 ,and   
certainly1  in a place where we have    

been discussing the subject of rational 
natures1 it is not proper to be silent  
regarding ourselves1 who are  human     
beings1 and are called rational animals2
 nay1 even this point is  not to be idly
 passed over1 that even of us human     
beings certain  different orders are    
mentioned in the words1 8,the portion of
 the ,lord is  ,his people ,jacob2      
,israel is the cord of ,his             
inheritance40#aaj ,other  nations1      
moreover1 are called a part of the      
angels2 since 8when the ,most  ,high    
divided the nations1 and dispersed the  
sons of ,adam1 ,he fixed the  boundaries
 of the nations according to the number 
of the angels of  ,god40#aaa ,and       
therefore1 with other rational natures1 
we must also  thoroughly examine the    
reason of the human soul4    #c4 ,after 
the enumeration1 then1 of so many and so
 important names of  orders and offices1
 underlying which it is certain that    
there are  personal existences1 let us  
inquire whether ,god1 the creator and   

founder  of all things1 created certain 
of them holy and happy1 so that they    
could admit no element at all of an     
opposite kind1 and certain others so    
that they were made capable both of     
virtue and vice2 or whether we are  to  
suppose that ,he created some so as to  
be altogether incapable of  virtue1 and 
others again altogether incapable of    
wickedness1 but with  the power of      
abiding only in a state of happiness1   
and others again such  as to be capable 
of either condition4 ,in order1 now1    
that our first  inquiry may begin with  
the names themselves1 let us consider   
whether the  holy angels1 from the      
period of their first existence1 have   
always been  holy1 and are holy still1  
and will be holy1 and have never either 
admitted or had the power to admit any  
occasion of sin4 ,then in the next      
place1 let us consider whether those who
 are called holy principalities  began  
from the moment of their creation by    
,god to exercise power over  some who   

were made subject to them1 and whether  
these latter were  created of such a    
nature1 and formed for the very purpose 
of being  subject and subordinate4 ,in  
like manner1 also1 whether those which  
are  called powers were created of such 
a nature and for the express purpose  of
 exercising power1 or whether their     
arriving at that power and dignity  is a
 reward and desert of their virtue4     
,moreover1 also1 whether those  which   
are called thrones or seats gained that 
stability of happiness at  the same time
 with their coming forth into being1#aab
 so as to have  that possession from the
 will of the ,creator alone2 or whether 
those  which are called dominions had   
their dominion conferred on them1 not as
  a reward for their proficiency1 but as
 the peculiar privilege of their        
creation1#aac so that it is something   
which is in a certain degree            
inseparable from them1 and natural4     
,now1 if we adopt the view that the     
holy angels1 and the holy powers1 and   

the blessed seats1 and the  glorious    
virtues1 and the magnificent dominions1 
are to be regarded as  possessing those 
powers and dignities and glories in     
virtue of their  nature1#aad it will    
doubtless appear to follow that those   
beings which  have been mentioned as    
holding offices of an opposite kind must
 be  regarded in the same manner2 so    
that those principalities with whom we  
have to struggle are to be viewed1 not  
as having received that spirit of       
opposition and resistance to all good at
 a later period1 or as falling  away    
from good through the freedom of the    
will1 but as having had it in           
themselves as the essence of their being
 from the beginning of their  existence4
 ,in like manner also will it be the    
case with the powers and  virtues1 in   
none of which was wickedness subsequent 
or posterior to  their first existence4 
,those also whom the apostle termed     
rulers and  princes of the darkness of  
this world1 are said1 with respect to   

their  rule and occupation of darkness1 
to fall not from perversity of          
intention1 but from the necessity of    
their creation4 ,logical reasoning  will
 compel us to take the same view with   
regard to wicked and malignant  spirits 
and unclean demons4 ,but if to entertain
 this view regarding  malignant and     
opposing powers seem to be absurd1 as it
 is certainly  absurd that the cause of 
their wickedness should be removed from 
the  purpose of their own will1 and     
ascribed of necessity to their ,creator1
  why should we not also be obliged to  
make a similar confession regarding  the
 good and holy powers1 that1 viz41 the  
good which is in them is not  theirs by 
essential being1 which we have          
manifestly shown to be the case  with   
,christ and the ,holy ,spirit alone1 as 
undoubtedly with the ,father  also8 ,for
 it was proved that there was nothing   
compound in the nature of  the ,trinity1
 so that these qualities might seem to  
belong to it as  accidental             

consequences4 ,from which it follows1   
that in the case of  every creature it  
is a result of his own works and        
movements1 that those  powers which     
appear either to hold sway over others  
or to exercise power  or dominion1 have 
been preferred to and placed over those 
whom they are  said to govern or        
exercise power over1 and not in         
consequence of a  peculiar privilege    
inherent in their constitutions1 but on 
account of  merit4    #d4 ,but that we  
may not appear to build our assertions  
on subjects of  such importance and     
difficulty on the ground of inference   
alone1 or to  require the assent of our 
hearers to what is only conjectural1 let
 us  see whether we can obtain any      
declarations from holy ,scripture1 by   
the  authority of which these positions 
may be more credibly maintained4 ,and1  
firstly1 we shall adduce what holy      
,scripture contains regarding wicked    
powers2 we shall next continue our      
investigation with regard to the        

others1 as the ,lord shall be pleased to
 enlighten us1 that in matters of  such 
difficulty we may ascertain what is     
nearest to the truth1 or what  ought to 
be our opinions agreeably to the        
standard of religion4 ,now we  find in  
the prophet ,ezekiel two prophecies     
written to the prince of  ,tyre1 the    
former of which might appear to any one1
 before he heard the  second also1 to be
 spoken of some man who was prince of   
the ,tyrians4 ,in  the meantime1        
therefore1 we shall take nothing from   
that first prophecy2  but as the second 
is manifestly of such a kind as cannot  
be at all  understood of a man1 but of  
some superior power which had fallen    
away  from a higher position1 and had   
been reduced to a lower and worse       
condition1 we shall from it take an     
illustration1 by which it may be        
demonstrated with the utmost clearness1 
that those opposing and  malignant      
powers were not formed or created so by 
nature1 but fell from  a better to a    

worse position1 and were converted into 
wicked beings2  that those blessed      
powers also were not of such a nature as
 to be unable  to admit what was opposed
 to them if they were so inclined and   
became  negligent1 and did not guard    
most carefully the blessedness of their 
condition4 ,for if it is related that he
 who is called the prince of ,tyre  was 
amongst the saints1 and was without     
stain1 and was placed in the  paradise  
of ,god1 and adorned also with a crown  
of comeliness and beauty1  is it to be  
supposed that such an one could be in   
any degree inferior to  any of the      
saints8 ,for he is described as having  
been adorned with a  crown of comeliness
 and beauty1 and as having walked       
stainless in the  paradise of ,god3 and 
how can any one suppose that such a     
being was not  one of those holy and    
blessed powers which1 as being placed in
 a state  of happiness1 we must believe 
to be endowed with no other honour than 
this8 ,but let us see what we are taught

 by the words of the prophecy           
themselves4 8,the word of the ,lord10   
says the prophet1 8came to me1  saying1 
,son of man1 take up a lamentation over 
the prince of ,tyre1 and  say to him1   
,thus saith the ,lord ,god1 ,thou hast  
been the seal of a  similitude1 and a   
crown of comeliness among the delights  
of paradise2  thou wert adorned with    
every good stone or gem1 and wert       
clothed with  sardonyx1 and topaz1 and  
emerald1 and carbuncle1 and sapphire1   
and  jasper1 set in gold and silver1 and
 with agate1 amethyst1 and  chrysolite1 
and beryl1 and onyx3 with gold also     
didst thou fill thy  treasures1 and thy 
storehouses within thee4 ,from the day  
when thou wert  created along with the  
cherubim1 ,i placed thee in the holy    
mount of ,god4  ,thou wert in the midst 
of the fiery stones3 thou wert stainless
 in thy  days1 from the day when thou   
wert created1 until iniquities were     
found  in thee3 from the greatness of   
thy trade1 thou didst fill thy          

storehouses with iniquity1 and didst    
sin1 and wert wounded from the  mount of
 ,god4 ,and a cherub drove thee forth   
from the midst of the  burning stones2  
and thy heart was elated because of thy 
comeliness1 thy  discipline was         
corrupted along with thy beauty3 on     
account of the  multitude of thy sins1  
,i cast thee forth to the earth before  
kings2 ,i  gave thee for a show and a   
mockery on account of the multitude of  
thy  sins1 and of thine iniquities3     
because of thy trade thou hast polluted 
thy holy places4 ,and ,i shall bring    
forth fire from the midst of thee1  and 
it shall devour thee1 and ,i shall give 
thee for ashes and cinders on  the earth
 in the sight of all who see thee3 and  
all who know thee among  the nations    
shall mourn over thee4 ,thou hast been  
made destruction1 and  thou shalt exist 
no longer for ever40#aae ,seeing1 then1 
that such are  the words of the prophet1
 who is there that on hearing1 8,thou   
wert a  seal of a similitude1 and a     

crown of comeliness among the delights  
of  paradise10 or that 8,from the day   
when thou wert created with the         
cherubim1 ,i placed thee in the holy    
mount of ,god10 can so enfeeble the     
meaning as to suppose that this language
 is used of some man or saint1  not to  
say the prince of ,tyre8 ,or what fiery 
stones can he imagine in  the midst of  
which any man could live8 ,or who could 
be supposed to be  stainless from the   
very day of his creation1 and wickedness
 being  afterwards discovered in him1 it
 be said of him then that he was cast   
forth upon the earth8 ,for the meaning  
of this is1 that ,he who was not  yet on
 the earth is said to be cast forth upon
 it3 whose holy places  also are said to
 be polluted4 ,we have shown1 then1 that
 what we have  quoted regarding the     
prince of ,tyre from the prophet        
,ezekiel refers to  an adverse power1   
and by it it is most clearly proved that
 that power  was formerly holy and      
happy2 from which state of happiness it 

fell from  the time that iniquity was   
found in it1 and was hurled to the      
earth1 and  was not such by nature and  
creation4 ,we are of opinion1 therefore1
 that  these words are spoken of a      
certain angel who had received the      
office of  governing the nation of the  
,tyrians1 and to whom also their souls  
had  been entrusted to be taken care of4
 ,but what ,tyre1 or what souls of      
,tyrians1 we ought to understand1       
whether that ,tyre which is situated    
within the boundaries of the province of
 ,phnicia1 or some other of  which this 
one which we know on earth is the model2
 and the souls of the  ,tyrians1 whether
 they are those of the former or those  
which belong to  that ,tyre which is    
spiritually understood1 does not seem to
 be a matter  requiring examination in  
this place2 lest perhaps we should      
appear to  investigate subjects of so   
much mystery and importance in a cursory
  manner1 whereas they demand a labour  
and work of their own4    #e4 ,again1 we

 are taught as follows by the prophet   
,isaiah regarding  another opposing     
power4 ,the prophet says1 8,how is      
,lucifer1 who used to  arise in the     
morning1 fallen from heaven6 ,he who    
assailed all nations is  broken and     
beaten to the ground4 ,thou indeed      
saidst in thy heart1 ,i  shall ascend   
into heaven2 above the stars of heaven  
shall ,i place my  throne2 ,i shall sit 
upon a lofty mountain1 above the lofty  
mountains  which are towards the north2 
,i shall ascend above the clouds2 ,i    
shall be  like the ,most ,high4 ,now    
shalt thou be brought down to the lower 
world1  and to the foundations of the   
earth4 ,they who see thee shall be      
amazed  at thee1 and shall say1 ,this is
 the man who harassed the whole earth1  
who moved kings1 who made the whole     
world a desert1 who destroyed  cities1  
and did not unloose those who were in   
chains4 ,all the kings of  the nations  
have slept in honour1 every one in his  
own house2 but thou  shalt be cast forth

 on the mountains1 accursed with the    
many dead who  have been pierced through
 with swords1 and have descended to the 
lower  world4 ,as a garment clotted with
 blood1 and stained1 will not be clean2 
neither shalt thou be clean1 because    
thou hast destroyed my land and  slain  
my people3 thou shalt not remain for    
ever1 most wicked seed4  ,prepare thy   
sons for death on account of the sins of
 thy father1 lest  they rise again and  
inherit the earth1 and fill the earth   
with wars4 ,and  ,i shall rise against  
them1 saith the ,lord of hosts1 and ,i  
shall cause  their name to perish1 and  
their remains1 and their seed40#aaf     
,most  evidently by these words is he   
shown to have fallen from heaven1 who   
formerly was ,lucifer1 and who used to  
arise in the morning4 ,for if1 as  some 
think1 he was a nature of darkness1 how 
is ,lucifer said to have  existed       
before8 ,or how could he arise in the   
morning1 who had in himself  nothing of 
the light8 ,nay1 even the ,saviour      

,himself teaches us1 saying  of the     
devil1 8,behold1 ,i see ,satan fallen   
from heaven like  lightning40#aag ,for  
at one time he was light4 ,moreover our 
,lord1 who is  the truth1 compared the  
power of ,his own glorious advent to    
lightning1  in the words1 8,for as the  
lightning shineth from the height of    
heaven  even to its height again1 so    
will the coming of the ,son of man      
be40#aah  ,and notwithstanding ,he      
compares him to lightning1 and says that
 he fell  from heaven1 that ,he might   
show by this that he had been at one    
time in  heaven1 and had had a place    
among the saints1 and had enjoyed a     
share in  that light in which all the   
saints participate1 by which they are   
made  angels of light1 and by which the 
apostles are termed by the ,lord the    
light of the world4 ,in this manner1    
then1 did that being once exist as      
light before he went astray1 and fell to
 this place1 and had his glory  turned  
into dust1 which is peculiarly the mark 

of the wicked1 as the  prophet also     
says2 whence1 too1 he was called the    
prince of this world1  i4e4 of an       
earthly habitation3 for he exercised    
power over those who  were obedient to  
his wickedness1 since 8the whole of this
 world0--for ,i  term this place of     
earth1 world--8lieth in the wicked      
one10#aai and in  this apostate4 ,that  
he is an apostate1 i4e4 a fugitive1 even
 the ,lord  in the book of ,job says1   
8,thou wilt take with a hook the        
apostate  dragon10 i4e4 a fugitive4#abj 
,now it is certain that by the dragon is
  understood the devil himself4 ,if then
 they are called opposing powers1  and  
are said to have been once without      
stain1 while spotless purity  exists in 
the essential being of none save the    
,father1 ,son1 and ,holy  ,spirit1 but  
is an accidental quality in every       
created thing2 and since  that which is 
accidental may also fall away1 and since
 those opposite  powers once were       
spotless1 and were once among those     

which still remain  unstained1 it is    
evident from all this that no one is    
pure either by  essence or nature1 and  
that no one was by nature polluted4 ,and
 the  consequence of this is1 that it   
lies within ourselves and in our own    
actions to possess either happiness or  
holiness2 or by sloth and  negligence to
 fall from happiness into wickedness and
 ruin1 to such a  degree that1 through  
too great proficiency1 so to speak1 in  
wickedness  7if a man be guilty of so   
great neglect71 he may descend even to  
that  state in which he will be changed 
into what is called an 8opposing        
power40    ,footnote #ajg3      ,heb4 i4
 #ad4    ,footnote #ajh3      ,officia4 
,footnote #aji3      ,eph4 i4 #ba4      
,footnote #aaj3      ,deut4 xxxii4 #i4  
,footnote #aaa3      ,deut4 xxxii4 #h4  
,the ,septuagint here differs from the  
,masoretic text4    ,footnote #aab3     
,simul cum substanti su prolatione--at  
the same time with the    emanation of  
their substance4    ,footnote #aac3     

,conditionis prrogativa4    ,footnote   
#aad3      ,substantialiter4            
,footnote #aae3      ,ezek4 xxviii4     
#aa-ai4    ,footnote #aaf3      ,isa4   
xiv4 #ab-bb4    ,footnote #aag3         
,luke x4 #ah4    ,footnote #aah3        
,matt4 xxiv4 #bg4    ,footnote #aai3    
#a ,john v4 #ai4    ,footnote #abj3     
,job xl4 #bj4                           
,,chapter ,,vi4                         
,,on ,,the ,,end ,,or ,,consummation4   
#a4 ,an end or consummation would seem  
to be an indication of the  perfection  
and completion of things4 ,and this     
reminds us here1 that if  there be any  
one imbued with a desire of reading and 
understanding  subjects of such         
difficulty and importance1 he ought to  
bring to the  effort a perfect and      
instructed understanding1 lest perhaps1 
if he has  had no experience in         
questions of this kind1 they may appear 
to him as  vain and superfluous2 or if  
his mind be full of preconceptions and  
prejudices on other points1 he may judge

 these to be heretical and  opposed to  
the faith of the church1 yielding in so 
doing not so much to  the convictions of
 reason as to the dogmatism of          
prejudice4 ,these  subjects1 indeed1 are
 treated by us with great solicitude and
 caution1  in the manner rather of an   
investigation and discussion1 than in   
that of  fixed and certain decision4    
,for we have pointed out in the         
preceding  pages those questions which  
must be set forth in clear dogmatic     
propositions1 as ,i think has been done 
to the best of my ability when  speaking
 of the ,trinity4 ,but on the present   
occasion our exercise is to  be         
conducted1 as we best may1 in the style 
of a disputation rather than  of strict 
definition4    ,the end of the world1   
then1 and the final consummation1 will  
take place  when every one shall be     
subjected to punishment for his sins2 a 
time  which ,god alone knows1 when ,he  
will bestow on each one what he         
deserves4  ,we think1 indeed1 that the  

goodness of ,god1 through ,his ,christ1 
may  recall all ,his creatures to one   
end1 even ,his enemies being conquered  
and subdued4 ,for thus says holy        
,scripture1 8,the ,lord said to my      
,lord1  ,sit ,thou at my right hand1    
until ,i make ,thine enemies ,thy       
footstool40#aba ,and if the meaning of  
the prophet's language here be  less    
clear1 we may ascertain it from the     
,apostle ,paul1 who speaks more  openly1
 thus3 8,for ,christ must reign until   
,he has put all enemies under  ,his     
feet40#abb ,but if even that unreserved 
declaration of the apostle  do not      
sufficiently inform us what is meant by 
8enemies being placed  under ,his feet10
 listen to what he says in the following
 words1 8,for all  things must be put   
under ,him40 ,what1 then1 is this       
8putting under0 by  which all things    
must be made subject to ,christ8 ,i am  
of opinion that it  is this very        
subjection by which we also wish to be  
subject to ,him1 by  which the apostles 

also were subject1 and all the saints   
who have been  followers of ,christ4    
,for the name 8subjection10 by which we 
are subject  to ,christ1 indicates that 
the salvation which proceeds from ,him  
belongs  to ,his subjects1 agreeably to 
the declaration of ,david1 8,shall not  
my  soul be subject unto ,god8 ,from    
,him cometh my salvation40#abc    #b4   
,seeing1 then1 that such is the end1    
when all enemies will be subdued  to    
,christ1 when death--the last           
enemy--shall be destroyed1 and when the 
kingdom shall be delivered up by ,christ
 7to whom all things are subject7  to   
,god the ,father2 let us1 ,i say1 from  
such an end as this1 contemplate  the   
beginnings of things4 ,for the end is   
always like the beginning3 and1         
therefore1 as there is one end to all   
things1 so ought we to understand  that 
there was one beginning2 and as there is
 one end to many things1 so  there      
spring from one beginning many          
differences and varieties1 which  again1

 through the goodness of ,god1 and by   
subjection to ,christ1 and  through the 
unity of the ,holy ,spirit1 are recalled
 to one end1 which is  like unto the    
beginning3 all those1 viz41 who1 bending
 the knee at the  name of ,jesus1 make  
known by so doing their subjection to   
,him3 and these  are they who are in    
heaven1 on earth1 and under the earth3  
by which  three classes the whole       
universe of things is pointed out1      
those1 viz41  who from that one         
beginning were arranged1 each according 
to the  diversity of his conduct1 among 
the different orders1 in accordance with
  their desert2 for there was no        
goodness in them by essential being1 as 
in ,god and ,his ,christ1 and in the    
,holy ,spirit4 ,for in the ,trinity     
alone1  which is the author of all      
things1 does goodness exist in virtue of
  essential being2 while others possess 
it as an accidental and perishable      
quality1 and only then enjoy            
blessedness1 when they participate in   

holiness and wisdom1 and in divinity    
itself4 ,but if they neglect and        
despise such participation1 then is each
 one1 by fault of his own  slothfulness1
 made1 one more rapidly1 another more   
slowly1 one in a  greater1 another in a 
less degree1 the cause of his own       
downfall4 ,and  since1 as we have       
remarked1 the lapse by which an         
individual falls away  from his position
 is characterized by great diversity1   
according to the  movements of the mind 
and will1 one man falling with greater  
ease1  another with more difficulty1    
into a lower condition2 in this is to be
  seen the just judgment of the         
providence of ,god1 that it should      
happen  to every one according to the   
diversity of his conduct1 in proportion 
to  the desert of his declension and    
defection4 ,certain of those1 indeed1   
who remained in that beginning which we 
have described as resembling the  end   
which is to come1 obtained1 in the      
ordering and arrangement of the  world1 

the rank of angels2 others that of      
influences1 others of  principalities1  
others of powers1 that they may exercise
 power over  those who need to have     
power upon their head4 ,others1 again1  
received  the rank of thrones1 having   
the office of judging or ruling those   
who  require this2 others dominion1     
doubtless1 over slaves2 all of which are
  conferred by ,divine ,providence in   
just and impartial judgment according   
to their merits1 and to the progress    
which they had made in the              
participation and imitation of ,god4    
,but those who have been removed from   
their primal state of blessedness have  
not been removed irrecoverably1  but    
have been placed under the rule of those
 holy and blessed orders  which we have 
described2 and by availing themselves of
 the aid of these1  and being remoulded 
by salutary principles and discipline1  
they may  recover themselves1 and be    
restored to their condition of          
happiness4  ,from all which ,i am of    

opinion1 so far as ,i can see1 that this
 order of  the human race has been      
appointed in order that in the future   
world1 or  in ages to come1 when there  
shall be the new heavens and new earth1 
spoken of by ,isaiah1 it may be restored
 to that unity promised by the  ,lord   
,jesus in ,his prayer to ,god the       
,father on behalf of ,his disciples3    
8,i do not pray for these alone1 but for
 all who shall believe on me  through   
their word3 that they all may be one1 as
 ,thou1 ,father1 art in  me1 and ,i in  
,thee1 that they also may be one in     
us20#abd and again1  when ,he says3     
8,that they may be one1 even as we are  
one2 ,i in them1 and  ,thou in me1 that 
they may be made perfect in one40#abe   
,and this is  further confirmed by the  
language of the ,apostle ,paul3 8,until 
we all  come in the unity of the faith  
to a perfect man1 to the measure of the 
stature of the fulness of ,christ40#abf 
,and in keeping with this is the        
declaration of the same apostle1 when he

 exhorts us1 who even in the  present   
life are placed in the church1 in which 
is the form of that  kingdom which is to
 come1 to this same similitude of unity3
 8,that ye all  speak the same thing1   
and that there be no divisions among    
you2 but that  ye be perfectly joined   
together in the same mind and in the    
same  judgment40#abg    #c4 ,it is to be
 borne in mind1 however1 that certain   
beings who fell away  from that one     
beginning of which we have spoken1 have 
sunk to such a  depth of unworthiness   
and wickedness as to be deemed          
altogether  undeserving of that training
 and instruction by which the human     
race1  while in the flesh1 are trained  
and instructed with the assistance of   
the heavenly powers2 and continue1 on   
the contrary1 in a state of enmity  and 
opposition to those who are receiving   
this instruction and teaching4  ,and    
hence it is that the whole of this      
mortal life is full of struggles  and   
trials1 caused by the opposition and    

enmity of those who fell from a  better 
condition without at all looking back1  
and who are called the  devil and his   
angels1 and the other orders of evil1   
which the apostle  classed among the    
opposing powers4 ,but whether any of    
these orders who  act under the         
government of the devil1 and obey his   
wicked commands1  will in a future world
 be converted to righteousness because  
of their  possessing the faculty of     
freedom of will1 or whether persistent  
and  inveterate wickedness may be       
changed by the power of habit into      
nature1  is a result which you yourself1
 reader1 may approve of1 if neither in  
these present worlds which are seen and 
temporal1 nor in those which are  unseen
 and are eternal1 that portion is to    
differ wholly from the final  unity and 
fitness of things4 ,but in the meantime1
 both in those temporal  worlds which   
are seen1 as well as in those eternal   
worlds which are  invisible1 all those  
beings are arranged1 according to a     

regular plan1  in the order and degree  
of their merits2 so that some of them in
 the  first1 others in the second1 some 
even in the last times1 after having    
undergone heavier and severer           
punishments1 endured for a lengthened   
period1 and for many ages1 so to speak1 
improved by this stern method of        
training1 and restored at first by the  
instruction of the angels1 and          
subsequently by the powers of a higher  
grade1 and thus advancing through  each 
stage to a better condition1 reach even 
to that which is invisible  and eternal1
 having travelled through1 by a kind of 
training1 every  single office of the   
heavenly powers4 ,from which1 ,i think1 
this will  appear to follow as an       
inference1 that every rational nature   
may1 in  passing from one order to      
another1 go through each to all1 and    
advance  from all to each1 while made   
the subject of various degrees of       
proficiency and failure according to its
 own actions and endeavours1 put  forth 

in the enjoyment of its power of freedom
 of will4    #d4 ,but since ,paul says  
that certain things are visible and     
temporal1 and  others besides these     
invisible and eternal1 we proceed to    
inquire how  those things which are seen
 are temporal--whether because there    
will be  nothing at all after them in   
all those periods of the coming world1  
in  which that dispersion and separation
 from the one beginning is  undergoing a
 process of restoration to one and the  
same end and  likeness2 or because1     
while the form of those things which are
 seen  passes away1 their essential     
nature is subject to no corruption4 ,and
  ,paul seems to confirm the latter     
view1 when he says1 8,for the fashion of
  this world passeth away40#abh ,david  
also appears to assert the same in  the 
words1 8,the heavens shall perish1 but  
,thou shalt endure2 and they  all shall 
wax old as a garment1 and ,thou shalt   
change them like a  vesture1 and like a 
vestment they shall be changed40#abi    

,for if the  heavens are to be changed1 
assuredly that which is changed does not
  perish1 and if the fashion of the     
world passes away1 it is by no means  an
 annihilation or destruction of their   
material substance that is shown  to    
take place1 but a kind of change of     
quality and transformation of           
appearance4 ,isaiah also1 in declaring  
prophetically that there will be a  new 
heaven and a new earth1 undoubtedly     
suggests a similar view4 ,for  this     
renewal of heaven and earth1 and this   
transmutation of the form of  the       
present world1 and this changing of the 
heavens1 will undoubtedly be  prepared  
for those who are walking along that way
 which we have pointed  out above1 and  
are tending to that goal of happiness to
 which1 it is  said1 even enemies       
themselves are to be subjected1 and in  
which ,god is  said to be 8all and in   
all40 ,and if any one imagine that at   
the end  material1 i4e4 bodily1 nature  
will be entirely destroyed1 he cannot in

  any respect meet my view1 how beings  
so numerous and powerful are able  to   
live and to exist without bodies1 since 
it is an attribute of the  divine nature
 alone--i4e4 of the ,father1 ,son1 and  
,holy ,spirit--to exist  without any    
material substance1 and without         
partaking in any degree of a  bodily    
adjunct4 ,another1 perhaps1 may say that
 in the end every bodily  substance will
 be so pure and refined as to be like   
the ther1 and of a  celestial purity and
 clearness4 ,how things will be1        
however1 is known  with certainty to    
,god alone1 and to those who are ,his   
friends through  ,christ and the ,holy  
,spirit4    ,footnote #aba3      ,ps4   
cx4 #a4    ,footnote #abb3      #a ,cor4
 xv4 #be4    ,footnote #abc3      ,ps4  
lxii4 #a4    ,footnote #abd3      ,john 
xvii4 #bj1 #ba4    ,footnote #abe3      
,john xvii4 #bb1 #bc4    ,footnote #abf3
      ,eph4 iv4 #ac4    ,footnote #abg3 
#a ,cor4 i4 #aj4    ,footnote #abh3     
#a ,cor4 vii4 #ca4    ,footnote #abi3   

,ps4 cii4 #bf4                          
,,chapter ,,vii4                    ,,on
 ,,incorporeal ,,and ,,corporeal        
,,beings4      #a4 ,the subjects        
considered in the previous chapter have 
been spoken of  in general language1 the
 nature of rational beings being        
discussed more  by way of intelligent   
inference than strict dogmatic          
definition1 with  the exception of the  
place where we treated1 to the best of  
our ability1  of the persons of ,father1
 ,son1 and ,holy ,spirit4 ,we have now  
to ascertain  what those matters are    
which it is proper to treat in the      
following  pages according to our       
dogmatic belief1 i4e4 in agreement with 
the  creed of the church4 ,all souls and
 all rational natures1 whether holy or  
wicked1 were formed or created1 and all 
these1 according to their proper        
nature1 are incorporeal2 but although   
incorporeal1 they were  nevertheless    
created1 because all things were made by
 ,god through  ,christ1 as ,john teaches

 in a general way in his ,gospel1       
saying1 8,in the  beginning was the     
,word1 and the ,word was with ,god1 and 
the ,word was ,god4  ,the same was in   
the beginning with ,god4 ,all things    
were made by ,him1 and  without ,him was
 nothing made40#acj ,the ,apostle ,paul1
 moreover1  describing created things by
 species and numbers and orders1 speaks 
as  follows1 when showing that all      
things were made through ,christ3 8,and 
in  ,him were all things created1 that  
are in heaven1 and that are in earth1   
visible and invisible1 whether they be  
thrones1 or dominions1 or               
principalities1 or powers3 all things   
were created by ,him1 and in ,him3  and 
,he is before all1 and ,he is the       
head40#aca ,he therefore manifestly     
declares that in ,christ and through    
,christ were all things made and        
created1 whether things visible1 which  
are corporeal1 or things  invisible1    
which ,i regard as none other than      
incorporeal and spiritual  powers4 ,but 

of those things which he had termed     
generally corporeal or  incorporeal1 he 
seems to me1 in the words that follow1  
to enumerate the  various kinds1 viz4   
thrones1 dominions1 principalities1     
powers1  influences4    ,these matters  
now have been previously mentioned by   
us1 as we are  desirous to come in an   
orderly manner to the investigation of  
the sun1  and moon1 and stars by way of 
logical inference1 and to ascertain     
whether they also ought properly to be  
reckoned among the principalities  on   
account of their being said to be       
created in 1 i4e4 for the  government of
 day and night2 or whether they are to  
be regarded as  having only that        
government of day and night which they  
discharge by  performing the office of  
illuminating them1 and are not in       
reality chief  of that order of         
principalities4    #b4 ,now1 when it is 
said that all things were made by ,him1 
and that in  ,him were all things       
created1 both things in heaven and      

things on earth1  there can be no doubt 
that also those things which are in the 
firmament1  which is called heaven1 and 
in which those luminaries are said to be
  placed1 are included amongst the      
number of heavenly things4 ,and         
secondly1 seeing that the course of the 
discussion has manifestly  discovered   
that all things were made or created1   
and that amongst  created things there  
is nothing which may not admit of good  
and evil1  and be capable of either1    
what are we to think of the following   
opinion  which certain of our friends   
entertain regarding sun1 moon1 and      
stars1  viz4 that they are unchangeable1
 and incapable of becoming the opposite 
of what they are8 ,not a few have held  
that view even regarding the holy       
angels1 and certain heretics also       
regarding souls1 which they call        
spiritual natures4    ,in the first     
place1 then1 let us see what reason     
itself can discover  respecting sun1    
moon1 and stars1--whether the opinion1  

entertained by  some1 of their          
unchangeableness be correct1--and let   
the declarations of  holy ,scripture1 as
 far as possible1 be first adduced4 ,for
 ,job appears to  assert that not only  
may the stars be subject to sin1 but    
even that they  are actually not clean  
from the contagion of it4 ,the following
 are his  words3 8,the stars also are   
not clean in ,thy sight40#acb ,nor is   
this to  be understood of the splendour 
of their physical substance1 as if one  
were to say1 for example1 of a garment1 
that it is not clean2 for if  such were 
the meaning1 then the accusation of a   
want of cleanness in the  splendour of  
their bodily substance would imply an   
injurious reflection  upon their        
,creator4 ,for if they are unable1      
through their own diligent  efforts1    
either to acquire for themselves a body 
of greater brightness1  or through their
 sloth to make the one they have less   
pure1 how should  they incur censure for
 being stars that are not clean1 if they

 receive  no praise because they are so8
    #c4 ,but to arrive at a clearer     
understanding on these matters1 we ought
  first to inquire after this point1    
whether it is allowable to suppose  that
 they are living and rational beings2   
then1 in the next place1  whether their 
souls came into existence at the same   
time with their  bodies1 or seem to be  
anterior to them2 and also whether1     
after the end  of the world1 we are to  
understand that they are to be released 
from  their bodies2 and whether1 as we  
cease to live1 so they also will cease  
from illuminating the world4 ,although  
this inquiry may seem to be  somewhat   
bold1 yet1 as we are incited by the     
desire of ascertaining the  truth as far
 as possible1 there seems no absurdity  
in attempting an  investigation of the  
subject agreeably to the grace of the   
,holy ,spirit4    ,we think1 then1 that 
they may be designated as living beings1
 for this  reason1 that they are said to
 receive commandments from ,god1 which  

is  ordinarily the case only with       
rational beings4 8,i have given a       
commandment to all the stars10#acc says 
the ,lord4 ,what1 now1 are these        
commandments8 ,those1 namely1 that each 
star1 in its order and course1  should  
bestow upon the world the amount of     
splendour which has been  entrusted to  
it4 ,for those which are called         
8planets0 move in orbits of  one kind1  
and those which are termed  are         
different4 ,now it  manifestly follows  
from this1 that neither can the movement
 of that body  take place without a     
soul1 nor can living things be at any   
time without  motion4 ,and seeing that  
the stars move with such order and      
regularity1  that their movements never 
appear to be at any time subject to     
derangement1 would it not be the height 
of folly to say that so orderly  an     
observance of method and plan could be  
carried out or accomplished by          
irrational beings8 ,in the writings of  
,jeremiah1 indeed1 the moon is  called  

the queen of heaven4#acd ,yet if the    
stars are living and  rational beings1  
there will undoubtedly appear among them
 both an  advance and a falling back4   
,for the language of ,job1 8the stars   
are not  clean in ,his sight10 seems to 
me to convey some such idea4    #d4 ,and
 now we have to ascertain whether those 
beings which in the course  of the      
discussion we have discovered to possess
 life and reason1 were  endowed with a  
soul along with their bodies at the time
 mentioned in  ,scripture1 when 8,god   
made two great lights1 the greater light
 to rule  the day1 and the lesser light 
to rule the night1 and the stars        
also10#ace or whether their spirit was  
implanted in them1 not at the  creation 
of their bodies1 but from without1 after
 they had been already  made4 ,i1 for my
 part1 suspect that the spirit was      
implanted in them from  without2 but it 
will be worth while to prove this from  
,scripture3 for it  will seem an easy   
matter to make the assertion on         

conjectural grounds1  while it is more  
difficult to establish it by the        
testimony of  ,scripture4 ,now it may be
 established conjecturally as follows4  
,if the  soul of a man1 which is        
certainly inferior while it remains the 
soul of  a man1 was not formed along    
with his body1 but is proved to have    
been  implanted strictly from without1  
much more must this be the case with    
those living beings which are called    
heavenly4 ,for1 as regards man1 how     
could the soul of him1 viz4 ,jacob1 who 
supplanted his brother in the  womb1    
appear to be formed along with his body8
 ,or how could his soul1 or  its images1
 be formed along with his body1 who1    
while lying in his  mother's womb1 was  
filled with the ,holy ,ghost8 ,i refer  
to ,john leaping  in his mother's womb1 
and exulting because the voice of the   
salutation  of ,mary had come to the    
ears of his mother ,elisabeth4 ,how     
could his soul  and its images be formed
 along with his body1 who1 before he was

 created  in the womb1 is said to be    
known to ,god1 and was sanctified by    
,him  before his birth8 ,some1 perhaps1 
may think that ,god fills individuals   
with ,his ,holy ,spirit1 and bestows    
upon them sanctification1 not on        
grounds of justice and according to     
their deserts1 but undeservedly4 ,and   
how shall we escape that declaration3   
8,is there unrighteousness with  ,god8  
,god forbid60#acf or this3 8,is there   
respect of persons with  ,god80#acg ,for
 such is the defence of those who       
maintain that souls come  into existence
 with bodies4 ,so far1 then1 as we can  
form an opinion from  a comparison with 
the condition of man1 ,i think it       
follows that we must  hold the same to  
hold good with heavenly beings1 which   
reason itself and  scriptural authority 
show us to be the case with men4    #e4 
,but let us see whether we can find in  
holy ,scripture any indications         
properly applicable to these heavenly   
existences4 ,the following is the       

statement of the ,apostle ,paul3 8,the  
creature was made subject to vanity1    
not willingly1 but by reason of ,him who
 subjected the same in hope1  because   
the creature itself also shall be       
delivered from the bondage of           
corruption into the glorious liberty of 
the children of ,god40#ach ,to  what    
vanity1 pray1 was the creature made     
subject1 or what creature is  referred  
to1 or how is it said 8not willingly10  
or 8in hope of what80  ,and in what way 
is the creature itself to be delivered  
from the bondage  of corruption8        
,elsewhere1 also1 the same apostle says3
 8,for the  expectation of the creature 
waiteth for the manifestation of the    
sons of  ,god40#aci ,and again in       
another passage1 8,and not only we1 but 
the  creation itself groaneth together1 
and is in pain until now40#adj ,and     
hence we have to inquire what are the   
groanings1 and what are the pains4  ,let
 us see then1 in the first place1 what  
is the vanity to which the  creature is 

subject4 ,i apprehend that it is nothing
 else than the body2  for although the  
body of the stars is ethereal1 it is    
nevertheless  material4 ,whence also    
,solomon appears to characterize the    
whole of  corporeal nature as a kind of 
burden which enfeebles the vigour of the
  soul in the following language3       
8,vanity of vanities1 saith the         
,preacher2  all is vanity4 ,i have      
looked1 and seen all the works that are 
done under  the sun2 and1 behold1 all is
 vanity40#ada ,to this vanity1 then1 is 
the  creature subject1 that creature    
especially which1 being assuredly the   
greatest in this world1 holds also a    
distinguished principality of  labour1  
i4e4 the sun1 and moon1 and stars1 are  
said to be subject to  vanity1 because  
they are clothed with bodies1 and set   
apart to the  office of giving light to 
the human race4 8,and this creature10 he
  remarks1 8was subjected to vanity not 
willingly40 ,for it did not  undertake a
 voluntary service to vanity1 but       

because it was the will of  ,him who    
made it subject1 and because of the     
promise of the ,subjector to  those who 
were reduced to this unwilling          
obedience1 that when the  ministry of   
their great work was performed1 they    
were to be freed from  this bondage of  
corruption and vanity when the time of  
the glorious  redemption of ,god's      
children should have arrived4 ,and the  
whole of  creation1 receiving this hope1
 and looking for the fulfilment of this 
promise now1 in the meantime1 as having 
an affection for those whom it  serves1 
groans along with them1 and patiently   
suffers with them1 hoping  for the      
fulfilment of the promises4 ,see also   
whether the following words  of ,paul   
can apply to those who1 although not    
willingly1 yet in  accordance with the  
will of ,him who subjected them1 and in 
hope of the  promises1 were made subject
 to vanity1 when he says1 8,for ,i could
 wish  to be dissolved10 or 8to return  
and be with ,christ1 which is far       

better40#adb ,for ,i think that the sun 
might say in like manner1 8,i  would    
desire to be dissolved10 or 8to return  
and be with ,christ1 which  is far      
better40 ,paul indeed adds1             
8,nevertheless1 to abide in the flesh   
is more needful for you20 while the sun 
may say1 8,to abide in this  bright and 
heavenly body is more necessary1 on     
account of the  manifestation of the    
sons of ,god40 ,the same views are to be
 believed and  expressed regarding the  
moon and stars4    ,let us see now what 
is the freedom of the creature1 or the  
termination  of its bondage4 ,when      
,christ shall have delivered up the     
kingdom to ,god  even the ,father1 then 
also those living things1 when they     
shall have  first been made the kingdom 
of ,christ1 shall be delivered1 along   
with  the whole of that kingdom1 to the 
rule of the ,father1 that when ,god     
shall be all in all1 they also1 since   
they are a part of all things1 may  have
 ,god in themselves1 as ,he is in all   

things4    ,footnote #acj3      ,john i4
 #a-c4    ,footnote #aca3      ,col4 i4 
#af-ah4    ,footnote #acb3      ,job    
xxv4 #e4    ,footnote #acc3      ,isa4  
xlv4 #ab4    ,footnote #acd3      ,jer4 
vii4 #ah4    ,footnote #ace3      ,gen4 
i4 #af4    ,footnote #acf3      ,rom4   
ix4 #ad4    ,footnote #acg3      ,rom4  
ii4 #aa4    ,footnote #ach3      ,cf4   
,rom4 viii4 #bj1 #ba4    ,footnote #aci3
      ,rom4 viii4 #ai4    ,footnote     
#adj3      ,rom4 viii4 #bb1 cf4 #bc4    
,footnote #ada3      ,eccles4 i4 #a1    
#ad4    ,footnote #adb3      ,phil4 i4  
#bc4                                    
,,chapter ,,viii4                       
,,on ,,the ,,angels4      #a4 ,a similar
 method must be followed in treating of 
the angels2 nor are  we to suppose that 
it is the result of accident that a     
particular office  is assigned to a     
particular angel3 as to ,raphael1 e4g41 
the work of  curing and healing2 to     
,gabriel1 the conduct of wars2 to       
,michael1 the  duty of attending to the 

prayers and supplications of mortals4   
,for we  are not to imagine that they   
obtained these offices otherwise than by
  their own merits1 and by the zeal and 
excellent qualities which they          
severally displayed before this world   
was formed2 so that afterwards1 in  the 
order of archangels1 this or that office
 was assigned to each one1  while others
 deserved to be enrolled in the order of
 angels1 and to act  under this or that 
archangel1 or that leader or head of an 
order4 ,all of  which things were       
disposed1 as ,i have said1 not          
indiscriminately and  fortuitously1 but 
by a most appropriate and just decision 
of ,god1 who  arranged them according to
 deserts1 in accordance with ,his own   
approval  and judgment3 so that to one  
angel the church of the ,ephesians was  
to be  entrusted2 to another1 that of   
the ,smyrnans2 one angel was to be      
,peter's1 another ,paul's2 and so on    
through every one of the little ones    
that are in the church1 for such and    

such angels as even daily behold  the   
face of ,god must be assigned to each   
one of them2#adc and there  must also be
 some angel that encampeth round about  
them that fear  ,god4#add ,all of which 
things1 assuredly1 it is to be believed1
 are not  performed by accident or      
chance1 or because they the angels were 
so  created1 lest on that view the      
,creator should be accused of           
partiality2  but it is to be believed   
that they were conferred by ,god1 the   
just and  impartial ,ruler of all       
things1 agreeably to the merits and good
  qualities and mental vigour of each   
individual spirit4    #b4 ,and now let  
us say something regarding those who    
maintain the  existence of a diversity  
of spiritual natures1 that we may avoid 
falling  into the silly and impious     
fables of such as pretend that there is 
a  diversity of spiritual natures both  
among heavenly existences and human     
souls1 and for that reason allege that  
they were called into being by          

different creators2 for while it seems1 
and is really1 absurd that to  one and  
the same creator should be ascribed the 
creation of different  natures of       
rational beings1 they are nevertheless  
ignorant of the cause  of that          
diversity4 ,for they say that it seems  
inconsistent for one and  the same      
creator1 without any existing ground of 
merit1 to confer upon  some beings the  
power of dominion1 and to subject others
 again to  authority2 to bestow a       
principality upon some1 and to render   
others  subordinate to rulers4 ,which   
opinions indeed1 in my judgment1 are    
completely rejected by following out the
 reasoning explained above1 and  by     
which it was shown that the cause of the
 diversity and variety among  these     
beings is due to their conduct1 which   
has been marked either with  greater    
earnestness or indifference1 according  
to the goodness or  badness of their    
nature1 and not to any partiality on the
 part of the  ,disposer4 ,but that this 

may more easily be shown to be the case 
with  heavenly beings1 let us borrow an 
illustration from what either has been  
done or is done among men1 in order that
 from visible things we may1 by  way of 
consequence1 behold also things         
invisible4    ,paul and ,peter are      
undoubtedly proved to have been men of a
 spiritual  nature4 ,when1 therefore1   
,paul is found to have acted contrary to
  religion1 in having persecuted the    
church of ,god1 and ,peter to have      
committed so grave a sin as1 when       
questioned by the maid-servant1 to  have
 asserted with an oath that he did not  
know who ,christ was1 how is  it        
possible that these--who1 according to  
those persons of whom we speak1  were   
spiritual beings--should fall into sins 
of such a nature1 especially  as they   
are frequently in the habit of saying   
that a good tree cannot  bring forth    
evil fruits8 ,and if a good tree cannot 
produce evil fruit1  and as1 according  
to them1 ,peter and ,paul were sprung   

from the root of a  good tree1 how      
should they be deemed to have brought   
forth fruits so  wicked8 ,and if they   
should return the answer which is       
generally  invented1 that it was not    
,paul who persecuted1 but some other    
person1 ,i  know not whom1 who was in   
,paul2 and that it was not ,peter who   
uttered  the denial1 but some other     
individual in him2 how should ,paul say1
 if he  had not sinned1 that 8,i am not 
worthy to be called an apostle1 because 
,i  persecuted the church of ,god80#ade 
,or why did ,peter weep most bitterly1  
if it were another than he who sinned8  
,from which all their silly  assertions 
will be proved to be baseless4    #c4   
,according to our view1 there is no     
rational creature which is not  capable 
both of good and evil4 ,but it does not 
follow1 that because we  say there is no
 nature which may not admit evil1 we    
therefore maintain  that every nature   
has admitted evil1 i4e4 has become      
wicked4 ,as we may  say that the nature 

of every man admits of his being a      
sailor1 but it  does not follow from    
that1 that every man will become so2 or1
 again1 it  is possible for every one to
 learn grammar or medicine1 but it is   
not  therefore proved that every man is 
either a physician or a grammarian2  so1
 if we say that there is no nature which
 may not admit evil1 it is  not         
necessarily indicated that it has done  
so4 ,for1 in our view1 not  even the    
devil himself was incapable of good2 but
 although capable of  admitting good1 he
 did not therefore also desire it1 or   
make any effort  after virtue4 ,for1 as 
we are taught by those quotations which 
we adduced  from the prophets1 there was
 once a time when he was good1 when he  
walked in the paradise of ,god between  
the cherubim4 ,as he1 then1  possessed  
the power either of receiving good or   
evil1 but fell away from  a virtuous    
course1 and turned to evil with all the 
powers of his mind1  so also other      
creatures1 as having a capacity for     

either condition1 in  the exercise of   
the freedom of their will1 flee from    
evil1 and cleave to  good4 ,there is no 
nature1 then1 which may not admit of    
good or evil1  except the nature of     
,god--the fountain of all good          
things--and of ,christ2  for it is      
wisdom1 and wisdom assuredly cannot     
admit folly2 and it is  righteousness1  
and righteousness will never certainly  
admit of  unrighteousness2 and it is the
 ,word1 or ,reason1 which certainly     
cannot  be made irrational2 nay1 it is  
also the light1 and it is certain that  
the darkness does not receive the light4
 ,in like manner1 also1 the  nature of  
the ,holy ,spirit1 being holy1 does not 
admit of pollution2 for  it is holy by  
nature1 or essential being4 ,if there is
 any other nature  which is holy1 it    
possesses this property of being made   
holy by the  reception or inspiration of
 the ,holy ,spirit1 not having it by    
nature1  but as an accidental quality1  
for which reason it may be lost1 in     

consequence of being accidental4 ,so    
also a man may possess an accidental    
righteousness1 from which it is possible
 for him to fall away4 ,even the  wisdom
 which a man has is still accidental1   
although it be within our  own power to 
become wise1 if we devote ourselves to  
wisdom with the zeal  and effort of our 
life2 and if we always pursue the study 
of it1 we may  always be participators  
of wisdom3 and that result will follow  
either in  a greater or less degree1    
according to the desert of our life or  
the  amount of our zeal4 ,for the       
goodness of ,god1 as is worthy of ,him1 
incites and attracts all to that        
blissful end1 where all pain1 and       
sadness1 and sorrow fall away and       
disappear4    #d4 ,i am of opinion1     
then1 so far as appears to me1 that the 
preceding  discussion has sufficiently  
proved that it is neither from want of  
discrimination1 nor from any accidental 
cause1 either that the  8principalities0
 hold their dominion1 or the other      

orders of spirits  have obtained their  
respective offices2 but that they have  
received the  steps of their rank on    
account of their merits1 although it is 
not our  privilege to know or inquire   
what those acts of theirs were1 by which
  they earned a place in any particular 
order4 ,it is sufficient only to  know  
this much1 in order to demonstrate the  
impartiality and  righteousness of ,god1
 that1 conformably with the declaration 
of the  ,apostle ,paul1 8there is no    
acceptance of persons with ,him10#adf   
who  rather disposes everything         
according to the deserts and moral      
progress  of each individual4 ,so1 then1
 the angelic office does not exist      
except  as a consequence of their       
desert2 nor do 8powers0 exercise power  
except  in virtue of their moral        
progress2 nor do those which are called 
8seats10 i4e4 the powers of judging and 
ruling1 administer their  powers unless 
by merit2 nor do 8dominions0 rule       
undeservedly1 for that  great and       

distinguished order of rational         
creatures among celestial  existences is
 arranged in a glorious variety of      
offices4 ,and the same  view is to be   
entertained of those opposing influences
 which have given  themselves up to such
 places and offices1 that they derive   
the property  by which they are made    
8principalities10 or 8powers10 or rulers
 of the  darkness of the world1 or      
spirits of wickedness1 or malignant     
spirits1  or unclean demons1 not from   
their essential nature1 nor from their  
being  so created1 but have obtained    
these degrees in evil in proportion to  
their conduct1 and the progress which   
they made in wickedness4 ,and that  is a
 second order of rational creatures1 who
 have devoted themselves to  wickedness 
in so headlong a course1 that they are  
unwilling rather than  unable to recall 
themselves2 the thirst for evil being   
already a  passion1 and imparting to    
them pleasure4 ,but the third order of  
rational  creatures is that of those who

 are judged fit by ,god to replenish the
  human race1 i4e4 the souls of men1    
assumed in consequence of their  moral  
progress into the order of angels2 of   
whom we see some assumed  into the      
number3 those1 viz41 who have been made 
the sons of ,god1 or the  children of   
the resurrection1 or who have abandoned 
the darkness1 and  have loved the light1
 and have been made children of the     
light2 or those  who1 proving victorious
 in every struggle1 and being made men  
of peace1  have been the sons of peace1 
and the sons of ,god2 or those who1     
mortifying their members on the earth1  
and1 rising above not only their        
corporeal nature1 but even the uncertain
 and fragile movements of the  soul     
itself1 have united themselves to the   
,lord1 being made altogether  spiritual1
 that they may be for ever one spirit   
with ,him1 discerning  along with ,him  
each individual thing1 until they arrive
 at a condition  of perfect             
spirituality1 and discern all things by 

their perfect  illumination in all      
holiness through the word and wisdom of 
,god1 and are  themselves altogether    
undistinguishable by any one4    ,we    
think that those views are by no means  
to be admitted1 which some are  wont    
unnecessarily to advance and maintain1  
viz4 that souls descend to  such a pitch
 of abasement that they forget their    
rational nature and  dignity1 and sink  
into the condition of irrational        
animals1 either large  or small2 and in 
support of these assertions they        
generally quote some  pretended         
statements of ,scripture1 such as1 that 
a beast1 to which a  woman has          
unnaturally prostituted herself1 shall  
be deemed equally  guilty with the      
woman1 and shall be ordered to be       
stoned2 or that a bull  which strikes   
with its horns1 shall be put to death in
 the same way2 or  even the speaking of 
,balaam's ass1 when ,god opened its     
mouth1 and the  dumb beast of burden1   
answering with human voice1 reproved the

 madness  of the prophet4 ,all of which 
assertions we not only do not receive1  
but1  as being contrary to our belief1  
we refute and reject4 ,after the        
refutation and rejection of such        
perverse opinions1 we shall show1 at    
the proper time and place1 how those    
passages which they quote from the      
sacred ,scriptures ought to be          
understood4                             
,,fragment ,,from ,,the ,,first ,,book  
,,of ,,the ,,de ,,principiis4           
,translated by ,jerome in his ,epistle  
to ,avitus4      8,it is an evidence of 
great negligence and sloth1 that each   
one should  fall down to such 7a pitch  
of degradation71 and be so emptied1 as  
that1  in coming to evil1 he may be     
fastened to the gross body of irrational
  beasts of burden40                    
,,another ,,fragment ,,from ,,the       
,,same4                 ,translated in  
the same ,epistle to ,avitus4      8,at 
the end and consummation of the world1  
when souls and rational  creatures shall

 have been sent forth as from bolts and 
barriers1#adg  some of them walk slowly 
on account of their slothful habits1    
others fly  with rapid flight on account
 of their diligence4 ,and since all are 
possessed of free-will1 and may of their
 own accord admit either of good  or    
evil1 the former will be in a worse     
condition than they are at  present1    
while the latter will advance to a      
better state of things2  because        
different conduct and varying wills will
 admit of a different  condition in     
either direction1 i4e4 angels may become
 men or demons1  and again from the     
latter they may rise to be men or       
angels40    ,footnote #adc3      ,matt4 
xviii4 #aj4    ,footnote #add3      ,ps4
 xxxiv4 #g4 ,tum demum per singulos     
minimorum1 qui sunt in ecclesi1    qui  
vel qui adscribi singulis debeant       
angeli1 qui etiam quotidie    videant   
faciem ,dei2 sed et quis debeat esse    
angelus1 qui circumdet in    circuitu   
timentium ,deum4    ,footnote #ade3     

#a ,cor4 xv4 #i4    ,footnote #adf3     
,cf4 ,rom4 ii4 #aa4    ,footnote #adg3  
,de quibusdam repagulis atque           
carceribus4 ,there is an allusion here  
to    the race-course and the mode of   
starting the chariots4                  
,,book ,,ii4                            
,,chapter ,i4                           
,,on ,,the ,,world4      #a4 ,although  
all the discussions in the preceding    
book have had reference  to the world   
and its arrangements1 it now seems to   
follow that we should  specially        
re-discuss a few points respecting the  
world itself1 i4e4  its beginning and   
end1 or those dispensations of ,divine  
,providence which  have taken place     
between the beginning and the end1 or   
those events  which are supposed to have
 occurred before the creation of the    
world1 or  are to take place after the  
end4    ,in this investigation1 the     
first point which clearly appears is1   
that  the world in all its diversified  
and varying conditions is composed not  

only of rational and diviner natures1   
and of a diversity of bodies1 but  of   
dumb animals1 wild and tame beasts1 of  
birds1 and of all things which  live in 
the waters2#adh then1 secondly1 of      
places1 i4e4 of the heaven  or heavens1 
and of the earth or water1 as well as of
 the air1 which is  intermediate1 and   
which they term ther1 and of everything 
which  proceeds from the earth or is    
born in it4 ,seeing1 then1#adi there is 
so  great a variety in the world1 and so
 great a diversity among rational       
beings themselves1 on account of which  
every other variety and diversity  also 
is supposed to have come into existence1
 what other cause than this  ought to be
 assigned for the existence of the      
world1 especially if we  have regard to 
that end by means of which it was shown 
in the preceding  book that all things  
are to be restored to their original    
condition8 ,and  if this should seem to 
be logically stated1 what other cause1  
as we have  already said1 are we to     

imagine for so great a diversity in the 
world1  save the diversity and variety  
in the movements and declensions of     
those  who fell from that primeval unity
 and harmony in which they were at      
first created by ,god1 and who1 being   
driven from that state of goodness1  and
 drawn in various directions by the     
harassing influence of different        
motives and desires1 have changed1      
according to their different            
tendencies1 the single and undivided    
goodness of their nature into minds  of 
various sorts8#aej    #b4 ,but ,god1 by 
the ineffable skill of ,his wisdom1     
transforming and  restoring all things1 
in whatever manner they are made1 to    
some useful  aim1 and to the common     
advantage of all1 recalls those very    
creatures  which differed so much from  
each other in mental conformation to one
  agreement of labour and purpose2 so   
that1 although they are under the       
influence of different motives1 they    
nevertheless complete the fulness  and  

perfection of one world1 and the very   
variety of minds tends to one  end of   
perfection4 ,for it is one power which  
grasps and holds together  all the      
diversity of the world1 and leads the   
different movements  towards one work1  
lest so immense an undertaking as that  
of the world  should be dissolved by the
 dissensions of souls4 ,and for this    
reason we  think that ,god1 the ,father 
of all things1 in order to ensure the   
salvation of all ,his creatures through 
the ineffable plan of ,his word  and    
wisdom1 so arranged each of these1 that 
every spirit1 whether soul  or rational 
existence1 however called1 should not be
 compelled by force1  against the       
liberty of his own will1 to any other   
course than that to  which the motives  
of his own mind led him 7lest by so     
doing the power of  exercising free-will
 should seem to be taken away1 which    
certainly would  produce a change in the
 nature of the being itself72 and that  
the  varying purposes of these would be 

suitably and usefully adapted to the    
harmony of one world1 by some of them   
requiring help1 and others being  able  
to give it1 and others again being the  
cause of struggle and  contest to those 
who are making progress1 amongst whom   
their diligence  would be deemed more   
worthy of approval1 and the place of    
rank obtained  after victory be held    
with greater certainty1 which should be 
established by the difficulties of the  
contest4#aea    #c4 ,although the whole 
world is arranged into offices of       
different kinds1  its condition1        
nevertheless1 is not to be supposed as  
one of internal  discrepancies and      
discordances2 but as our one body is    
provided with  many members1 and is held
 together by one soul1 so ,i am of      
opinion that  the whole world also ought
 to be regarded as some huge and immense
  animal1 which is kept together by the 
power and reason of ,god as by one      
soul4 ,this also1 ,i think1 is indicated
 in sacred ,scripture by the            

declaration of the prophet1 8,do not ,i 
fill heaven and earth8 saith the        
,lord20#aeb and again1 8,the heaven is  
my throne1 and the earth is my          
footstool20#aec and by the ,saviour's   
words1 when ,he says that we are to     
swear 8neither by heaven1 for it is     
,god's throne2 nor by the earth1 for  it
 is ,his footstool40#aed ,to the same   
effect also are the words of  ,paul1 in 
his address to the ,athenians1 when he  
says1 8,in ,him we live1  and move1 and 
have our being40#aee ,for how do we     
live1 and move1 and  have our being in  
,god1 except by ,his comprehending and  
holding together  the whole world by    
,his power8 ,and how is heaven the      
throne of ,god1 and  the earth ,his     
footstool1 as the ,saviour ,himself     
declares1 save by ,his  power filling   
all things both in heaven and earth1    
according to the  ,lord's own words8    
,and that ,god1 the ,father of all      
things1 fills and  holds together the   
world with the fulness of ,his power1   

according to  those passages which we   
have quoted1 no one1 ,i think1 will have
 any  difficulty in admitting4 ,and now1
 since the course of the preceding      
discussion has shown that the different 
movements of rational beings1  and their
 varying opinions1 have brought about   
the diversity that is in  the world1 we 
must see whether it may not be          
appropriate that this world  should have
 a termination like its beginning4 ,for 
there is no doubt that  its end must be 
sought amid much diversity and variety2 
which variety1  being found to exist in 
the termination of the world1 will again
 furnish  ground and occasion for the   
diversities of the other world which is 
to  succeed the present4    #d4 ,if now1
 in the course of our discussion1 it has
 been ascertained that  these things are
 so1 it seems to follow that we next    
consider the nature  of corporeal being1
 seeing the diversity in the world      
cannot exist  without bodies4 ,it is    
evident from the nature of things       

themselves1 that  bodily nature admits  
of diversity and variety of change1 so  
that it is  capable of undergoing all   
possible transformations1 as e4g4 the   
conversion of wood into fire1 of fire   
into smoke1 of smoke into air1 of  oil  
into fire4 ,does not food itself1       
whether of man or of animals1  exhibit  
the same ground of change8 ,for whatever
 we take as food1 is  converted into the
 substance of our body4 ,but how water  
is changed into  earth or into air1 and 
air again into fire1 or fire into air1  
or air  into water1 although not        
difficult to explain1 yet on the present
  occasion it is enough merely to       
mention them1 as our object is to       
discuss the nature of bodily matter4 ,by
 matter1 therefore1 we understand  that 
which is placed under bodies1 viz4 that 
by which1 through the  bestowing and    
implanting of qualities1 bodies exist2  
and we mention four  qualities--heat1   
cold1 dryness1 humidity4 ,these four    
qualities being  implanted in the 1 or  

matter 7for matter is found to exist in 
its own  nature without those qualities 
before mentioned71 produce the different
  kinds of bodies4 ,although this matter
 is1 as we have said above1  according  
to its own proper nature without        
qualities1 it is never found  to exist  
without a quality4 ,and ,i cannot       
understand how so many  distinguished   
men have been of opinion that this      
matter1 which is so  great1 and         
possesses such properties as to enable  
it to be sufficient  for all the bodies 
in the world which ,god willed to exist1
 and to be the  attendant and slave of  
the ,creator for whatever forms and     
species ,he  wished in all things1      
receiving into itself whatever qualities
 ,he  desired to bestow upon it1 was    
uncreated1 i4e4 not formed by ,god      
,himself1 who is the creator of all     
things1 but that its nature and power   
were the result of chance4 ,and ,i am   
astonished that they should find  fault 
with those who deny either ,god's       

creative power or ,his  providential    
administration of the world1 and accuse 
them of impiety for  thinking that so   
great a work as the world could exist   
without an  architect or overseer2 while
 they themselves incur a similar charge 
of  impiety in saying that matter is    
uncreated1 and co-eternal with the      
uncreated ,god4 ,according to this view1
 then1 if we suppose for the sake  of   
argument that matter did not exist1 as  
these maintain1 saying that  ,god could 
not create anything when nothing        
existed1 without doubt ,he  would have  
been idle1 not having matter on which to
 operate1 which  matter they say was    
furnished ,him not by ,his own          
arrangement1 but by  accident2 and they 
think that this1 which was discovered by
 chance1 was  able to suffice ,him for  
an undertaking of so vast an extent1 and
 for the  manifestation of the power of 
,his might1 and by admitting the plan of
  all ,his wisdom1 might be             
distinguished and formed into a world4  

,now this  appears to me to be very     
absurd1 and to be the opinion of those  
men who  are altogether ignorant of the 
power and intelligence of uncreated     
nature4 ,but that we may see the nature 
of things a little more clearly1  let it
 be granted that for a little time      
matter did not exist1 and that  ,god1   
when nothing formerly existed1 caused   
those things to come into  existence    
which ,he desired1 why are we to suppose
 that ,god would create  matter either  
better or greater1 or of another kind1  
than that which ,he  did produce from   
,his own power and wisdom1 in order that
 that might  exist which formerly did   
not8 ,would ,he create a worse and      
inferior  matter1 or one the same as    
that which they call uncreated8 ,now ,i 
think  it will very easily appear to any
 one1 that neither a better nor         
inferior matter could have assumed the  
forms and species of the world1  if it  
had not been such as that which actually
 did assume them4 ,and does  it not then

 seem impious to call that uncreated1   
which1 if believed to  be formed by     
,god1 would doubtless be found to be    
such as that which they  call uncreated8
    #e4 ,but that we may believe on the 
authority of holy ,scripture that such  
is the case1 hear how in the book of    
,maccabees1 where the mother of  seven  
martyrs exhorts her son to endure       
torture1 this truth is  confirmed2 for  
she says1 8,i ask of thee1 my son1 to   
look at the heaven  and the earth1 and  
at all things which are in them1 and    
beholding these1  to know that ,god made
 all these things when they did not     
exist40#aef ,in  the book of the        
,shepherd also1 in the first            
commandment1 he speaks as  follows3     
8,first of all believe that there is one
 ,god who created and  arranged all     
things1 and made all things to come into
 existence1 and out  of a state of      
nothingness40#aeg ,perhaps also the     
expression in the  ,psalms has reference
 to this3 8,he spake1 and they were     

made2 ,he  commanded1 and they were     
created40#aeh ,for the words1 8,he      
spake1 and  they were made10 appear to  
show that the substance of those things 
which  exist is meant2 while the others1
 8,he commanded1 and they were created10
  seem spoken of the qualities by which 
the substance itself has been  moulded4 
,footnote #adh3      ,the words 8in     
aquis0 are omitted in ,redepenning's    
edition4    ,footnote #adi3      ,the   
original of this sentence is found at   
the close of the ,emperor               
,justinian's epistle to ,menas1         
patriarch of ,constantinople1 and1      
literally translated1 is as follows3    
8,the world being so very varied1    and
 containing so many different rational  
beings1 what else ought we    to say was
 the cause of its existence than the    
diversity of the    falling away of     
those who decline from unity 7 7 in     
different    ways80--,,ru,,us4          
,lommatzsch adds a clause not contained 
in the note of    the ,benedictine      

editor3 8and sometimes the soul selects 
the life that    is in water0 774       
,footnote #aej3      ,lit4 8into various
 qualities of minds40    ,footnote #aea3
      8,et diversi motus propositi earum
 7rationabilium subsistentiarum7 ad     
unius mundi consonantiam competenter    
atque utiliter aptarentur1 dum    ali   
juvari indigent1 ali juvare possunt1 ali
 vero proficientibus    certamina atque 
agones movent1 in quibus eorum          
probabilior haberetur    industria1 et  
certior post victoriam reparati gradus  
statio teneretur1    qu per             
difficultates laborantium constitisset40
    ,footnote #aeb3      ,jer4 xxiii4   
#bd4    ,footnote #aec3      ,isa4 lxvi4
 #a4    ,footnote #aed3      ,matt4 v4  
#cd4    ,footnote #aee3      ,acts xvii4
 #bh4    ,footnote #aef3      #b ,mac4  
vii4 #bh4    ,footnote #aeg3      ,herm 
,past4 ,b4 ii42 cf4 ,apostolic ,fathers 
7,ante-,nicene ,library71 p4    #cdi4   
,footnote #aeh3      ,ps4 cxlviii4 #e4  
,,chapter ,,ii4                    ,,on 

,,the ,,perpetuity ,,of ,,bodily        
,,nature4      #a4 ,on this topic some  
are wont to inquire whether1 as the     
,father  generates an uncreated ,son1   
and brings forth a ,holy ,spirit1 not as
 if ,he  had no previous existence1 but 
because the ,father is the origin and   
source of the ,son or ,holy ,spirit1 and
 no anteriority or posteriority can  be 
understood as existing in them2 so also 
a similar kind of union or  relationship
 can be understood as subsisting between
 rational natures  and bodily matter4   
,and that this point may be more fully  
and thoroughly  examined1 the           
commencement of the discussion is       
generally directed to  the inquiry      
whether this very bodily nature1 which  
bears the lives and  contains the       
movements of spiritual and rational     
minds1 will be equally  eternal with    
them1 or will altogether perish and be  
destroyed4 ,and that  the question may  
be determined with greater precision1 we
 have1 in the  first place1 to inquire  

if it is possible for rational natures  
to remain  altogether incorporeal after 
they have reached the summit of holiness
  and happiness 7which seems to me a    
most difficult and almost impossible    
attainment71 or whether they must always
 of necessity be united to  bodies4 ,if1
 then1 any one could show a reason why  
it was possible for  them to dispense   
wholly with bodies1 it will appear to   
follow1 that as a  bodily nature1       
created out of nothing after intervals  
of time1 was  produced when it did not  
exist1 so also it must cease to be when 
the  purposes which it served had no    
longer an existence4    #b4 ,if1        
however1 it is impossible for this point
 to be at all maintained1  viz4 that any
 other nature than the ,father1 ,son1   
and ,holy ,spirit can  live without a   
body1 the necessity of logical reasoning
 compels us to  understand that rational
 natures were indeed created at the     
beginning1  but that material substance 
was separated from them only in thought 

and  understanding1 and appears to have 
been formed for them1 or after them1    
and that they never have lived nor do   
live without it2 for an  incorporeal    
life will rightly be considered a       
prerogative of the ,trinity  alone4 ,as 
we have remarked above1 therefore1 that 
material substance of  this world1      
possessing a nature admitting of all    
possible  transformations1 is1 when     
dragged down to beings of a lower order1
  moulded into the crasser and more     
solid condition of a body1 so as to     
distinguish those visible and varying   
forms of the world2 but when it  becomes
 the servant of more perfect and more   
blessed beings1 it shines  in the       
splendour of celestial bodies1 and      
adorns either the angels of  ,god or the
 sons of the resurrection with the      
clothing of a spiritual  body1 out of   
all which will be filled up the diverse 
and varying state  of the one world4    
,but if any one should desire to discuss
 these matters  more fully1 it will be  

necessary1 with all reverence and fear  
of ,god1 to  examine the sacred         
,scriptures with greater attention and  
diligence1 to  ascertain whether the    
secret and hidden sense within them may 
perhaps  reveal anything regarding these
 matters2 and something may be          
discovered  in their abstruse and       
mysterious language1 through the        
demonstration of  the ,holy ,spirit to  
those who are worthy1 after many        
testimonies have  been collected on this
 very point4                            
,,chapter ,,iii4               ,,on     
,,the ,,beginning ,,of ,,the ,,world1   
,,and ,,its ,,causes4      #a4 ,the next
 subject of inquiry is1 whether there   
was any other world  before the one     
which now exists2 and if so1 whether it 
was such as the  present1 or somewhat   
different1 or inferior2 or whether there
 was no  world at all1 but something    
like that which we understand will be   
after  the end of all things1 when the  
kingdom shall be delivered up to ,god1  

even the ,father2 which nevertheless may
 have been the end of another           
world1--of that1 namely1 after which    
this world took its beginning2 and      
whether the various lapses of           
intellectual natures provoked ,god to   
produce this diverse and varying        
condition of the world4 ,this point     
also1 ,i think1 must be investigated in 
a similar way1 viz4 whether after  this 
world there will be any system of       
preservation and amendment1  severe     
indeed1 and attended with much pain to  
those who were unwilling  to obey the   
word of ,god1 but a process through     
which1 by means of  instruction and     
rational training1 those may arrive at a
 fuller  understanding of the truth who 
have devoted themselves in the present  
life to these pursuits1 and who1 after  
having had their minds purified1  have  
advanced onwards so as to become capable
 of attaining divine  wisdom2 and after 
this the end of all things will         
immediately follow1  and there will be  

again1 for the correction and           
improvement of those who  stand in need 
of it1 another world1 either resembling 
that which now  exists1 or better than  
it1 or greatly inferior2 and how long   
that world1  whatever it be that is to  
come after this1 shall continue2 and if 
there  will be a time when no world     
shall anywhere exist1 or if there has   
been  a time when there was no world at 
all2 or if there have been1 or will be  
several2 or if it shall ever come to    
pass that there will be one  resembling 
another1 like it in every respect1 and  
indistinguishable from  it4    #b4 ,that
 it may appear more clearly1 then1      
whether bodily matter can  exist during 
intervals of time1 and whether1 as it   
did not exist before  it was made1 so it
 may again be resolved into             
non-existence1 let us see1  first of    
all1 whether it is possible for any one 
to live without a body4  ,for if one    
person can live without a body1 all     
things also may dispense  with them2    

seeing our former treatise has shown    
that all things tend  towards one end4  
,now1 if all things may exist without   
bodies1 there will  undoubtedly be no   
bodily substance1 seeing there will be  
no use for it4  ,but how shall we       
understand the words of the apostle in  
those passages1  in which1 discussing   
the resurrection of the dead1 he says1  
8,this  corruptible must put on         
incorruption1 and this mortal must put  
on  immortality4 ,when this corruptible 
shall have put on incorruption1 and     
this mortal shall have put on           
immortality1 then shall be brought to   
pass  the saying which is written1      
,death is swallowed up in victory6      
,where1 ,o  death1 is thy victory8 ,o   
death1 thy sting has been swallowed up3 
the  sting of death is sin1 and the     
strength of sin is the law40#aei ,some  
such meaning1 then1 as this seems to be 
suggested by the apostle4 ,for  can the 
expression which he employs1 8this      
corruptible10 and 8this  mortal10 with  

the gesture1 as it were1 of one who     
touches or points out1  apply to        
anything else than to bodily matter8    
,this matter of the body1  then1 which  
is now corruptible shall put on         
incorruption when a perfect  soul1 and  
one furnished with the marks#afj of     
incorruption1 shall have  begun to      
inhabit it4 ,and do not be surprised if 
we speak of a perfect  soul as the      
clothing of the body 7which1 on account 
of the ,word of ,god  and ,his wisdom1  
is now named incorruption71 when ,jesus 
,christ ,himself1  who is the ,lord and 
,creator of the soul1 is said to be the 
clothing of  the saints1 according to   
the language of the apostle1 8,put ye on
 the  ,lord ,jesus ,christ40#afa ,as    
,christ1 then1 is the clothing of the   
soul1  so for a kind of reason          
sufficiently intelligible is the soul   
said to be  the clothing of the body1   
seeing it is an ornament to it1 covering
 and  concealing its mortal nature4 ,the
 expression1 then1 8,this corruptible   

must put on incorruption10 is as if the 
apostle had said1 8,this  corruptible   
nature of the body must receive the     
clothing of  incorruption--a soul       
possessing in itself incorruptibility10 
because it  has been clothed with       
,christ1 who is the ,wisdom and ,word of
 ,god4 ,but  when this body1 which at   
some future period we shall possess in a
 more  glorious state1 shall have become
 a partaker of life1 it will then1 in   
addition to being immortal1 become also 
incorruptible4 ,for whatever is  mortal 
is necessarily also corruptible2 but    
whatever is corruptible  cannot also be 
said to be mortal4 ,we say of a stone or
 a piece of wood  that it is            
corruptible1 but we do not say that it  
follows that it is  also mortal4 ,but as
 the body partakes of life1 then because
 life may be1  and is1 separated from   
it1 we consequently name it mortal1 and 
according  to another sense also we     
speak of it as corruptible4 ,the holy   
apostle  therefore1 with remarkable     

insight1 referring to the general first 
cause  of bodily matter1 of which       
matter1 whatever be the qualities with  
which it is endowed 7now indeed carnal1 
but by and by more refined and  pure1   
which are termed spiritual71 the soul   
makes constant use1 says1  8,this       
corruptible must put on incorruption40  
,and in the second place1  looking to   
the special cause of the body1 he says1 
8,this mortal must put  on immortality40
 ,now1 what else will incorruption and  
immortality be1  save the wisdom1 and   
the word1 and the righteousness of ,god1
 which  mould1 and clothe1 and adorn the
 soul8 ,and hence it happens that it is 
said1 8,the corruptible will put on     
incorruption1 and the mortal            
immortality40 ,for although we may now  
make great proficiency1 yet as we  only 
know in part1 and prophesy in part1 and 
see through a glass1  darkly1 those very
 things which we seem to understand1    
this corruptible  does not yet put on   
incorruption1 nor is this mortal yet    

clothed with  immortality2 and as this  
training of ours in the body is         
protracted  doubtless to a longer       
period1 up to the time1 viz41 when those
 very  bodies of ours with which we are 
enveloped may1 on account of the word   
of ,god1 and ,his wisdom and perfect    
righteousness1 earn incorruptibility    
and immortality1 therefore is it said1  
8,this corruptible must put on          
incorruption1 and this mortal must put  
on immortality40    #c4 ,but1           
nevertheless1 those who think that      
rational creatures can at any  time lead
 an existence out of the body1 may here 
raise such questions as  the following4 
,if it is true that this corruptible    
shall put on  incorruption1 and this    
mortal put on immortality1 and that     
death is  swallowed up at the end2 this 
shows that nothing else than a material 
nature is to be destroyed1 on which     
death could operate1 while the  mental  
acumen of those who are in the body     
seems to be blunted by the  nature of   

corporeal matter4 ,if1 however1 they are
 out of the body1 then  they will       
altogether escape the annoyance arising 
from a disturbance of  that kind4 ,but  
as they will not be able immediately to 
escape all bodily  clothing1 they are   
just to be considered as inhabiting more
 refined and  purer bodies1 which       
possess the property of being no longer 
overcome by  death1 or of being wounded 
by its sting2 so that at last1 by the   
gradual  disappearance of the material  
nature1 death is both swallowed up1 and 
even at the end exterminated1 and all   
its sting completely blunted by  the    
divine grace which the soul has been    
rendered capable of receiving1  and has 
thus deserved to obtain incorruptibility
 and immortality4 ,and  then it will be 
deservedly said by all1 8,o death1 where
 is thy victory8  ,o death1 where is thy
 sting8 ,the sting of death is sin40 ,if
 these  conclusions1 then1 seem to hold 
good1 it follows that we must believe   
our condition at some future time to be 

incorporeal2 and if this is  admitted1  
and all are said to be subjected to     
,christ1 this  incorporeity also must   
necessarily be bestowed on all to whom  
the  subjection to ,christ extends2     
since all who are subject to ,christ    
will  be in the end subject to ,god the 
,father1 to whom ,christ is said to     
deliver up the kingdom2 and thus it     
appears that then also the need of      
bodies will cease4#afb ,and if it       
ceases1 bodily matter returns to        
nothing1 as formerly also it did not    
exist4    ,now let us see what can be   
said in answer to those who make these  
assertions4 ,for it will appear to be a 
necessary consequence that1 if  bodily  
nature be annihilated1 it must be again 
restored and created2  since it seems a 
possible thing that rational natures1   
from whom the  faculty of free-will is  
never taken away1 may be again subjected
 to  movements of some kind1 through the
 special act of the ,lord ,himself1     
lest perhaps1 if they were always to    

occupy a condition that was             
unchangeable1 they should be ignorant   
that it is by the grace of ,god and  not
 by their own merit that they have been 
placed in that final state of           
happiness2 and these movements will     
undoubtedly again be attended by        
variety and diversity of bodies1 by     
which the world is always adorned2  nor 
will it ever be composed of anything    
save of variety and  diversity1--an     
effect which cannot be produced without 
a bodily matter4    #d4 ,and now ,i do  
not understand by what proofs they can  
maintain their  position1 who assert    
that worlds sometimes come into         
existence which are  not dissimilar to  
each other1 but in all respects equal4  
,for if there is  said to be a world    
similar in all respects to the present1 
then it  will come to pass that ,adam   
and ,eve will do the same things which  
they  did before3 there will be a second
 time the same deluge1 and the same     
,moses will again lead a nation         

numbering nearly six hundred thousand   
out  of ,egypt2 ,judas will also a      
second time betray the ,lord2 ,paul will
 a  second time keep the garments of    
those who stoned ,stephen2 and          
everything which has been done in this  
life will be said to be  repeated1--a   
state of things which ,i think cannot be
 established by any  reasoning1 if souls
 are actuated by freedom of will1 and   
maintain either  their advance or       
retrogression according to the power of 
their will4 ,for  souls are not driven  
on in a cycle which returns after many  
ages to the  same round1 so as either to
 do or desire this or that2 but at      
whatever  point the freedom of their own
 will aims1 thither do they direct the  
course of their actions4 ,for what these
 persons say is much the same as  if one
 were to assert that if a medimnus of   
grain were to be poured out  on the     
ground1 the fall of the grain would be  
on the second occasion  identically the 
same as on the first1 so that every     

individual grain  would lie for the     
second time close beside that grain     
where it had been  thrown before1 and so
 the medimnus would be scattered in the 
same order1  and with the same marks as 
formerly2 which certainly is an         
impossible  result with the countless   
grains of a medimnus1 even if they were 
to be  poured out without ceasing for   
many ages4 ,so therefore it seems to me 
impossible for a world to be restored   
for the second time1 with the same      
order and with the same amount of       
births1 and deaths1 and actions2 but    
that a diversity of worlds may exist    
with changes of no unimportant  kind1 so
 that the state of another world may be 
for some unmistakeable  reasons better  
than this1 and for others worse1 and for
 others again  intermediate4 ,but what  
may be the number or measure of this ,i 
confess  myself ignorant1 although1 if  
any one can tell it1 ,i would gladly    
learn4    #e4 ,but this world1 which is 
itself called an age1 is said to be the 

conclusion of many ages4 ,now the holy  
apostle teaches that in that age  which 
preceded this1 ,christ did not suffer1  
nor even in the age which  preceded that
 again2 and ,i know not that ,i am able 
to enumerate the  number of anterior    
ages in which ,he did not suffer4 ,i    
will show1  however1 from what          
statements of ,paul ,i have arrived at  
this  understanding4 ,he says1 8,but now
 once in the consummation of ages1 ,he  
was manifested to take away sin by the  
sacrifice of ,himself40#afc ,for  he    
says that ,he was once made a victim1   
and in the consummation of ages  was    
manifested to take away sin4 ,now that  
after this age1 which is said  to be    
formed for the consummation of other    
ages1 there will be other  ages again to
 follow1 we have clearly learned from   
,paul himself1 who  says1 8,that in the 
ages to come ,he might show the         
exceeding riches of  ,his grace in ,his 
kindness towards us40#afd ,he has not   
said1 8in the age  to come10 nor 8in the

 two ages to come10 whence ,i infer that
 by his  language many ages are         
indicated4 ,now if there is something   
greater than  ages1 so that among       
created beings certain ages may be      
understood1 but  among other beings     
which exceed and surpass visible        
creatures1 ages  still greater 7which   
perhaps will be the case at the         
restitution of all  things1 when the    
whole universe will come to a perfect   
termination71  perhaps that period in   
which the consummation of all things    
will take  place is to be understood as 
something more than an age4 ,but here   
the  authority of holy ,scripture moves 
me1 which says1 8,for an age and        
more40#afe ,now this word 8more0        
undoubtedly means something greater     
than an age2 and see if that expression 
of the ,saviour1 8,i will that  where ,i
 am1 these also may be with me2 and as  
,i and ,thou are one1 these  also may be
 one in us10#aff may not seem to convey 
something more than  an age and ages1   

perhaps even more than ages of          
ages1--that period1 viz41  when all     
things are now no longer in an age1 but 
when ,god is in all4    #f4 ,having     
discussed these points regarding the    
nature of the world to  the best of our 
ability1 it does not seem out of place  
to inquire what  is the meaning of the  
term world1 which in holy ,scripture is 
shown  frequently to have different     
significations4 ,for what we call in    
,latin  mundus1 is termed in ,greek 1   
and  signifies not only a  world1 but   
also an ornament4 ,finally1 in ,isaiah1 
where the language of  reproof is       
directed to the chief daughters of      
,sion1 and where he says1  8,instead of 
an ornament of a golden head1 thou wilt 
have baldness on  account of thy        
works10#afg he employs the same term to 
denote ornament  as to denote the world1
 viz4 4 ,for the plan of the world is   
said  to be contained in the clothing of
 the high priest1 as we find in the     
,wisdom of ,solomon1 where he says1     

8,for in the long garment was the whole 
world40#afh ,that earth of ours1 with   
its inhabitants1 is also termed  the    
world1 as when ,scripture says1 8,the   
whole world lieth in  wickedness40#afi  
,clement indeed1 a disciple of the      
apostles1 makes  mention of those whom  
the ,greeks called 1 and other parts of 
the earth1 to which no one of our people
 can approach1 nor can any one  of those
 who are there cross over to us1 which  
he also termed worlds1  saying1 8,the   
ocean is impassable to men2 and those   
are worlds which are  on the other side 
of it1 which are governed by these same 
arrangements  of the ruling ,god40#agj  
,that universe which is bounded by      
heaven and  earth is also called a      
world1 as ,paul declares3 8,for the     
fashion of this  world will pass        
away40#aga ,our ,lord and ,saviour also 
points out a  certain other world       
besides this visible one1 which it would
 indeed be  difficult to describe and   
make known4 ,he says1 8,i am not of this

  world40#agb ,for1 as if ,he were of a 
certain other world1 ,he says1 8,i am   
not of this world40 ,now1 of this world 
we have said beforehand1 that the       
explanation was difficult2 and for this 
reason1 that there might not be         
afforded to any an occasion of          
entertaining the supposition that we    
maintain the existence of certain images
 which the ,greeks call 8ideas30  for it
 is certainly alien to our writers to   
speak of an incorporeal  world existing 
in the imagination alone1 or in the     
fleeting world of  thoughts2 and how    
they can assert either that the ,saviour
 comes from  thence1 or that the saints 
will go thither1 ,i do not see4 ,there  
is no  doubt1 however1 that something   
more illustrious and excellent than this
  present world is pointed out by the   
,saviour1 at which ,he incites and      
encourages believers to aim4 ,but       
whether that world to which ,he desires 
to allude be far separated and divided  
from this1 either by situation1  or     

nature1 or glory2 or whether it be      
superior in glory and quality1 but      
confined within the limits of this world
 7which seems to me more  probable71 is 
nevertheless uncertain1 and in my       
opinion an unsuitable  subject for human
 thought4 ,but from what ,clement seems 
to indicate when  he says1 8,the ocean  
is impassable to men1 and those worlds  
which are  behind it10 speaking in the  
plural number of the worlds which are   
behind  it1 which he intimates are      
administered and governed by the same   
providence of the ,most ,high ,god1 he  
appears to throw out to us some  germs  
of that view by which the whole universe
 of existing things1  celestial and     
super-celestial1 earthly and infernal1  
is generally called  one perfect world1 
within which1 or by which1 other worlds1
 if any there  are1 must be supposed to 
be contained4 ,for which reason he      
wished the  globe of the sun or moon1   
and of the other bodies called planets1 
to be  each termed worlds4 ,nay1 even   

that pre-eminent globe itself which they
  call the non-wandering 771 they       
nevertheless desire to have  properly   
called world4 ,finally1 they summon the 
book of ,baruch the  prophet to bear    
witness to this assertion1 because in it
 the seven  worlds or heavens are more  
clearly pointed out4 ,nevertheless1     
above that  sphere which they call      
non-wandering 771 they will have another
  sphere to exist1 which they say1      
exactly as our heaven contains all      
things which are under it1 comprehends  
by its immense size and  indescribable  
extent the spaces of all the spheres    
together within its  more magnificent   
circumference2 so that all things are   
within it1 as  this earth of ours is    
under heaven4 ,and this also is believed
 to be  called in the holy ,scriptures  
the good land1 and the land of the      
living1  having its own heaven1 which is
 higher1 and in which the names of the  
saints are said to be written1 or to    
have been written1 by the ,saviour2  by 

which heaven that earth is confined and 
shut in1 which the ,saviour in  the     
,gospel promises to the meek and        
merciful4 ,for they would have this     
earth of ours1 which formerly was named 
8,dry10 to have derived its  appellation
 from the name of that earth1 as this   
heaven also was named  firmament from   
the title of that heaven4 ,but we have  
treated at greater  length of such      
opinions in the place where we had to   
inquire into the  meaning of the        
declaration1 that in the beginning 8,god
 made the heavens  and the earth40 ,for 
another heaven and another earth are    
shown to exist  besides that 8firmament0
 which is said to have been made after  
the  second day1 or that 8dry land0     
which was afterwards called 8earth40    
,certainly1 what some say of this world1
 that it is corruptible because  it was 
made1 and yet is not corrupted1 because 
the will of ,god1 who made  it and holds
 it together lest corruption should rule
 over it1 is  stronger and more powerful

 than corruption1 may more correctly be 
supposed of that world which we have    
called above a 8non-wandering0  sphere1 
since by the will of ,god it is not at  
all subject to corruption1  for the     
reason that it has not admitted any     
causes of corruption1 seeing  it is the 
world of the saints and of the          
thoroughly purified1 and not of  the    
wicked1 like that world of ours4 ,we    
must see1 moreover1 lest perhaps  it is 
with reference to this that the apostle 
says1 8,while we look not  at the things
 which are seen1 but at the things which
 are not seen2 for  the things which are
 seen are temporal1 but the things which
 are unseen  are eternal4 ,for we know  
that if our earthly house of this       
tabernacle  were dissolved1 we have a   
building of ,god1 an house not made with
 hands1  eternal in the heavens40#agc   
,and when he says elsewhere1 8,because  
,i  shall see the heavens1 the works of 
,thy fingers10#agd and when ,god  said1 
regarding all things visible1 by the    

mouth of ,his prophet1 8,my  hand has   
formed all these things10#age ,he       
declares that that eternal  house in the
 heavens which ,he promises to ,his     
saints was not made with  hands1        
pointing out1 doubtless1 the difference 
of creation in things  which are seen   
and in those which are not seen4 ,for   
the same thing is  not to be understood 
by the expressions1 8those things which 
are not  seen10 and 8those things which 
are invisible40 ,for those things which 
are invisible are not only not seen1 but
 do not even possess the  property of   
visibility1 being what the ,greeks call 
1 i4e4  incorporeal2 whereas those of   
which ,paul says1 8,they are not seen10 
possess indeed the property of being    
seen1 but1 as he explains1 are not  yet 
beheld by those to whom they are        
promised4    #g4 ,having sketched1 then1
 so far as we could understand1 these   
three  opinions regarding the end of all
 things1 and the supreme blessedness1   
let each one of our readers determine   

for himself1 with care and  diligence1  
whether any one of them can be approved 
and adopted4#agf ,for  it has been said 
that we must suppose either that an     
incorporeal  existence is possible1     
after all things have become subject to 
,christ1  and through ,christ to ,god   
the ,father1 when ,god will be all and  
in all2  or that when1 notwithstanding  
all things have been made subject to    
,christ1 and through ,christ to ,god    
7with whom they formed also one  spirit1
 in respect of spirits being rational   
natures71 then the bodily  substance    
itself also being united to most pure   
and excellent spirits1  and being       
changed into an ethereal condition in   
proportion to the  quality or merits of 
those who assume it 7according to the   
apostle's  words1 8,we also shall be    
changed071 will shine forth in          
splendour2 or at  least that when the   
fashion of those things which are seen  
passes away1  and all corruption has    
been shaken off and cleansed away1 and  

when the  whole of the space occupied by
 this world1 in which the spheres of the
  planets are said to be1 has been left 
behind and beneath1#agg then is  reached
 the fixed abode of the pious and the   
good situated above that  sphere1 which 
is called non-wandering 771 as in a good
 land1 in a  land of the living1 which  
will be inherited by the meek and       
gentle2 to  which land belongs that     
heaven 7which1 with its more magnificent
 extent1  surrounds and contains that   
land itself7 which is called truly and  
chiefly heaven1 in which heaven and     
earth1 the end and perfection of all    
things1 may be safely and most          
confidently placed1--where1 viz41 these1
  after their apprehension and their    
chastisement for the offences which     
they have undergone by way of purgation1
 may1 after having fulfilled and        
discharged every obligation1 deserve a  
habitation in that land2 while  those   
who have been obedient to the word of   
,god1 and have henceforth by  their     

obedience shown themselves capable of   
wisdom1 are said to deserve  the kingdom
 of that heaven or heavens2 and thus the
 prediction is more  worthily fulfilled1
 8,blessed are the meek1 for they shall 
inherit the  earth20#agh and1 8,blessed 
are the poor in spirit1 for they shall  
inherit the kingdom of heaven20#agi and 
the declaration in the ,psalm1  8,he    
shall exalt thee1 and thou shalt inherit
 the land40#ahj ,for it is  called a    
descent to this earth1 but an exaltation
 to that which is on  high4 ,in this    
way1 therefore1 does a sort of road seem
 to be opened up  by the departure of   
the saints from that earth to those     
heavens2 so that  they do not so much   
appear to abide in that land1 as to     
inhabit it with  an intention1 viz41 to 
pass on to the inheritance of the       
kingdom of  heaven1 when they have      
reached that degree of perfection also4 
,footnote #aei3      #a ,cor4 xv4       
#ec-ef2 cf4 ,hos4 xiii4 #ad and ,isa4   
xxv4 #h4    ,footnote #afj3             

,dogmatibus4 ,schnitzer says that       
8dogmatibus0 here yields no sense4 ,he  
conjectures 1 and renders 8proofs10     
8marks40    ,footnote #afa3      ,rom4  
xiii4 #ad4    ,footnote #afb3      ,this
 passage is found in ,jerome's epistle  
to ,avitus2 and1 literally              
translated1 his rendering is as follows3
 8,if these 7views7 are not    contrary 
to the faith1 we shall perhaps at some  
future time live    without bodies4 ,but
 if he who is perfectly subject to      
,christ is    understood to be without a
 body1 and all are to be subjected to   
,christ1 we also shall be without bodies
 when we have been completely           
subjected to ,him4 ,if all have been    
subjected to ,god1 all will lay    aside
 their bodies1 and the whole nature of  
bodily things will be    dissolved into 
nothing2 but if1 in the second place1   
necessity shall    demand1 it will again
 come into existence on account of the  
fall of    rational creatures4 ,for ,god
 has abandoned souls to struggle and    

wrestling1 that they may understand that
 they have obtained a full and          
perfect victory1 not by their own       
bravery1 but by the grace of ,god4      
,and therefore ,i think that for a      
variety of causes are different         
worlds created1 and the errors of those 
refuted who contend that    worlds      
resemble each other40 ,a fragment of the
 ,greek original of the    above is     
found in the epistle of ,justinian to   
the patriarch of    ,constantinople4    
8,if the things subject to ,christ shall
 at the end be    subjected also to     
,god1 all will lay aside their bodies2  
and then1 ,i    think1 there will be a  
dissolution 77 of the nature of bodies  
into non-existence 7   71 to come a     
second time into    existence1 if       
rational 7beings7 should again gradually
 come down    7740    ,footnote #afc3   
,heb4 ix4 #bf4    ,footnote #afd3       
,eph4 ii4 #g4    ,footnote #afe3        
,in sculum et adhuc4    ,footnote #aff3 
,cf4 ,john xvii4 #bd1 #ba1 #bb4         

,footnote #afg3      ,cf4 ,isa4 iii4    
#bd4 ,origen here quotes the            
,septuagint1 which differs    both from 
the ,hebrew and the ,vulgate3           
4    ,footnote #afh3      ,wisd4 xviii4 
#bd4 ,poderis1 lit4 8reaching to the    
feet40    ,footnote #afi3      #a ,john 
v4 #ai4    ,footnote #agj3      ,clemens
 ,rom4 i4 ,ep4 ad ,cor4 c4 #bj4         
,footnote #aga3      #a ,cor4 vii4 #ca4 
,footnote #agb3      ,john xvii4 #af4   
,footnote #agc3      #b ,cor4 iv4 #ah-v4
 #a4    ,footnote #agd3      ,ps4 viii4 
#c4    ,footnote #age3      ,isa4 lxvi4 
#b4    ,footnote #agf3      ,this       
passage is found in ,jerome's letter to 
,avitus1 and1 literally    translated1  
is as follows3 8,a threefold suspicion1 
therefore1 is    suggested to us        
regarding the end1 of which the reader  
may examine    which is the true and the
 better one4 ,for we shall either live  
without    a body1 when1 being subject  
to ,christ1 we shall be subject to ,god1
 and    ,god shall be all in all2 or1 as

 things subject to ,christ will be      
subject along with ,christ ,himself to  
,god1 and enclosed in one    covenant1  
so all substance will be reduced to the 
best quality and    dissolved into an   
ether1 which is of a purer and simpler  
nature2 or at    least that sphere which
 we have called above 1 and whatever is 
contained within its circumference      
7circulo71 will be dissolved into       
nothing1 but that one by which the      
anti-zone 77 itself is held    together 
and surrounded will be called a good    
land2 and1 moreover1    another sphere  
which surrounds this very earth itself  
with its    revolution1 and is called   
heaven1 will be preserved for a         
habitation    of the saints40           
,footnote #agg3      ,omnique hoc mundi 
statu1 in quo planetarum dicuntur sphr1 
supergresso atque superato4    ,footnote
 #agh3      ,matt4 v4 #e4    ,footnote  
#agi3      ,matt4 v4 #c4    ,footnote   
#ahj3      ,ps4 xxxvii4 #cd4            
,,chapter ,,iv4   ,,the ,,god ,,of ,,the

 ,,law ,,and ,,the ,,prophets1 ,,and    
,,the ,,father ,,of ,,our ,,lord ,,jesus
                          ,,christ1 ,,is
 ,,the ,,same ,,god4      #a4 ,having   
now briefly arranged these points in    
order as we best could1  it follows     
that1 agreeably to our intention from   
the first1 we refute  those who think   
that the ,father of our ,lord ,jesus    
,christ is a different  ,god from ,him  
who gave the answers of the law to      
,moses1 or commissioned  the prophets1  
who is the ,god of our fathers1         
,abraham1 ,isaac1 and ,jacob4  ,for in  
this article of faith1 first of all1 we 
must be firmly grounded4  ,we have to   
consider1 then1 the expression of       
frequent recurrence in the  ,gospels1   
and subjoined to all the acts of our    
,lord and ,saviour1 8that it  might be  
fulfilled which was spoken by this or   
that prophet10 it being  manifest that  
the prophets are the prophets of that   
,god who made the  world4 ,from this    
therefore we draw the conclusion1 that  

,he who sent the  prophets1 ,himself    
predicted what was to be foretold of    
,christ4 ,and there  is no doubt that   
the ,father ,himself1 and not another   
different from ,him1  uttered these     
predictions4 ,the practice1 moreover1 of
 the ,saviour or ,his  apostles1        
frequently quoting illustrations from   
the ,old ,testament1 shows  that they   
attribute authority to the ancients4    
,the injunction also of  the ,saviour1  
when exhorting ,his disciples to the    
exercise of kindness1  8,be ye perfect1 
even as your ,father who is in heaven is
 perfect2 for ,he  commands ,his sun to 
rise upon the evil and the good1 and    
sendeth rain on  the just and on the    
unjust10#aha most evidently suggests    
even to a  person of feeble             
understanding1 that ,he is proposing to 
the imitation of  ,his disciples no     
other ,god than the maker of heaven and 
the bestower of  the rain4 ,again1 what 
else does the expression1 which ought to
 be used  by those who pray1 8,our      

,father who art in heaven10#ahb appear  
to  indicate1 save that ,god is to be   
sought in the better parts of the       
world1 i4e4 of ,his creation8 ,further1 
do not those admirable  principles which
 ,he lays down respecting oaths1 saying 
that we ought not  to 8swear either by  
heaven1 because it is the throne of     
,god2 nor by the  earth1 because it is  
,his footstool10#ahc harmonize most     
clearly with  the words of the prophet1 
8,heaven is my throne1 and the earth is 
my  footstool80#ahd ,and also when      
casting out of the temple those who sold
  sheep1 and oxen1 and doves1 and       
pouring out the tables of the           
money-changers1 and saying1 8,take these
 things hence1 and do not make my       
,father's house a house of              
merchandise10#ahe ,he undoubtedly called
 ,him  his ,father1 to whose name       
,solomon had raised a magnificent       
temple4 ,the  words1 moreover1 8,have ye
 not read what was spoken by ,god to    
,moses3 ,i am  the ,god of ,abraham1 and

 the ,god of ,isaac1 and the ,god of    
,jacob2 ,he is  not a ,god of the dead1 
but of the living10#ahf most clearly    
teach us1  that ,he called the ,god of  
the patriarchs 7because they were holy1 
and  were alive7 the ,god of the living1
 the same1 viz41 who had said in the    
prophets1 8,i am ,god1 and besides me   
there is no ,god40#ahg ,for if the      
,saviour1 knowing that ,he who is       
written in the law is the ,god of       
,abraham1 and that it is the same who   
says1 8,i am ,god1 and besides me  there
 is no ,god10 acknowledges that very one
 to be ,his ,father who is  ignorant of 
the existence of any other ,god above   
,himself1 as the  heretics suppose1 ,he 
absurdly declares ,him to be ,his       
,father who does not  know of a greater 
,god4 ,but if it is not from ignorance1 
but from deceit1  that ,he says there is
 no other ,god than ,himself1 then it is
 a much  greater absurdity to confess   
that ,his ,father is guilty of          
falsehood4  ,from all which this        

conclusion is arrived at1 that ,he knows
 of no other  ,father than ,god1 the    
,founder and ,creator of all things4    
#b4 ,it would be tedious to collect out 
of all the passages in the ,gospels  the
 proofs by which the ,god of the law and
 of the ,gospels is shown to be  one and
 the same4 ,let us touch briefly upon   
the ,acts of the  ,apostles1#ahh where  
,stephen and the other apostles address 
their  prayers to that ,god who made    
heaven and earth1 and who spoke by the  
mouth of ,his holy prophets1 calling    
,him the 8,god of ,abraham1 of ,isaac1  
and of ,jacob20 the ,god who 8brought   
forth ,his people out of the land of    
,egypt40 ,which expressions undoubtedly 
clearly direct our understandings  to   
faith in the ,creator1 and implant an   
affection for ,him in those who  have   
learned piously and faithfully thus to  
think of ,him2 according to  the words  
of the ,saviour ,himself1 who1 when ,he 
was asked which was the  greatest       
commandment in the law1 replied1 8,thou 

shalt love the ,lord thy  ,god with all 
thy heart1 and with all thy soul1 and   
with all thy mind4  ,and the second is  
like unto it1 ,thou shalt love thy      
neighbour as  thyself40 ,and to these   
,he added3 8,on these two commandments  
hang all the  law and the prophets40#ahi
 ,how is it1 then1 that ,he commends to 
him  whom ,he was instructing1 and was  
leading to enter on the office of a     
disciple1 this commandment above all    
others1 by which undoubtedly love  was  
to be kindled in him towards the ,god of
 that law1 inasmuch as such  had been   
declared by the law in these very words8
 ,but let it be granted1                
notwithstanding all these most evident  
proofs1 that it is of some other        
unknown ,god that the ,saviour says1    
8,thou shalt love the ,lord thy ,god    
with all thy heart10 etc4 etc4 ,how1 in 
that case1 if the law and the  prophets 
are1 as they say1 from the ,creator1    
i4e4 from another ,god  than ,he whom   
,he calls good1 shall that appear to be 

logically said which  ,he subjoins1 viz4
 that 8on these two commandments hang   
the law and the  prophets80 ,for how    
shall that which is strange and foreign 
to ,god depend  upon ,him8 ,and when    
,paul says1 8,i thank my ,god1 whom ,i  
serve in my spirit  from my forefathers 
with pure conscience10#aij he clearly   
shows that he  came not to some new     
,god1 but to ,christ4 ,for what other   
forefathers of  ,paul can be intended1  
except those of whom he says1 8,are they
 ,hebrews8  so am ,i3 are they          
,israelites8 so am ,i40#aia ,nay1 will  
not the very  preface of his ,epistle to
 the ,romans clearly show the same thing
 to  those who know how to understand   
the letters of ,paul1 viz4 what ,god he 
preaches8 ,for his words are3 8,paul1   
the servant of ,jesus ,christ1 called   
to be an apostle1 set apart to the      
gospel of ,god1 which ,he had promised  
afore by ,his prophets in the holy      
,scriptures concerning ,his ,son1 who   
was  made of the seed of ,david         

according to the flesh1 and who was     
declared  to be the ,son of ,god with   
power1 according to the spirit of       
holiness1 by  the resurrection from the 
dead of ,christ ,jesus our ,lord10#aib  
etc4  ,moreover1 also the following1    
8,thou shalt not muzzle the mouth of the
 ox  that treadeth out the corn4 ,doth  
,god take care for oxen8 or saith he it 
altogether for our sakes8 ,for our      
sakes1 no doubt1 this is written1 that  
he that plougheth should plough in hope1
 and he that thresheth in hope  of      
partaking of the fruits40#aic ,by which 
he manifestly shows that ,god1  who gave
 the law on our account1 i4e4 on account
 of the apostles1  says1 8,thou shalt   
not muzzle the mouth of the ox that     
treadeth out the  corn20 whose care was 
not for oxen1 but for the apostles1 who 
were  preaching the gospel of ,christ4  
,in other passages also1 ,paul1         
embracing  the promises of the law1     
says1 8,honour thy father and thy       
mother1 which  is the first commandment 

with promise2 that it may be well with  
thee1  and that thy days may be long    
upon the land1 the good land1 which the 
,lord thy ,god will give thee40#aid ,by 
which he undoubtedly makes known  that  
the law1 and the ,god of the law1 and   
,his promises1 are pleasing to  him4    
#c4 ,but as those who uphold this heresy
 are sometimes accustomed to  mislead   
the hearts of the simple by certain     
deceptive sophisms1 ,i do not  consider 
it improper to bring forward the        
assertions which they are in  the habit 
of making1 and to refute their deceit   
and falsehood4 ,the  following1 then1   
are their declarations4 ,it is written1 
that 8no man  hath seen ,god at any     
time40#aie ,but that ,god whom ,moses   
preaches was  both seen by ,moses       
himself1 and by his fathers before him2 
whereas ,he  who is announced by the    
,saviour has never been seen at all by  
any one4  ,let us therefore ask them and
 ourselves whether they maintain that he
  whom they acknowledge to be ,god1 and 

allege to be a different ,god from  the 
,creator1 is visible or invisible4 ,and 
if they shall say that he is  visible1  
besides being proved to go against the  
declaration of  ,scripture1 which says  
of the ,saviour1 8,he is the image of   
the invisible  ,god1 the first-born of  
every creature10#aif they will fall also
 into  the absurdity of asserting that  
,god is corporeal4 ,for nothing can be  
seen except by help of form1 and size1  
and colour1 which are special           
properties of bodies4 ,and if ,god is   
declared to be a body1 then ,he will    
also be found to be material1 since     
every body is composed of matter4  ,but 
if ,he be composed of matter1 and matter
 is undoubtedly corruptible1  then1     
according to them1 ,god is liable to    
corruption6 ,we shall put to  them a    
second question4 ,is matter made1 or is 
it uncreated1 i4e4 not  made8 ,and if   
they shall answer that it is not made1  
i4e4 uncreated1 we  shall ask them if   
one portion of matter is ,god1 and the  

other part the  world8 ,but if they     
shall say of matter that it is made1 it 
will  undoubtedly follow that they      
confess ,him whom they declare to be    
,god to  have been made6--a result which
 certainly neither their reason nor ours
  can admit4 ,but they will say1 ,god is
 invisible4 ,and what will you do8 ,if  
you say that ,he is invisible by nature1
 then neither ought ,he to be  visible  
to the ,saviour4 ,whereas1 on the       
contrary1 ,god1 the ,father of  ,christ1
 is said to be seen1 because 8he who    
sees the ,son10 he says1  8sees also the
 ,father40#aig ,this certainly would    
press us very hard1  were the expression
 not understood by us more correctly of 
understanding1 and not of seeing4 ,for  
he who has understood the ,son will     
understand the ,father also4 ,in this   
way1 then1 ,moses too must be  supposed 
to have seen ,god1 not beholding ,him   
with the bodily eye1 but  understanding 
,him with the vision of the heart and   
the perception of the  mind1 and that   

only in some degree4 ,for it is manifest
 that ,he1 viz41  who gave answers to   
,moses1 said1 8,you shall not see my    
face1 but my  hinder parts40#aih ,these 
words are1 of course1 to be understood  
in that  mystical sense which is        
befitting divine words1 those old wives'
 fables  being rejected and despised    
which are invented by ignorant persons  
respecting the anterior and posterior   
parts of ,god4 ,let no one indeed       
suppose that we have indulged any       
feeling of impiety in saying that even  
to the ,saviour the ,father is not      
visible4 ,let him consider the          
distinction which we employ in dealing  
with heretics4 ,for we have  explained  
that it is one thing to see and to be   
seen1 and another to  know and to be    
known1 or to understand and to be       
understood4#aii ,to  see1 then1 and to  
be seen1 is a property of bodies1 which 
certainly will  not be appropriately    
applied either to the ,father1 or to the
 ,son1 or to  the ,holy ,spirit1 in     

their mutual relations with one another4
 ,for the  nature of the ,trinity       
surpasses the measure of vision1        
granting to those  who are in the body1 
i4e4 to all other creatures1 the        
property of  vision in reference to one 
another4 ,but to a nature that is       
incorporeal  and for the most part      
intellectual1 no other attribute is     
appropriate  save that of knowing or    
being known1 as the ,saviour ,himself   
declares  when ,he says1 8,no man       
knoweth the ,son1 save the ,father2 nor 
does any one  know the ,father1 save the
 ,son1 and he to whom the ,son will     
reveal  ,him40#bjj ,it is clear1 then1  
that ,he has not said1 8,no one has seen
 the  ,father1 save the ,son20 but1 8,no
 one knoweth the ,father1 save the      
,son40    #d4 ,and now1 if1 on account  
of those expressions which occur in the 
,old  ,testament1 as when ,god is said  
to be angry or to repent1 or when any   
other human affection or passion is     
described1 our opponents think  that    

they are furnished with grounds for     
refuting us1 who maintain that  ,god is 
altogether impassible1 and is to be     
regarded as wholly free from  all       
affections of that kind1 we have to show
 them that similar  statements are found
 even in the parables of the ,gospel2 as
 when it is  said1 that he who planted a
 vineyard1 and let it out to husbandmen1
 who  slew the servants that were sent  
to them1 and at last put to death even  
the son1 is said in anger to have taken 
away the vineyard from them1 and  to    
have delivered over the wicked          
husbandmen to destruction1 and to have  
handed over the vineyard to others1 who 
would yield him the fruit in its        
season4 ,and so also with regard to     
those citizens who1 when the head of    
the household had set out to receive for
 himself a kingdom1 sent  messengers    
after him1 saying1 8,we will not have   
this man to reign over  us20#bja for the
 head of the household having obtained  
the kingdom1  returned1 and in anger    

commanded them to be put to death before
 him1 and  burned their city with fire4 
,but when we read either in the ,old    
,testament or in the ,new of the anger  
of ,god1 we do not take such            
expressions literally1 but seek in them 
a spiritual meaning1 that we may  think 
of ,god as ,he deserves to be thought   
of4 ,and on these points1 when          
expounding the verse in the second      
,psalm1 8,then shall ,he speak to them  
in ,his anger1 and trouble them in ,his 
fury10#bjb we showed1 to the best  of   
our poor ability1 how such an expression
 ought to be understood4    ,footnote   
#aha3      ,matt4 v4 #dh1 #di4          
,footnote #ahb3      ,matt4 vi4 #i4     
,footnote #ahc3      ,matt4 v4 #cd1 #ce4
    ,footnote #ahd3      ,isa4 lxvi4 #a4
    ,footnote #ahe3      ,john ii4 #af4 
,footnote #ahf3      ,matt4 xxii4 #cb2  
cf4 ,ex4 iii4 #f4    ,footnote #ahg3    
,isa4 xlv4 #f4    ,footnote #ahh3       
,acts vii4    ,footnote #ahi3           
,matt4 xxii4 #cg1 #ci1 #dj4    ,footnote

 #aij3      #b ,tim4 i4 #c4    ,footnote
 #aia3      #b ,cor4 xi4 #bb4           
,footnote #aib3      ,rom4 i4 #a-d4     
,footnote #aic3      #a ,cor4 ix4 #i1   
#aj2 cf4 ,deut4 xxv4 #d4    ,footnote   
#aid3      ,eph4 vi4 #b1 #c2 cf4 ,ex4   
xx4 #ab4    ,footnote #aie3      ,john  
i4 #ah4    ,footnote #aif3      ,col4 i4
 #ae4    ,footnote #aig3      ,john xiv4
 #i4    ,footnote #aih3      ,ex4       
xxxiii4 #bj1 cf4 #bc4    ,footnote #aii3
      ,aliud sit videre et videri1 et   
aliud nsse et nosci1 vel cognoscere     
atque cognosci4    ,footnote #bjj3      
,matt4 xi4 #bg4    ,footnote #bja3      
,luke xix4 #ad4    ,footnote #bjb3      
,ps4 ii4 #e4                            
,,chapter ,v4                           
,,on ,,justice ,,and ,,goodness4        
#a4 ,now1 since this consideration has  
weight with some1 that the leaders  of  
that heresy 7of which we have been      
speaking7 think they have  established a
 kind of division1 according to which   
they have declared  that justice is one 

thing and goodness another1 and have    
applied this  division even to divine   
things1 maintaining that the ,father of 
our ,lord  ,jesus ,christ is indeed a   
good ,god1 but not a just one1 whereas  
the ,god  of the law and the prophets is
 just1 but not good2 ,i think it        
necessary  to return1 with as much      
brevity as possible1 an answer to these 
statements4 ,these persons1 then1       
consider goodness to be some such       
affection as would have benefits        
conferred on all1 although the          
recipient of them be unworthy and       
undeserving of any kindness2 but here1  
in my opinion1 they have not rightly    
applied their definition1 inasmuch  as  
they think that no benefit is conferred 
on him who is visited with  any         
suffering or calamity4 ,justice1 on the 
other hand1 they view as that  quality  
which rewards every one according to his
 deserts4 ,but here1  again1 they do not
 rightly interpret the meaning of their 
own  definition4 ,for they think that it

 is just to send evils upon the wicked  
and benefits upon the good2 i4e4 so     
that1 according to their view1 the  just
 ,god does not appear to wish well to   
the bad1 but to be animated by  a kind  
of hatred against them4 ,and they gather
 together instances of  this1 wherever  
they find a history in the ,scriptures  
of the ,old  ,testament1 relating1 e4g41
 the punishment of the deluge1 or the   
fate  of those who are described as     
perishing in it1 or the destruction of  
,sodom and ,gomorrha by a shower of fire
 and brimstone1 or the falling of  all  
the people in the wilderness on account 
of their sins1 so that none  of those   
who had left ,egypt were found to have  
entered the promised  land1 with the    
exception of ,joshua and ,caleb4        
,whereas from the ,new  ,testament they 
gather together words of compassion and 
piety1 through  which the disciples are 
trained by the ,saviour1 and by which it
 seems to  be declared that no one is   
good save ,god the ,father only2 and by 

this  means they have ventured to style 
the ,father of the ,saviour ,jesus      
,christ  a good ,god1 but to say that   
the ,god of the world is a different    
one1  whom they are pleased to term     
just1 but not also good4    #b4 ,now ,i 
think they must1 in the first place1 be 
required to show1 if  they can1         
agreeably to their own definition1 that 
the ,creator is just in  punishing      
according to their deserts1 either those
 who perished at the  time of the       
deluge1 or the inhabitants of ,sodom1 or
 those who had  quitted ,egypt1 seeing  
we sometimes behold committed crimes    
more wicked  and detestable than those  
for which the above-mentioned persons   
were  destroyed1 while we do not yet see
 every sinner paying the penalty of  his
 misdeeds4 ,will they say that ,he who  
at one time was just has been  made     
good8 ,or will they rather be of opinion
 that ,he is even now just1  but is     
patiently enduring human offences1 while
 that then ,he was not  even just1      

inasmuch as ,he exterminated innocent   
and sucking children  along with cruel  
and ungodly giants8 ,now1 such are their
 opinions1  because they know not how to
 understand anything beyond the letter2 
otherwise they would show how it is     
literal justice for sins to be  visited 
upon the heads of children to the third 
and fourth generation1  and on          
children's children after them4 ,by us1 
however1 such things are  not understood
 literally2 but1 as ,ezekiel taught#bjc 
when relating the  parable1 we inquire  
what is the inner meaning contained in  
the parable  itself4 ,moreover1 they    
ought to explain this also1 how ,he is  
just1 and  rewards every one according  
to his merits1 who punishes             
earthly-minded  persons and the devil1  
seeing they have done nothing worthy of 
punishment4 ,for they could not do any  
good if1 according to them1 they  were  
of a wicked and ruined nature4 ,for as  
they style ,him a judge1 ,he  appears to
 be a judge not so much of actions as of

 natures2 and if a bad  nature cannot do
 good1 neither can a good nature do     
evil4 ,then1 in the  next place1 if ,he 
whom they call good is good to all1 ,he 
is undoubtedly  good also to those who  
are destined to perish4 ,and why does   
,he not save  them8 ,if ,he does not    
desire to do so1 ,he will be no longer  
good2 if ,he  does desire it1 and cannot
 effect it1 ,he will not be omnipotent4 
,why do  they not rather hear the       
,father of our ,lord ,jesus ,christ in  
the ,gospels1  preparing fire for the   
devil and his angels8 ,and how shall    
that  proceeding1 as penal as it is sad1
 appear to be1 according to their  view1
 the work of the good ,god8 ,even the   
,saviour ,himself1 the ,son of the  good
 ,god1 protests in the ,gospels1 and    
declares that 8if signs and  wonders had
 been done in ,tyre and ,sidon1 they    
would have repented#bjd  long ago1      
sitting in sackcloth and ashes40 ,and   
when ,he had come near to  those very   
cities1 and had entered their territory1

 why1 pray1 does ,he  avoid entering    
those cities1 and exhibiting to them    
abundance of signs  and wonders1 if it  
were certain that they would have       
repented1 after  they had been          
performed1 in sackcloth and ashes8 ,but 
as ,he does not do  this1 ,he           
undoubtedly abandons to destruction     
those whom the language of  the ,gospel 
shows not to have been of a wicked or   
ruined nature1 inasmuch  as it declares 
they were capable of repentance4 ,again1
 in a certain  parable of the ,gospel1  
where the king enters in to see the     
guests  reclining at the banquet1 he    
beheld a certain individual not clothed 
with wedding raiment1 and said to him1  
8,friend1 how camest thou in  hither1   
not having a wedding garment80 and then 
ordered his servants1  8,bind him hand  
and foot1 and cast him into outer       
darkness2 there will be  weeping and    
gnashing of teeth40#bje ,let them tell  
us who is that king  who entered in to  
see the guests1 and finding one amongst 

them with  unclean garments1 commanded  
him to be bound by his servants1 and    
thrust  out into outer darkness4 ,is he 
the same whom they call just8 ,how then 
had he commanded good and bad alike to  
be invited1 without directing  their    
merits to be inquired into by his       
servants8 ,by such procedure  would be  
indicated1 not the character of a just  
,god who rewards  according to men's    
deserts1 as they assert1 but of one who 
displays  undiscriminating goodness     
towards all4 ,now1 if this must         
necessarily be  understood of the good  
,god1 i4e4 either of ,christ or of the  
,father of  ,christ1 what other         
objection can they bring against the    
justice of ,god's  judgment8 ,nay1 what 
else is there so unjust charged by them 
against the  ,god of the law as to order
 him who had been invited by ,his       
servants1  whom ,he had sent to call    
good and bad alike1 to be bound hand and
 foot1  and to be thrown into outer     
darkness1 because he had on unclean     

garments8    #c4 ,and now1 what we have 
drawn from the authority of ,scripture  
ought to  be sufficient to refute the   
arguments of the heretics4 ,it will not1
  however1 appear improper if we discuss
 the matter with them shortly1 on  the  
grounds of reason itself4 ,we ask them1 
then1 if they know what is  regarded    
among men as the ground of virtue and   
wickedness1 and if it  appears to follow
 that we can speak of virtues in ,god1  
or1 as they  think1 in these two ,gods4 
,let them give an answer also to the    
question1  whether they consider        
goodness to be a virtue2 and as they    
will  undoubtedly admit it to be so1    
what will they say of injustice8 ,they  
will never certainly1 in my opinion1 be 
so foolish as to deny that  justice is a
 virtue4 ,accordingly1 if virtue is a   
blessing1 and justice  is a virtue1 then
 without doubt justice is goodness4 ,but
 if they say  that justice is not a     
blessing1 it must either be an evil or  
an  indifferent thing4 ,now ,i think it 

folly to return any answer to those  who
 say that justice is an evil1 for ,i    
shall have the appearance of  replying  
either to senseless words1 or to men out
 of their minds4 ,how  can that appear  
an evil which is able to reward the good
 with blessings1  as they themselves    
also admit8 ,but if they say that it is 
a thing of  indifference1 it follows    
that since justice is so1 sobriety also1
 and  prudence1 and all the other       
virtues1 are things of indifference4    
,and  what answer shall we make to      
,paul1 when he says1 8,if there be any  
virtue1 and if there be any praise1     
think on these things1 which ye have    
learned1 and received1 and heard1 and   
seen in me80#bjf ,let them learn1       
therefore1 by searching the holy        
,scriptures1 what are the individual    
virtues1 and not deceive themselves by  
saying that that ,god who rewards  every
 one according to his merits1 does1     
through hatred of evil1  recompense the 
wicked with evil1 and not because those 

who have sinned  need to be treated with
 severer remedies1 and because ,he      
applies to them  those measures which1  
with the prospect of improvement1 seem  
nevertheless1 for the present1 to       
produce a feeling of pain4 ,they do not 
read what is written respecting the hope
 of those who were destroyed in  the    
deluge2 of which hope ,peter himself    
thus speaks in his first  epistle3      
8,that ,christ1 indeed1 was put to death
 in the flesh1 but  quickened by the    
,spirit1 by which ,he went and preached 
to the spirits  who were kept in prison1
 who once were unbelievers1 when they   
awaited  the long-suffering of ,god in  
the days of ,noah1 when the ark was     
preparing1 in which a few1 i4e4 eight   
souls1 were saved by water4  ,whereunto 
also baptism by a like figure now saves 
you40#bjg ,and with  regard to ,sodom   
and ,gomorrha1 let them tell us whether 
they believe the  prophetic words to be 
those of the ,creator ,god--of ,him1    
viz41 who is  related to have rained    

upon them a shower of fire and          
brimstone4 ,what  does ,ezekiel the     
prophet say of them8 8,sodom10 he says1 
8shall be  restored to her former       
condition40#bjh ,but why1 in afflicting 
those who  are deserving of punishment1 
does ,he not afflict them for their     
good8--who also says to ,chaldea1 8,thou
 hast coals of fire1 sit upon them2     
they will be a help to thee40#bji ,and  
of those also who fell in the  desert1  
let them hear what is related in the    
seventy-eighth ,psalm1 which  bears the 
superscription of ,asaph2 for he says1  
8,when ,he slew them1 then  they sought 
,him40#baj ,he does not say that some   
sought ,him after others  had been      
slain1 but he says that the destruction 
of those who were  killed was of such a 
nature that1 when put to death1 they    
sought ,god4 ,by  all which it is       
established1 that the ,god of the law   
and the ,gospels is  one and the same1 a
 just and good ,god1 and that ,he       
confers benefits  justly1 and punishes  

with kindness2 since neither goodness   
without  justice1 nor justice without   
goodness1 can display the real dignity  
of  the divine nature4    ,we shall add 
the following remarks1 to which we are  
driven by their  subtleties4 ,if justice
 is a different thing from goodness1    
then1 since  evil is the opposite of    
good1 and injustice of justice1         
injustice will  doubtless be something  
else than an evil2 and as1 in your      
opinion1 the  just man is not good1 so  
neither will the unjust man be wicked2  
and  again1 as the good man is not just1
 so the wicked man also will not be     
unjust4 ,but who does not see the       
absurdity1 that to a good ,god one      
should be opposed that is evil2 while to
 a just ,god1 whom they allege to  be   
inferior to the good1 no one should be  
opposed6 ,for there is none who  can be 
called unjust1 as there is a ,satan who 
is called wicked4 ,what1  then1 are we  
to do8 ,let us give up the position     
which we defend1 for  they will not be  

able to maintain that a bad man is not  
also unjust1 and  an unjust man wicked4 
,and if these qualities be indissolubly 
inherent in  these opposites1 viz4      
injustice in wickedness1 or wickedness  
in  injustice1 then unquestionably the  
good man will be inseparable from the   
just man1 and the just from the good2 so
 that1 as we speak of one and  the same 
wickedness in malice and injustice1 we  
may also hold the virtue  of goodness   
and justice to be one and the same4     
#d4 ,they again recall us1 however1 to  
the words of ,scripture1 by bringing    
forward that celebrated question of     
theirs1 affirming that it is  written1  
8,a bad tree cannot produce good fruits2
 for a tree is known by  its fruit40#baa
 ,what1 then1 is their position8 ,what  
sort of tree the  law is1 is shown by   
its fruits1 i4e4 by the language of its 
precepts4  ,for if the law be found to  
be good1 then undoubtedly ,he who gave  
it is  believed to be a good ,god4 ,but 
if it be just rather than good1 then    

,god  also will be considered a just    
legislator4 ,the ,apostle ,paul makes   
use of  no circumlocution1 when he says1
 8,the law is good2 and the commandment 
is holy1 and just1 and good40#bab ,from 
which it is clear that ,paul had  not   
learned the language of those who       
separate justice from goodness1  but had
 been instructed by that ,god1 and      
illuminated by ,his ,spirit1 who  is at 
the same time both holy1 and good1 and  
just2 and speaking by whose  ,spirit he 
declared that the commandment of the law
 was holy1 and just1  and good4 ,and    
that he might show more clearly that    
goodness was in the  commandment to a   
greater degree than justice and         
holiness1 repeating his  words1 he used1
 instead of these three epithets1 that  
of goodness alone1  saying1 8,was then  
that which is good made death unto me8  
,god  forbid40#bac ,as he knew that     
goodness was the genus of the virtues1  
and that justice and holiness were      
species belonging to the genus1  and    

having in the former verses named genus 
and species together1 he  fell back1    
when repeating his words1 on the genus  
alone4 ,but in those  which follow he   
says1 8,sin wrought death in me by that 
which is good10  where he sums up       
generically what he had beforehand      
explained  specifically4 ,and in this   
way also is to be understood the        
declaration1  8,a good man1 out of the  
good treasure of his heart1 bringeth    
forth good  things2 and an evil man1 out
 of the evil treasure1 bringeth forth   
evil  things40#bad ,for here also he    
assumed that there was a genus in good  
or evil1 pointing out unquestionably    
that in a good man there were both      
justice1 and temperance1 and prudence1  
and piety1 and everything that  can be  
either called or understood to be good4 
,in like manner also he  said that a man
 was wicked who should without any doubt
 be unjust1 and  impure1 and unholy1 and
 everything which singly makes a bad    
man4 ,for as  no one considers a man to 

be wicked without these marks of        
wickedness  7nor indeed can he be so71  
so also it is certain that without these
  virtues no one will be deemed to be   
good4 ,there still remains to them1     
however1 that saying of the ,lord in the
 ,gospel1 which they think is  given    
them in a special manner as a shield1   
viz4 8,there is none good but  one1 ,god
 the ,father40#bae ,this word they      
declare is peculiar to the  ,father of  
,christ1 who1 however1 is different from
 the ,god who is ,creator  of all       
things1 to which ,creator he gave no    
appellation of goodness4 ,let  us see   
now if1 in the ,old ,testament1 the ,god
 of the prophets and the  ,creator and  
,legislator of the world is not called  
good4 ,what are the  expressions which  
occur in the ,psalms8 8,how good is ,god
 to ,israel1 to  the upright in         
heart60#baf and1 8,let ,israel now say  
that ,he is good1  that ,his mercy      
endureth for ever20#bag the language in 
the ,lamentations  of ,jeremiah1 8,the  

,lord is good to them that wait for     
,him1 to the soul  that seeketh         
,him40#bah ,as therefore ,god is        
frequently called good in  the ,old     
,testament1 so also the ,father of our  
,lord ,jesus ,christ is styled  just in 
the ,gospels4 ,finally1 in the ,gospel  
according to ,john1 our ,lord  ,himself1
 when praying to the ,father1 says1 8,o 
just ,father1 the world  hath not known 
,thee40#bai ,and lest perhaps they      
should say that it was  owing to ,his   
having assumed human flesh that ,he     
called the ,creator of  the world       
8,father10 and styled ,him 8,just10 they
 are excluded from such a  refuge by the
 words that immediately follow1 8,the   
world hath not known  ,thee40 ,but1     
according to them1 the world is ignorant
 of the good ,god  alone4 ,for the world
 unquestionably recognises its ,creator1
 the ,lord  ,himself saying that the    
world loveth what is its own4 ,clearly1 
then1 ,he  whom they consider to be the 
good ,god1 is called just in the        

,gospels4  ,any one may at leisure      
gather together a greater number of     
proofs1  consisting of those passages1  
where in the ,new ,testament the ,father
 of  our ,lord ,jesus ,christ is called 
just1 and in the ,old also1 where the   
,creator of heaven and earth is called  
good2 so that the heretics1 being       
convicted by numerous testimonies1 may  
perhaps some time be put to the  blush4 
,footnote #bjc3      ,ezek4 xviii4 #c4  
,footnote #bjd3      ,pnitentiam        
egissent4    ,footnote #bje3      ,matt4
 xxii4 #ab1 #ac4    ,footnote #bjf3     
,phil4 iv4 #h1 #i4    ,footnote #bjg3   
#a ,pet4 iii4 #ah-ba4    ,footnote #bjh3
      ,ezek4 xvi4 #ee1 cf4 #ec4         
,footnote #bji3      ,isa4 xlvii4 #ad1  
#ae4 ,the ,septuagint here differs from 
the ,hebrew3      1  ' 1    4           
,footnote #baj3      ,ps4 lxxviii4 #cd4 
,footnote #baa3      ,matt4 vii4 #ah1   
cf4 xii4 #cc4    ,footnote #bab3        
,rom4 vii4 #ab4    ,footnote #bac3      
,rom4 vii4 #ac4    ,footnote #bad3      

,matt4 xii4 #ce4    ,footnote #bae3     
,matt4 xix4 #ag4    ,footnote #baf3     
,ps4 lxxiii4 #a4    ,footnote #bag3     
,ps4 cxviii4 #b4    ,footnote #bah3     
,lam4 iii4 #be4    ,footnote #bai3      
,john xvii4 #be3 ,juste ,pater4         
,,chapter ,,vi4                         
,,on ,,the ,,incarnation ,,of ,,christ4 
#a4 ,it is now time1 after this cursory 
notice of these points1 to resume  our  
investigation of the incarnation of our 
,lord and ,saviour1 viz4 how  or why ,he
 became man4 ,having therefore1 to the  
best of our feeble  ability1 considered 
,his divine nature from the             
contemplation of ,his own  works rather 
than from our own feelings1 and having  
nevertheless beheld  7with the eye7 ,his
 visible creation while the invisible   
creation is seen  by faith1 because     
human frailty can neither see all things
 with the  bodily eye nor comprehend    
them by reason1 seeing we men are weaker
 and  frailer than any other rational   
beings 7for those which are in heaven1  

or are supposed to exist above the      
heaven1 are superior71 it remains  that 
we seek a being intermediate between all
 created things and ,god1  i4e4 a       
,mediator1 whom the ,apostle ,paul      
styles the 8first-born of every         
creature40#bbj ,seeing1 moreover1 those 
declarations regarding ,his  majesty    
which are contained in holy ,scripture1 
that ,he is called the  8image of the   
invisible ,god1 and the first-born of   
every creature10 and  that 8in ,him were
 all things created1 visible and        
invisible1 whether  they be thrones1 or 
dominions1 or principalities1 or powers1
 all things  were created by ,him1 and  
in ,him3 and ,he is before all things1  
and by ,him  all things consist10#bba   
who is the head of all things1 alone    
having as  head ,god the ,father2 for it
 is written1 8,the head of ,christ is   
,god20#bbb seeing clearly also that it  
is written1 8,no one knoweth the        
,father1 save the ,son1 nor doth any one
 know the ,son1 save the  ,father0#bbc  

7for who can know what wisdom is1 save  
,he who called it  into being8 ,or who  
can understand clearly what truth is1   
save the ,father  of truth8 ,who can    
investigate with certainty the universal
 nature of ,his  ,word1 and of ,god     
,himself1 which nature proceeds from    
,god1 except ,god  alone1 with whom the 
,word was71 we ought to regard it as    
certain that  this ,word1 or ,reason 7if
 it is to be so termed71 this ,wisdom1  
this  ,truth1 is known to no other than 
the ,father only2 and of ,him it is     
written1 that 8,i do not think that the 
world itself could contain the  books   
which might be written10#bbd regarding1 
viz41 the glory and  majesty of the ,son
 of ,god4 ,for it is impossible to      
commit to writing  all those particulars
 which belong to the glory of the       
,saviour4 ,after  the consideration of  
questions of such importance concerning 
the being  of the ,son of ,god1 we are  
lost in the deepest amazement that such 
a  nature1 pre-eminent above all others1

 should have divested itself of its     
condition of majesty and become man1 and
 tabernacled amongst men1 as the  grace 
that was poured upon ,his lips          
testifies1 and as ,his heavenly  ,father
 bore ,him witness1 and as is confessed 
by the various signs and  wonders and   
miracles#bbe that were performed by     
,him2 who also1 before  that appearance 
of ,his which ,he manifested in the     
body1 sent the  prophets as ,his        
forerunners1 and the messengers of ,his 
advent2 and after  ,his ascension into  
heaven1 made ,his holy apostles1 men    
ignorant and  unlearned1 taken from the 
ranks of tax-gatherers or fishermen1 but
 who  were filled with the power of ,his
 divinity1 to itinerate throughout the  
world1 that they might gather together  
out of every race and every  nation a   
multitude of devout believers in        
,himself4    #b4 ,but of all the        
marvellous and mighty acts related of   
,him1 this  altogether surpasses human  
admiration1 and is beyond the power of  

mortal  frailness to understand or feel1
 how that mighty power of divine        
majesty1 that very ,word of the ,father1
 and that very wisdom of ,god1 in  which
 were created all things1 visible and   
invisible1 can be believed to  have     
existed within the limits of that man   
who appeared in ,judea2 nay1  that the  
,wisdom of ,god can have entered the    
womb of a woman1 and have  been born an 
infant1 and have uttered wailings like  
the cries of little  children6 ,and that
 afterwards it should be related that   
,he was greatly  troubled in death1     
saying1 as ,he ,himself declared1 8,my  
soul is  sorrowful1 even unto           
death20#bbf and that at the last ,he was
 brought to  that death which is        
accounted the most shameful among men1  
although ,he  rose again on the third   
day4 ,since1 then1 we see in ,him some  
things so  human that they appear to    
differ in no respect from the common    
frailty  of mortals1 and some things so 
divine that they can appropriately      

belong  to nothing else than to the     
primal and ineffable nature of ,deity1  
the  narrowness of human understanding  
can find no outlet2 but1 overcome with  
the amazement of a mighty admiration1   
knows not whither to withdraw1 or  what 
to take hold of1 or whither to turn4 ,if
 it think of a ,god1 it sees  a mortal2 
if it think of a man1 it beholds ,him   
returning from the grave1  after        
overthrowing the empire of death1 laden 
with its spoils4 ,and  therefore the    
spectacle is to be contemplated with all
 fear and  reverence1 that the truth of 
both natures may be clearly shown to    
exist  in one and the same ,being2 so   
that nothing unworthy or unbecoming may 
be  perceived in that divine and        
ineffable substance1 nor yet those      
things  which were done be supposed to  
be the illusions of imaginary           
appearances4 ,to utter these things in  
human ears1 and to explain them in      
words1 far surpasses the powers either  
of our rank1 or of our intellect  and   

language4 ,i think that it surpasses the
 power even of the holy  apostles2 nay1 
the explanation of that mystery may     
perhaps be beyond the  grasp of the     
entire creation of celestial powers4    
,regarding ,him1 then1  we shall state1 
in the fewest possible words1 the       
contents of our creed  rather than the  
assertions which human reason is wont to
 advance2 and  this from no spirit of   
rashness1 but as called for by the      
nature of our  arrangement1 laying      
before you rather what may be termed our
  suspicions than any clear             
affirmations4    #c4 ,the ,only-begotten
 of ,god1 therefore1 through whom1 as   
the previous  course of the discussion  
has shown1 all things were made1 visible
 and  invisible1 according to the view  
of ,scripture1 both made all things1 and
  loves what ,he made4 ,for since ,he is
 ,himself the invisible image of the    
invisible ,god1 ,he conveyed invisibly a
 share in ,himself to all ,his  rational
 creatures1 so that each one obtained a 

part of ,him exactly  proportioned to   
the amount of affection with which he   
regarded ,him4 ,but  since1 agreeably to
 the faculty of free-will1 variety and  
diversity  characterized the individual 
souls1 so that one was attached with a  
warmer love to the ,author of its being1
 and another with a feebler and  weaker 
regard1 that soul 7anima7 regarding     
which ,jesus said1 8,no one  shall take 
my life 7animam7 from me10#bbg inhering1
 from the  beginning of the creation1   
and afterwards1 inseparably and         
indissolubly  in ,him1 as being the     
,wisdom and ,word of ,god1 and the      
,truth and the true  ,light1 and        
receiving ,him wholly1 and passing into 
,his light and  splendour1 was made with
 ,him in a pre-eminent degree#bbh one   
spirit1  according to the promise of the
 apostle to those who ought to imitate  
it1 that 8he who is joined in the ,lord 
is one spirit40#bbi ,this  substance of 
a soul1 then1 being intermediate between
 ,god and the  flesh--it being          

impossible for the nature of ,god to    
intermingle with a  body without an     
intermediate instrument--the ,god-man is
 born1 as we have  said1 that substance 
being the intermediary to whose nature  
it was not  contrary to assume a body4  
,but neither1 on the other hand1 was it 
opposed to the nature of that soul1 as a
 rational existence1 to receive  ,god1  
into whom1 as stated above1 as into the 
,word1 and the ,wisdom1 and  the ,truth1
 it had already wholly entered4 ,and    
therefore deservedly is it  also called1
 along with the flesh which it had      
assumed1 the ,son of ,god1  and the     
,power of ,god1 the ,christ1 and the    
,wisdom of ,god1 either because  it was 
wholly in the ,son of ,god1 or because  
it received the ,son of ,god  wholly    
into itself4 ,and again1 the ,son of    
,god1 through whom all things  were     
created1 is named ,jesus ,christ and the
 ,son of man4 ,for the ,son of  ,god    
also is said to have died--in reference1
 viz41 to that nature which  could admit

 of death2 and ,he is called the ,son of
 man1 who is announced  as about to come
 in the glory of ,god the ,father1 with 
the holy angels4  ,and for this reason1 
throughout the whole of ,scripture1 not 
only is the  divine nature spoken of in 
human words1 but the human nature is    
adorned  by appellations of divine      
dignity4 ,more truly indeed of this than
 of any  other can the statement be     
affirmed1 8,they shall both be in one   
flesh1  and are no longer two1 but one  
flesh40#bcj ,for the ,word of ,god is to
 be  considered as being more in one    
flesh with the soul than a man with his 
wife4 ,but to whom is it more becoming  
to be also one spirit with ,god1  than  
to this soul which has so joined itself 
to ,god by love as that it  may justly  
be said to be one spirit with ,him8     
#d4 ,that the perfection of his love and
 the sincerity of his deserved          
affection#bca formed for it this        
inseparable union with ,god1 so that    
the assumption of that soul was not     

accidental1 or the result of a  personal
 preference1 but was conferred as the   
reward of its virtues1  listen to the   
prophet addressing it thus3 8,thou hast 
loved  righteousness1 and hated         
wickedness3 therefore ,god1 thy ,god1   
hath  anointed thee with the oil of     
gladness above thy fellows40#bcb ,as a  
reward for its love1 then1 it is        
anointed with the oil of gladness2  i4e4
 the soul of ,christ along with the     
,word of ,god is made ,christ4  ,because
 to be anointed with the oil of gladness
 means nothing else than  to be filled  
with the ,holy ,spirit4 ,and when it is 
said 8above thy  fellows10 it is meant  
that the grace of the ,spirit was not   
given to it  as to the prophets1 but    
that the essential fulness of the ,word 
of ,god  ,himself was in it1 according  
to the saying of the apostle1 8,in whom 
dwelt all the fulness of the ,godhead   
bodily40#bcc ,finally1 on this  account 
he has not only said1 8,thou hast loved 
righteousness20 but he  adds1 8and ,thou

 hast hated wickedness40 ,for to have   
hated wickedness is  what the ,scripture
 says of ,him1 that 8,he did no sin1    
neither was any  guile found in ,his    
mouth10#bcd and that 8,he was tempted in
 all things  like as we are1 without    
sin40#bce ,nay1 the ,lord ,himself also 
said1  8,which of you will convince me  
of sin80#bcf ,and again ,he says with   
reference to ,himself1 8,behold1 the    
prince of this world cometh1 and        
findeth nothing in me40#bcg ,all which  
passages show that in ,him there  was no
 sense of sin2 and that the prophet     
might show more clearly that  no sense  
of sin had ever entered into ,him1 he   
says1 8,before the boy  could have      
knowledge to call upon father or mother1
 ,he turned away from  wickedness40#bch 
#e4 ,now1 if our having shown above that
 ,christ possessed a rational soul      
should cause a difficulty to any one1   
seeing we have frequently proved        
throughout all our discussions that the 
nature of souls is capable both  of good

 and evil1 the difficulty will be       
explained in the following way4  ,that  
the nature1 indeed1 of ,his soul was the
 same as that of all others  cannot be  
doubted1 otherwise it could not be      
called a soul were it not  truly one4   
,but since the power of choosing good   
and evil is within the  reach of all1   
this soul which belonged to ,christ     
elected to love  righteousness1 so that 
in proportion to the immensity of its   
love it  clung to it unchangeably and   
inseparably1 so that firmness of        
purpose1  and immensity of affection1   
and an inextinguishable warmth of love1 
destroyed all susceptibility 7sensum7   
for alteration and change2 and  that    
which formerly depended upon the will   
was changed by the power of  long custom
 into nature2 and so we must believe    
that there existed in  ,christ a human  
and rational soul1 without supposing    
that it had any  feeling or possibility 
of sin4    #f4 ,to explain the matter   
more fully1 it will not appear absurd to

 make  use of an illustration1 although 
on a subject of so much difficulty it   
is not easy to obtain suitable          
illustrations4 ,however1 if we may speak
  without offence1 the metal iron is    
capable of cold and heat4 ,if1 then1 a  
mass of iron be kept constantly in the  
fire1 receiving the heat through  all   
its pores and veins1 and the fire being 
continuous and the iron  never removed  
from it1 it become wholly converted into
 the latter2 could  we at all say of    
this1 which is by nature a mass of iron1
 that when  placed in the fire1 and     
incessantly burning1 it was at any time 
capable  of admitting cold8 ,on the     
contrary1 because it is more consistent 
with  truth1 do we not rather say1 what 
we often see happening in furnaces1     
that it has become wholly fire1 seeing  
nothing but fire is visible in  it8 ,and
 if any one were to attempt to touch or 
handle it1 he would  experience the     
action not of iron1 but of fire4 ,in    
this way1 then1 that  soul which1 like  

an iron in the fire1 has been           
perpetually placed in the  ,word1 and   
perpetually in the ,wisdom1 and         
perpetually in ,god1#bci is ,god  in all
 that it does1 feels1 and understands1  
and therefore can be called  neither    
convertible nor mutable1 inasmuch as1   
being incessantly heated1  it possessed 
immutability from its union with the    
,word of ,god4 ,to all  the saints1     
finally1 some warmth from the ,word of  
,god must be supposed  to have passed2  
and in this soul the divine fire itself 
must be believed  to have rested1 from  
which some warmth may have passed to    
others4  ,lastly1 the expression1 8,god1
 thy ,god1 anointed thee with the oil of
  gladness above thy fellows10#bdj shows
 that that soul is anointed in  one way 
with the oil of gladness1 i4e4 with the 
word of ,god and  wisdom2 and his       
fellows1 i4e4 the holy prophets and     
apostles1 in  another4 ,for they are    
said to have 8run in the odour of his   
ointments20#bda and that soul was the   

vessel which contained that very        
ointment of whose fragrance all the     
worthy prophets and apostles were  made 
partakers4 ,as1 then1 the substance of  
an ointment is one thing and  its odour 
another1 so also ,christ is one thing   
and ,his fellows another4  ,and as the  
vessel itself1 which contains the       
substance of the ointment1  can by no   
means admit any foul smell2 whereas it  
is possible that those  who enjoy its   
odour may1 if they remove a little way  
from its fragrance1  receive any foul   
odour which comes upon them3 so1 in the 
same way1 was  it impossible that       
,christ1 being as it were the vessel    
itself1 in which  was the substance of  
the ointment1 should receive an odour of
 an  opposite kind1 while they who are  
,his 8fellows0 will be partakers and    
receivers of ,his odour1 in proportion  
to their nearness to the vessel4    #g4 
,i think1 indeed1 that ,jeremiah the    
prophet1 also1 understanding what  was  
the nature of the wisdom of ,god in him1

 which was the same also  which he had  
assumed for the salvation of the world1 
said1 8,the breath  of our countenance  
is ,christ the ,lord1 to whom we said1  
that under ,his  shadow we shall live   
among the nations40#bdb ,and inasmuch as
 the shadow  of our body is inseparable 
from the body1 and unavoidably performs 
and  repeats its movements and gestures1
 ,i think that he1 wishing to point  out
 the work of ,christ's soul1 and the    
movements inseparably belonging  to it1 
and which accomplished everything       
according to ,his movements and  will1  
called this the shadow of ,christ the   
,lord1 under which shadow we  were to   
live among the nations4 ,for in the     
mystery of this assumption  the nations 
live1 who1 imitating it through faith1  
come to salvation4  ,david also1 when   
saying1 8,be mindful of my reproach1 ,o 
,lord1 with which  they reproached me in
 exchange for ,thy ,christ10#bdc seems  
to me to  indicate the same4 ,and what  
else does ,paul mean when he says1      

8,your life  is hid with ,christ in     
,god20#bdd and again in another passage1
 8,do you  seek a proof of ,christ1 who 
speaketh in me80#bde ,and now he says   
that  ,christ was hid in ,god4 ,the     
meaning of which expression1 unless it  
be  shown to be something such as we    
have pointed out above as intended by   
the prophet in the words 8shadow of     
,christ10 exceeds1 perhaps1 the         
apprehension of the human mind4 ,but we 
see also very many other  statements in 
holy ,scripture respecting the meaning  
of the word  8shadow10 as that          
well-known one in the ,gospel according 
to ,luke1 where  ,gabriel says to ,mary1
 8,the ,spirit of the ,lord shall come  
upon thee1 and  the power of the        
,highest shall overshadow thee40#bdf    
,and the apostle  says with reference to
 the law1 that they who have            
circumcision in the  flesh1 8serve for  
the similitude and shadow of heavenly   
things40#bdg  ,and elsewhere1 8,is not  
our life upon the earth a shadow80#bdh  

,if1 then1  not only the law which is   
upon the earth is a shadow1 but also all
 our  life which is upon the earth is   
the same1 and we live among the nations 
under the shadow of ,christ1 we must see
 whether the truth of all these  shadows
 may not come to be known in that       
revelation1 when no longer  through a   
glass1 and darkly1 but face to face1 all
 the saints shall  deserve to behold the
 glory of ,god1 and the causes and truth
 of things4  ,and the pledge of this    
truth being already received through the
 ,holy  ,spirit1 the apostle said1      
8,yea1 though we have known ,christ     
after the  flesh1 yet now henceforth    
know we ,him no more40#bdi    ,the      
above1 meanwhile1 are the thoughts which
 have occurred to us1 when  treating of 
subjects of such difficulty as the      
incarnation and deity of  ,christ4 ,if  
there be any one1 indeed1 who can       
discover something better1  and who can 
establish his assertions by clearer     
proofs from holy  ,scriptures1 let his  

opinion be received in preference to    
mine4    ,footnote #bbj3      ,col4 i4  
#ae4    ,footnote #bba3      ,col4 i4   
#af1 #ag4    ,footnote #bbb3      #a    
,cor4 xi4 #c4    ,footnote #bbc3        
,matt4 xi4 #bg4    ,footnote #bbd3      
,john xxi4 #be4    ,footnote #bbe3      
,virtutibus1 probably for 4    ,footnote
 #bbf3      ,matt4 xxvi4 #ch4           
,footnote #bbg3      ,john x4 #ah4 8,no 
other soul which descended into a human 
body has    stamped on itself a pure and
 unstained resemblance of its former    
stamp1 save that one of which the       
,saviour says1 #8,no one will take my   
soul from me1 but ,i lay it down of     
myself4'0--,jerome1 ,epistle to         
,avitus1 p4 #gfc4    ,footnote #bbh3    
,principaliter4    ,footnote #bbi3      
#a ,cor4 vi4 #ag4    ,footnote #bcj3    
,gen4 ii4 #bd2 cf4 ,mark x4 #h4         
,footnote #bca3      ,meriti affectus4  
,footnote #bcb3      ,ps4 xlv4 #g4      
,footnote #bcc3      ,col4 ii4 #i4      
,footnote #bcd3      ,isa4 liii4 #i4    

,footnote #bce3      ,heb4 iv4 #ae4     
,footnote #bcf3      ,john viii4 #df4   
,footnote #bcg3      ,john xiv4 #cj4    
,footnote #bch3      ,this quotation is 
made up of two different parts of       
,isaiah3 chap4    viii4 #d1 8,before the
 child shall have knowledge to cry1 ,my 
father and    my mother20 and chap4 vii4
 #af1 8,before the child shall know to  
refuse    the evil1 and choose the      
good40    ,footnote #bci3      ,semper  
in verbo1 semper in sapientia1 semper in
 ,deo4    ,footnote #bdj3      ,ps4 xlv4
 #g4    ,footnote #bda3      ,illi enim 
in odore unguentorum ejus circumire     
dicuntur2 perhaps an    allusion to     
,song of ,sol4 i4 #c or to ,ps4 xlv4 #h4
    ,footnote #bdb3      ,lam4 iv4 #bj4 
,footnote #bdc3      ,ps4 lxxxix4 #ej1  
#ea4    ,footnote #bdd3      ,col4 iii4 
#c4    ,footnote #bde3      #b ,cor4    
xiii4 #c4    ,footnote #bdf3      ,luke 
i4 #ce4    ,footnote #bdg3      ,heb4   
viii4 #e4    ,footnote #bdh3      ,job  
viii4 #i4    ,footnote #bdi3      #b    

,cor4 v4 #af4                           
,,chapter ,,vii4                        
,,on ,,the ,,holy ,,spirit4      #a4    
,as1 then1 after those first discussions
 which1 according to the  requirements  
of the case1 we held at the beginning   
regarding the ,father1  ,son1 and ,holy 
,spirit1 it seemed right that we should 
retrace our steps1  and show that the   
same ,god was the creator and founder of
 the world1 and  the ,father of our     
,lord ,jesus ,christ1 i4e4 that the ,god
 of the law and  of the prophets and of 
the gospel was one and the same2 and    
that1 in the  next place1 it ought to be
 shown1 with respect to ,christ1 in what
 manner  ,he who had formerly been      
demonstrated to be the ,word and ,wisdom
 of ,god  became man2 it remains that we
 now return with all possible brevity to
  the subject of the ,holy ,spirit4     
,it is time1 then1 that we say a few    
words to the best of our ability        
regarding the ,holy ,spirit1 whom our   
,lord and ,saviour in the ,gospel       

according to ,john has named the        
,paraclete4 ,for as it is the same ,god 
,himself1 and the same ,christ1 so also 
is it the same ,holy ,spirit who was  in
 the prophets and apostles1 i4e4 either 
in those who believed in ,god  before   
the advent of ,christ1 or in those who  
by means of ,christ have  sought refuge 
in ,god4 ,we have heard1 indeed1 that   
certain heretics have  dared to say that
 there are two ,gods and two ,christs1  
but we have never  known of the doctrine
 of two ,holy ,spirits being preached by
 any  one4#bej ,for how could they      
maintain this out of ,scripture1 or what
  distinction could they lay down       
between ,holy ,spirit and ,holy ,spirit1
 if  indeed any definition or           
description of ,holy ,spirit can be     
discovered8  ,for although we should    
concede to ,marcion or to ,valentinus   
that it is  possible to draw            
distinctions in the question of ,deity1 
and to describe  the nature of the good 
,god as one1 and that of the just ,god  

as another1  what will he devise1 or    
what will he discover1 to enable him to 
introduce a distinction in the ,holy    
,spirit8 ,i consider1 then1 that they   
are able to discover nothing which may  
indicate a distinction of any  kind     
whatever4    #b4 ,now we are of opinion 
that every rational creature1 without   
any  distinction1 receives a share of   
,him in the same way as of the ,wisdom  
and of the ,word of ,god4 ,i observe1   
however1 that the chief advent of the   
,holy ,spirit is declared to men1 after 
the ascension of ,christ to heaven1     
rather than before ,his coming into the 
world4 ,for1 before that1 it was  upon  
the prophets alone1 and upon a few      
individuals--if there happened to  be   
any among the people deserving of       
it--that the gift of the ,holy ,spirit  
was conferred2 but after the advent of  
the ,saviour1 it is written that  the   
prediction of the prophet ,joel was     
fulfilled1 8,in the last days it  shall 
come to pass1 and ,i will pour out my   

,spirit upon all flesh1 and  they shall 
prophesy10#bea which is similar to the  
well-known statement1  8,all nations    
shall serve ,him40#beb ,by the grace1   
then1 of the ,holy  ,spirit1 along with 
numerous other results1 this most       
glorious  consequence is clearly        
demonstrated1 that with regard to those 
things  which were written in the       
prophets or in the law of ,moses1 it was
 only a  few persons at that time1 viz4 
the prophets themselves1 and scarcely   
another individual out of the whole     
nation1 who were able to look beyond    
the mere corporeal meaning and discover 
something greater1 i4e4  something      
spiritual1 in the law or in the         
prophets2 but now there are  countless  
multitudes of believers who1 although   
unable to unfold  methodically and      
clearly the results of their spiritual  
understanding1#bec are nevertheless most
 firmly persuaded that neither  ought   
circumcision to be understood literally1
 nor the rest of the  ,sabbath1 nor the 

pouring out of the blood of an animal1  
nor that answers  were given by ,god to 
,moses on these points4 ,and this method
 of  apprehension is undoubtedly        
suggested to the minds of all by the    
power  of the ,holy ,spirit4    #c4 ,and
 as there are many ways of apprehending 
,christ1 who1 although ,he  is wisdom1  
does not act the part or possess the    
power of wisdom in all  men1 but only in
 those who give themselves to the study 
of wisdom in  ,him2 and who1 although   
called a physician1 does not act as one 
towards  all1 but only towards those who
 understand their feeble and sickly     
condition1 and flee to ,his compassion  
that they may obtain health2 so  also ,i
 think is it with the ,holy ,spirit1 in 
whom is contained every kind  of gifts4 
,for on some is bestowed by the ,spirit 
the word of wisdom1 on  others the word 
of knowledge1 on others faith2 and so to
 each individual  of those who are      
capable of receiving ,him1 is the       
,spirit ,himself made to  be that       

quality1 or understood to be that which 
is needed by the  individual who has    
deserved to participate4#bed ,these     
divisions and  differences not being    
perceived by those who hear ,him called 
,paraclete  in the ,gospel1 and not duly
 considering in consequence of what work
 or  act ,he is named the ,paraclete1   
they have compared ,him to some common  
spirits or other1 and by this means have
 tried to disturb the churches  of      
,christ1 and so excite dissensions of no
 small extent among brethren2  whereas  
the ,gospel shows ,him to be of such    
power and majesty1 that it  says the    
apostles could not yet receive those    
things which the ,saviour  wished to    
teach them until the advent of the ,holy
 ,spirit1 who1 pouring  ,himself into   
their souls1 might enlighten them       
regarding the nature and  faith of the  
,trinity4 ,but these persons1 because of
 the ignorance of  their understandings1
 are not only unable themselves         
logically to state  the truth1 but      

cannot even give their attention to what
 is advanced by  us2 and entertaining   
unworthy ideas of ,his divinity1 have   
delivered  themselves over to errors and
 deceits1 being depraved by a spirit of 
error1 rather than instructed by the    
teaching of the ,holy ,spirit1          
according to the declaration of the     
apostle1 8,following the doctrine of    
devils1 forbidding to marry1 to the     
destruction and ruin of many1 and to    
abstain from meats1 that by an          
ostentatious exhibition of stricter     
observance they may seduce the souls of 
the innocent40#bee    #d4 ,we must      
therefore know that the ,paraclete is   
the ,holy ,spirit1 who  teaches truths  
which cannot be uttered in words1 and   
which are1 so to  speak1 unutterable1   
and 8which it is not lawful for a man to
  utter10#bef i4e4 which cannot be      
indicated by human language4 ,the       
phrase 8it is not lawful0 is1 we think1 
used by the apostle instead of  8it is  
not possible20 as also is the case in   

the passage where he says1  8,all things
 are lawful for me1 but all things are  
not expedient3 all  things are lawful   
for me1 but all things edify not40#beg  
,for those  things which are in our     
power because we may have them1 he says 
are  lawful for us4 ,but the ,paraclete1
 who is called the ,holy ,spirit1 is so 
called from ,his work of consolation1   
paraclesis being termed in ,latin       
consolatio4 ,for if any one has deserved
 to participate in the ,holy  ,spirit by
 the knowledge of ,his ineffable        
mysteries1 he undoubtedly  obtains      
comfort and joy of heart4 ,for since he 
comes by the teaching of  the ,spirit to
 the knowledge of the reasons of all    
things which  happen--how or why they   
occur--his soul can in no respect be    
troubled1 or  admit any feeling of      
sorrow2 nor is he alarmed by anything1  
since1  clinging to the ,word of ,god   
and ,his wisdom1 he through the ,holy   
,spirit  calls ,jesus ,lord4 ,and since 
we have made mention of the ,paraclete1 

and  have explained as we were able what
 sentiments ought to be entertained     
regarding ,him2 and since our ,saviour  
also is called the ,paraclete in the    
,epistle of ,john1 when he says1 8,if   
any of us sin1 we have a ,paraclete     
with the ,father1 ,jesus ,christ the    
righteous1 and ,he is the propitiation  
for our sins20#beh let us consider      
whether this term ,paraclete should     
happen to have one meaning when applied 
to the ,saviour1 and another when       
applied to the ,holy ,spirit4 ,now      
,paraclete1 when spoken of the ,saviour1
  seems to mean intercessor4 ,for in    
,greek1 ,paraclete has both             
significations--that of intercessor and 
comforter4 ,on account1 then1 of  the   
phrase which follows1 when he says1     
8,and ,he is the propitiation for  our  
sins10 the name ,paraclete seems to be  
understood in the case of our  ,saviour 
as meaning intercessor2 for ,he is said 
to intercede with the  ,father because  
of our sins4 ,in the case of the ,holy  

,spirit1 the  ,paraclete must be        
understood in the sense of comforter1   
inasmuch as ,he  bestows consolation    
upon the souls to whom ,he openly       
reveals the  apprehension of spiritual  
knowledge4    ,footnote #bej3           
,according to ,pamphilus in his         
,apology1 ,origen1 in a note on ,tit4   
iii4 #aj1 has made a statement the      
opposite of this4 ,his words are3       
8,but there are some also who say1 that 
it was one ,holy ,spirit who was    in  
the prophets1 and another who was in the
 apostles of our ,lord ,jesus           
,christ40--,,ru,,us4    ,footnote #bea3 
,joel ii4 #bh4    ,footnote #beb3       
,ps4 lxxii4 #aa4    ,footnote #bec3     
,qui licet non omnes possint per ordinem
 atque ad liquidum spiritualis          
intelligenti explanare consequentiam4   
,footnote #bed3      ,ita per singulos1 
qui eum capere possunt1 hoc efficitur1  
vel hoc    intelligitur ipse ,spiritus1 
quo indiget ille1 qui eum participare   
meruerit4 ,schnitzer renders1 8,and so1 

in every one who is susceptible    of   
them1 the ,spirit is exactly that which 
the receiver chiefly needs40            
,footnote #bee3      #a ,tim4 iv4 #a-c4 
,footnote #bef3      #b ,cor4 xii4 #d4  
,footnote #beg3      #a ,cor4 x4 #bc4   
,footnote #beh3      #a ,john ii4 #a1   
#b4                                     
,,chapter ,,viii4                       
,,on ,,the ,,soul 7,,anima74      #a4   
,the order of our arrangement now       
requires us1 after the discussion of    
the preceding subjects1 to institute a  
general inquiry regarding the  soul2#bei
 and1 beginning with points of inferior 
importance1 to ascend  to those that are
 of greater4 ,now1 that there are       
souls#bfj in all  living things1 even in
 those which live in the waters1 is1 ,i 
suppose1  doubted by no one4 ,for the   
general opinion of all men maintains    
this2  and confirmation from the        
authority of holy ,scripture is added1  
when it  is said that 8,god made great  
whales1 and every living creature#bfa   

that  moveth which the waters brought   
forth after their kind40#bfb ,it is     
confirmed also from the common          
intelligence of reason1 by those who lay
  down in certain words a definition of 
soul4 ,for soul is defined as  follows3 
a substance  and 1 which may be rendered
 into  ,latin1 although not so          
appropriately1 sensibilis et            
mobilis4#bfc ,this  certainly may be    
said appropriately of all living beings1
 even of those  which abide in the      
waters2 and of winged creatures too1    
this same  definition of anima may be   
shown to hold good4 ,scripture also has 
added its authority to a second opinion1
 when it says1 8,ye shall not eat  the  
blood1 because the life#bfd of all flesh
 is its blood2 and ye shall  not eat the
 life with the flesh20#bfe in which it  
intimates most  clearly that the blood  
of every animal is its life4 ,and if any
 one now  were to ask how it can be said
 with respect to bees1 wasps1 and ants1 
and those other things which are in the 

waters1 oysters and cockles1 and  all   
others which are without blood1 and are 
most clearly shown to be  living things1
 that the 8life of all flesh is the     
blood10 we must  answer1 that in living 
things of that sort the force which is  
exerted in  other animals by the power  
of red blood is exerted in them by that 
liquid which is within them1 although it
 be of a different colour2 for  colour  
is a thing of no importance1 provided   
the substance be endowed  with life4#bff
 ,that beasts of burden or cattle of    
smaller size are  endowed with          
souls1#bfg there is1 by general assent1 
no doubt whatever4  ,the opinion of holy
 ,scripture1 however1 is manifest1 when 
,god says1 8,let  the earth bring forth 
the living creature after its kind1     
four-footed  beasts1 and creeping       
things1 and beasts of the earth after   
their  kind40#bfh ,and now with respect 
to man1 although no one entertains any  
doubt1 or needs to inquire1 yet holy    
,scripture declares that 8,god  breathed

 into his countenance the breath of     
life1 and man became a  living          
soul40#bfi ,it remains that we inquire  
respecting the angelic  order whether   
they also have souls1 or are souls2 and 
also respecting  the other divine and   
celestial powers1 as well as those of an
 opposite  kind4 ,we nowhere1 indeed1   
find any authority in holy ,scripture   
for  asserting that either the angels1  
or any other divine spirits that are    
ministers of ,god1 either possess souls 
or are called souls1 and yet they  are  
felt by very many persons to be endowed 
with life4 ,but with regard  to ,god1 we
 find it written as follows3 8,and ,i   
will put my soul upon that  soul which  
has eaten blood1 and ,i will root him   
out from among his  people20#bgj and    
also in another passage1 8,your new     
moons1 and  sabbaths1 and great days1 ,i
 will not accept2 your fasts1 and       
holidays1  and festal days1 my soul     
hateth40#bga ,and in the twenty-second  
,psalm1  regarding ,christ--for it is   

certain1 as the ,gospel bears witness1  
that  this ,psalm is spoken of ,him--the
 following words occur3 8,o ,lord1 be   
not  far from helping me2 look to my    
defence3 ,o ,god1 deliver my soul from  
the  sword1 and my beloved one from the 
hand of the dog20#bgb although there    
are also many other testimonies         
respecting the soul of ,christ when ,he 
tabernacled in the flesh4    #b4 ,but   
the nature of the incarnation will      
render unnecessary any inquiry  into the
 soul of ,christ4 ,for as ,he truly     
possessed flesh1 so also ,he  truly     
possessed a soul4 ,it is difficult      
indeed both to feel and to state  how   
that which is called in ,scripture the  
soul of ,god is to be  understood2 for  
we acknowledge that nature to be simple1
 and without any  intermixture or       
addition4 ,in whatever way1 however1 it 
is to be  understood1 it seems1         
meanwhile1 to be named the soul of ,god2
 whereas  regarding ,christ there is no 
doubt4 ,and therefore there seems to me 

no  absurdity in either understanding or
 asserting some such thing regarding    
the holy angels and the other heavenly  
powers1 since that definition of  soul  
appears applicable also to them4 ,for   
who can rationally deny that  they are  
8sensible and moveable80 ,but if that   
definition appear to be  correct1       
according to which a soul is said to be 
a substance rationally  8sensible and   
moveable10 the same definition would    
seem also to apply to  angels4 ,for what
 else is in them than rational feeling  
and motion8 ,now  those beings who are  
comprehended under the same definition  
have  undoubtedly the same substance4   
,paul indeed intimates that there is a  
kind of animal-man#bgc who1 he says1    
cannot receive the things of the        
,spirit of ,god1 but declares that the  
doctrine of the ,holy ,spirit seems  to 
him foolish1 and that he cannot         
understand what is to be spiritually    
discerned4 ,in another passage he says  
it is sown an animal body1 and  arises a

 spiritual body1 pointing out that in   
the resurrection of the  just there will
 be nothing of an animal nature4 ,and   
therefore we inquire  whether there     
happen to be any substance which1 in    
respect of its being  anima1 is         
imperfect4 ,but whether it be imperfect 
because it falls away  from perfection1 
or because it was so created by ,god1   
will form the  subject of inquiry when  
each individual topic shall begin to be 
discussed in order4 ,for if the animal  
man receive not the things of the       
,spirit of ,god1 and because he is      
animal1 is unable to admit the          
understanding of a better1 i4e4 of a    
divine nature1 it is for this  reason   
perhaps that ,paul1 wishing to teach us 
more plainly what that is  by means of  
which we are able to comprehend those   
things which are of  the ,spirit1 i4e4  
spiritual things1 conjoins and          
associates with the  ,holy ,spirit an   
understanding#bgd rather than a         
soul4#bge ,for this1 ,i  think1 he      

indicates when he says1 8,i will pray   
with the spirit1 ,i will  pray with the 
understanding also2 ,i will sing with   
the spirit1 ,i will  sing with the      
understanding also40#bgf ,and he does   
not say that 8,i will  pray with the    
soul10 but with the spirit and the      
understanding4 ,nor does  he say1 8,i   
will sing with the soul10 but with the  
spirit and the  understanding4    #c4   
,but perhaps this question is asked1 ,if
 it be the understanding which  prays   
and sings with the spirit1 and if it be 
the same which receives  both perfection
 and salvation1 how is it that ,peter   
says1 8,receiving the  end of your      
faith1 even the salvation of your       
souls80#bgg ,if the soul  neither prays 
nor sings with the spirit1 how shall it 
hope for  salvation8 or when it attains 
to blessedness1 shall it be no longer   
called a soul8#bgh ,let us see if       
perhaps an answer may be given in this  
way1 that as the ,saviour came to save  
what was lost1 that which formerly  was 

said to be lost is not lost when it is  
saved2 so also1 perhaps1 this  which is 
saved is called a soul1 and when it has 
been placed in a state  of salvation    
will receive a name from the ,word that 
denotes its more  perfect condition4    
,but it appears to some that this also  
may be added1  that as the thing which  
was lost undoubtedly existed before it  
was lost1  at which time it was         
something else than destroyed1 so also  
will be the  case when it is no longer  
in a ruined condition4 ,in like manner  
also1  the soul which is said to have   
perished will appear to have been       
something at one time1 when as yet it   
had not perished1 and on that  account  
would be termed soul1 and being again   
freed from destruction1 it  may become a
 second time what it was before it      
perished1 and be called a  soul4 ,but   
from the very signification of the name 
soul which the ,greek  word conveys1 it 
has appeared to a few curious inquirers 
that a meaning  of no small importance  

may be suggested4 ,for in sacred        
language ,god is  called a fire1 as when
 ,scripture says1 8,our ,god is a       
consuming  fire40#bgi ,respecting the   
substance of the angels also it speaks  
as  follows3 8,who maketh ,his angels   
spirits1 and ,his ministers a burning   
fire20#bhj and in another place1 8,the  
angel of the ,lord appeared in a  flame 
of fire in the bush40#bha ,we have1     
moreover1 received a  commandment to be 
8fervent in spirit20#bhb by which       
expression  undoubtedly the ,word of    
,god is shown to be hot and fiery4 ,the 
prophet  ,jeremiah also hears from ,him1
 who gave him his answers1 8,behold1 ,i 
have  given my words into thy mouth a   
fire40#bhc ,as ,god1 then1 is a fire1   
and  the angels a flame of fire1 and all
 the saints are fervent in spirit1  so1 
on the contrary1 those who have fallen  
away from the love of ,god are          
undoubtedly said to have cooled in their
 affection for ,him1 and to have  become
 cold4 ,for the ,lord also says1 that1  

8because iniquity has  abounded1 the    
love of many will grow cold40#bhd ,nay1 
all things1  whatever they are1 which in
 holy ,scripture are compared with the  
hostile  power1 the devil is said to be 
perpetually finding cold2 and what is   
found to be colder than he8 ,in the sea 
also the dragon is said to reign4  ,for 
the prophet#bhe intimates that the      
serpent and dragon1 which  certainly is 
referred to one of the wicked spirits1  
is also in the sea4  ,and elsewhere the 
prophet says1 8,i will draw out my holy 
sword upon the  dragon the flying       
serpent1 upon the dragon the crooked    
serpent1 and will  slay him40#bhf ,and  
again he says3 8,even though they hide  
from my eyes1  and descend into the     
depths of the sea1 there will ,i command
 the  serpent1 and it shall bite        
them40#bhg ,in the book of ,job also1 he
 is  said to be the king of all things  
in the waters4#bhh ,the prophet#bhi     
threatens that evils will be kindled by 
the north wind upon all who  inhabit the

 earth4 ,now the north wind is described
 in holy ,scripture as  cold1 according 
to the statement in the book of ,wisdom1
 8,that cold north  wind20#bij which    
same thing also must undoubtedly be     
understood of the  devil4 ,if1 then1    
those things which are holy are named   
fire1 and light1  and fervent1 while    
those which are of an opposite nature   
are said to be  cold2 and if the love of
 many is said to wax cold2 we have to   
inquire  whether perhaps the name soul1 
which in ,greek is termed 1 be so       
termed from growing cold#bia out of a   
better and more divine condition1  and  
be thence derived1 because it seems to  
have cooled from that natural  and      
divine warmth1 and therefore has been   
placed in its present  position1 and    
called by its present name4 ,finally1   
see if you can easily  find a place in  
holy ,scripture where the soul is       
properly mentioned in  terms of praise3 
it frequently occurs1 on the contrary1  
accompanied with  expressions of        

censure1 as in the passage1 8,an evil   
soul ruins him who  possesses it20#bib  
and1 8,the soul which sinneth1 it shall 
die40#bic  ,for after it has been said1 
8,all souls are mine2 as the soul of the
  father1 so also the soul of the son is
 mine10#bid it seemed to follow  that   
,he would say1 8,the soul that doeth    
righteousness1 it shall be  saved10 and 
8,the soul which sinneth1 it shall die40
 ,but now we see that  ,he has          
associated with the soul what is        
censurable1 and has been silent  as to  
that which was deserving of praise4 ,we 
have therefore to see if1  perchance1 as
 we have said is declared by the name   
itself1 it was called  1 i4e4 anima1    
because it has waxed cold from the      
fervour of just  things1#bie and from   
participation in the divine fire1 and   
yet has not  lost the power of restoring
 itself to that condition of fervour in 
which  it was at the beginning4 ,whence 
the prophet also appears to point out   
some such state of things by the words1 

8,return1 ,o my soul1 unto thy          
rest40#bif ,from all which this appears 
to be made out1 that the  understanding1
 falling away from its status and       
dignity1 was made or  named soul2 and   
that1 if repaired and corrected1 it     
returns to the  condition of the        
understanding4#big    #d4 ,now1 if this 
be the case1 it seems to me that this   
very decay and  falling away of the     
understanding is not the same in all1   
but that this  conversion into a soul is
 carried to a greater or less degree in 
different instances1 and that certain   
understandings retain something  even of
 their former vigour1 and others again  
either nothing or a very  small amount4 
,whence some are found from the very    
commencement of their  lives to be of   
more active intellect1 others again of a
 slower habit of  mind1 and some are    
born wholly obtuse1 and altogether      
incapable of  instruction4 ,our         
statement1 however1 that the            
understanding is converted  into a soul1

 or whatever else seems to have such a  
meaning1 the reader  must carefully     
consider and settle for himself1 as     
these views are not  to be regarded as  
advanced by us in a dogmatic manner1 but
 simply as  opinions1 treated in the    
style of investigation and discussion4  
,let the  reader take this also into    
consideration1 that it is observed with 
regard to the soul of the ,saviour1 that
 of those things which are  written in  
the ,gospel1 some are ascribed to it    
under the name of soul1  and others     
under that of spirit4 ,for when it      
wishes to indicate any  suffering or    
perturbation affecting ,him1 it         
indicates it under the name  of soul2 as
 when it says1 8,now is my soul         
troubled20#bih and1 8,my soul  is       
sorrowful1 even unto death20#bii and1   
8,no man taketh my soul#cjj  from me1   
but ,i lay it down of myself40#cja ,into
 the hands of ,his ,father  ,he commends
 not ,his soul1 but ,his spirit2 and    
when ,he says that the  flesh is weak1  

,he does not say that the soul is       
willing1 but the spirit3  whence it     
appears that the soul is something      
intermediate between the  weak flesh and
 the willing spirit4    #e4 ,but perhaps
 some one may meet us with one of those 
objections which  we have ourselves     
warned you of in our statements1 and    
say1 8,how then is  there said to be    
also a soul of ,god80 ,to which we      
answer as follows3  ,that as with       
respect to everything corporeal which is
 spoken of ,god1  such as fingers1 or   
hands1 or arms1 or eyes1 or feet1 or    
mouth1 we say  that these are not to be 
understood as human members1 but that   
certain  of his powers are indicated by 
these names of members of the body2 so  
also we are to suppose that it is       
something else which is pointed out by  
this title--soul of ,god4 ,and if it is 
allowable for us to venture to say      
anything more on such a subject1 the    
soul of ,god may perhaps be  understood 
to mean the only-begotten ,son of ,god4 

,for as the soul1 when  implanted in the
 body1 moves all things in it1 and      
exerts its force over  everything on    
which it operates2 so also the          
only-begotten ,son of ,god1  who is ,his
 ,word and ,wisdom1 stretches and       
extends to every power of ,god1  being  
implanted in it2 and perhaps to indicate
 this mystery is ,god  either called or 
described in ,scripture as a body4 ,we  
must1 indeed1 take  into consideration  
whether it is not perhaps on this       
account that the  soul of ,god may be   
understood to mean ,his only-begotten   
,son1 because ,he  ,himself came into   
this world of affliction1 and descended 
into this  valley of tears1 and into    
this place of our humiliation2 as ,he   
says in  the ,psalm1 8,because ,thou    
hast humiliated us in the place of      
affliction40#cjb ,finally1 ,i am aware  
that certain critics1 in  explaining the
 words used in the ,gospel by the       
,saviour1 8,my soul is  sorrowful1 even 
unto death10 have interpreted them of   

the apostles1 whom  ,he termed ,his     
soul1 as being better than the rest of  
,his body4 ,for as  the multitude of    
believers is called ,his body1 they say 
that the  apostles1 as being better than
 the rest of the body1 ought to be      
understood to mean ,his soul4    ,we    
have brought forward as we best could   
these points regarding the  rational    
soul1 as topics of discussion for our   
readers1 rather than as  dogmatic and   
well-defined propositions4 ,and with    
respect to the souls of  animals and    
other dumb creatures1 let that suffice  
which we have stated  above in general  
terms4    ,footnote #bei3      ,anima4  
,footnote #bfj3      ,anim4    ,footnote
 #bfa3      ,animam animantium4         
,footnote #bfb3      ,gen4 i4 #ba3   1  
,sept4    ,footnote #bfc3      ,erasmus 
remarks1 that  may be rendered          
imaginitiva1 which    is the            
understanding3 1 impulsiva1 which refers
 to the    affections 7,schnitzer74     
,footnote #bfd3      ,animam4           

,footnote #bfe3      ,lev4 xvii4 #ad3   
1 ,sept4    ,footnote #bff3             
,vitalis4    ,footnote #bfg3            
,animantia4    ,footnote #bfh3          
,gen4 i4 #bd1 living creature1 animam4  
,footnote #bfi3      ,gen4 ii4 #g1      
animam viventem4    ,footnote #bgj3     
,lev4 xvii4 #aj4 ,it is clear that in   
the text which ,origen or his           
translator had before him he must have  
read  instead of 3    otherwise the     
quotation would be inappropriate        
7,schnitzer74    ,footnote #bga3        
,isa4 i4 #ac1 #ad4    ,footnote #bgb3   
,ps4 xxii4 #bj1 #ba1 unicam meam1  4    
,footnote #bgc3      ,animalem4         
,footnote #bgd3      ,mens4    ,footnote
 #bge3      ,anima4    ,footnote #bgf3  
#a ,cor4 xiv4 #ae4    ,footnote #bgg3   
#a ,pet4 i4 #i4    ,footnote #bgh3      
,these words are found in ,jerome's     
,epistle to ,avitus1 and1 literally     
translated1 are as follow3 8,whence     
infinite caution is to be employed1     
lest perchance1 after souls have        

obtained salvation and come to the      
blessed life1 they should cease to be   
souls4 ,for as our ,lord and    ,saviour
 came to seek and to save what was lost1
 that it might cease to    be lost2 so  
the soul which was lost1 and for whose  
salvation the ,lord    came1 shall1 when
 it has been saved1 cease to be a soul4 
,this point in    like manner must be   
examined1 whether1 as that which has    
been lost was    at one time not lost1  
and a time will come when it will be no 
longer    lost2 so also at some time a  
soul may not have been a soul1 and a    
time    may be when it will by no means 
continue to be a soul40 ,a portion of   
the above is also found1 in the original
 ,greek1 in the ,emperor    ,justinian's
 letter to ,menas1 ,patriarch of        
,constantinople4    ,footnote #bgi3     
,deut4 iv4 #bd4    ,footnote #bhj3      
,ps4 civ4 #d2 cf4 ,heb4 i4 #g4          
,footnote #bha3      ,ex4 iii4 #b4      
,footnote #bhb3      ,rom4 xii4 #aa4    
,footnote #bhc3      ,cf4 ,jer4 i4 #i4  

,the word 8fire0 is found neither in the
 ,hebrew nor in    the ,septuagint4     
,footnote #bhd3      ,matt4 xxiv4 #ab4  
,footnote #bhe3      ,cf4 ,ezek4 xxxii4 
#b seqq4    ,footnote #bhf3      ,isa4  
xxvii4 #a4    ,footnote #bhg3      ,amos
 ix4 #c4    ,footnote #bhh3      ,job   
xli4 #cd4    ,footnote #bhi3      ,jer4 
i4 #ad4    ,footnote #bij3      ,ecclus4
 xliii4 #bj4    ,footnote #bia3         
from 4    ,footnote #bib3      ,ecclus4 
vi4 #d4    ,footnote #bic3      ,ezek4  
xviii4 #d1 cf4 #bj4    ,footnote #bid3  
,ezek4 xviii4 #d1 #ai4    ,footnote     
#bie3      8,by falling away and growing
 cold from a spiritual life1 the soul   
has    become what it now is1 but is    
capable also of returning to what it was
    at the beginning1 which ,i think is 
intimated by the prophet in the         
words1 #8,return1 ,o my soul1 unto thy  
rest1' so as to be wholly               
this40--,epistle of ,justinian to       
,patriarch of ,constantinople4          
,footnote #bif3      ,ps4 cxvi4 #g4     

,footnote #big3      8,the understanding
 77 somehow1 then1 has become a soul1   
and the    soul1 being restored1 becomes
 an understanding4 ,the understanding   
falling away1 was made a soul1 and the  
soul1 again1 when furnished    with     
virtues1 will become an understanding4  
,for if we examine the case    of ,esau1
 we may find that he was condemned      
because of his ancient sins    in a     
worse course of life4 ,and respecting   
the heavenly bodies we must    inquire1 
that not at the time when the world was 
created did the soul    of the sun1 or  
whatever else it ought to be called1    
begin to exist1    but before that it   
entered that shining and burning body4  
,we may hold    similar opinions        
regarding the moon and stars1 that1 for 
the foregoing    reasons1 they were     
compelled1 unwillingly1 to subject      
themselves to    vanity on account of   
the rewards of the future2 and to do1   
not their    own will1 but the will of  
their ,creator1 by whom they were       

arranged    among their different       
offices40--,jerome's ,letter to ,avitus4
 ,from    these1 as well as other       
passages1 it may be seen how widely     
,rufinus    departed in his translation 
from the original4    ,footnote #bih3   
,john xii4 #bg4    ,footnote #bii3      
,matt4 xxvi4 #ch4    ,footnote #cjj3    
,animam4    ,footnote #cja3      ,john  
x4 #ah4    ,footnote #cjb3      ,ps4    
xliv4 #ai4                              
,,chapter ,,ix4   ,,on ,,the ,,world    
,,and ,,the ,,movements ,,of ,,rational 
,,creatures1 ,,whether ,,good ,,or      
,,bad2 ,,and ,,on ,,the ,,causes ,,of   
,,them4      #a4 ,but let us now return 
to the order of our proposed discussion1
 and  behold the commencement of        
creation1 so far as the understanding   
can  behold the beginning of the        
creation of ,god4 ,in that              
commencement1#cjc  then1 we are to      
suppose that ,god created so great a    
number of rational  or intellectual     
creatures 7or by whatever name they are 

to be called71  which we have formerly  
termed understandings1 as ,he foresaw   
would be  sufficient4 ,it is certain    
that ,he made them according to some    
definite  number1 predetermined by      
,himself3 for it is not to be imagined1 
as some  would have it1 that creatures  
have not a limit1 because where there is
  no limit there can neither be any     
comprehension nor any limitation4 ,now  
if this were the case1 then certainly   
created things could neither be         
restrained nor administered by ,god4    
,for1 naturally1 whatever is infinite   
will also be incomprehensible4          
,moreover1 as ,scripture says1 8,god has
  arranged all things in number and     
measure20#cjd and therefore number  will
 be correctly applied to rational       
creatures or understandings1 that  they 
may be so numerous as to admit of being 
arranged1 governed1 and  controlled by  
,god4 ,but measure will be appropriately
 applied to a  material body2 and this  
measure1 we are to believe1 was created 

by ,god  such as ,he knew would be      
sufficient for the adorning of the      
world4  ,these1 then1 are the things    
which we are to believe were created by 
,god  in the beginning1 i4e4 before all 
things4 ,and this1 we think1 is         
indicated even in that beginning which  
,moses has introduced in terms  somewhat
 ambiguous1 when he says1 8,in the      
beginning ,god made the heaven  and the 
earth40#cje ,for it is certain that the 
firmament is not spoken  of1 nor the dry
 land1 but that heaven and earth from   
which this present  heaven and earth    
which we now see afterwards borrowed    
their names4    #b4 ,but since those    
rational natures1 which we have said    
above were made  in the beginning1 were 
created when they did not previously    
exist1 in  consequence of this very fact
 of their non-existence and commencement
 of  being1 are they necessarily        
changeable and mutable2 since whatever  
power  was in their substance was not in
 it by nature1 but was the result of    

the goodness of their ,maker4 ,what they
 are1 therefore1 is neither their  own  
nor endures for ever1 but is bestowed by
 ,god4 ,for it did not always  exist2   
and everything which is a gift may also 
be taken away1 and  disappear4 ,and a   
reason for removal will consist in the  
movements of  souls not being conducted 
according to right and propriety4 ,for  
the  ,creator gave1 as an indulgence to 
the understandings created by ,him1 the 
power of free and voluntary action1 by  
which the good that was in them  might  
become their own1 being preserved by the
 exertion of their own  will2 but       
slothfulness1 and a dislike of labour in
 preserving what is  good1 and an       
aversion to and a neglect of better     
things1 furnished the  beginning of a   
departure from goodness4 ,but to depart 
from good is  nothing else than to be   
made bad4 ,for it is certain that to    
want  goodness is to be wicked4 ,whence 
it happens that1 in proportion as one   
falls away from goodness1 in the same   

proportion does he become involved  in  
wickedness4 ,in which condition1        
according to its actions1 each          
understanding1 neglecting goodness      
either to a greater or more limited     
extent1 was dragged into the opposite of
 good1 which undoubtedly is  evil4 ,from
 which it appears that the ,creator of  
all things admitted  certain seeds and  
causes of variety and diversity1 that   
,he might create  variety and diversity 
in proportion to the diversity of       
understandings1  i4e4 of rational       
creatures1 which diversity they must be 
supposed to  have conceived from that   
cause which we have mentioned above4    
,and what  we mean by variety and       
diversity is what we now wish to        
explain4    #c4 ,now we term world      
everything which is above the heavens1  
or in the  heavens1 or upon the earth1  
or in those places which are called the 
lower regions1 or all places whatever   
that anywhere exist1 together with      
their inhabitants4 ,this whole1 then1 is

 called world4 ,in which world  certain 
beings are said to be super-celestial1  
i4e4 placed in happier  abodes1 and     
clothed with heavenly and resplendent   
bodies2 and among  these many           
distinctions are shown to exist1 the    
apostle1 e4g41 saying1  8,that one is   
the glory of the sun1 another the glory 
of the moon1  another the glory of the  
stars2 for one star differeth from      
another star  in glory40#cjf ,certain   
beings are called earthly1 and among    
them1  i4e4 among men1 there is no small
 difference2 for some of them are       
,barbarians1 others ,greeks2 and of the 
,barbarians some are savage and  fierce1
 and others of a milder disposition4    
,and certain of them live  under laws   
that have been thoroughly approved2     
others1 again1 under laws  of a more    
common or severe kind2#cjg while some1  
again1 possess customs  of an inhuman   
and savage character1 rather than laws4 
,and certain of  them1 from the hour of 
their birth1 are reduced to humiliation 

and  subjection1 and brought up as      
slaves1 being placed under the dominion 
either of masters1 or princes1 or       
tyrants4 ,others1 again1 are brought up 
in a manner more consonant with freedom 
and reason3 some with sound  bodies1    
some with bodies diseased from their    
early years2 some defective  in vision1 
others in hearing and speech2 some born 
in that condition1  others deprived of  
the use of their senses immediately     
after birth1 or  at least undergoing    
such misfortune on reaching manhood4    
,and why should  ,i repeat and enumerate
 all the horrors of human misery1 from  
which some  have been free1 and in which
 others have been involved1 when each   
one  can weigh and consider them for    
himself8 ,there are also certain        
invisible powers to which earthly things
 have been entrusted for                
administration2 and amongst them no     
small difference must be believed to    
exist1 as is also found to be the case  
among men4 ,the ,apostle ,paul  indeed  

intimates that there are certain lower  
powers1#cjh and that  among them1 in    
like manner1 must undoubtedly be sought 
a ground of  diversity4 ,regarding dumb 
animals1 and birds1 and those creatures 
which  live in the waters1 it seems     
superfluous to inquire2 since it is     
certain  that these ought to be regarded
 not as of primary1 but of subordinate  
rank4    #d4 ,seeing1 then1 that all    
things which have been created are said 
to  have been made through ,christ1 and 
in ,christ1 as the ,apostle ,paul most  
clearly indicates1 when he says1 8,for  
in ,him and by ,him were all things     
created1 whether things in heaven or    
things on earth1 visible and  invisible1
 whether they be thrones1 or powers1 or 
principalities1 or  dominions2 all      
things were created by ,him1 and in     
,him20#cji and as in  his ,gospel ,john 
indicates the same thing1 saying1 8,in  
the beginning was  the ,word1 and the   
,word was with ,god1 and the ,word was  
,god3 the same was  in the beginning    

with ,god3 all things were made by ,him2
 and without ,him  was not anything     
made20#caj and as in the ,psalm also it 
is written1 8,in  wisdom hast ,thou made
 them all20#caa--seeing1 then1 ,christ  
is1 as it  were1 the ,word and ,wisdom1 
and so also the ,righteousness1 it will 
undoubtedly follow that those things    
which were created in the ,word and     
,wisdom are said to be created also in  
that righteousness which is  ,christ2   
that in created things there may appear 
to be nothing  unrighteous or           
accidental1 but that all things may be  
shown to be in  conformity with the law 
of equity and righteousness4 ,how1 then1
 so great  a variety of things1 and so  
great a diversity1 can be understood to 
be  altogether just and righteous1 ,i am
 sure no human power or language can    
explain1 unless as prostrate suppliants 
we pray to the ,word1 and ,wisdom1  and 
,righteousness ,himself1 who is the     
only-begotten ,son of ,god1 and who1    
pouring ,himself by ,his graces into our

 senses1 may deign to illuminate  what  
is dark1 to lay open what is concealed1 
and to reveal what is  secret2 if1      
indeed1 we should be found either to    
seek1 or ask1 or knock  so worthily as  
to deserve to receive when we ask1 or to
 find when we  seek1 or to have it      
opened to us when we knock4 ,not        
relying1 then1 on  our own powers1 but  
on the help of that ,wisdom which made  
all things1  and of that ,righteousness 
which we believe to be in all ,his      
creatures1  although we are in the      
meantime unable to declare it1 yet1     
trusting in  ,his mercy1 we shall       
endeavour to examine and inquire how    
that great  variety and diversity in the
 world may appear to be consistent with 
all  righteousness and reason4 ,i mean1 
of course1 merely reason in general2    
for it would be a mark of ignorance     
either to seek1 or of folly to give1  a 
special reason for each individual case4
    #e4 ,now1 when we say that this     
world was established in the variety in 

which we have above explained that it   
was created by ,god1 and when we  say   
that this ,god is good1 and righteous1  
and most just1 there are  numerous      
individuals1 especially those who1      
coming from the school of  ,marcion1 and
 ,valentinus1 and ,basilides1 have heard
 that there are  souls of different     
natures1 who object to us1 that it      
cannot consist  with the justice of ,god
 in creating the world to assign to some
 of ,his  creatures an abode in the     
heavens1 and not only to give such a    
better  habitation1 but also to grant   
them a higher and more honourable       
position2 to favour others with the     
grant of principalities2 to bestow      
powers upon some1 dominions on others2  
to confer upon some the most  honourable
 seats in the celestial tribunals2 to   
enable some to shine  with more         
resplendent glory1 and to glitter with a
 starry splendour2  to give to some the 
glory of the sun1 to others the glory of
 the moon1  to others the glory of the  

stars2 to cause one star to differ from 
another star in glory4 ,and1 to speak   
once for all1 and briefly1 if the       
,creator ,god wants neither the will to 
undertake nor the power to  complete a  
good and perfect work1 what reason can  
there be that1 in  the creation of      
rational natures1 i4e4 of beings of     
whose existence  ,he ,himself is the    
cause1 ,he should make some of higher   
rank1 and  others of second1 or third1  
or of many lower and inferior degrees8  
,in  the next place1 they object to us1 
with regard to terrestrial beings1  that
 a happier lot by birth is the case with
 some rather than with  others2 as one  
man1 e4g41 is begotten of ,abraham1 and 
born of the  promise2 another1 too1 of  
,isaac and ,rebekah1 and who1 while     
still in  the womb1 supplants his       
brother1 and is said to be loved by ,god
 before  he is born4 ,nay1 this very    
circumstance1--especially that one man  
is  born among the ,hebrews1 with whom  
he finds instruction in the divine  law2

 another among the ,greeks1 themselves  
also wise1 and men of no  small         
learning2 and then another amongst the  
,ethiopians1 who are  accustomed to feed
 on human flesh2 or amongst the         
,scythians1 with whom  parricide is an  
act sanctioned by law2 or amongst the   
people of  ,taurus1 where strangers are 
offered in sacrifice1--is a ground of   
strong objection4 ,their argument       
accordingly is this3 ,if there be this  
great diversity of circumstances1 and   
this diverse and varying  condition by  
birth1 in which the faculty of free-will
 has no scope  7for no one chooses for  
himself either where1 or with whom1 or  
in what  condition he is born72 if1     
then1 this is not caused by the         
difference  in the nature of souls1 i4e4
 that a soul of an evil nature is       
destined for a wicked nation1 and a good
 soul for a righteous nation1  what     
other conclusion remains than that these
 things must be supposed  to be         
regulated by accident and chance8 ,and  

if that be admitted1 then  it will be no
 longer believed that the world was made
 by ,god1 or  administered by ,his      
providence2 and as a consequence1 a     
judgment of  ,god upon the deeds of each
 individual will appear a thing not to  
be  looked for4 ,in which matter1       
indeed1 what is clearly the truth of    
things is the privilege of ,him alone to
 know who searches all things1  even the
 deep things of ,god4    #f4 ,we1       
however1 although but men1 not to       
nourish the insolence of the  heretics  
by our silence1 will return to their    
objections such answers as  occur to us1
 so far as our abilities enable us4 ,we 
have frequently  shown1 by those        
declarations which we were able to      
produce from the holy  ,scriptures1 that
 ,god1 the ,creator of all things1 is   
good1 and just1 and  all-powerful4 ,when
 ,he in the beginning created those     
beings which ,he  desired to create1    
i4e4 rational natures1 ,he had no other 
reason for  creating them than on       

account of ,himself1 i4e4 ,his own      
goodness4 ,as ,he  ,himself1 then1 was  
the cause of the existence of those     
things which were  to be created1 in    
whom there was neither any variation nor
 change1 nor  want of power1 ,he created
 all whom ,he made equal and alike1     
because  there was in ,himself no reason
 for producing variety and diversity4   
,but  since those rational creatures    
themselves1 as we have frequently shown1
  and will yet show in the proper place1
 were endowed with the power of         
free-will1 this freedom of will incited 
each one either to progress by          
imitation of ,god1 or reduced him to    
failure through negligence4 ,and  this1 
as we have already stated1 is the cause 
of the diversity among  rational        
creatures1 deriving its origin not from 
the will or judgment of  the ,creator1  
but from the freedom of the individual  
will4 ,now ,god1 who  deemed it just to 
arrange ,his creatures according to     
their merit1  brought down these        

different understandings into the       
harmony of one  world1 that ,he might   
adorn1 as it were1 one dwelling1 in     
which there  ought to be not only       
vessels of gold and silver1 but also of 
wood and  clay 7and some indeed to      
honour1 and others to dishonour71 with  
those  different vessels1 or souls1 or  
understandings4 ,and these are the      
causes1 in my opinion1 why that world   
presents the aspect of diversity1  while
 ,divine ,providence continues to       
regulate each individual according  to  
the variety of his movements1 or of his 
feelings and purpose4 ,on  which account
 the ,creator will neither appear to be 
unjust in  distributing 7for the causes 
already mentioned7 to every one         
according  to his merits2 nor will the  
happiness or unhappiness of each one's  
birth1 or whatever be the condition that
 falls to his lot1 be deemed            
accidental2 nor will different creators1
 or souls of different natures1  be     
believed to exist4    #g4 ,but even holy

 ,scripture does not appear to me to be 
altogether silent  on the nature of this
 secret1 as when the ,apostle ,paul1 in 
discussing  the case of ,jacob and      
,esau1 says3 8,for the children being   
not yet born1  neither having done any  
good or evil1 that the purpose of ,god  
according  to election might stand1 not 
of works1 but of ,him who calleth1 it   
was  said1 ,the elder shall serve the   
younger1 as it is written1 ,jacob have  
,i  loved1 but ,esau have ,i hated40#cab
 ,and after that1 he answers himself1   
and says1 8,what shall we say then8 ,is 
there unrighteousness with ,god80  ,and 
that he might furnish us with an        
opportunity of inquiring into these     
matters1 and of ascertaining how these  
things do not happen without a  reason1 
he answers himself1 and says1 8,god     
forbid40#cac ,for the same  question1 as
 it seems to me1 which is raised        
concerning ,jacob and ,esau1  may be    
raised regarding all celestial and      
terrestrial creatures1 and  even those  

of the lower world as well4 ,and in like
 manner it seems to  me1 that as he     
there says1 8,the children being not yet
 born1 neither  having done any good or 
evil10 so it might also be said of all  
other  things1 8,when they were not yet0
 created1 8neither had yet done any good
  or evil1 that the decree of ,god      
according to election may stand10 that  
7as certain think7 some things on the   
one hand were created heavenly1  some on
 the other earthly1 and others1 again1  
beneath the earth1 8not of  works0 7as  
they think71 8but of ,him who calleth10 
what shall we say  then1 if these things
 are so8 8,is there unrighteousness with
 ,god8 ,god  forbid40 ,as1 therefore1   
when the ,scriptures are carefully      
examined  regarding ,jacob and ,esau1 it
 is not found to be unrighteousness with
 ,god  that it should be said1 before   
they were born1 or had done anything in 
this life1 8the elder shall serve the   
younger20 and as it is found not  to be 
unrighteousness that even in the womb   

,jacob supplanted his  brother1 if we   
feel that he was worthily beloved by    
,god1 according to  the deserts of his  
previous life1 so as to deserve to be   
preferred  before his brother2 so also  
is it with regard to heavenly creatures1
 if  we notice that diversity was not   
the original condition of the creature1 
but that1 owing to causes that have     
previously existed1 a different  office 
is prepared by the ,creator for each one
 in proportion to the  degree of his    
merit1 on this ground1 indeed1 that each
 one1 in respect  of having been created
 by ,god an understanding1 or a rational
 spirit1  has1 according to the         
movements of his mind and the feelings  
of his  soul1 gained for himself a      
greater or less amount of merit1 and has
  become either an object of love to    
,god1 or else one of dislike to ,him2   
while1 nevertheless1 some of those who  
are possessed of greater merit  are     
ordained to suffer with others for the  
adorning of the state of the  world1 and

 for the discharge of duty to creatures 
of a lower grade1 in  order that by this
 means they themselves may be           
participators in the  endurance of the  
,creator1 according to the words of the 
apostle3 8,for  the creature was made   
subject to vanity1 not willingly1 but by
 reason of  him who hath subjected the  
same in hope40#cad ,keeping in view1    
then1  the sentiment expressed by the   
apostle1 when1 speaking of the birth of 
,esau and ,jacob1 he says1 8,is there   
unrighteousness with ,god8 ,god         
forbid10 ,i think it right that this    
same sentiment should be carefully      
applied to the case of all other        
creatures1 because1 as we formerly      
remarked1 the righteousness of the      
,creator ought to appear in  everything4
 ,and this1 it appears to me1 will be   
seen more clearly at  last1 if each one1
 whether of celestial or terrestrial or 
infernal  beings1 be said to have the   
causes of his diversity in himself1 and 
antecedent to his bodily birth4 ,for all

 things were created by the ,word  of   
,god1 and by ,his ,wisdom1 and were set 
in order by ,his ,justice4 ,and by  the 
grace of ,his compassion ,he provides   
for all men1 and encourages all  to the 
use of whatever remedies may lead to    
their cure1 and incites them  to        
salvation4    #h4 ,as1 then1 there is no
 doubt that at the day of judgment the  
good will  be separated from the bad1   
and the just from the unjust1 and all by
 the  sentence of ,god will be          
distributed according to their deserts  
throughout those places of which they   
are worthy1 so ,i am of opinion  some   
such state of things was formerly the   
case1 as1 ,god willing1 we  shall show  
in what follows4 ,for ,god must be      
believed to do and order all  things and
 at all times according to ,his         
judgment4 ,for the words which  the     
apostle uses when he says1 8,in a great 
house there are not only  vessels of    
gold and silver1 but also of wood and of
 earth1 and some to  honour and some to 

dishonour20#cae and those which he adds1
 saying1 8,if  a man purge himself1 he  
will be a vessel unto honour1 sanctified
 and  meet for the ,master's use1 unto  
every good work10#caf undoubtedly point 
out this1 that he who shall purge       
himself when he is in this life1 will   
be prepared for every good work in that 
which is to come2 while he who  does not
 purge himself will be1 according to the
 amount of his impurity1  a vessel unto 
dishonour1 i4e4 unworthy4 ,it is        
therefore possible to  understand that  
there have been also formerly rational  
vessels1 whether  purged or not1 i4e4   
which either purged themselves or did   
not do so1  and that consequently every 
vessel1 according to the measure of its 
purity or impurity1 received a place1 or
 region1 or condition by birth1  or an  
office to discharge1 in this world4 ,all
 of which1 down to the  humblest1 ,god  
providing for and distinguishing by the 
power of ,his  wisdom1 arranges all     
things by ,his controlling judgment1    

according to a  most impartial          
retribution1 so far as each one ought to
 be assisted or  cared for in conformity
 with his deserts4 ,in which certainly  
every  principle of equity is shown1    
while the inequality of circumstances   
preserves the justice of a retribution  
according to merit4 ,but the  grounds of
 the merits in each individual case are 
only recognised truly  and clearly by   
,god ,himself1 along with ,his          
only-begotten ,word1 and ,his  ,wisdom1 
and the ,holy ,spirit4    ,footnote     
#cjc3      ,the original of this passage
 is found in ,justinian's ,epistle to   
,menas1    ,patriarch of                
,constantinople1 apud finem4 8,in that  
beginning which is    cognisable by the 
understanding1 ,god1 by ,his own will1  
caused to exist    as great a number of 
intelligent beings as was sufficient2   
for we must    say that the power of    
,god is finite1 and not1 under pretence 
of    praising ,him1 take away ,his     
limitation4 ,for if the divine power be 

infinite1 it must of necessity be unable
 to understand even itself1    since    
that which is naturally illimitable is  
incapable of being    comprehended4 ,he 
made things therefore so great as to be 
able to    apprehend and keep them under
 ,his power1 and control them by ,his   
providence2 so also ,he prepared matter 
of such a size 7 7    as ,he had the    
power to ornament40    ,footnote #cjd3  
,wisd4 xi4 #bj3 8,thou hast ordered all 
things in measure1 and number1    and   
weight40    ,footnote #cje3      ,gen4  
i4 #a4    ,footnote #cjf3      #a ,cor4 
xv4 #da4    ,footnote #cjg3             
,vilioribus et asperioribus4            
,footnote #cjh3      ,inferna4          
,footnote #cji3      ,col4 i4 #af4      
,footnote #caj3      ,john i4 #a1 #b4   
,footnote #caa3      ,ps4 civ4 #bd4     
,footnote #cab3      ,rom4 ix4 #aa1 #ab4
    ,footnote #cac3      ,the text runs1
 8,respondet sibi ipse1 et ait10 on     
which ,ruus remarks    that the sentence
 is incomplete1 and that 8absit0        

probably should be    supplied4 ,this   
conjecture has been adopted in the      
translation4    ,footnote #cad3         
,rom4 viii4 #bj1 #ba4    ,footnote #cae3
      #b ,tim4 ii4 #bj4    ,footnote    
#caf3      #b ,tim4 ii4 #ba4            
,,chapter ,x4        ,,on ,,the         
,,resurrection1 ,,and ,,the ,,judgment1 
,,the ,,fire ,,of ,,hell1 ,,and         
,,punishments4      #a4 ,but since the  
discourse has reminded us of the        
subjects of a future  judgment and of   
retribution1 and of the punishments of  
sinners1  according to the threatenings 
of holy ,scripture and the contents of  
the  church's teaching--viz41 that when 
the time of judgment comes1  everlasting
 fire1 and outer darkness1 and a prison1
 and a furnace1 and  other punishments  
of like nature1 have been prepared for  
sinners--let us  see what our opinions  
on these points ought to be4 ,but that  
these  subjects may be arrived at in    
proper order1 it seems to me that we    
ought  first to consider the nature of  

the resurrection1 that we may know what 
that body is which shall come either to 
punishment1 or to rest1 or to           
happiness2 which question in other      
treatises which we have composed        
regarding the resurrection we have      
discussed at greater length1 and have   
shown what our opinions were regarding  
it4 ,but now1 also1 for the sake  of    
logical order in our treatise1 there    
will be no absurdity in  re-stating a   
few points from such works1 especially  
since some take  offence at the creed of
 the church1 as if our belief in the    
resurrection  were foolish1 and         
altogether devoid of sense2 and these   
are principally  heretics1 who1 ,i      
think1 are to be answered in the        
following manner4 ,if  they also admit  
that there is a resurrection of the     
dead1 let them  answer us this1 ,what is
 that which died8 ,was it not a body8   
,it is of the  body1 then1 that there   
will be a resurrection4 ,let them next  
tell us if  they think that we are to   

make use of bodies or not4 ,i think that
 when  the ,apostle ,paul says1 that 8it
 is sown a natural body1 it will arise a
  spiritual body10#cag they cannot deny 
that it is a body which arises1  or that
 in the resurrection we are to make use 
of bodies4 ,what then8 ,if  it is       
certain that we are to make use of      
bodies1 and if the bodies which  have   
fallen are declared to rise again 7for  
only that which before has  fallen can  
be properly said to rise again71 it can 
be a matter of doubt  to no one that    
they rise again1 in order that we may be
 clothed with  them a second time at the
 resurrection4 ,the one thing is closely
  connected with the other4 ,for if     
bodies rise again1 they undoubtedly     
rise to be coverings for us2 and if it  
is necessary for us to be  invested with
 bodies1 as it is certainly necessary1  
we ought to be  invested with no other  
than our own4 ,but if it is true that   
these rise  again1 and that they arise  
8spiritual0 bodies1 there can be no     

doubt  that they are said to rise from  
the dead1 after casting away corruption 
and laying aside mortality2 otherwise it
 will appear vain and  superfluous for  
any one to arise from the dead in order 
to die a second  time4 ,and this1       
finally1 may be more distinctly         
comprehended thus1 if  one carefully    
consider what are the qualities of an   
animal body1 which1  when sown into the 
earth1 recovers the qualities of a      
spiritual body4  ,for it is out of the  
animal body that the very power and     
grace of the  resurrection educe the    
spiritual body1 when it transmutes it   
from a  condition of indignity to one of
 glory4    #b4 ,since the heretics1     
however1 think themselves persons of    
great  learning and wisdom1 we shall ask
 them if every body has a form of some  
kind1 i4e4 is fashioned according to    
some shape4 ,and if they shall say  that
 a body is that which is fashioned      
according to no shape1 they will  show  
themselves to be the most ignorant and  

foolish of mankind4 ,for no  one will   
deny this1 save him who is altogether   
without any learning4 ,but  if1 as a    
matter of course1 they say that every   
body is certainly  fashioned according  
to some definite shape1 we shall ask    
them if they  can point out and describe
 to us the shape of a spiritual body2 a 
thing  which they can by no means do4   
,we shall ask them1 moreover1 about the 
differences of those who rise again4    
,how will they show that statement  to  
be true1 that there is 8one flesh of    
birds1 another of fishes2 bodies        
celestial1 and bodies terrestrial2 that 
the glory of the celestial is  one1 and 
the glory of the terrestrial another2   
that one is the glory of  the sun1      
another the glory of the moon1 another  
the glory of the stars2  that one star  
differeth from another star in glory1   
and that so is the  resurrection of the 
dead80#cah ,according to that gradation1
 then1 which  exists among heavenly     
bodies1 let them show to us the         

differences in the  glory of those who  
rise again2 and if they have endeavoured
 by any means  to devise a principle    
that may be in accordance with the      
differences in  heavenly bodies1 we     
shall ask them to assign the differences
 in the  resurrection by a comparison of
 earthly bodies4 ,our understanding of  
the  passage indeed is1 that the        
apostle1 wishing to describe the great  
difference among those who rise again in
 glory1 i4e4 of the saints1  borrowed a 
comparison from the heavenly bodies1    
saying1 8,one is the  glory of the sun1 
another the glory of the moon1 another  
the glory of  the stars40 ,and wishing  
again to teach us the differences among 
those  who shall come to the            
resurrection1 without having purged     
themselves in  this life1 i4e4 sinners1 
he borrowed an illustration from earthly
  things1 saying1 8,there is one flesh  
of birds1 another of fishes40 ,for      
heavenly things are worthily compared to
 the saints1 and earthly things  to     

sinners4 ,these statements are made in  
reply to those who deny the             
resurrection of the dead1 i4e4 the      
resurrection of bodies4    #c4 ,we now  
turn our attention to some of our own   
believers1 who1 either  from feebleness 
of intellect or want of proper          
instruction1 adopt a very  low and      
abject view of the resurrection of the  
body4 ,we ask these  persons in what    
manner they understand that an animal   
body is to be  changed by the grace of  
the resurrection1 and to become a       
spiritual one2  and how that which is   
sown in weakness will arise in power2   
how that  which is planted in dishonour 
will arise in glory2 and that which was 
sown in corruption1 will be changed to a
 state of incorruption4 ,because  if    
they believe the apostle1 that a body   
which arises in glory1 and  power1 and  
incorruptibility1 has already become    
spiritual1 it appears  absurd and       
contrary to his meaning to say that it  
can again be entangled  with the        

passions of flesh and blood1 seeing the 
apostle manifestly  declares that 8flesh
 and blood shall not inherit the kingdom
 of ,god1 nor  shall corruption inherit 
incorruption40 ,but how do they         
understand the  declaration of the      
apostle1 8,we shall all be changed80    
,this  transformation certainly is to be
 looked for1 according to the order     
which we have taught above2 and in it1  
undoubtedly1 it becomes us to  hope for 
something worthy of divine grace2 and   
this we believe will take  place in the 
order in which the apostle describes the
 sowing in the  ground of a 8bare grain 
of corn1 or of any other fruit10 to     
which 8,god  gives a body as it pleases 
,him10 as soon as the grain of corn is  
dead4  ,for in the same way also our    
bodies are to be supposed to fall into  
the  earth like a grain2 and 7that germ 
being implanted in them which  contains 
the bodily substance7 although the      
bodies die1 and become  corrupted1 and  
are scattered abroad1 yet by the word of

 ,god1 that very  germ which is always  
safe in the substance of the body1      
raises them from  the earth1 and        
restores and repairs them1 as the power 
which is in the  grain of wheat1 after  
its corruption and death1 repairs and   
restores the  grain into a body having  
stalk and ear4 ,and so also to those who
 shall  deserve to obtain an inheritance
 in the kingdom of heaven1 that germ of 
the body's restoration1 which we have   
before mentioned1 by ,god's command     
restores out of the earthly and animal  
body a spiritual one1 capable of        
inhabiting the heavens2 while to each   
one of those who may be of  inferior    
merit1 or of more abject condition1 or  
even the lowest in the  scale1 and      
altogether thrust aside1 there is yet   
given1 in proportion to  the dignity of 
his life and soul1 a glory and dignity  
of  body1--nevertheless in such a way1  
that even the body which rises again  of
 those who are to be destined to        
everlasting fire or to severe           

punishments1 is by the very change of   
the resurrection so incorruptible1  that
 it cannot be corrupted and dissolved   
even by severe punishments4  ,if1 then1 
such be the qualities of that body which
 will arise from the  dead1 let us now  
see what is the meaning of the          
threatening of eternal  fire4    #d4 ,we
 find in the prophet ,isaiah1 that the  
fire with which each one is  punished is
 described as his own2 for he says1     
8,walk in the light of  your own fire1  
and in the flame which ye have          
kindled40#cai ,by these  words it seems 
to be indicated that every sinner       
kindles for himself the  flame of his   
own fire1 and is not plunged into some  
fire which has been  already kindled by 
another1 or was in existence before     
himself4 ,of this  fire the fuel and    
food are our sins1 which are called by  
the ,apostle  ,paul wood1 and hay1 and  
stubble4#cbj ,and ,i think that1 as     
abundance of  food1 and provisions of a 
contrary kind and amount1 breed fevers  

in the  body1 and fevers1 too1 of       
different sorts and duration1 according 
to the  proportion in which the         
collected poison#cba supplies material  
and fuel  for disease 7the quality of   
this material1 gathered together from   
different poisons1 proving the causes   
either of a more acute or more          
lingering disease72 so1 when the soul   
has gathered together a multitude  of   
evil works1 and an abundance of sins    
against itself1 at a suitable  time all 
that assembly of evils boils up to      
punishment1 and is set on  fire to      
chastisements2 when the mind itself1 or 
conscience1 receiving by  divine power  
into the memory all those things of     
which it had stamped on  itself certain 
signs and forms at the moment of        
sinning1 will see a kind  of history1 as
 it were1 of all the foul1 and shameful1
 and unholy deeds  which it has done1   
exposed before its eyes3 then is the    
conscience  itself harassed1 and1       
pierced by its own goads1 becomes an    

accuser and a  witness against itself4  
,and this1 ,i think1 was the opinion of 
the  ,apostle ,paul himself1 when he    
said1 8,their thoughts mutually accusing
 or  excusing them in the day when ,god 
will judge the secrets of men by ,jesus 
,christ1 according to my gospel40#cbb   
,from which it is understood that       
around the substance of the soul certain
 tortures are produced by the  hurtful  
affections of sins themselves4    #e4   
,and that the understanding of this     
matter may not appear very  difficult1  
we may draw some considerations from the
 evil effects of  those passions which  
are wont to befall some souls1 as when a
 soul is  consumed by the fire of love1 
or wasted away by zeal or envy1 or when 
the passion of anger is kindled1 or one 
is consumed by the greatness of  his    
madness or his sorrow2 on which         
occasions some1 finding the excess  of  
these evils unbearable1 have deemed it  
more tolerable to submit to  death than 
to endure perpetually torture of such a 

kind4 ,you will ask  indeed whether1 in 
the case of those who have been         
entangled in the  evils arising from    
those vices above enumerated1 and who1  
while existing  in this life1 have been 
unable to procure any amelioration for  
themselves1 and have in this condition  
departed from the world1 it be          
sufficient in the way of punishment that
 they be tortured by the  remaining in  
them of these hurtful affections1 i4e4  
of the anger1 or  of the fury1 or of the
 madness1 or of the sorrow1 whose fatal 
poison was  in this life lessened by no 
healing medicine2 or whether1 these     
affections being changed1 they will be  
subjected to the pains of a  general    
punishment4 ,now ,i am of opinion that  
another species of  punishment may be   
understood to exist2 because1 as we feel
 that when the  limbs of the body are   
loosened and torn away from their mutual
 supports1  there is produced pain of a 
most excruciating kind1 so1 when the    
soul  shall be found to be beyond the   

order1 and connection1 and harmony in   
which it was created by ,god for the    
purposes of good and useful action  and 
observation1 and not to harmonize with  
itself in the connection of  its        
rational movements1 it must be deemed to
 bear the chastisement and  torture of  
its own dissension1 and to feel the     
punishments of its own  disordered      
condition4 ,and when this dissolution   
and rending asunder of  soul shall have 
been tested by the application of fire1 
a solidification  undoubtedly into a    
firmer structure will take place1 and a 
restoration  be effected4    #f4 ,there 
are also many other things which escape 
our notice1 and are  known to ,him alone
 who is the physician of our souls4 ,for
 if1 on account  of those bad effects   
which we bring upon ourselves by eating 
and  drinking1 we deem it necessary for 
the health of the body to make use of   
some unpleasant and painful drug1       
sometimes even1 if the nature of the    
disease demand1 requiring the severe    

process of the amputating knife2  and if
 the virulence of the disease shall     
transcend even these remedies1  the evil
 has at last to be burned out by fire2  
how much more is it to be  understood   
that ,god our ,physician1 desiring to   
remove the defects of our  souls1 which 
they had contracted from their different
 sins and crimes1  should employ penal  
measures of this sort1 and should apply 
even1 in  addition1 the punishment of   
fire to those who have lost their       
soundness  of mind6 ,pictures of this   
method of procedure are found also in   
the holy  ,scriptures4 ,in the book of  
,deuteronomy1 the divine word threatens 
sinners with the punishments of fevers1 
and colds1 and jaundice1#cbc  and with  
the pains of feebleness of vision1 and  
alienation of mind1 and  paralysis1 and 
blindness1 and weakness of the reins4   
,if any one1 then1  at his leisure      
gather together out of the whole of     
,scripture all the  enumerations of     
diseases which in the threatenings      

addressed to sinners  are called by the 
names of bodily maladies1 he will find  
that either the  vices of souls1 or     
their punishments1 are figuratively     
indicated by  them4 ,to understand now1 
that in the same way in which physicians
 apply  remedies to the sick1 in order  
that by careful treatment they may      
recover their health1 ,god so deals     
towards those who have lapsed and       
fallen into sin1 is proved by this1 that
 the cup of ,god's fury is  ordered1    
through the agency of the prophet       
,jeremiah1#cbd to be offered  to all    
nations1 that they may drink it1 and be 
in a state of madness1  and vomit it    
forth4 ,in doing which1 ,he threatens   
them1 saying1 ,that if  any one refuse  
to drink1 he shall not be cleansed4#cbe 
,by which  certainly it is understood   
that the fury of ,god's vengeance is    
profitable for the purgation of souls4  
,that the punishment1 also1 which  is   
said to be applied by fire1 is          
understood to be applied with the       

object of healing1 is taught by ,isaiah1
 who speaks thus of ,israel3 8,the      
,lord will wash away the filth of the   
sons or daughters of ,zion1 and  shall  
purge away the blood from the midst of  
them by the spirit of  judgment1 and the
 spirit of burning40#cbf ,of the        
,chaldeans he thus  speaks3 8,thou hast 
the coals of fire2 sit upon them3 they  
will be to  thee a help40#cbg ,and in   
other passages he says1 8,the ,lord will
  sanctify in a burning fire20#cbh and  
in the prophecies of ,malachi he  says1 
8,the ,lord sitting will blow1 and      
purify1 and will pour forth the         
cleansed sons of ,judah40#cbi    #g4    
,but that fate also which is mentioned  
in the ,gospels as overtaking           
unfaithful stewards1 who1 it is said1   
are to be divided1 and a portion  of    
them placed along with unbelievers1 as  
if that portion which is not  their own 
were to be sent elsewhere1 undoubtedly  
indicates some kind of  punishment on   
those whose spirit1 as it seems to me1  

is shown to be  separated from the soul4
 ,for if this ,spirit is of divine      
nature1 i4e4  is understood to be a     
,holy ,spirit1 we shall understand this 
to be said  of the gift of the ,holy    
,spirit3 that when1 whether by baptism1 
or by the  grace of the ,spirit1 the    
word of wisdom1 or the word of          
knowledge1 or of  any other gift1 has   
been bestowed upon a man1 and not       
rightly  administered1 i4e4 either      
buried in the earth or tied up in a     
napkin1  the gift of the ,spirit will   
certainly be withdrawn from his soul1   
and  the other portion which remains1   
that is1 the substance of the soul1     
will be assigned its place with         
unbelievers1 being divided and separated
  from that ,spirit with whom1 by       
joining itself to the ,lord1 it ought to
  have been one spirit4 ,now1 if this is
 not to be understood of the ,spirit  of
 ,god1 but of the nature of the soul    
itself1 that will be called its  better 
part which was made in the image and    

likeness of ,god2 whereas the  other    
part1 that which afterwards1 through its
 fall by the exercise of  free-will1 was
 assumed contrary to the nature of its  
original condition  of purity1--this    
part1 as being the friend and beloved of
 matter1 is  punished with the fate of  
unbelievers4 ,there is also a third     
sense in  which that separation may be  
understood1 this viz41 that as each     
believer1 although the humblest in the  
church1 is said to be attended by  an   
angel1 who is declared by the ,saviour  
always to behold the face of  ,god the  
,father1 and as this angel was certainly
 one with the object of  his            
guardianship2 so1 if the latter is      
rendered unworthy by his want of        
obedience1 the angel of ,god is said to 
be taken from him1 and then that  part  
of him--the part1 viz41 which belongs to
 his human nature--being rent  away from
 the divine part1 is assigned a place   
along with unbelievers1  because it has 
not faithfully observed the admonitions 

of the angel  allotted it by ,god4      
#h4 ,but the outer darkness1 in my      
judgment1 is to be understood not so    
much of some dark atmosphere without any
 light1 as of those persons who1  being 
plunged in the darkness of profound     
ignorance1 have been placed  beyond the 
reach of any light of the understanding4
 ,we must see1 also1  lest this perhaps 
should be the meaning of the expression1
 that as the  saints will receive those 
bodies in which they have lived in      
holiness  and purity in the habitations 
of this life1 bright and glorious after 
the resurrection1 so the wicked also1   
who in this life have loved the         
darkness of error and the night of      
ignorance1 may be clothed with dark  and
 black bodies after the resurrection1   
that the very mist of ignorance  which  
had in this life taken possession of    
their minds within them1 may  appear in 
the future as the external covering of  
the body4 ,similar is  the view to be   
entertained regarding the prison4 ,let  

these remarks1  which have been made as 
brief as possible1 that the order of our
  discourse in the meantime might be    
preserved1 suffice for the present      
occasion4    ,footnote #cag3      #a    
,cor4 xv4 #dd3 natural1 animale4        
,footnote #cah3      #a ,cor4 xv4       
#ci-db4    ,footnote #cai3      ,isa4 i4
 #aa4    ,footnote #cbj3      #a ,cor4  
iii4 #ab4    ,footnote #cba3            
,intemperies4    ,footnote #cbb3        
,rom4 ii4 #ac1 #af4    ,footnote #cbc3  
,aurigine4 ,deut4 xxviii4    ,footnote  
#cbd3      ,cf4 ,jer4 xxv4 #ae1 #af4    
,footnote #cbe3      ,cf4 ,jer4 xxv4    
#bh1 #bi4    ,footnote #cbf3      ,isa4 
iv4 #d4    ,footnote #cbg3      ,isa4   
xlvii4 #ad1 #ae2 vid4 note1 chap4 v4    
#c4    ,footnote #cbh3      ,isa4 x4    
#ag1 cf4 lxvi4 #af4    ,footnote #cbi3  
,cf4 ,mal4 iii4 #c4                     
,,chapter ,,xi4                         
,,on ,,counter ,,promises4#ccj      #a4 
,let us now briefly see what views we   
are to form regarding promises4    ,it  

is certain that there is no living thing
 which can be altogether  inactive and  
immoveable1 but delights in motion of   
every kind1 and in  perpetual activity  
and volition2 and this nature1 ,i think 
it evident1 is  in all living things4   
,much more1 then1 must a rational       
animal1 i4e4  the nature of man1 be in  
perpetual movement and activity4 ,if1   
indeed1 he  is forgetful of himself1 and
 ignorant of what becomes him1 all his  
efforts are directed to serve the uses  
of the body1 and in all his  movements  
he is occupied with his own pleasures   
and bodily lusts2 but if  he be one who 
studies to care or provide for the      
general good1 then1  either by          
consulting for the benefit of the state 
or by obeying the  magistrates1 he      
exerts himself for that1 whatever it is1
 which may seem  certainly to promote   
the public advantage4 ,and if now any   
one be of such  a nature as to          
understand that there is something      
better than those  things which seem to 

be corporeal1 and so bestow his labour  
upon wisdom  and science1 then he will  
undoubtedly direct all his attention    
towards  pursuits of that kind1 that he 
may1 by inquiring into the truth1       
ascertain the causes and reason of      
things4 ,as therefore1 in this life1    
one man deems it the highest good to    
enjoy bodily pleasures1 another to      
consult for the benefit of the          
community1 a third to devote attention  
to  study and learning2 so let us       
inquire whether in that life which is   
the  true one 7which is said to be      
hidden with ,christ in ,god1 i4e4 in    
that  eternal life71 there will be for  
us some such order and condition of     
existence4    #b4 ,certain persons1     
then1 refusing the labour of thinking1  
and adopting  a superficial view of the 
letter of the law1 and yielding rather  
in some  measure to the indulgence of   
their own desires and lusts1 being      
disciples of the letter alone1 are of   
opinion that the fulfilment of the      

promises of the future are to be looked 
for in bodily pleasure and  luxury2 and 
therefore they especially desire to have
 again1 after the  resurrection1 such   
bodily structures#cca as may never be   
without the  power of eating1 and       
drinking1 and performing all the        
functions of flesh  and blood1 not      
following the opinion of the ,apostle   
,paul regarding the  resurrection of a  
spiritual body4 ,and consequently they  
say1 that after  the resurrection there 
will be marriages1 and the begetting of 
children1  imagining to themselves that 
the earthly city of ,jerusalem is to be 
rebuilt1 its foundations laid in        
precious stones1 and its walls          
constructed of jasper1 and its          
battlements of crystal2 that it is to   
have a wall composed of many precious   
stones1 as jasper1 and sapphire1  and   
chalcedony1 and emerald1 and sardonyx1  
and onyx1 and chrysolite1 and           
chrysoprase1 and jacinth1 and amethyst4 
,moreover1 they think that the  natives 

of other countries are to be given them 
as the ministers of  their pleasures1   
whom they are to employ either as       
tillers of the field  or builders of    
walls1 and by whom their ruined and     
fallen city is again  to be raised up2  
and they think that they are to receive 
the wealth of  the nations to live on1  
and that they will have control over    
their  riches2 that even the camels of  
,midian and ,kedar will come1 and bring 
to  them gold1 and incense1 and precious
 stones4 ,and these views they think  to
 establish on the authority of the      
prophets by those promises which  are   
written regarding ,jerusalem2 and by    
those passages also where it is  said1  
that they who serve the ,lord shall eat 
and drink1 but that sinners  shall      
hunger and thirst2 that the righteous   
shall be joyful1 but that  sorrow shall 
possess the wicked4 ,and from the ,new  
,testament also they  quote the saying  
of the ,saviour1 in which ,he makes a   
promise to ,his  disciples concerning   

the joy of wine1 saying1 8,henceforth ,i
 shall not  drink of this cup1 until ,i 
drink it with you new in my ,father's   
kingdom40#ccb ,they add1 moreover1 that 
declaration1 in which the  ,saviour     
calls those blessed who now hunger and  
thirst1#ccc promising  them that they   
shall be satisfied2 and many other      
scriptural  illustrations are adduced by
 them1 the meaning of which they do not 
perceive is to be taken figuratively4   
,then1 again1 agreeably to the form  of 
things in this life1 and according to   
the gradations of the dignities  or     
ranks in this world1 or the greatness of
 their powers1 they think  they are to  
be kings and princes1 like those earthly
 monarchs who now  exist2 chiefly1 as it
 appears1 on account of that expression 
in the  ,gospel3 8,have thou power over 
five cities40#ccd ,and to speak shortly1
  according to the manner of things in  
this life in all similar matters1  do   
they desire the fulfilment of all things
 looked for in the promises1  viz4 that 

what now is should exist again4 ,such   
are the views of those  who1 while      
believing in ,christ1 understand the    
divine ,scriptures in a  sort of ,jewish
 sense1 drawing from them nothing worthy
 of the divine  promises4    #c4 ,those1
 however1 who receive the               
representations of ,scripture  according
 to the understanding of the apostles1  
entertain the hope that  the saints will
 eat indeed1 but that it will be the    
bread of life1 which  may nourish the   
soul with the food of truth and wisdom1 
and enlighten  the mind1 and cause it to
 drink from the cup of divine wisdom1   
according  to the declaration of holy   
,scripture3 8,wisdom has prepared her   
table1  she has killed her beasts1 she  
has mingled her wine in her cup1 and she
  cries with a loud voice1 ,come to me1 
eat the bread which ,i have prepared    
for you1 and drink the wine which ,i    
have mingled40#cce ,by this food of     
wisdom1 the understanding1 being        
nourished to an entire and perfect      

condition like that in which man was    
made at the beginning1 is restored  to  
the image and likeness of ,god2 so that1
 although an individual may  depart from
 this life less perfectly instructed1   
but who has done works  that are        
approved of1#ccf he will be capable of  
receiving instruction  in that          
,jerusalem1 the city of the saints1 i4e4
 he will be educated  and moulded1 and  
made a living stone1 a stone elect and  
precious1  because he has undergone with
 firmness and constancy the struggles of
  life and the trials of piety2 and will
 there come to a truer and clearer      
knowledge of that which here has been   
already predicted1 viz4 that 8man  shall
 not live by bread alone1 but by every  
word which proceedeth from  the mouth of
 ,god40#ccg ,and they also are to be    
understood to be the  princes and rulers
 who both govern those of lower rank1   
and instruct  them1 and teach them1 and 
train them to divine things4    #d4 ,but
 if these views should not appear to    

fill the minds of those who  hope for   
such results with a becoming desire1 let
 us go back a little1  and1 irrespective
 of the natural and innate longing of   
the mind for the  thing itself1 let us  
make inquiry so that we may be able at  
last to  describe1 as it were1 the very 
forms of the bread of life1 and the     
quality of that wine1 and the peculiar  
nature of the principalities1 all  in   
conformity with the spiritual view of   
things4#cch ,now1 as in those  arts     
which are usually performed by means of 
manual labour1 the reason  why a thing  
is done1 or why it is of a special      
quality1 or for a special  purpose1 is  
an object of investigation to the       
mind1#cci while the  actual work itself 
is unfolded to view by the agency of the
 hands2 so1  in those works of ,god     
which were created by ,him1 it is to be 
observed  that the reason and           
understanding of those things which we  
see done by  ,him remains undisclosed4  
,and as1 when our eye beholds the       

products of an  artist's labour1 the    
mind1 immediately on perceiving anything
 of unusual  artistic excellence1 burns 
to know of what nature it is1 or how it 
was  formed1 or to what purposes it was 
fashioned2 so1 in a much greater        
degree1 and in one that is beyond all   
comparison1 does the mind burn  with an 
inexpressible desire to know the reason 
of those things which we  see done by   
,god4 ,this desire1 this longing1 we    
believe to be  unquestionably implanted 
within us by ,god2 and as the eye       
naturally  seeks the light and vision1  
and our body naturally desires food and 
drink1 so our mind is possessed with a  
becoming and natural desire to  become  
acquainted with the truth of ,god and   
the causes of things4 ,now we  have     
received this desire from ,god1 not in  
order that it should never be  gratified
 or be capable of gratification2        
otherwise the love of truth  would      
appear to have been implanted by ,god   
into our minds to no purpose1  if it    

were never to have an opportunity of    
satisfaction4 ,whence also1  even in    
this life1 those who devote themselves  
with great labour to the  pursuits of   
piety and religion1 although obtaining  
only some small  fragments from the     
numerous and immense treasures of divine
 knowledge1  yet1 by the very           
circumstance that their mind and soul is
 engaged in  these pursuits1 and that in
 the eagerness of their desire they     
outstrip  themselves1 do they derive    
much advantage2 and1 because their minds
 are  directed to the study and love of 
the investigation of truth1 are they    
made fitter for receiving the           
instruction that is to come2 as if1 when
  one would paint an image1 he were     
first with a light pencil to trace out  
the outlines of the coming picture1 and 
prepare marks for the reception  of the 
features that are to be afterwards      
added1 this preliminary sketch  in      
outline is found to prepare the way for 
the laying on of the true  colours of   

the painting2 so1 in a measure1 an      
outline and sketch may be  traced on the
 tablets of our heart by the pencil of  
our ,lord ,jesus  ,christ4 ,and         
therefore perhaps is it said1 8,unto    
every one that hath  shall be given1 and
 be added40#cdj ,by which it is         
established1 that to  those who possess 
in this life a kind of outline of truth 
and knowledge1  shall be added the      
beauty of a perfect image in the future4
    #e4 ,some such desire1 ,i apprehend1
 was indicated by him who said1 8,i am  
in a strait betwixt two1 having a desire
 to depart1 and to be with  ,christ1    
which is far better20#cda knowing that  
when he should have  returned to ,christ
 he would then know more clearly the    
reasons of all  things which are done on
 earth1 either respecting man1 or the   
soul of  man1 or the mind2 or regarding 
any other subject1 such as1 for         
instance1  what is the ,spirit that     
operates1 what also is the vital spirit1
 or what  is the grace of the ,holy     

,spirit that is given to believers4     
,then also  will he understand what     
,israel appears to be1 or what is meant 
by the  diversity of nations2 what the  
twelve tribes of ,israel mean1 and what 
the individual people of each tribe4    
,then1 too1 will he understand the      
reason of the priests and ,levites1 and 
of the different priestly orders1  the  
type of which was in ,moses1 and also   
what is the true meaning of the         
jubilees1 and of the weeks of years with
 ,god4 ,he will see also the  reasons   
for the festival days1 and holy days1   
and for all the sacrifices  and         
purifications4 ,he will perceive also   
the reason of the purgation  from       
leprosy1 and what the different kinds of
 leprosy are1 and the  reason of the    
purgation of those who lose their seed4 
,he will come to  know1 moreover1 what  
are the good influences1#cdb and their  
greatness1  and their qualities2 and    
those too which are of a contrary kind1 
and  what the affection of the former1  

and what the strife-causing emulation   
of the latter is towards men4 ,he will  
behold also the nature of the  soul1 and
 the diversity of animals 7whether of   
those which live in the  water1 or of   
birds1 or of wild beasts71 and why each 
of the genera is  subdivided into so    
many species2 and what intention of the 
,creator1 or  what purpose of ,his      
wisdom1 is concealed in each individual 
thing4 ,he  will become acquainted1 too1
 with the reason why certain properties 
are  found associated with certain roots
 or herbs1 and why1 on the other  hand1 
evil effects are averted by other herbs 
and roots4 ,he will know1  moreover1 the
 nature of the apostate angels1 and the 
reason why they  have power to flatter  
in some things those who do not despise 
them with  the whole power of faith1 and
 why they exist for the purpose of      
deceiving and leading men astray4 ,he   
will learn1 too1 the judgment of        
,divine ,providence on each individual  
thing2 and that1 of those events  which 

happen to men1 none occur by accident or
 chance1 but in accordance  with a plan 
so carefully considered1 and so         
stupendous1 that it does not  overlook  
even the number of the hairs of the     
heads1 not merely of the  saints1 but   
perhaps of all human beings1 and the    
plan of which  providential government  
extends even to caring for the sale of  
two  sparrows for a denarius1 whether   
sparrows there be understood            
figuratively or literally4 ,now indeed  
this providential government is  still a
 subject of investigation1 but then it  
will be fully manifested4  ,from all    
which we are to suppose1 that meanwhile 
not a little time may  pass by until the
 reason of those things only which are  
upon the earth  be pointed out to the   
worthy and deserving after their        
departure from  life1 that by the       
knowledge of all these things1 and by   
the grace of  full knowledge1 they may  
enjoy an unspeakable joy4 ,then1 if that
  atmosphere which is between heaven and

 earth is not devoid of  inhabitants1   
and those of a rational kind1 as the    
apostle says1 8,wherein  in times past  
ye walked according to the course of    
this world1 according  to the prince of 
the power of the air1 the spirit who now
 worketh in the  children of            
disobedience40#cdc ,and again he says1  
8,we shall be caught  up in the clouds  
to meet ,christ in the air1 and so shall
 we ever be with  the ,lord40#cdd    #f4
 ,we are therefore to suppose that the  
saints will remain there until  they    
recognise the twofold mode of government
 in those things which are  performed in
 the air4 ,and when ,i say 8twofold     
mode10 ,i mean this3 ,when  we were upon
 earth1 we saw either animals or trees1 
and beheld the  differences among them1 
and also the very great diversity among 
men2 but  although we saw these things1 
we did not understand the reason of     
them2  and this only was suggested to us
 from the visible diversity1 that we    
should examine and inquire upon what    

principle these things were either      
created or diversely arranged4 ,and a   
zeal or desire for knowledge of  this   
kind being conceived by us on earth1 the
 full understanding and  comprehension  
of it will be granted after death1 if   
indeed the result  should follow        
according to our expectations4 ,when1   
therefore1 we shall  have fully         
comprehended its nature1 we shall       
understand in a twofold  manner what we 
saw on earth4 ,some such view1 then1    
must we hold  regarding this abode in   
the air4 ,i think1 therefore1 that all  
the saints  who depart from this life   
will remain in some place situated on   
the  earth1 which holy ,scripture calls 
paradise1 as in some place of           
instruction1 and1 so to speak1          
class-room or school of souls1 in which 
they are to be instructed regarding all 
the things which they had seen  on      
earth1 and are to receive also some     
information respecting things  that are 
to follow in the future1 as even when in

 this life they had  obtained in some   
degree indications of future events1    
although 8through  a glass darkly10 all 
of which are revealed more clearly and  
distinctly  to the saints in their      
proper time and place4 ,if any one      
indeed be pure  in heart1 and holy in   
mind1 and more practised in perception1 
he will1  by making more rapid progress1
 quickly ascend to a place in the air1  
and  reach the kingdom of heaven1       
through those mansions1 so to speak1 in 
the  various places which the ,greeks   
have termed spheres1 i4e4 globes1 but   
which holy ,scripture has called        
heavens2 in each of which he will first 
see clearly what is done there1 and in  
the second place1 will discover  the    
reason why things are so done3 and thus 
he will in order pass  through all      
gradations1 following ,him who hath     
passed into the heavens1  ,jesus the    
,son of ,god1 who said1 8,i will that   
where ,i am1 these may be  also40#cde   
,and of this diversity of places ,he    

speaks1 when ,he says1 8,in  my         
,father's house are many mansions40 ,he 
,himself is everywhere1 and  passes     
swiftly through all things2 nor are we  
any longer to understand  ,him as       
existing in those narrow limits in which
 ,he was once confined for  our sakes1  
i4e4 not in that circumscribed body     
which ,he occupied on  earth1 when      
dwelling among men1 according to which  
,he might be  considered as enclosed in 
some one place4    #g4 ,when1 then1 the 
saints shall have reached the celestial 
abodes1 they  will clearly see the      
nature of the stars one by one1 and will
 understand  whether they are endued    
with life1 or their condition1 whatever 
it is4  ,and they will comprehend also  
the other reasons for the works of ,god1
  which ,he ,himself will reveal to     
them4 ,for ,he will show to them1 as to 
children1 the causes of things and the  
power of ,his creation1#cdf and  will   
explain why that star was placed in that
 particular quarter of the  sky1 and why

 it was separated from another by so    
great an intervening  space2 what1 e4g41
 would have been the consequence if it  
had been  nearer or more remote2 or if  
that star had been larger than this1 how
  the totality of things would not have 
remained the same1 but all would  have  
been transformed into a different       
condition of being4 ,and so1 when  they 
have finished all those matters which   
are connected with the stars1  and with 
the heavenly revolutions1 they will come
 to those which are not  seen1 or to    
those whose names only we have heard1   
and to things which  are invisible1     
which the ,apostle ,paul has informed us
 are numerous1  although what they are1 
or what difference may exist among them1
 we  cannot even conjecture by our      
feeble intellect4 ,and thus the rational
  nature1 growing by each individual    
step1 not as it grew in this life in    
flesh1 and body1 and soul1 but enlarged 
in understanding and in power of        
perception1 is raised as a mind already 

perfect to perfect knowledge1 no  longer
 at all impeded by those carnal senses1 
but increased in  intellectual growth2  
and ever gazing purely1 and1 so to      
speak1 face to  face1 on the causes of  
things1 it attains perfection1 firstly1 
viz4 that  by which it ascends to the   
truth1#cdg and secondly1 that by which  
it  abides in it1 having problems and   
the understanding of things1 and the    
causes of events1 as the food on which  
it may feast4 ,for as in this life  our 
bodies grow physically to what they are1
 through a sufficiency of  food in early
 life supplying the means of increase1  
but after the due  height has been      
attained we use food no longer to grow1 
but to live1 and  to be preserved in    
life by it2 so also ,i think that the   
mind1 when it  has attained perfection1 
eats and avails itself of suitable and  
appropriate food in such a degree1 that 
nothing ought to be either  deficient or
 superfluous4 ,and in all things this   
food is to be  understood as the        

contemplation and understanding of ,god1
 which is of a  measure appropriate and 
suitable to this nature1 which was made 
and  created2 and this measure it is    
proper should be observed by every one  
of those who are beginning to see ,god1 
i4e4 to understand ,him through  purity 
of heart4    ,footnote #ccj3            
,repromissionibus4    ,footnote #cca3   
,carnes4    ,footnote #ccb3      ,matt4 
xxvi4 #bi4    ,footnote #ccc3           
,matt4 v4 #f4    ,footnote #ccd3        
,cf4 ,luke xix4 #ai and #ag4            
,footnote #cce3      ,cf4 ,prov4 ix4    
#a-e4    ,footnote #ccf3      ,opera    
probabilia4    ,footnote #ccg3          
,deut4 viii4 #c4    ,footnote #cch3     
,the passage is somewhat obscure1 but   
the rendering in the text seems    to   
convey the meaning intended4            
,footnote #cci3      ,versatur in sensu4
    ,footnote #cdj3      ,luke xix4 #bf2
 cf4 ,matt4 xxv4 #bi4    ,footnote #cda3
      ,phil4 i4 #bc4    ,footnote #cdb3 
,virtutes4    ,footnote #cdc3      ,eph4

 ii4 #b4 ,there is an evident omission  
of some words in the text1    such as1  
8,they will enter into it10 etc4        
,footnote #cdd3      #a ,thess4 iv4 #ag4
    ,footnote #cde3      ,john xiv4 #b4 
,footnote #cdf3      ,virtutem su       
conditionis4 ,seine ,schpferkraft       
7,schnitzer74    ,footnote #cdg3        
,in id3 ,to that state of the soul in   
which it gazes purely on the    causes  
of things4                              
,,book ,,iii4                           
,,preface ,,of ,,rufinus4      ,reader1 
remember me in your prayers1 that we too
 may deserve to be made  emulators of   
the spirit4 ,the two former books on    
,the ,principles ,i  translated not only
 at your instance1 but even under       
pressure from you  during the days of   
,lent2#cdh but as you1 my devout brother
 ,macarius1  were not only living near  
me during that time1 but had more       
leisure at  your command than now1 so ,i
 also worked the harder2 whereas ,i have
 been  longer in explaining these two   

latter books1 seeing you came less      
frequently from a distant extremity of  
the city to urge on my labour4  ,now if 
you remember what ,i warned you of in my
 former preface1--that  certain persons 
would be indignant1 if they did not hear
 that we spoke  some evil of            
,origen1--that1 ,i imagine1 you have    
forthwith experienced1  has come to     
pass4 ,but if those demons#cdi who      
excite the tongues of men  to slander   
were so infuriated by that work1 in     
which he had not as yet  fully unveiled 
their secret proceedings1 what1 think   
you1 will be the  case in this1 in which
 he will expose all those dark and      
hidden ways1 by  which they creep into  
the hearts of men1 and deceive weak and 
unstable  souls8 ,you will immediately  
see all things thrown into confusion1   
seditions stirred up1 clamours raised   
throughout the whole city1 and  that    
individual summoned to receive sentence 
of condemnation who  endeavoured to     
dispel the diabolical darkness of       

ignorance by means of  the light of the 
gospel lamp4#cej ,let such things1      
however1 be lightly  esteemed by him who
 is desirous of being trained in divine 
learning1  while retaining in its       
integrity the rule of the ,catholic     
faith4#cea ,i  think it necessary1      
however1 to remind you that the         
principle observed  in the former books 
has been observed also in these1 viz4   
not to  translate what appeared contrary
 to ,origen's other opinions1 and to our
  own belief1 but to pass by such       
passages as being interpolated and      
forged by others4 ,but if he has        
appeared to give expression to any      
novelties regarding rational creatures  
7on which subject the essence of  our   
faith does not depend71 for the sake of 
discussion and of adding to  our        
knowledge1 when perhaps it was necessary
 for us to answer in such an  order some
 heretical opinions1 ,i have not omitted
 to mention these  either in the present
 or preceding books1 unless when he     

wished to  repeat in the following books
 what he had already stated in the      
previous  ones1 when ,i have thought it 
convenient1 for the sake of brevity1 to 
curtail some of these repetitions4      
,should any one1 however1 peruse these  
passages from a desire to enlarge his   
knowledge1 and not to raise  captious   
objections1 he will do better to have   
them expounded by persons  of skill4    
,for it is an absurdity to have the     
fictions of poetry and the  ridiculous  
plays of comedy#ceb interpreted by      
grammarians1 and to  suppose that       
without a master and an interpreter any 
one is able to  learn those things which
 are spoken either of ,god or of the    
heavenly  virtues1 and of the whole     
universe of things1 in which some       
deplorable  error either of pagan       
philosophers or of heretics is confuted2
 and the  result of which is1 that men  
would rather rashly and ignorantly      
condemn  things that are difficult and  
obscure1 than ascertain their meaning by

  diligence and study4    ,footnote     
#cdh3      ,diebus quadragesim4         
,footnote #cdi3      ,dmones4           
,footnote #cej3      ,evangelic lucern  
lumine diabolicas ignoranti tenebras4   
,footnote #cea3      ,salv fidei        
,catholic regula4    ,footnote #ceb3    
,comdiarum ridiculas fabulas4           
,,chapter ,i4      ,transcriber's ,note3
 ,as described in the following         
footnote1 the  original book printed the
 translations from both the ,latin and  
,greek  originals4 ,in the original     
book1 the top of each page printed lines
 from  the translation from the ,latin1 
and the bottom of the page printed lines
  from the translation from the ,greek1 
and the reader would be able to  compare
 them1 with the text for the numbered   
sections running over  multiple printed 
pages4 ,in this e-book1 instead1 the    
,latin translation  for an entire       
numbered section will be printed1       
followed by that  paragraph's ,greek    
translation1 and then the next section4 

,,translated ,,from ,,latin ,,of        
,,rufinus4                              
,,chapter ,i4                      ,,on 
,,the ,,freedom ,,of ,,the ,,will4#cec  
#a4 ,some such opinions1 we believe1    
ought to be entertained regarding the   
divine promises1 when we direct our     
understanding to the contemplation  of  
that eternal and infinite world1 and    
gaze on its ineffable joy and           
blessedness4 ,but as the preaching of   
the church includes a belief in a       
future and just judgment of ,god1 which 
belief incites and persuades men  to a  
good and virtuous life1 and to an       
avoidance of sin by all possible  means2
 and as by this it is undoubtedly       
indicated that it is within our  own    
power to devote ourselves either to a   
life that is worthy of praise1  or to   
one that is worthy of censure1 ,i       
therefore deem it necessary to  say a   
few words regarding the freedom of the  
will1 seeing that this  topic has been  
treated by very many writers in no mean 

style4 ,and that  we may ascertain more 
easily what is the freedom of the will1 
let us  inquire into the nature of will 
and of desire4#ced                      
,,translation ,,from ,,the ,,greek4     
,,chapter ,i4  ,,on ,,the ,,freedom ,,of
 ,,the ,,will#cee1 ,,with ,,an          
,,explanation ,,and ,,interpretation    
,,of ,,those ,,statements ,,of          
,,scripture ,,which ,,appear ,,to       
,,nullify ,,it4      #a4 ,since in the  
preaching of the church there is        
included the doctrine  respecting a just
 judgment of ,god1 which1 when believed 
to be true1  incites those who hear it  
to live virtuously1 and to shun sin by  
all  means1 inasmuch as they manifestly 
acknowledge that things worthy of       
praise and blame are within our own     
power1 come and let us discuss by       
themselves a few points regarding the   
freedom of the will--a question of  all 
others most necessary4 ,and that we may 
understand what the freedom  of the will
 is1 it is necessary to unfold the      

conception of it1#cef  that this being  
declared with precision1 the subject may
 be placed  before us4                  
,,from ,,the ,,latin4      #b4 ,of all  
things which move1 some have the cause  
of their motion within  themselves1     
others receive it from without3 and all 
those things only  are moved from       
without which are without life1 as      
stones1 and pieces of  wood1 and        
whatever things are of such a nature as 
to be held together by  the constitution
 of their matter alone1 or of their     
bodily  substance4#ceg ,that view must  
indeed be dismissed which would regard  
the dissolution of bodies by corruption 
as motion1 for it has no bearing  upon  
our present purpose4 ,others1 again1    
have the cause of motion in  themselves1
 as animals1 or trees1 and all things   
which are held together  by natural life
 or soul2 among which some think ought  
to be classed the  veins of metals4     
,fire1 also1 is supposed to be the cause
 of its own  motion1 and perhaps also   

springs of water4 ,and of those things  
which  have the causes of their motion  
in themselves1 some are said to be moved
  out of themselves1 others by          
themselves4 ,and they so distinguish    
them1  because those things are moved   
out of themselves which are alive       
indeed1  but have no soul2#ceh whereas  
those things which have a soul are moved
  by themselves1 when a phantasy1#cei   
i4e4 a desire or incitement1 is         
presented to them1 which excites them to
 move towards something4  ,finally1 in  
certain things endowed with a soul1     
there is such a  phantasy1 i4e4 a will  
or feeling1#cfj as by a kind of natural 
instinct calls them forth1 and arouses  
them to orderly and regular  motion2 as 
we see to be the case with spiders1     
which are stirred up in a  most orderly 
manner by a phantasy1 i4e4 a sort of    
wish and desire for  weaving1 to        
undertake the production of a web1 some 
natural movement  undoubtedly calling   
forth the effort to work of this kind4  

,nor is this  very insect found to      
possess any other feeling than the      
natural desire  of weaving2 as in like  
manner bees also exhibit a desire to    
form  honeycombs1 and to collect1 as    
they say1 aerial honey4#cfa             
,,from ,,the ,,greek4      #b4 ,of      
things that move1 some have the cause of
 their motion within  themselves2       
others1 again1 are moved only from      
without4 ,now only  portable things are 
moved from without1 such as pieces of   
wood1 and  stones1 and all matter that  
is held together by their constitution  
alone4#cfb ,and let that view be removed
 from consideration which calls  the    
flux of bodies motion1 since it is not  
needed for our present  purpose4 ,but   
animals and plants have the cause of    
their motion within  themselves1 and in 
general whatever is held together by    
nature and a  soul1 to which class of   
things they say that metals also belong4
 ,and  besides these1 fire too is       
self-moved1 and perhaps also fountains  

of  water4 ,now1 of those things which  
have the cause of their movement  within
 themselves1 some1 they say1 are moved  
out of themselves1 others  from         
themselves3 things without life1 out of 
themselves2 animate things1  from       
themselves4 ,for animate things are     
moved from themselves1 a  phantasy#cfc  
springing up in them which incites to   
effort4 ,and again1  in certain animals 
phantasies are formed which call forth  
an effort1 the  nature of the           
phantasy#cfd stirring up the effort in  
an orderly manner1  as in the spider is 
formed the phantasy of weaving2 and the 
attempt to  weave follows1 the nature of
 its phantasy inciting the insect in an 
orderly manner to this alone4 ,and      
besides its phantasial nature1 nothing  
else is believed to belong to the       
insect4#cfe ,and in the bee there is    
formed the phantasy to produce wax4     
,,from ,,the ,,latin4      #c4 ,but     
since a rational animal not only has    
within itself these natural  movements1 

but has moreover1 to a greater extent   
than other animals1 the  power of       
reason1 by which it can judge and       
determine regarding natural  movements1 
and disapprove and reject some1 while   
approving and adopting  others1 so by   
the judgment of this reason may the     
movements of men be  governed and       
directed towards a commendable life4    
,and from this it  follows that1 since  
the nature of this reason which is in   
man has within  itself the power of     
distinguishing between good and evil1   
and while  distinguishing possesses the 
faculty of selecting what it has        
approved1  it may justly be deemed      
worthy of praise in choosing what is    
good1 and  deserving of censure in      
following that which is base or wicked4 
,this  indeed must by no means escape   
our notice1 that in some dumb animals   
there is found a more regular           
movement#cff than in others1 as in      
hunting-dogs or war-horses1 so that they
 may appear to some to be moved  by a   

kind of rational sense4 ,but we must    
believe this to be the result  not so   
much of reason as of some natural       
instinct1#cfg largely bestowed  for     
purposes of that kind4 ,now1 as we had  
begun to remark1 seeing that  such is   
the nature of a rational animal1 some   
things may happen to us  human beings   
from without2 and these1 coming in      
contact with our sense  of sight1 or    
hearing1 or any other of our senses1 may
 incite and arouse  us to good          
movements1 or the contrary2 and seeing  
they come to us from  an external       
source1 it is not within our own power  
to prevent their  coming4 ,but to       
determine and approve what use we ought 
to make of those  things which thus     
happen1 is the duty of no other than of 
that reason  within us1 i4e4 of our own 
judgment2 by the decision of which      
reason  we use the incitement1 which    
comes to us from without for that       
purpose1  which reason approves1 our    
natural movements being determined by   

its  authority either to good actions or
 the reverse4                           
,,from ,,the ,,greek4      #c4 ,the     
rational animal1 however1 has1 in       
addition to its phantasial  nature1 also
 reason1 which judges the phantasies1   
and disapproves of  some and accepts    
others1 in order that the animal may be 
led according  to them4 ,therefore1     
since there are in the nature of reason 
aids towards  the contemplation of      
virtue and vice1 by following which1    
after  beholding good and evil1 we      
select the one and avoid the other1 we  
are  deserving of praise when we give   
ourselves to the practice of virtue1    
and censurable when we do the reverse4  
,we must not1 however1 be ignorant  that
 the greater part of the nature assigned
 to all things is a varying             
quantity#cfh among animals1 both in a   
greater and a less degree2 so  that the 
instinct in hunting-dogs and in         
war-horses approaches somehow1  so to   
speak1 to the faculty of reason4 ,now1  

to fall under some one of  those        
external causes which stir up within us 
this phantasy or that1 is  confessedly  
not one of those things that are        
dependent upon ourselves2  but to       
determine that we shall use the         
occurrence in this way or  differently1 
is the prerogative of nothing else than 
of the reason  within us1 which1 as     
occasion offers1#cfi arouses us towards 
efforts  inciting to what is virtuous   
and becoming1 or turns us aside to what 
is  the reverse4                        
,,from ,,the ,,latin4      #d4 ,if any  
one now were to say that those things   
which happen to us from  an external    
cause1 and call forth our movements1 are
 of such a nature  that it is impossible
 to resist them1 whether they incite us 
to good or  evil1 let the holder of this
 opinion turn his attention for a little
  upon himself1 and carefully inspect   
the movements of his own mind1  unless  
he has discovered already1 that when an 
enticement to any desire  arises1       

nothing is accomplished until the assent
 of the soul is gained1  and the        
authority of the mind has granted       
indulgence to the wicked  suggestion2 so
 that a claim might seem to be made by  
two parties on  certain probable grounds
 as to a judge residing within the      
tribunals of  our heart1 in order that1 
after the statement of reasons1 the     
decree of  execution may proceed from   
the judgment of reason4#cgj ,for1 to    
take an  illustration3 if1 to a man who 
has determined to live continently and  
chastely1 and to keep himself free from 
all pollution with women1 a  woman      
should happen to present herself1       
inciting and alluring him to act        
contrary to his purpose1 that woman is  
not a complete and absolute cause  or   
necessity of his transgressing1#cga     
since it is in his power1 by            
remembering his resolution1 to bridle   
the incitements to lust1 and by  the    
stern admonitions of virtue to restrain 
the pleasure of the  allurement that    

solicits him2 so that1 all feeling of   
indulgence being  driven away1 his      
determination may remain firm and       
enduring4 ,finally1 if  to any men of   
learning1 strengthened by divine        
training1 allurements of  that kind     
present themselves1 remembering         
forthwith what they are1 and  calling to
 mind what has long been the subject of 
their meditation and  instruction1 and  
fortifying themselves by the support of 
a holier  doctrine1 they reject and     
repel all incitement to pleasure1 and   
drive  away opposing lusts by the       
interposition of the reason implanted   
within  them4                           
,,from ,,the ,,greek4      #d4 ,but if  
any one maintain that this very external
 cause is of such a  nature that it is  
impossible to resist it when it comes in
 such a way1  let him turn his attention
 to his own feelings and movements1 and 
see  whether there is not an approval1  
and assent1 and inclination of the      
controlling principle towards some      

object on account of some specious      
arguments4#cgb ,for1 to take an         
instance1 a woman who has appeared      
before a man that has determined to be  
chaste1 and to refrain from  carnal     
intercourse1 and who has incited him to 
act contrary to his  purpose1 is not a  
perfect#cgc cause of annulling his      
determination4  ,for1 being altogether  
pleased with the luxury and allurement  
of the  pleasure1 and not wishing to    
resist it1 or to keep his purpose1 he   
commits an act of licentiousness4       
,another man1 again 7when the same      
things have happened to him who has     
received more instruction1 and has      
disciplined himself#cgd71 encounters1   
indeed1 allurements and  enticements2   
but his reason1 as being strengthened to
 a higher point1  and carefully trained1
 and confirmed in its views towards a   
virtuous  course1 or being near to      
confirmation1#cge repels the incitement1
 and  extinguishes the desire4          
,,from ,,the ,,latin4      #e4 ,seeing1 

then1 that these positions are thus     
established by a sort of  natural       
evidence1 is it not superfluous to throw
 back the causes of our  actions on     
those things which happen to us from    
without1 and thus  transfer the blame   
from ourselves1 on whom it wholly lies8 
,for this is  to say that we are like   
pieces of wood1 or stones1 which have no
 motion  in themselves1 but receive the 
causes of their motion from without4    
,now  such an assertion is neither true 
nor becoming1 and is invented only  that
 the freedom of the will may be denied2 
unless1 indeed1 we are to  suppose that 
the freedom of the will consists in     
this1 that nothing  which happens to us 
from without can incite us to good or   
evil4 ,and if  any one were to refer the
 causes of our faults to the natural    
disorder#cgf of the body1 such a theory 
is proved to be contrary to the  reason 
of all teaching4#cgg ,for1 as we see in 
very many individuals1  that after      
living unchastely and intemperately1 and

 after being the  captives of luxury and
 lust1 if they should happen to be      
aroused by the  word of teaching and    
instruction to enter upon a better      
course of life1  there takes place so   
great a change1 that from being         
luxurious and  wicked men1 they are     
converted into those who are sober1 and 
most chaste  and gentle2 so1 again1 we  
see in the case of those who are quiet  
and  honest1 that after associating with
 restless and shameless individuals1    
their good morals are corrupted by evil 
conversation1 and they become  like     
those whose wickedness is complete4#cgh 
,and this is the case  sometimes with   
men of mature age1 so that such have    
lived more chastely  in youth than when 
more advanced years have enabled them to
 indulge in a  freer mode of life4 ,the 
result of our reasoning1 therefore1 is  
to show  that those things which happen 
to us from without are not in our own   
power2 but that to make a good or bad   
use of those things which do so  happen1

 by help of that reason which is within 
us1 and which  distinguishes and        
determines how these things ought to be 
used1 is  within our power4             
,,from ,,the ,,greek4      #e4 ,such    
being the case1 to say that we are moved
 from without1 and to  put away the     
blame from ourselves1 by declaring that 
we are like to  pieces of wood and      
stones1 which are dragged about by those
 causes that  act upon them from        
without1 is neither true nor in         
conformity with  reason1 but is the     
statement of him who wishes to          
destroy#cgi the  conception of          
free-will4 ,for if we were to ask such  
an one what was  free-will1 he would say
 that it consisted in this1 that when   
purposing  to do some thing1 no external
 cause came inciting to the reverse4    
,but to  blame1 on the other hand1 the  
mere constitution of the body1#chj is   
absurd2 for the disciplinary reason1#cha
 taking hold of those who are  most     
intemperate and savage 7if they will    

follow her exhortation71  effects a     
transformation1 so that the alteration  
and change for the  better is most      
extensive1--the most licentious men     
frequently becoming  better than those  
who formerly did not seem to be such by 
nature2 and  the most savage men passing
 into such a state of mildness1#chb that
  those persons who never at any time   
were so savage as they were1 appear     
savage in comparison1 so great a degree 
of gentleness having been  produced     
within them4 ,and we see other men1 most
 steady and respectable1  driven from   
their state of respectability and       
steadiness by intercourse  with evil    
customs1 so as to fall into habits of   
licentiousness1 often  beginning their  
wickedness in middle age1 and plunging  
into disorder  after the period of youth
 has passed1 which1 so far as its nature
 is  concerned1 is unstable4 ,reason1   
therefore1 demonstrates that external   
events do not depend on us1 but that it 
is our own business to use them  in this

 way or the opposite1 having received   
reason as a judge and an                
investigator#chc of the manner in which 
we ought to meet those events  that come
 from without4                          
,,from ,,the ,,latin4      #f4 ,and now1
 to confirm the deductions of reason by 
the authority of  ,scripture--viz4 that 
it is our own doing whether we live     
rightly or not1  and that we are not    
compelled1 either by those causes which 
come to us  from without1 or1 as some   
think1 by the presence of fate--we      
adduce the  testimony of the prophet    
,micah1 in these words3 8,if it has been
  announced to thee1 ,o man1 what is    
good1 or what the ,lord requires of     
thee1 except that thou shouldst do      
justice1 and love mercy1 and be ready   
to walk with the ,lord thy ,god40#chd   
,moses also speaks as follows3 8,i  have
 placed before thy face the way of life 
and the way of death3 choose  what is   
good1 and walk in it40#che ,isaiah1     
moreover1 makes this  declaration3 8,if 

you are willing1 and hear me1 ye shall  
eat the good of  the land4 ,but if you  
be unwilling1 and will not hear me1 the 
sword shall  consume you2 for the mouth 
of the ,lord has spoken this40#chf ,in  
the  psalm1 too1 it is written3 8,if my 
people had heard me1 if ,israel had     
walked in my ways1 ,i would have humbled
 her enemies to nothing20#chg by  which 
he shows that it was in the power of the
 people to hear1 and to  walk in the    
ways of ,god4 ,the ,saviour also saying1
 8,i say unto you1  ,resist not         
evil20#chh and1 8,whoever shall be angry
 with his brother1  shall be in danger  
of the judgment20#chi and1 8,whosoever  
shall look  upon a woman to lust after  
her1 hath already committed adultery    
with her  in his heart20#cij and in     
issuing certain other commands1--conveys
 no  other meaning than this1 that it is
 in our own power to observe what is    
commanded4 ,and therefore we are rightly
 rendered liable to condemnation  if we 
transgress those commandments which we  

are able to keep4 ,and hence  ,he       
,himself also declares3 8,every one who 
hears my words1 and doeth them1  ,i will
 show to whom he is like3 he is like a  
wise man who built his  house upon a    
rock10 etc4#cia ,so also the            
declaration3 8,whoso heareth  these     
things1 and doeth them not1 is like a   
foolish man1 who built his  house upon  
the sand10 etc4#cib ,even the words     
addressed to those who  are on ,his     
right hand1 8,come unto me1 all ye      
blessed of my ,father10  etc42 8for ,i  
was an hungered1 and ye gave me to eat2 
,i was thirsty1 and  ye gave me         
drink10#cic manifestly show that it     
depended upon  themselves1 that either  
these should be deserving of praise for 
doing  what was commanded and receiving 
what was promised1 or those deserving   
of censure who either heard or received 
the contrary1 and to whom it was  said1 
8,depart1 ye cursed1 into everlasting   
fire40 ,let us observe also1  that the  
,apostle ,paul addresses us as having   

power over our own will1  and as        
possessing in ourselves the causes      
either of our salvation or of  our ruin3
 8,dost thou despise the riches of ,his 
goodness1 and of ,his  patience1 and of 
,his long-suffering1 not knowing that   
the goodness of  ,god leadeth thee to   
repentance8 ,but1 according to thy      
hardness and  impenitent heart1 thou art
 treasuring up for thyself wrath on the 
day of  judgment and of the revelation  
of the just judgment of ,god1 who will  
render to every one according to his    
work3 to those who by patient           
continuance in well-doing seek for glory
 and immortality1 eternal  life2#cid    
while to those who are contentious1 and 
believe not the  truth1 but who believe 
iniquity1 anger1 indignation1           
tribulation1 and  distress1 on every    
soul of man that worketh evil1 on the   
,jew first1 and  afterwards on the      
,greek2 but glory1 and honour1 and peace
 to every one  that doeth good1 to the  
,jew first1 and afterwards to the       

,greek40#cie  ,you will find also       
innumerable other passages in ,holy     
,scripture1 which  manifestly show that 
we possess freedom of will4 ,otherwise  
there would  be a contrariety in        
commandments being given us1 by         
observing which we  may be saved1 or by 
transgressing which we may be condemned1
 if the  power of keeping them were not 
implanted in us4                        
,,from ,,the ,,greek4      #f4 ,now1    
that it is our business to live         
virtuously1 and that ,god asks  this of 
us1 as not being dependent on ,him nor  
on any other1 nor1 as some  think1 upon 
fate1 but as being our own doing1 the   
prophet ,micah will  prove when he says3
 8,if it has been announced to thee1 ,o 
man1 what is  good1 or what does the    
,lord require of thee1 except to do     
justice and to  love mercy80#cif ,moses 
also3 8,i have placed before thy face   
the way of  life1 and the way of death3 
choose what is good1 and walk in        
it40#cig  ,isaiah too3 8,if you are     

willing1 and hear me1 ye shall eat the  
good of  the land2 but if ye be         
unwilling1 and will not hear me1 the    
sword will  consume you3 for the mouth  
of the ,lord hath spoken it40#cih ,and  
in the  ,psalms3 8,if my people had     
heard me1 and ,israel had walked in my  
ways1 ,i  would have humbled their      
enemies to nothing1 and laid my hand    
upon those  that afflicted them20#cii   
showing that it was in the power of ,his
  people to hear and to walk in the ways
 of ,god4 ,and the ,saviour also1  when 
,he commands1 8,but ,i say unto you1    
,resist not evil20#djj and1  8,whosoever
 shall be angry with his brother1 shall 
be in danger of the  judgment20#dja and1
 8,whosoever shall look upon a woman to 
lust after  her1 hath already committed 
adultery with her in his heart20#djb and
 by  any other commandment which ,he    
gives1 declares that it lies with       
ourselves to keep what is enjoined1 and 
that we shall reasonably#djc be  liable 
to condemnation if we transgress4 ,and  

therefore ,he says in  addition3 8,he   
that heareth my words1 and doeth them1  
shall be likened to  a prudent man1 who 
built his house upon a rock10 etc4 etc42
 8while he  that heareth them1 but doeth
 them not1 is like a foolish man1 who   
built  his house upon the sand10        
etc4#djd ,and when ,he says to those on 
,his  right hand1 8,come1 ye blessed of 
my ,father10 etc42 8for ,i was an       
hungered1 and ye gave me to eat2 ,i was 
athirst1 and ye gave me to  drink10#dje 
it is exceedingly manifest that ,he     
gives the promises to  these as being   
deserving of praise4 ,but1 on the       
contrary1 to the others1  as being      
censurable in comparison with them1 ,he 
says1 8,depart1 ye  cursed1 into        
everlasting fire60#djf ,and let us      
observe how ,paul also  converses#djg   
with us as having freedom of will1 and  
as being ourselves  the cause of ruin or
 salvation1 when he says1 8,dost thou   
despise the  riches of ,his goodness1   
and of ,his patience1 and of ,his       

long-suffering2  not knowing that the   
goodness of ,god leadeth thee to        
repentance8 ,but1  according to thy     
hardness and impenitent heart1 thou art 
treasuring up  for thyself wrath on the 
day of wrath and revelation of the      
righteous  judgment of ,god2 who will   
render to every one according to his    
works3 to  those who1 by patient        
continuance in well-doing1 seek for     
glory and  immortality1 eternal life2   
while to those who are contentious1 and 
believe not the truth1 but who believe  
iniquity1 anger1 wrath1  tribulation1   
and distress1 on every soul of man that 
worketh evil2 on  the ,jew first1 and on
 the ,greek3 but glory1 and honour1 and 
peace to  every one that worketh good2  
to the ,jew first1 and to the           
,greek40#djh  ,there are1 indeed1       
innumerable passages in the ,scriptures 
which  establish with exceeding         
clearness the existence of freedom of   
will4                                   
,,from ,,the ,,latin4      #g4 ,but1    

seeing there are found in the sacred    
,scriptures themselves  certain         
expressions occurring in such a         
connection1 that the opposite of  this  
may appear capable of being understood  
from them1 let us bring them  forth     
before us1 and1 discussing them         
according to the rule of  piety1#dji let
 us furnish an explanation of them1 in  
order that from  those few passages     
which we now expound1 the solution of   
those others  which resemble them1 and  
by which any power over the will seems  
to be  excluded1 may become clear4      
,those expressions1 accordingly1 make an
  impression on very many1 which are    
used by ,god in speaking of ,pharaoh1   
as when ,he frequently says1 8,i will   
harden ,pharaoh's heart40#daj ,for if   
he is hardened by ,god1 and commits sin 
in consequence of being so  hardened1   
the cause of his sin is not himself4    
,and if so1 it will appear  that        
,pharaoh does not possess freedom of    
will2 and it will be  maintained1 as a  

consequence1 that1 agreeably to this    
illustration1  neither do others who    
perish owe the cause of their           
destruction to the  freedom of their own
 will4 ,that expression1 also1 in       
,ezekiel1 when he  says1 8,i will take  
away their stony hearts1 and will give  
them hearts of  flesh1 that they may    
walk in my precepts1 and keep my        
ways10#daa may  impress some1 inasmuch  
as it seems to be a gift of ,god1 either
 to walk  in ,his ways or to keep ,his  
precepts1#dab if ,he take away that     
stony  heart which is an obstacle to the
 keeping of ,his commandments1 and      
bestow and implant a better and more    
impressible heart1 which is called      
now#dac a heart of flesh4 ,consider also
 the nature of the answer given  in the 
,gospel by our ,lord and ,saviour to    
those who inquired of ,him why  ,he     
spoke to the multitude in parables4 ,his
 words are3 8,that seeing they  may not 
see2 and hearing they may hear1 and not 
understand2 lest they  should be        

converted1 and their sins be forgiven   
them40#dad ,the words1  moreover1 used  
by the ,apostle ,paul1 that 8it is not  
of him that willeth1  nor of him that   
runneth1 but of ,god that showeth       
mercy20#dae in another  passage also1   
8that to will and to do are of          
,god20#daf and again1  elsewhere1       
8,therefore hath ,he mercy upon whom ,he
 will1 and whom ,he will  ,he hardeneth4
 ,thou wilt say then unto me1 ,why doth 
,he yet find fault8  ,for who shall     
resist ,his will8 ,o man1 who art thou  
that repliest against  ,god8 ,shall the 
thing formed say to him who hath formed 
it1 ,why hast thou  made me thus8 ,hath 
not the potter power over the clay1 of  
the same lump  to make one vessel unto  
honour1 and another to                  
dishonour80#dag--these  and similar     
declarations seem to have no small      
influence in preventing  very many from 
believing that every one is to be       
considered as having  freedom over his  
own will1 and in making it appear to be 

a consequence  of the will of ,god      
whether a man is either saved or lost4  
,,from ,,the ,,greek4      #g4 ,but     
since certain declarations of the ,old  
,testament and of the ,new  lead to the 
opposite conclusion--namely1 that it    
does not depend on  ourselves to keep   
the commandments and to be saved1 or to 
transgress  them and to be lost--let us 
adduce them one by one1 and see the     
explanations of them1 in order that from
 those which we adduce1 any one         
selecting in a similar way all the      
passages that seem to nullify           
free-will1 may consider what is said    
about them by way of explanation4  ,and 
now1 the statements regarding ,pharaoh  
have troubled many1 respecting  whom    
,god declared several times1 8,i will   
harden ,pharaoh's heart40#dah  ,for if  
he is hardened by ,god1 and commits sin 
in consequence of being  hardened1 he is
 not the cause of sin to himself2 and if
 so1 then neither  does ,pharaoh possess
 free-will4 ,and some one will say that1

 in a similar  way1 they who perish have
 not free-will1 and will not perish of  
themselves4 ,the declaration also in    
,ezekiel1 8,i will take away their      
stony hearts1 and will put in them      
hearts of flesh1 that they may walk  in 
my precepts1 and keep my                
commandments10#dai might lead one to    
think  that it was ,god who gave the    
power to walk in ,his commandments1 and 
to  keep ,his precepts1 by ,his         
withdrawing the hindrance--the stony    
heart1 and  implanting a better--a heart
 of flesh4 ,and let us look also at the 
passage in the ,gospel--the answer which
 the ,saviour returns to those who      
inquired why ,he spake to the multitude 
in parables4 ,his words are3 8,that     
seeing they might not see2 and hearing  
they may hear1 and not  understand2 lest
 they should be converted1 and their    
sins be forgiven  them40#dbj ,the       
passage also in ,paul3 8,it is not of   
him that willeth1  nor of him that      
runneth1 but of ,god that showeth       

mercy40#dba ,the  declarations1 too1 in 
other places1 that 8both to will and to 
do are of  ,god20#dbb 8that ,god hath   
mercy upon whom ,he will have mercy1 and
 whom  ,he will ,he hardeneth4 ,thou    
wilt say then1 ,why doth ,he yet find   
fault8  ,for who hath resisted ,his     
will80 0,the persuasion is of ,him that 
calleth1  and not of us40#dbc 8,nay1 ,o 
man1 who art thou that repliest against 
,god8 ,shall the thing formed say to him
 that hath formed it1 ,why hast  thou   
made me thus8 ,hath not the potter power
 over the clay1 of the same  lump to    
make one vessel unto honour1 and another
 unto dishonour80#dbd  ,now these       
passages are sufficient of themselves to
 trouble the  multitude1 as if man were 
not possessed of free-will1 but as if it
 were  ,god who saves and destroys whom 
,he will4                               
,,from ,,the ,,latin4      #h4 ,let us  
begin1 then1 with those words which were
 spoken to ,pharaoh1  who is said to    
have been hardened by ,god1 in order    

that he might not let  the people go2   
and1 along with his case1 the language  
of the apostle  also will be considered1
 where he says1 8,therefore ,he hath    
mercy on whom  ,he will1 and whom ,he   
will ,he hardeneth40#dbe ,for it is on  
these  passages chiefly that the        
heretics rely1 asserting that salvation 
is not  in our own power1 but that souls
 are of such a nature as must by all    
means be either lost or saved2 and that 
in no way can a soul which is of  an    
evil nature become good1 or one which is
 of a virtuous nature be made  bad4 ,and
 hence they maintain that ,pharaoh1 too1
 being of a ruined  nature1 was on that 
account hardened by ,god1 who hardens   
those that are  of an earthly nature1   
but has compassion on those who are of a
 spiritual  nature4 ,let us see1 then1  
what is the meaning of their assertion2 
and  let us1 in the first place1 request
 them to tell us whether they  maintain 
that the soul of ,pharaoh was of an     
earthly nature1 such as they  term lost4

 ,they will undoubtedly answer that it  
was of an earthly  nature4 ,if so1 then 
to believe ,god1 or to obey ,him1 when  
his nature  opposed his so doing1 was an
 impossibility4 ,and if this were his   
condition by nature1 what further need  
was there for his heart to be  hardened1
 and this not once1 but several times1  
unless indeed because it  was possible  
for him to yield to persuasion8 ,nor    
could any one be said  to be hardened by
 another1 save him who of himself was   
not obdurate4 ,and  if he were not      
obdurate of himself1 it follows that    
neither was he of an  earthly nature1   
but such an one as might give way when  
overpowered#dbf  by signs and wonders4  
,but he was necessary for ,god's        
purpose1 in order  that1 for the saving 
of the multitude1 ,he might manifest in 
him ,his  power by his offering         
resistance to numerous miracles1 and    
struggling  against the will of ,god1   
and his heart being by this means said  
to be  hardened4 ,such are our answers1 

in the first place1 to these persons2   
and by these their assertion may be     
overturned1 according to which they     
think that ,pharaoh was destroyed in    
consequence of his evil nature4#dbg     
,and with regard to the language of the 
,apostle ,paul1 we must answer them  in 
a similar way4 ,for who are they whom   
,god hardens1 according to your  view8  
,those1 namely1 whom you term of a      
ruined nature1 and who1 ,i am to        
suppose1 would have done something else 
had they not been hardened4 ,if1        
indeed1 they come to destruction in     
consequence of being hardened1 they  no 
longer perish naturally1 but in virtue  
of what befalls them4 ,then1 in  the    
next place1 upon whom does ,god show    
mercy8 ,on those1 namely1 who are  to be
 saved4 ,and in what respect do those   
persons stand in need of a  second      
compassion1 who are to be saved once by 
their nature1 and so come  naturally to 
blessedness1 except that it is shown    
even from their case1  that1 because it 

was possible for them to perish1 they   
therefore obtain  mercy1 that so they   
may not perish1 but come to salvation1  
and possess  the kingdom of the good4   
,and let this be our answer to those who
 devise  and invent the fable#dbh of    
good or bad natures1 i4e4 of earthly or 
spiritual souls1 in consequence of      
which1 as they say1 each one is  either 
saved or lost4                          
,,from ,,the ,,greek4      #h4 ,let us  
begin1 then1 with what is said about    
,pharaoh--that he was  hardened by ,god1
 that he might not send away the people2
 along with  which will be examined also
 the statement of the apostle1          
8,therefore  hath ,he mercy on whom ,he 
will have mercy1 and whom ,he will ,he  
hardeneth40#dbi ,and certain of those   
who hold different opinions misuse      
these passages1 themselves also almost  
destroying free-will by  introducing    
ruined natures incapable of salvation1  
and others saved  which it is impossible
 can be lost2 and ,pharaoh1 they say1 as

 being of a  ruined nature1 is therefore
 hardened by ,god1 who has mercy upon   
the  spiritual1 but hardens the earthly4
 ,let us see now what they mean4 ,for   
we shall ask them if ,pharaoh was of an 
earthy nature2 and when they  answer1 we
 shall say that he who is of an earthy  
nature is altogether  disobedient to    
,god3 but if disobedient1 what need is  
there of his heart  being hardened1 and 
that not once1 but frequently8 ,unless  
perhaps1 since  it was possible for him 
to obey 7in which case he would         
certainly have  obeyed1 as not being    
earthy1 when hard pressed by the signs  
and  wonders71 ,god needs him to be     
disobedient to a greater degree1#dcj in 
order that ,he may manifest ,his mighty 
deeds for the salvation of the          
multitude1 and therefore hardens his    
heart4 ,this will be our answer to  them
 in the first place1 in order to        
overturn their supposition that         
,pharaoh was of a ruined nature4 ,and   
the same reply must be given to them    

with respect to the statement of the    
apostle4 ,for whom does ,god harden8    
,those who perish1 as if they would obey
 unless they were hardened1 or          
manifestly those who would be saved     
because they are not of a ruined        
nature4 ,and on whom has ,he mercy8 ,is 
it on those who are to be saved8  ,and  
how is there need of a second mercy for 
those who have been prepared  once for  
salvation1 and who will by all means    
become blessed on account  of their     
nature8 ,unless perhaps1 since they are 
capable of incurring  destruction1 if   
they did not receive mercy1 they will   
obtain mercy1 in  order that they may   
not incur that destruction of which they
 are  capable1 but may be in the        
condition of those who are saved4 ,and  
this is  our answer to such persons4    
,,from ,,the ,,latin4      #i4 ,and now 
we must return an answer also to those  
who would have the ,god  of the law to  
be just only1 and not also good2 and let
 us ask such in  what manner they       

consider the heart of ,pharaoh to have  
been hardened by  ,god--by what acts or 
by what prospective arrangements4#dca   
,for we must  observe the conception of 
a ,god#dcb who in our opinion is both   
just and  good1 but according to them   
only just4 ,and let them show us how a  
,god  whom they also acknowledge to be  
just1 can with justice cause the heart  
of a man to be hardened1 that1 in       
consequence of that very hardening1 he  
may sin and be ruined4 ,and how shall   
the justice of ,god be defended1 if  ,he
 ,himself is the cause of the           
destruction of those whom1 owing to     
their  unbelief 7through their being    
hardened71 ,he has afterwards condemned 
by  the authority of a judge8 ,for why  
does ,he blame him1 saying1 8,but since 
thou wilt not let my people go1 lo1 ,i  
will smite all the first-born in        
,egypt1 even thy first-born10#dcc and   
whatever else was spoken through  ,moses
 by ,god to ,pharaoh8 ,for it behoves   
every one who maintains the  truth of   

what is recorded in ,scripture1 and who 
desires to show that the  ,god of the   
law and the prophets is just1 to render 
a reason for all  these things1 and to  
show how there is in them nothing at all
 derogatory  to the justice of ,god1    
since1 although they deny ,his goodness1
 they  admit that ,he is a just judge1  
and creator of the world4 ,different1   
however1 is the method of our reply to  
those who assert that the creator  of   
this world is a malignant being1 i4e4 a 
devil4                                  
,,from ,,the ,,greek4      #i4 ,but to  
those who think they understand the term
 8hardened10 we must  address the       
inquiry1 ,what do they mean by saying   
that ,god1 by ,his  working1 hardens the
 heart1 and with what purpose does ,he  
do this8 ,for  let them observe the     
conception#dcd of a ,god who is in      
reality just and  good2 but if they will
 not allow this1 let it be conceded to  
them for  the present that ,he is just2 
and let them show how the good and just 

,god1 or the just ,god only1 appears to 
be just1 in hardening the heart of  him 
who perishes because of his being       
hardened3 and how the just ,god  becomes
 the cause of destruction and           
disobedience1 when men are  chastened by
 ,him on account of their hardness and  
disobedience4 ,and why  does ,he find   
fault with him1 saying1 8,thou wilt not 
let my people  go20#dce 8,lo1 ,i will   
smite all the first-born in ,egypt1 even
 thy  first-born20#dcf and whatever else
 is recorded as spoken from ,god to     
,pharaoh through the intervention of    
,moses8 ,for he who believes that the   
,scriptures are true1 and that ,god is  
just1 must necessarily endeavour1  if he
 be honest1#dcg to show how ,god1 in    
using such expressions1 may be          
distinctly#dch understood to be just4   
,but if any one should stand1  declaring
 with uncovered head that the ,creator  
of the world was inclined  to           
wickedness1#dci we should need other    
words to answer them4                   

,,from ,,the ,,latin4      #aj4 ,but    
since we acknowledge the ,god who spoke 
by ,moses to be not only  just1 but also
 good1 let us carefully inquire how it  
is in keeping with  the character of a  
just and good ,deity to have hardened   
the heart of  ,pharaoh4 ,and let us see 
whether1 following the example of the   
,apostle  ,paul1 we are able to solve   
the difficulty by help of some parallel 
instances3 if we can show1 e4g41 that by
 one and the same act ,god has  pity    
upon one individual1 but hardens        
another2 not purposing or desiring  that
 he who is hardened should be so1 but   
because1 in the manifestation  of ,his  
goodness and patience1 the heart of     
those who treat ,his kindness  and      
forbearance with contempt and insolence 
is hardened by the  punishment of their 
crimes being delayed2 while those1 on   
the other  hand1 who make ,his goodness 
and patience the occasion of their      
repentance and reformation1 obtain      
compassion4 ,to show more clearly1      

however1 what we mean1 let us take the  
illustration employed by the  ,apostle  
,paul in the ,epistle to the ,hebrews1  
where he says1 8,for the  earth1 which  
drinketh in the rain that cometh oft    
upon it1 and bringeth  forth herbs meet 
for them by whom it is dressed1 will    
receive blessing  from ,god2 but that   
which beareth thorns and briers is      
rejected1 and is  nigh unto cursing1    
whose end is to be burned40#ddj ,now    
from those words  of ,paul which we have
 quoted1 it is clearly shown that by one
 and the  same act on the part of       
,god--that1 viz4 by which ,he sends rain
 upon the  earth--one portion of the    
ground1 when carefully cultivated1      
brings forth  good fruits2 while        
another1 neglected and uncared for1     
produces thorns  and thistles4 ,and if  
one1 speaking as it were in the person  
of the  rain1#dda were to say1 8,it is  
,i1 the rain1 that have made the good   
fruits1 and it is ,i that have caused   
the thorns and thistles to grow10       

however hard#ddb the statement might    
appear1 it would nevertheless be  true2 
for unless the rain had fallen1 neither 
fruits1 nor thorns1 nor  thistles would 
have sprung up1 whereas by the coming of
 the rain the  earth gave birth to both4
 ,now1 although it is due to the        
beneficial  action of the rain that the 
earth has produced herbs of both kinds1 
it  is not to the rain that the         
diversity of the herbs is properly to be
  ascribed2 but on those will justly    
rest the blame for the bad seed1 who1   
although they might have turned up the  
ground by frequent ploughing1 and  have 
broken the clods by repeated harrowing1 
and have extirpated all  useless and    
noxious weeds1 and have cleared and     
prepared the fields for  the coming     
showers by all the labour and toil which
 cultivation demands1  have nevertheless
 neglected to do this1 and who will     
accordingly reap  briers and thorns1 the
 most appropriate fruit of their sloth4 
,and the  consequence therefore is1 that

 while the rain falls in kindness and   
impartiality#ddc equally upon the whole 
earth1 yet1 by one and the same         
operation of the rain1 that soil which  
is cultivated yields with a  blessing   
useful fruits to the diligent and       
careful cultivators1 while  that which  
has become hardened through the neglect 
of the husbandman  brings forth only    
thorns and thistles4 ,let us therefore  
view those signs  and miracles which    
were done by ,god1 as the showers       
furnished by ,him  from above2 and the  
purpose and desires of men1 as the      
cultivated and  uncultivated soil1 which
 is of one and the same nature indeed1  
as is  every soil compared with another1
 but not in one and the same state of   
cultivation4 ,from which it follows that
 every one's will1#ddd if  untrained1   
and fierce1 and barbarous1 is either    
hardened by the miracles  and wonders of
 ,god1 growing more savage and thorny   
than ever1 or it  becomes more pliant1  
and yields itself up with the whole mind

 to  obedience1 if it be cleared from   
vice and subjected to training4         
,,from ,,the ,,greek4      #aj4 ,but    
since they say that they regard ,him as 
a just ,god1 and we as one  who is at   
the same time good and just1 let us     
consider how the good and  just ,god    
could harden the heart of ,pharaoh4     
,see1 then1 whether1 by an  illustration
 used by the apostle in the ,epistle to 
the ,hebrews1 we are  able to prove that
 by one operation#dde ,god has mercy    
upon one man  while ,he hardens another1
 although not intending to harden2 but1 
although having a good purpose1         
hardening follows as a result of the    
inherent principle of wickedness in such
 persons1#ddf and so ,he is said  to    
harden him who is hardened4 8,the       
earth10 he says1 8which drinketh in  the
 rain that cometh oft upon it1 and      
bringeth forth herbs meet for them  for 
whom it is dressed1 receiveth blessing  
from ,god2 but that which  beareth      
thorns and briers is rejected1 and is   

nigh to cursing1 whose end  is to be    
burned40#ddg ,as respects the rain1     
then1 there is one  operation2 and there
 being one operation as regards the     
rain1 the ground  which is cultivated   
produces fruit1 while that which is     
neglected and is  barren produces       
thorns4 ,now1 it might seem profane#ddh 
for ,him who  rains to say1 8,i produced
 the fruits1 and the thorns that are in 
the  earth20 and yet1 although profane1 
it is true4 ,for1 had rain not fallen1  
there would have been neither fruits nor
 thorns2 but1 having fallen at  the     
proper time and in moderation1 both were
 produced4 ,the ground1 now1  which     
drank in the rain which often fell upon 
it1 and yet produced  thorns and briers1
 is rejected and nigh to cursing4 ,the  
blessing1 then1  of the rain descended  
even upon the inferior land2 but it1    
being  neglected and uncultivated1      
yielded thorns and thistles4 ,in the    
same  way1 therefore1 the wonderful     
works also done by ,god are1 as it were1

  the rain2 while the differing purposes
 are1 as it were1 the cultivated  and   
neglected land1 being yet1 like earth1  
of one nature4                          
,,from ,,the ,,latin4      #aa4 ,but1 to
 establish the point more clearly1 it   
will not be superfluous  to employ      
another illustration1 as if1 e4g41 one  
were to say that it  is the sun which   
hardens and liquefies1 although         
liquefying and  hardening are things of 
an opposite nature4 ,now it is not      
incorrect to  say that the sun1 by one  
and the same power of its heat1 melts   
wax  indeed1 but dries up and hardens   
mud3#ddi not that its power operates    
one way upon mud1 and in another way    
upon wax2 but that the qualities of  mud
 and wax are different1 although        
according to nature they are one        
thing1#dej both being from the earth4   
,in this way1 then1 one and the  same   
working upon the part of ,god1 which was
 administered by ,moses in  signs and   
wonders1 made manifest the hardness of  

,pharaoh1 which he had  conceived in the
 intensity of his wickedness#dea1 but   
exhibited the  obedience of those other 
,egyptians who were intermingled with   
the  ,israelites1 and who are recorded  
to have quitted ,egypt at the same time 
with the ,hebrews4 ,with respect to the 
statement that the heart of  ,pharaoh   
was subdued by degrees1 so that on one  
occasion he said1 8,go not  far away2 ye
 shall go a three days' journey1 but    
leave your wives1 and  your children1   
and your cattle10#deb and as regards any
 other  statements1 according to which  
he appears to yield gradually to the    
signs and wonders1 what else is shown1  
save that the power of the signs  and   
miracles was making some impression on  
him1 but not so much as it  ought to    
have done8 ,for if the hardening were of
 such a nature as many  take it to be1  
he would not indeed have given way even 
in a few  instances4 ,but ,i think there
 is no absurdity in explaining the      
tropical  or figurative#dec nature of   

that language employed in speaking of   
8hardening10 according to common usage4 
,for those masters who are  remarkable  
for kindness to their slaves1 are       
frequently accustomed to  say to the    
latter1 when1 through much patience and 
indulgence on their  part1 they have    
become insolent and worthless3 8,it is  
,i that have made  you what you are2 ,i 
have spoiled you2 it is my endurance    
that has made  you good for nothing3 ,i 
am to blame for your perverse and wicked
 habits1  because ,i do not have you    
immediately punished for every          
delinquency  according to your deserts40
 ,for we must first attend to the       
tropical or  figurative meaning of the  
language1 and so come to see the force  
of the  expression1 and not find fault  
with the word1 whose inner meaning we do
  not ascertain4 ,finally1 the ,apostle 
,paul1 evidently treating of such1  says
 to him who remained in his sins3       
8,despisest thou the riches of ,his     
goodness1 and forbearance1 and          

long-suffering2 not knowing that the    
goodness of ,god leadeth thee to        
repentance8 but1 after thy hardness and 
impenitent heart1 treasurest up unto    
thyself wrath on the day of wrath  and  
revelation of the righteous judgment of 
,god40#ded ,such are the  words of the  
apostle to him who is in his sins4 ,let 
us apply these very  expressions to     
,pharaoh1 and see if they also are not  
spoken of him with  propriety1 since1   
according to his hardness and impenitent
 heart1 he  treasured and stored up for 
himself wrath on the day of wrath1      
inasmuch  as his hardness could never   
have been declared and manifested1      
unless  signs and wonders of such number
 and magnificence had been performed4   
,,from ,,the ,,greek4      #aa4 ,and as 
if the sun1 uttering a voice1 were to   
say1 8,i liquefy and dry  up10          
liquefaction and drying up being        
opposite things1 he would not  speak    
falsely as regards the point in         
question2#dee wax being melted  and mud 

being dried by the same heat2 so the    
same operation1 which was  performed    
through the instrumentality of ,moses1  
proved the hardness of  ,pharaoh on the 
one hand1 the result of his wickedness1 
and the yielding  of the mixed ,egyptian
 multitude who took their departure with
 the  ,hebrews4 ,and the brief          
statement#def that the heart of ,pharaoh
 was  softened1 as it were1 when he     
said1 8,but ye shall not go far3 ye will
 go  a three days' journey1 and leave   
your wives10#deg and anything else      
which he said1 yielding little by little
 before the signs1 proves that  the     
wonders made some impression even upon  
him1 but did not accomplish  all that   
they might4 ,yet even this would not    
have happened1 if that  which is        
supposed by the many--the hardening of  
,pharaoh's heart--had been  produced by 
,god ,himself4 ,and it is not absurd to 
soften down such  expressions agreeably 
to common usage3#deh for good masters   
often say  to their slaves1 when spoiled

 by their kindness and forbearance1 8,i 
have  made you bad1 and ,i am to blame  
for offences of such enormity40 ,for we 
must attend to the character and force  
of the phrase1 and not argue            
sophistically1#dei disregarding the     
meaning of the expression4 ,paul        
accordingly1 having examined these      
points clearly1 says to the sinner3     
8,or despisest thou the riches of ,his  
goodness1 and forbearance1 and          
long-suffering2 not knowing that the    
goodness of ,god leadeth thee to        
repentance8 but1 after thy hardness and 
impenitent heart1 treasurest up  unto   
thyself wrath against the day of wrath  
and revelation of the  righteous        
judgment of ,god40#dfj ,now1 let what   
the apostle says to the  sinner be      
addressed to ,pharaoh1 and then the     
announcements made to him  will be      
understood to have been made with       
peculiar fitness1 as to one  who1       
according to his hardness and           
unrepentant heart1 was treasuring up  to

 himself wrath2 seeing that his hardness
 would not have been proved  nor made   
manifest unless miracles had been       
performed1 and miracles1 too1  of such  
magnitude and importance4               
,,from ,,the ,,latin4      #ab4 ,but if 
the proofs which we have adduced do not 
appear full enough1  and the similitude 
of the apostle seem wanting in          
applicability1#dfa  let us add the voice
 of prophetic authority1 and see what   
the prophets  declare regarding those   
who at first1 indeed1 leading a         
righteous life1  have deserved to       
receive numerous proofs of the goodness 
of ,god1 but  afterwards1 as being human
 beings1 have fallen astray1 with whom  
the  prophet1 making himself also one1  
says3 8,why1 ,o ,lord1 hast ,thou made  
us  to err from ,thy way8 and hardened  
our heart1 that we should not fear ,thy 
name8 ,return1 for ,thy servants' sake1 
for the tribes of ,thine  inheritance1  
that we also for a little may obtain    
some inheritance from  ,thy holy        

hill40#dfb ,jeremiah also employs       
similar language3 8,o ,lord1  ,thou hast
 deceived us1 and we were deceived2     
,thou hast held us1 and  ,thou hast     
prevailed40#dfc ,the expression1 then1  
8,why1 ,o ,lord1 hast ,thou  hardened   
our heart1 that we should not fear ,thy 
name80 used by those who  prayed for    
mercy1 is to be taken in a figurative1  
moral  acceptation1#dfd as if one were  
to say1 8,why hast ,thou spared us so   
long1 and didst not requite us when we  
sinned1 but didst abandon us1  that so  
our wickedness might increase1 and our  
liberty of sinning be  extended when    
punishment ceased80 ,in like manner1    
unless a horse  continually feel the    
spur#dfe of his rider1 and have his     
mouth abraded  by a bit1#dff he becomes 
hardened4 ,and a boy also1 unless       
constantly  disciplined by chastisement1
 will grow up to be an insolent youth1  
and  one ready to fall headlong into    
vice4 ,god accordingly abandons and     
neglects those whom ,he has judged      

undeserving of chastisement3 8,for whom 
the ,lord loveth ,he chasteneth1 and    
scourgeth every son whom ,he            
receiveth40#dfg ,from which we are to   
suppose that those are to be  received  
into the rank and affection of sons1 who
 have deserved to be  scourged and      
chastened by the ,lord1 in order that   
they also1 through  endurance of trials 
and tribulations1 may be able to say1   
8,who shall  separate us from the love  
of ,god which is in ,christ ,jesus8     
shall  tribulation1 or anguish1 or      
famine1 or nakedness1 or peril1 or      
sword80#dfh ,for by all these is each   
one's resolution manifested and         
displayed1 and the firmness of his      
perseverance made known1 not so much  to
 ,god1 who knows all things before they 
happen1 as to the rational and  heavenly
 virtues1#dfi who have obtained a part  
in the work of procuring  human         
salvation1 as being a sort of assistants
 and ministers to ,god4  ,those1 on the 
other hand1 who do not yet offer        

themselves to ,god with  such constancy 
and affection1 and are not ready to come
 into ,his  service1 and to prepare     
their souls for trial1 are said to be   
abandoned  by ,god1 i4e4 not to be      
instructed1 inasmuch as they are not    
prepared  for instruction1 their        
training or care being undoubtedly      
postponed to a  later time4 ,these      
certainly do not know what they will    
obtain from ,god1  unless they first    
entertain the desire of being benefited2
 and this  finally will be the case1 if 
a man come first to a knowledge of      
himself1  and feel what are his defects1
 and understand from whom he either     
ought  or can seek the supply of his    
deficiencies4 ,for he who does not know 
beforehand of his weakness or his       
sickness1 cannot seek a physician2 or   
at least1 after recovering his health1  
that man will not be grateful to  his   
physician who did not first recognise   
the dangerous nature of his  ailment4   
,and so1 unless a man has first         

ascertained the defects of his  life1   
and the evil nature of his sins1 and    
made this known by confession  from his 
own lips1 he cannot be cleansed or      
acquitted1 lest he should be  ignorant  
that what he possesses has been bestowed
 on him by favour1 but  should consider 
as his own property what flows from the 
divine  liberality1 which idea          
undoubtedly generates arrogance of mind 
and  pride1 and finally becomes the     
cause of the individual's ruin4 ,and    
this1  we must believe1 was the case    
with the devil1 who viewed as his own1  
and  not as given him by ,god1 the      
primacy#dgj which he held at the time   
when  he was unstained2#dga and thus was
 fulfilled in him the declaration1  that
 8every one who exalteth himself shall  
be abased40#dgb ,from which  it appears 
to me that the divine mysteries were    
concealed from the wise  and prudent1   
according to the statement of           
,scripture1 that 8no flesh  should glory
 before ,god10#dgc and revealed to      

children--to those1  namely1 who1 after 
they have become infants and little     
children1 i4e4  have returned to the    
humility and simplicity of children1    
then make  progress2 and on arriving at 
perfection1 remember that they have     
obtained their state of happiness1 not  
by their own merits1 but by the  grace  
and compassion of ,god4                 
,,from ,,the ,,greek4      #ab4 ,but    
since such narratives are slow to secure
 assent1#dgd and are  considered to be  
forced1#dge let us see from the         
prophetical  declarations also1 what    
those persons say1 who1 although they   
have  experienced the great kindness of 
,god1 have not lived virtuously1 but    
have afterwards sinned4 8,why1 ,o ,lord1
 hast ,thou made us to err from ,thy    
ways8 ,why hast ,thou hardened our      
heart1 so as not to fear ,thy name8     
,return for ,thy servants' sake1 for the
 tribes of ,thine inheritance1 that  we 
may inherit a small portion of ,thy holy
 mountain40#dgf ,and in  ,jeremiah3     

8,thou hast deceived me1 ,o ,lord1 and  
,i was deceived2 ,thou wert  strong1 and
 ,thou didst prevail40#dgg ,for the     
expression1 8,why hast ,thou  hardened  
our heart1 so as not to fear ,thy name80
 uttered by those who  are begging to   
receive mercy1 is in its nature as      
follows3 8,why hast  ,thou spared us so 
long1 not visiting us because of our    
sins1 but  deserting us1 until our      
transgressions come to a height80 ,now  
,he leaves  the greater part of men     
unpunished1 both in order that the      
habits of  each one may be examined1 so 
far as it depends upon ourselves1 and   
that  the virtuous may be made manifest 
in consequence of the test applied2     
while the others1 not escaping notice   
from ,god--for ,he knows all things     
before they exist--but from the rational
 creation and themselves1 may           
afterwards obtain the means of cure1    
seeing they would not have known  the   
benefit had they not condemned          
themselves4 ,it is of advantage to  each

 one1 that he perceive his own peculiar 
nature#dgh and the grace of  ,god4 ,for 
he who does not perceive his own        
weakness and the divine  favour1        
although he receive a benefit1 yet1 not 
having made trial of  himself1 nor      
having condemned himself1 will imagine  
that the benefit  conferred upon him by 
the grace of ,heaven is his own doing4  
,and this  imagination1 producing also  
vanity1#dgi will be the cause of a      
downfall3 which1 we conceive1 was the   
case with the devil1 who  attributed to 
himself the priority which he possessed 
when in a state of  sinlessness4#dhj    
8,for every one that exalteth himself   
shall be abased10  and 8every one that  
humbleth himself shall be exalted40#dha 
,and  observe1 that for this reason     
divine things have been concealed from  
the  wise and prudent1 in order1 as says
 the apostle1 that 8no flesh should     
glory in the presence of ,god20#dhb and 
they have been revealed to  babes1 to   
those who after childhood have come to  

better things1 and who  remember that it
 is not so much from their own effort1  
as by the  unspeakable goodness of ,god1
 that they have reached the greatest    
possible extent of blessedness4         
,,from ,,the ,,latin4      #ac4 ,it is  
therefore by the sentence of ,god that  
he is abandoned who  deserves to be so1 
while over some sinners ,god exercises  
forbearance2  not1 however1 without a   
definite principle of action4#dhc ,nay1 
the very  fact that ,he is              
long-suffering conduces to the advantage
 of those very  persons1 since the soul 
over which ,he exercises this           
providential care  is immortal2 and1 as 
being immortal and everlasting1 it is   
not1 although  not immediately cared    
for1 excluded from salvation1 which is  
postponed  to a more convenient time4   
,for perhaps it is expedient for those  
who  have been more deeply imbued with  
the poison of wickedness to obtain  this
 salvation at a later period4 ,for as   
medical men sometimes1 although  they   

could quickly cover over the scars of   
wounds1 keep back and delay  the cure   
for the present1 in the expectation of a
 better and more  perfect recovery1     
knowing that it is more salutary to     
retard the  treatment in the cases of   
swellings caused by wounds1 and to allow
 the  malignant humours to flow off for 
a while1 rather than to hasten a        
superficial cure1 by shutting up in the 
veins the poison of a morbid  humour1   
which1 excluded from its customary      
outlets1 will undoubtedly  creep into   
the inner parts of the limbs1 and       
penetrate to the very  vitals of the    
viscera1 producing no longer mere       
disease in the body1 but  causing       
destruction to life2 so1 in like manner1
 ,god also1 who knows the  secret things
 of the heart1 and foreknows the future1
 in much  forbearance allows certain    
events to happen1 which1 coming from    
without  upon men1 cause to come forth  
into the light the passions and vices   
which are concealed within1 that by     

their means those may be cleansed  and  
cured who1 through great negligence and 
carelessness1 have admitted  within     
themselves the roots and seeds of sins1 
so that1 when driven  outwards and      
brought to the surface1 they may in a   
certain degree be  cast forth and       
dispersed4#dhd ,and thus1 although a man
 may appear to be  afflicted with evils 
of a serious kind1 suffering convulsions
 in all his  limbs1 he may nevertheless1
 at some future time1 obtain relief and 
a  cessation from his trouble2 and1     
after enduring his afflictions to       
satiety1 may1 after many sufferings1 be 
restored again to his proper  condition4
 ,for ,god deals with souls not merely  
with a view to the short  space of our  
present life1 included within sixty     
years#dhe or more1 but  with reference  
to a perpetual and never-ending period1 
exercising ,his  providential care over 
souls that are immortal1 even as ,he    
,himself is  eternal and immortal4 ,for 
,he made the rational nature1 which ,he 

formed  in ,his own image and likeness1 
incorruptible2 and therefore the soul1  
which is immortal1 is not excluded by   
the shortness of the present life  from 
the divine remedies and cures4          
,,from ,,the ,,greek4      #ac4 ,it is  
not without reason1 then1 that he who is
 abandoned1 is  abandoned to the divine 
judgment1 and that ,god is              
long-suffering with  certain sinners2   
but because it will be for their        
advantage1 with  respect to the         
immortality of the soul and the unending
 world1#dhf that  they be not quickly   
brought#dhg into a state of salvation1  
but be  conducted to it more slowly1    
after having experienced many evils4    
,for as  physicians1 who are able to    
cure a man quickly1 when they suspect   
that a  hidden poison exists in the     
body1 do the reverse of healing1 making 
this  more certain through their very   
desire to heal1 deeming it better for a 
considerable time to retain the patient 
under inflammation and sickness1  in    

order that he may recover his health    
more surely1 than to appear to  produce 
a rapid recovery1 and afterwards to     
cause a relapse1 and thus  that hasty   
cure last only for a time2 in the same  
way1 ,god also1 who  knows the secret   
things of the heart1 and foresees future
 events1 in ,his  long-suffering1       
permits certain events to occur1 and by 
means of those  things which happen from
 without extracts the secret evil1 in   
order to  cleanse him who through       
carelessness has received the seeds of  
sin1 that  having vomited them forth    
when they come to the surface1 although 
he may  have been deeply involved in    
evils1 he may afterwards obtain healing 
after his wickedness1 and be            
renewed4#dhh ,for ,god governs souls not
  with reference1 let me say1 to the    
fifty#dhi years of the present life1    
but with reference to an illimitable#dij
 age3 for ,he made the thinking         
principle immortal in its nature1 and   
kindred to ,himself2 and the  rational  

soul is not1 as in this life1 excluded  
from cure4                              
,,from ,,the ,,latin4      #ad4 ,but let
 us take from the ,gospels also the     
similitudes of those  things which we   
have mentioned1 in which is described a 
certain rock1  having on it a little    
superficial earth1 on which1 when a seed
 falls1 it  is said quickly to spring   
up2 but when sprung up1 it withers as   
the sun  ascends in the heavens1 and    
dies away1 because it did not cast its  
root  deeply into the ground4#dia ,now  
this rock undoubtedly represents the    
human soul1 hardened on account of its  
own negligence1 and converted  into     
stone because of its wickedness4 ,for   
,god gave no one a stony heart  by a    
creative act2 but each individual's     
heart is said to become stony  through  
his own wickedness and disobedience4    
,as1 therefore1 if one were  to blame a 
husbandman for not casting his seed more
 quickly upon rocky  ground1 because    
seed cast upon other rocky soil was seen

 to spring up  speedily1 the husbandman 
would certainly say in reply3 8,i sow   
this soil  more slowly1 for this reason1
 that it may retain the seed which it   
has  received2 for it suits this ground 
to be sown somewhat slowly1 lest        
perhaps the crop1 having sprouted too   
rapidly1 and coming forth from the  mere
 surface of a shallow soil1 should be   
unable to withstand the rays  of the    
sun40 ,would not he who formerly found  
fault acquiesce in the  reasons and     
superior knowledge of the husbandman1   
and approve as done on  rational grounds
 what formerly appeared to him as       
founded on no reason8  ,and in the same 
way1 ,god1 the thoroughly skilled       
husbandman of all ,his  creation1       
undoubtedly conceals and delays to      
another time those#dib  things which we 
think ought to have obtained health     
sooner1 in order  that not the outside  
of things1 rather than the inside1 may  
be cured4  ,but if any one now were to  
object to us that certain seeds do even 

fall  upon rocky ground1 i4e4 on a hard 
and stony heart1 we should answer  that 
even this does not happen without the   
arrangement of ,divine  ,providence2    
inasmuch as1 but for this1 it would not 
be known what  condemnation was incurred
 by rashness in hearing and indifference
 in  investigation1#dic nor1 certainly1 
what benefit was derived from being     
trained in an orderly manner4 ,and hence
 it happens that the soul comes  to know
 its defects1 and to cast the blame upon
 itself1 and1  consistently with this1  
to reserve and submit itself to         
training1 i4e4  in order that it may see
 that its faults must first be removed1 
and that  then it must come to receive  
the instruction of wisdom4 ,as1         
therefore1  souls are innumerable1 so   
also are their manners1 and purposes1   
and  movements1 and appetencies1 and    
incitements different1 the variety of   
which can by no means be grasped by the 
human mind2 and therefore to ,god  alone
 must be left the art1 and the          

knowledge1 and the power of an          
arrangement of this kind1 as ,he alone  
can know both the remedies for  each    
individual soul1 and measure out the    
time of its cure4 ,it is ,he  alone then
 who1 as we said1 recognises the ways of
 individual men1 and  determines by what
 way ,he ought to lead ,pharaoh1 that   
through him ,his  name might be named in
 all the earth1 having previously       
chastised him by  many blows1 and       
finally drowning him in the sea4 ,by    
this drowning1  however1 it is not to be
 supposed that ,god's providence as     
regards  ,pharaoh was terminated2 for we
 must not imagine1 because he was       
drowned1  that therefore he had         
forthwith completely#did perished3 8for 
in the  hand of ,god are both we and our
 words2 all wisdom1 also1 and knowledge 
of workmanship10#die as ,scripture      
declares4 ,but these points we have     
discussed according to our ability1     
treating of that chapter#dif of         
,scripture in which it is said that ,god

 hardened the heart of ,pharaoh1  and   
agreeably to the statement1 8,he hath   
mercy on whom ,he will have  mercy1 and 
whom ,he will ,he hardeneth40#dig       
,,from ,,the ,,greek4      #ad4 ,come   
now1 and let us use the following       
image#dih from the ,gospel4  ,there is a
 certain rock1 with a little            
surface-soil1 on which1 if seeds  fall1 
they quickly spring up2 but when sprung 
up1 as not having root1  they are burned
 and withered when the sun has arisen4  
,now this rock is a  human soul1        
hardened on account of its negligence1  
and converted to  stone because of its  
wickedness2 for no one receives from    
,god a heart  created of stone1 but it  
becomes such in consequence of          
wickedness4 ,if  one1 then1 were to find
 fault with the husbandman for not      
sowing his  seed sooner upon the rocky  
soil1 when he saw other rocky ground    
which  had received seed flourishing1   
the husbandman would reply1 8,i shall   
sow  this ground more slowly1 casting in

 seeds that will be able to retain      
their hold1 this slower method being    
better for the ground1 and more  secure 
than that which receives the seed in a  
more rapid manner1 and  more upon the   
surface40 ,the person finding fault     
would yield his  assent to the          
husbandman1 as one who spoke with sound 
reason1 and who  acted with skill3 so   
also the great ,husbandman of all nature
 postpones  that benefit which might be 
deemed premature1#dii that it may not   
prove  superficial4 ,but it is probable 
that here some one may object to us with
  reference to this3 8,why do some of   
the seeds fall upon the earth that  has 
superficial soil1 the soul being1 as it 
were1 a rock80 ,now we must  say1 in    
answer to this1 that it was better for  
this soul1 which desired  better things 
precipitately1#ejj and not by a way     
which led to them1 to  obtain its       
desire1 in order that1 condemning itself
 on this account1 it  may1 after a long 
time1 endure to receive the husbandry   

which is  according to nature4 ,for     
souls are1 as one may say1 innumerable2 
and  their habits are innumerable1 and  
their movements1 and their purposes1    
and their assaults1 and their efforts1  
of which there is only one  admirable   
administrator1 who knows both the       
seasons1 and the fitting  helps1 and the
 avenues1 and the ways1 viz4 the ,god   
and ,father of all  things1 who knows   
how ,he conducts even ,pharaoh by so    
great events1 and  by drowning in the   
sea1 with which latter occurrence ,his  
superintendence  of ,pharaoh does not   
cease4 ,for he was not annihilated when 
drowned3 8,for  in the hand of ,god are 
both we and our words2 all wisdom also1 
and  knowledge of workmanship40#eja ,and
 such is a moderate defence with  regard
 to the statements that 8,pharaoh's     
heart was hardened10 and that  8,god    
hath mercy upon whom ,he will have      
mercy1 and whom ,he will ,he            
hardeneth40                             
,,from ,,the ,,latin4      #ae4 ,let us 

now look at those passages of ,ezekiel  
where he says1 8,i will  take away from 
them their stony heart1 and ,i will put 
in them a heart of  flesh1 that they may
 walk in my statutes1 and keep mine     
ordinances40#ejb ,for if ,god1 when ,he 
pleases1 takes away a heart of  stone   
and bestows a heart of flesh1 that ,his 
ordinances may be observed  and ,his    
commandments may be obeyed1 it will then
 appear that it is not  in our power to 
put away wickedness4 ,for the taking    
away of a stony  heart seems to be      
nothing else than the removal of the    
wickedness by  which one is hardened1   
from whomsoever ,god pleases to remove  
it4 ,nor is  the bestowal of a heart of 
flesh1 that the precepts of ,god may be 
observed and ,his commandments obeyed1  
any other thing than a man  becoming    
obedient1 and no longer resisting the   
truth1 but performing  works of virtue4 
,if1 then1 ,god promises to do this1 and
 if1 before ,he  takes away the stony   
heart1 we are unable to remove it from  

ourselves1  it follows that it is not in
 our power1 but in ,god's only1 to cast 
away  wickedness4 ,and again1 if it is  
not our doing to form within us a heart 
of flesh1 but the work of ,god alone1 it
 will not be in our power to live       
virtuously1 but it will in everything   
appear to be a work of divine  grace4   
,such are the assertions of those who   
wish to prove from the  authority of    
,holy ,scripture that nothing lies in   
our own power4 ,now to  these we answer1
 that these passages are not to be so   
understood1 but in  the following       
manner4 ,take the case of one who was   
ignorant and  untaught1 and who1 feeling
 the disgrace of his ignorance1 should1 
driven  either by an exhortation from   
some person1 or incited by a desire to  
emulate other wise men1 hand himself    
over to one by whom he is assured  that 
he will be carefully trained and        
competently instructed4 ,if he1  then1  
who had formerly hardened himself in    
ignorance1 yield himself1 as  we have   

said1 with full purpose of mind to a    
master1 and promise to obey  him in all 
things1 the master1 on seeing clearly   
the resolute nature of  his             
determination1 will appropriately       
promise to take away all  ignorance1 and
 to implant knowledge within his mind2  
not that he  undertakes to do this if   
the disciple refuse or resist his       
efforts1 but  only on his offering and  
binding himself to obedience in all     
things4 ,so  also the word of ,god      
promises to those who draw near to ,him1
 that ,he  will take away their stony   
heart1 not indeed from those who do not 
listen to ,his word1 but from those who 
receive the precepts of ,his  teaching2 
as in the ,gospels we find the sick     
approaching the ,saviour1  asking to    
receive health1 and thus at last be     
cured4 ,and in order that  the blind    
might be healed and regain their sight1 
their part consisted  in making         
supplication to the ,saviour1 and in    
believing that their cure  could be     

effected by ,him2 while ,his part1 on   
the other hand1 lay in  restoring to    
them the power of vision4 ,and in this  
way also does the  ,word of ,god promise
 to bestow instruction by taking away   
the stony  heart1 i4e4 by the removal of
 wickedness1 that so men may be able to 
walk in the divine precepts1 and observe
 the commandments of the law4           
,,from ,,the ,,greek4      #ae4 ,let us 
look also at the declaration in         
,ezekiel1 which says1 8,i shall  take   
away their stony hearts1 and will put in
 them hearts of flesh1 that  they may   
walk in my statutes and keep my         
precepts40#ejc ,for if ,god1  when ,he  
wills1 takes away the stony hearts1 and 
implants hearts of  flesh1 so that ,his 
precepts are obeyed and ,his            
commandments are  observed1 it is not in
 our power to put away wickedness4 ,for 
the taking  away of the stony hearts is 
nothing else than the taking away of the
  wickedness1 according to which one is 
hardened1 from him from whom ,god  wills

 to take it2 and the implanting of a    
heart of flesh1 so that a man  may walk 
in the precepts of ,god and keep ,his   
commandments1 what else is  it than to  
become somewhat yielding and unresistent
 to the truth1 and to  be capable of    
practising virtues8 ,and if ,god        
promises to do this1 and  if1 before ,he
 takes away the stony hearts1 we do not 
lay them aside1 it  is manifest that it 
does not depend upon ourselves to put   
away  wickedness2 and if it is not we   
who do anything towards the production  
within us of the heart of flesh1 but if 
it is ,god's doing1 it will not  be our 
own act to live agreeably to virtue1 but
 altogether the result  of divine grace4
 ,such will be the statements of him    
who1 from the mere  words of ,scripture1
 annihilates free-will4#ejd ,but we     
shall answer1  saying1 that we ought to 
understand these passages thus3 ,that as
 a man1  e4g41 who happened to be       
ignorant and uneducated1 on perceiving  
his  own defects1 either in consequence 

of an exhortation from his teacher1  or 
in some other way1 should spontaneously 
give himself up to him whom  he         
considers able to introduce#eje him to  
education and virtue2 and1 on  his      
yielding himself up1 his instructor     
promises that he will take away  his    
ignorance1 and implant instruction1 not 
as if it contributed nothing  to his    
training1 and to the avoiding of        
ignorance1 that he brought  himself to  
be healed1 but because the instructor   
promised to improve him  who desired    
improvement2 so1 in the same way1 the   
word of ,god promises  to take away     
wickedness1 which it calls a stony      
heart1 from those who  come to it1 not  
if they are unwilling1 but only if they 
submit  themselves to the ,physician of 
the sick1 as in the ,gospels the sick   
are  found coming to the ,saviour1 and  
asking to obtain healing1 and so are    
cured4 ,and1 let me say1 the recovery of
 sight by the blind is1 so far as  their
 request goes1 the act of those who     

believe that they are capable  of being 
healed2 but as respects the restoration 
of sight1 it is the  work of our        
,saviour4 ,thus1 then1 does the word of 
,god promise to implant  knowledge in   
those who come to it1 by taking away the
 stony and hard  heart1 which is        
wickedness1 in order that one may walk  
in the divine  commandments1 and keep   
the divine injunctions4                 
,,from ,,the ,,latin4      #af4 ,there  
is next brought before us that          
declaration uttered by the  ,saviour in 
the ,gospel3 8,that seeing they may see1
 and not perceive2 and  hearing they may
 hear1 and not understand2 lest they    
should happen to be  converted1 and     
their sins be forgiven them40#ejf ,on   
which our opponent  will remark3 8,if   
those who shall hear more distinctly are
 by all means  to be corrected and      
converted1 and converted in such a      
manner as to be  worthy of receiving the
 remission of sins1 and if it be not in 
their own  power to hear the word       

distinctly1 but if it depend on the     
,instructor to  teach more openly and   
distinctly1 while he declares that he   
does not  proclaim to them the word with
 clearness1 lest they should perhaps    
hear  and understand1 and be converted1 
and be saved1 it will follow1           
certainly1 that their salvation is not  
dependent upon themselves4 ,and if  this
 be so1 then we have no free-will either
 as regards salvation or  destruction40 
,now were it not for the words that are 
added1 8,lest  perhaps they should be   
converted1 and their sins be forgiven   
them10 we  might be more inclined to    
return the answer1 that the ,saviour was
  unwilling that those individuals whom 
,he foresaw would not become good1      
should understand the mysteries of the  
kingdom of heaven1 and that  therefore  
,he spoke to them in parables2 but as   
that addition follows1  8,lest perhaps  
they should be converted1 and their sins
 be forgiven  them10 the explanation is 
rendered more difficult4 ,and1 in the   

first  place1 we have to notice what    
defence this passage furnishes against  
those heretics who are accustomed to    
hunt out of the ,old ,testament any     
expressions which seem1 according to    
their view1 to predicate severity  and  
cruelty of ,god the ,creator1 as when   
,he is described as being  affected with
 the feeling of vengeance or punishment1
 or by any of those  emotions1 however  
named1 from which they deny the         
existence of goodness  in the ,creator2 
for they do not judge of the ,gospels   
with the same mind  and feelings1 and do
 not observe whether any such statements
 are found  in them as they condemn and 
censure in the ,old ,testament4 ,for    
manifestly1 in the passage referred to1 
the ,saviour is shown1 as they          
themselves admit1 not to speak          
distinctly1 for this very reason1 that  
men may not be converted1 and when      
converted1 receive the remission of     
sins4 ,now1 if the words be understood  
according to the letter merely1  nothing

 less1 certainly1 will be contained in  
them than in those  passages which they 
find fault with in the ,old ,testament4 
,and if they  are of opinion that any   
expressions occurring in such a         
connection in  the ,new ,testament stand
 in need of explanation1 it will        
necessarily  follow that those also     
occurring in the ,old ,testament1 which 
are the  subject of censure1 may be     
freed from aspersion by an explanation  
of a  similar kind1 so that by such     
means the passages found in both        
,testaments may be shown to proceed from
 one and the same ,god4 ,but let us     
return1 as we best may1 to the question 
proposed4                               
,,from ,,the ,,greek4      #af4 ,there  
was after this the passage from the     
,gospel1 where the ,saviour  said1 that 
for this reason did ,he speak to those  
without in parables1  that 8seeing they 
may not see1 and hearing they may not   
understand2 lest  they should be        
converted1 and their sins be forgiven   

them40#ejg ,now1  our opponent will say1
 8,if some persons are assuredly        
converted on  hearing words of greater  
clearness1 so that they become worthy of
 the  remission of sins1 and if it does 
not depend upon themselves to hear      
these words of greater clearness1 but   
upon him who teaches1 and he for  this  
reason does not announce them to them   
more distinctly1 lest they  should see  
and understand1 it is not within the    
power of such to be  saved2 and if so1  
we are not possessed of free-will as    
regards salvation  and destruction40    
,effectual1 indeed1 would be the reply  
to such  arguments1 were it not for the 
addition1 8,lest they should be         
converted1  and their sins be forgiven  
them10--namely1 that the ,saviour did   
not wish  those who were not to become  
good and virtuous to understand the more
  mystical parts of ,his teaching1 and  
for this reason spake to them in        
parables2 but now1 on account of the    
words1 8,lest they should be  converted1

 and their sins be forgiven them10 the  
defence is more  difficult4 ,in the     
first place1 then1 we must notice the   
passage in its  bearing on the heretics1
 who hunt out those portions from the   
,old  ,testament where is exhibited1 as 
they themselves daringly assert1 the    
cruelty#ejh of the ,creator of the      
world#eji in ,his purpose of avenging   
and punishing the wicked1#eaj or by     
whatever other name they wish to        
designate such a quality1 so speaking   
only that they may say that  goodness   
does not exist in the ,creator2 and who 
do not deal with the ,new  ,testament in
 a similar manner1 nor in a spirit of   
candour1#eaa but pass  by places similar
 to those which they consider censurable
 in the ,old  ,testament4 ,for          
manifestly1 and according to the        
,gospel1 is the ,saviour  shown1 as they
 assert1 by ,his former words1 not to   
speak distinctly for  this reason1 that 
men might not be converted1 and1 being  
converted1  might become deserving of   

the remission of sins3 which statement  
of  itself is nothing inferior#eab to   
those passages from the ,old ,testament 
which are objected to4 ,and if they seek
 to defend the ,gospel1 we must  ask    
them whether they are not acting in a   
blameworthy manner in dealing           
differently with the same questions2    
and1 while not stumbling against  the   
,new ,testament1 but seeking to defend  
it1 they nevertheless bring a  charge   
against the ,old regarding similar      
points1 whereas they ought to  offer a  
defence in the same way of the passages 
from the ,new4 ,and  therefore we shall 
force them1 on account of the           
resemblances1 to regard  all as the     
writings of one ,god4 ,come1 then1 and  
let us1 to the best of  our ability1    
furnish an answer to the question       
submitted to us4                        
,,from ,,the ,,latin4      #ag4 ,we said
 formerly1 when discussing the case of  
,pharaoh1 that  sometimes it does not   
lead to good results for a man to be    

cured too  quickly1 especially if the   
disease1 being shut up within the inner 
parts  of the body1 rage with greater   
fierceness4 ,whence ,god1 who is        
acquainted  with secret things1 and     
knows all things before they happen1 in 
,his  great goodness delays the cure of 
such1 and postpones their recovery to  a
 remoter period1 and1 so to speak1 cures
 them by not curing them1 lest  a too   
favourable state of health#eac should   
render them incurable4 ,it  is therefore
 possible that1 in the case of those to 
whom1 as being  8without10 the words of 
our ,lord and ,saviour were addressed1  
,he1 seeing  from ,his scrutiny of the  
hearts and reins that they were not yet 
able to  receive teaching of a clearer  
type1 veiled by the covering of language
  the meaning of the profounder         
mysteries1 lest perhaps1 being rapidly  
converted and healed1 i4e4 having       
quickly obtained the remission of  their
 sins1 they should again easily slide   
back into the same disease  which they  

had found could be healed without any   
difficulty4 ,for if this  be the case1  
no one can doubt that the punishment is 
doubled1 and the  amount of wickedness  
increased2 since not only are the sins  
which had  appeared to be forgiven      
repeated1 but the court#ead of virtue   
also is  desecrated when trodden by     
deceitful and polluted beings1#eae      
filled  within with hidden wickedness4  
,and what remedy can there ever be for  
those who1 after eating the impure and  
filthy food of wickedness1 have  tasted 
the pleasantness of virtue1 and received
 its sweetness into their  mouths1 and  
yet have again betaken themselves to the
 deadly and  poisonous provision of sin8
 ,and who doubts that it is better for  
delay  and a temporary abandonment to   
occur1 in order that if1 at some future 
time1 they should happen to be satiated 
with wickedness1 and the filth  with    
which they are now delighted should     
become loathsome1 the word of  ,god may 
at last be appropriately made clear to  

them1 and that which is  holy be not    
given to the dogs1 nor pearls be cast   
before swine1 which  will trample them  
under foot1 and turn1 moreover1 and rend
 and assault  those who have proclaimed 
to them the word of ,god8 ,these1 then1 
are they  who are said to be 8without10 
undoubtedly by way of contrast with     
those  who are said to be 8within10 and 
to hear the word of ,god with greater   
clearness4 ,and yet those who are       
8without0 do hear the word1 although it 
is covered by parables1 and overshadowed
 by proverbs4 ,there are others1  also1 
besides those who are without1 who are  
called ,tyrians1 and who do  not hear at
 all1 respecting whom the ,saviour knew 
that they would have  repented long ago1
 sitting in sackcloth and ashes1 if the 
miracles  performed among others had    
been done amongst them1 and yet these do
 not  hear those things which are heard 
even by those who are 8without30 and ,i 
believe1 for this reason1 that the rank 
of such in wickedness was far  lower and

 worse than that of those who are said  
to be 8without10 i4e4  who are not far  
from those who are within1 and who have 
deserved to hear  the word1 although in 
parables2 and because1 perhaps1 their   
cure was  delayed to that time when it  
will be more tolerable for them on the  
day  of judgment1 than for those before 
whom those miracles which are  recorded 
were performed1 that so at last1 being  
then relieved from the  weight of their 
sins1 they may enter with more ease and 
power of  endurance upon the way of     
safety4 ,and this is a point which ,i   
wish  impressed upon those who peruse   
these pages1 that with respect to topics
  of such difficulty and obscurity we   
use our utmost endeavour1 not so  much  
to ascertain clearly the solutions of   
the questions 7for every one  will do   
this as the ,spirit gives him           
utterance71 as to maintain the rule  of 
faith in the most unmistakeable         
manner1#eaf by striving to show that    
the providence of ,god1 which equitably 

administers all things1 governs  also   
immortal souls on the justest           
principles1 conferring rewards          
according to the merits and motives of  
each individual2 the present  economy of
 things#eag not being confined within   
the life of this world1  but the        
pre-existing state of merit always      
furnishing the ground for the  state    
that is to follow1#eah and thus by an   
eternal and immutable law  of equity1   
and by the controlling influence of     
,divine ,providence1 the  immortal soul 
is brought to the summit of perfection4 
,if one1 however1  were to object to our
 statement1 that the word of preaching  
was  purposely put aside by certain men 
of wicked and worthless character1  and 
were to inquire why the word was        
preached to those over whom the         
,tyrians1 who were certainly despised1  
are preferred in comparison 7by  which  
proceeding1 certainly1 their wickedness 
was increased1 and their  condemnation  
rendered more severe1 that they should  

hear the word who  were not to believe  
it71 they must be answered in the       
following manner3  ,god1 who is the     
,creator of the minds of all men1       
foreseeing complaints  against ,his     
providence1 especially on the part of   
those who say1 8,how  could we believe  
when we neither beheld those things     
which others saw1  nor heard those words
 which were preached to others8 in so   
far is the  blame removed from us1 since
 they to whom the word was announced1   
and  the signs manifested1 made no delay
 whatever1 but became believers1        
overpowered by the very force of the    
miracles20 wishing to destroy the       
grounds for complaints of this kind1 and
 to show that it was no  concealment of 
,divine ,providence1 but the            
determination of the human  mind which  
was the cause of their ruin1 bestowed   
the grace of ,his  benefits even upon   
the unworthy and the unbelieving1 that  
every mouth  might indeed be shut1 and  
that the mind of man might know that all

 the  deficiency was on its own part1   
and none on that of ,god2 and that it   
may1 at the same time1 be understood and
 recognised that he receives a  heavier 
sentence of condemnation who has        
despised the divine benefits  conferred 
upon him than he who has not deserved to
 obtain or hear them1  and that it is a 
peculiarity of divine compassion1 and a 
mark of the  extreme justice of its     
administration1 that it sometimes       
conceals from  certain individuals the  
opportunity of either seeing or hearing 
the  mysteries of divine power1 lest1   
after beholding the power of the        
miracles1 and recognising and hearing   
the mysteries of its wisdom1 they       
should1 on treating them with contempt  
and indifference1 be punished  with     
greater severity for their impiety4     
,,from ,,the ,,greek4      #ag4 ,we     
asserted also1 when investigating the   
subject of ,pharaoh1 that  sometimes a  
rapid cure is not for the advantage of  
those who are healed1  if1 after being  

seized by troublesome diseases1 they    
should easily get  rid of those by which
 they had been entangled4 ,for1         
despising the evil  as one that is easy 
of cure1 and not being on their guard a 
second time  against falling into it1   
they will be involved in it again4      
,wherefore1  in the case of such        
persons1 the everlasting ,god1 the      
,knower of secrets1  who knows all      
things before they exist1 in conformity 
with ,his goodness1  delays sending them
 more rapid assistance1 and1 so to      
speak1 in helping  them does not help1  
the latter course being to their        
advantage4 ,it is  probable1 then1 that 
those 8without10 of whom we are         
speaking1 having  been foreseen by the  
,saviour1 according to our supposition1 
as not  likely to prove steady in their 
conversion1#eai if they should hear     
more clearly the words that were spoken1
 were so treated by the  ,saviour as not
 to hear distinctly the deeper things of
 ,his  teaching1#ebj lest1 after a rapid

 conversion1 and after being healed  by 
obtaining remission of sins1 they should
 despise the wounds of their            
wickedness1 as being slight and easy of 
healing1 and should again  speedily     
relapse into them4 ,and perhaps also1   
suffering punishment for  their former  
transgressions against virtue1 which    
they had committed  when they had       
forsaken her1 they had not yet filled up
 the full time2  in order that1 being   
abandoned by the divine superintendence1
 and being  filled#eba to a greater     
degree by their own evils which they had
 sown1  they may afterwards be called to
 a more stable repentance2 so as not to 
be quickly entangled again in those     
evils in which they had formerly  been  
involved when they treated with         
insolence the requirements of  virtue1  
and devoted themselves to worse things4 
,those1 then1 who are  said to be       
8without0 7manifestly by comparison with
 those 8within071 not  being very far   
from those 8within10 while those        

8within0 hear clearly1  do themselves   
hear indistinctly1 because they are     
addressed in parables2  but nevertheless
 they do hear4 ,others1 again1 of those 
8without10 who  are called ,tyrians1    
although it was foreknown that they     
would have  repented long ago1 sitting  
in sackcloth and ashes1 had the ,saviour
 come  near their borders1 do not hear  
even those words which are heard by     
those 8without0 7being1 as is probable1 
very far inferior in merit to  those    
8without0#ebb71 in order that at another
 season1 after it has  been more        
tolerable for them than for those who   
did not receive the word  7among whom he
 mentioned also the ,tyrians71 they may1
 on hearing the  word at a more         
appropriate time1 obtain a more lasting 
repentance4 ,but  observe whether1      
besides our desire to investigate the   
truth1 we do  not rather strive to      
maintain an attitude of piety in        
everything  regarding ,god and ,his     
,christ1#ebc seeing we endeavour by     

every means to  prove that1 in matters  
so great and so peculiar regarding the  
varied  providence of ,god1 ,he takes an
 oversight of the immortal soul4 ,if1   
indeed1 one were to inquire regarding   
those things that are objected to1  why 
those who saw wonders and who heard     
divine words are not benefited1  while  
the ,tyrians would have repented if such
 had been performed and  spoken amongst 
them2 and should ask1 and say1 ,why did 
the ,saviour  proclaim such to these    
persons1 to their own hurt1 that their  
sin might  be reckoned to them as       
heavier8 we must say1 in answer to such 
an one1  that ,he who understands the   
dispositions#ebd of all those who find  
fault with ,his providence--alleging    
that it is owing to it that they  have  
not believed1 because it did not permit 
them to see what it enabled  others to  
behold1 and did not arrange for them to 
hear those words by  which others1 on   
hearing them1 were benefited--wishing to
 prove that  their defence is not       

founded on reason1 ,he grants those     
advantages which  those who blame ,his  
administration asked2 in order that1    
after obtaining  them1 they may         
notwithstanding be convicted of the     
greatest impiety in  not having even    
then yielded themselves to be benefited1
 and may cease  from such audacity2 and 
having been made free in respect to this
 very  point1 may learn that ,god       
occasionally1 in conferring benefits    
upon  certain persons1 delays and       
procrastinates1 not conferring the      
favour of  seeing and hearing those     
things which1 when seen and heard1 would
 render  the sin of those who did not   
believe1 after acts so great and        
peculiar1  heavier and more serious4    
,,from ,,the ,,latin4      #ah4 ,let us 
now look to the expression1 8,it is not 
of him that willeth1  nor of him that   
runneth1 but of ,god that showeth       
mercy40#ebe ,for our  opponents assert1 
that if it does not depend upon him that
 willeth1 nor  on him that runneth1 but 

on ,god that showeth mercy1 that a man  
be saved1  our salvation is not in our  
own power4 ,for our nature is such as to
  admit of our either being saved or    
not1 or else our salvation rests  solely
 on the will of ,him who1 if ,he wills  
it1 shows mercy1 and confers  salvation4
 ,now let us inquire1 in the first      
place1 of such persons1  whether to     
desire blessings be a good or evil act2 
and whether to hasten  after good as a  
final aim#ebf be worthy of praise4 ,if  
they were to  answer that such a        
procedure was deserving of censure1 they
 would  evidently be mad2 for all holy  
men both desire blessings and run after 
them1 and certainly are not blameworthy4
 ,how1 then1 is it that he who is  not  
saved1 if he be of an evil nature1      
desires blessings1 and runs after  them1
 but does not find them8 ,for they say  
that a bad tree does not  bring forth   
good fruits1 whereas it is a good fruit 
to desire blessings4  ,and how is the   
fruit of a bad tree good8 ,and if they  

assert that to  desire blessings1 and to
 run after them1 is an act of           
indifference1#ebg  i4e4 neither good nor
 bad1 we shall reply1 that if it be an  
indifferent act to desire blessings1 and
 to run after them1 then the  opposite  
of that will also be an indifferent act1
 viz4 to desire evils1  and to run after
 them2 whereas it is certain that it is 
not an  indifferent act to desire evils1
 and to run after them1 but one that is 
manifestly wicked4 ,it is established1  
then1 that to desire and follow  after  
blessings is not an indifferent1 but a  
virtuous proceeding4    ,having now     
repelled these objections by the answer 
which we have given1  let us hasten on  
to the discussion of the subject itself1
 in which it is  said1 8,it is not of   
him that willeth1 nor of him that       
runneth1 but of  ,god that showeth      
mercy40#ebh ,in the book of ,psalms--in 
the songs of  ,degrees1 which are       
ascribed to ,solomon--the following     
statement occurs3  8,except the ,lord   

build the house1 they labour in vain    
that build it2  except the ,lord keep   
the city1 the watchman waketh but in    
vain40#ebi ,by  which words he does not 
indeed indicate that we should cease    
from  building or watching over the safe
 keeping of that city which is within   
us2 but what he points out is this1 that
 whatever is built without ,god1  and   
whatever is guarded without ,him1 is    
built in vain1 and guarded to no        
purpose4 ,for in all things that are    
well built and well protected1 the      
,lord is held to be the cause either of 
the building or of its  protection4 ,as 
if1 e4g41 we were to behold some        
magnificent structure  and mass of      
splendid building reared with beauteous 
architectural skill1  would we not      
justly and deservedly say that such was 
built not by human  power1 but by divine
 help and might8 ,and yet from such a   
statement it  will not be meant that the
 labour and industry of human effort    
were  inactive1 and effected nothing at 

all4 ,or again1 if we were to see some  
city surrounded by a severe blockade of 
the enemy1 in which threatening  engines
 were brought against the walls1 and the
 place hard pressed by a  vallum1 and   
weapons1 and fire1 and all the          
instruments of war1 by which            
destruction is prepared1 would we not   
rightly and deservedly say1 if the      
enemy were repelled and put to flight1  
that the deliverance had been  wrought  
for the liberated city by ,god8 ,and yet
 we would not mean1 by so  speaking1    
that either the vigilance of the        
sentinels1 or the alertness  of the     
young men1#ecj or the protection of the 
guards1 had been  wanting4 ,and the     
apostle also must be understood in a    
similar manner1  because the human will 
alone is not sufficient to obtain       
salvation2 nor  is any mortal running   
able to win the heavenly rewards1 and to
 obtain  the prize of our high          
calling#eca of ,god in ,christ ,jesus1  
unless this  very good will of ours1 and

 ready purpose1 and whatever that       
diligence  within us may be1 be aided or
 furnished with divine help4 ,and       
therefore  most logically#ecb did the   
apostle say1 that 8it is not of him that
  willeth1 nor of him that runneth1 but 
of ,god that showeth mercy20 in the     
same manner as if we were to say of     
agriculture what is actually  written3  
8,i planted1 ,apollos watered2 but ,god 
gave the increase4 ,so then  neither is 
he that planteth anything1 neither he   
that watereth2 but ,god  that giveth the
 increase40#ecc ,as1 therefore1 when a  
field has brought  good and rich crops  
to perfect maturity1 no one would       
piously and  logically assert that the  
husbandman had made those fruits1 but   
would  acknowledge that they had been   
produced by ,god2 so also is our own    
perfection brought about1 not indeed by 
our remaining inactive and  idle1#ecd   
but by some activity on our part3 and   
yet the consummation  of it will not be 
ascribed to us1 but to ,god1 who is the 

first and chief  cause of the work4 ,so1
 when a ship has overcome the dangers of
 the sea1  although the result be       
accomplished by great labour on the part
 of the  sailors1 and by the aid of all 
the art of navigation1 and by the zeal  
and carefulness of the pilot1 and by the
 favouring influence of the  breezes1   
and the careful observation of the signs
 of the stars1 no one  in his sound     
senses would ascribe the safety of the  
vessel1 when1 after  being tossed by the
 waves1 and wearied by the billows1 it  
has at last  reached the harbour in     
safety1 to anything else than to the    
mercy of  ,god4 ,not even the sailors or
 pilot venture to say1 8,i have saved   
the  ship10 but they refer all to the   
mercy of ,god2 not that they feel that  
they have contributed no skill or labour
 to save the ship1 but because  they    
know that while they contributed the    
labour1 the safety of the  vessel was   
ensured by ,god4 ,so also in the race of
 our life we ourselves  must expend     

labour1 and bring diligence and zeal to 
bear2 but it is from  ,god that         
salvation is to be hoped for as the     
fruit of our labour4  ,otherwise1 if    
,god demand none of our labour1 ,his    
commandments will  appear to be         
superfluous4 ,in vain1 also1 does ,paul 
blame some for having  fallen from the  
truth1 and praise others for abiding in 
the faith2 and  to no purpose does he   
deliver certain precepts and            
institutions to the  churches3 in vain1 
also1 do we ourselves either desire or  
run after what  is good4 ,but it is     
certain that these things are not done  
in vain2 and  it is certain that neither
 do the apostles give instructions in   
vain1  nor the ,lord enact laws without 
a reason4 ,it follows1 therefore1 that  
we  declare it to be in vain1 rather1   
for the heretics to speak evil of  these
 good declarations4                     
,,from ,,the ,,greek4      #ah4 ,let us 
look next at the passage3 8,so1 then1 it
 is not of him that  willeth1 nor of him

 that runneth1 but of ,god that showeth 
mercy40#ece  ,for they who find fault   
say3 ,if 8it is not of him that willeth1
 nor of  him that runneth1 but of ,god  
that showeth mercy10 salvation does not 
depend upon ourselves1 but upon the     
arrangement#ecf made by ,him who has    
formed#ecg us such as we are1 or on the 
purpose#ech of ,him who showeth  mercy  
when ,he pleases4 ,now we must ask these
 persons the following  questions3      
,whether to desire what is good is      
virtuous or vicious2 and  whether the   
desire to run in order to reach the goal
 in the pursuit of  what is good be     
worthy of praise or censure8 ,and if    
they shall say that  it is worthy of    
censure1 they will return an absurd     
answer2#eci since  the saints desire and
 run1 and manifestly in so acting do    
nothing that  is blameworthy4 ,but if   
they shall say that it is virtuous to   
desire what  is good1 and to run after  
what is good1 we shall ask them how a   
perishing nature desires better         

things2#edj for it is like an evil tree 
producing good fruit1 since it is a     
virtuous act to desire better  things4  
,they will give perhaps a third answer1 
that to desire and run  after what is   
good is one of those things that are    
indifferent1#eda and  neither           
beautiful#edb nor wicked4 ,now to this  
we must say1 that if to  desire and to  
run after what is good be a thing of    
indifference1 then  the opposite also is
 a thing of indifference1 viz4 to desire
 what is  evil1 and to run after it4    
,but it is not a thing of indifference  
to  desire what is evil1 and to run     
after it4 ,and therefore also1 to desire
  what is good1 and to run after it1 is 
not a thing of indifference4 ,such1     
then1 is the defence which ,i think we  
can offer to the statement1 that  8it is
 not of him that willeth1 nor of him    
that runneth1 but of ,god that  showeth 
mercy40#edc ,solomon says in the book of
 ,psalms 7for the song of  ,degrees#edd 
is his1 from which we shall quote the   

words73 8,unless the  ,lord build the   
house1 they labour in vain that build   
it2 except the ,lord  keep the city1 the
 watchman waketh in vain30#ede not      
dissuading us from  building1 nor       
teaching us not to keep watch in order  
to guard the city  in our soul1 but     
showing that what is built without ,god1
 and does not  receive a guard from     
,him1 is built in vain and watched to no
 purpose1  because ,god might reasonably
 be entitled the ,lord of the building2 
and  the ,governor of all things1 the   
,ruler of the guard of the city4 ,as1   
then1 if we were to say that such a     
building is not the work of the         
builder1 but of ,god1 and that it was   
not owing to the successful effort  of  
the watcher1 but of the ,god who is over
 all1 that such a city  suffered no     
injury from its enemies1 we should not  
be wrong1#edf it  being understood that 
something also had been done by human   
means1 but  the benefit being gratefully
 referred to ,god who brought it to     

pass2 so1  seeing that the mere human   
desire is not sufficient to attain the  
end1  and that the running of those who 
are1 as it were1 athletes1 does not     
enable them to gain the prize of the    
high calling of ,god in ,christ         
,jesus--for these things are            
accomplished with the assistance of     
,god--it is  well said that 8it is not  
of him that willeth1 nor of him that    
runneth1  but of ,god that showeth      
mercy40 ,as if also it were said with   
regard to  husbandry what also is       
actually recorded3 8,i planted1 ,apollos
 watered2  and ,god gave the increase4  
,so then neither is he that planteth    
anything1  neither he that watereth2 but
 ,god that giveth the increase40#edg    
,now we  could not piously assert that  
the production of full crops was the    
work  of the husbandman1 or of him that 
watered1 but the work of ,god4 ,so also 
our own perfection is brought about1 not
 as if we ourselves did  nothing2#edh   
for it is not completed#edi by us1 but  

,god produces the  greater part of it4  
,and that this assertion may be more    
clearly  believed1 we shall take an     
illustration from the art of navigation4
 ,for  in comparison with the effect of 
the winds1#eej and the mildness of the  
air1#eea and the light of the stars1 all
 co-operating in the  preservation of   
the crew1 what proportion#eeb could the 
art of  navigation be said to bear in   
the bringing of the ship into           
harbour8--since even the sailors        
themselves1 from piety1 do not venture  
to assert often that they had saved the 
ship1 but refer all to ,god2 not  as if 
they had done nothing1 but because what 
had been done by  ,providence was       
infinitely#eec greater than what had    
been effected by  their art4 ,and in the
 matter of our salvation1 what is done  
by ,god is  infinitely greater than what
 is done by ourselves2 and therefore1 ,i
  think1 is it said that 8it is not of  
him that willeth1 nor of him that       
runneth1 but of ,god that showeth       

mercy40 ,for if in the manner which they
  imagine we must explain the           
statement1#eed that 8it is not of him   
that  willeth1 nor of him that runneth1 
but of ,god that showeth mercy10 the    
commandments are superfluous2 and it is 
in vain that ,paul himself blames  some 
for having fallen away1 and approves of 
others as having remained  upright1 and 
enacts laws for the churches3 it is in  
vain also that we  give ourselves up to 
desire better things1 and in vain also  
to attempt  to run4 ,but it is not in   
vain that ,paul gives such advice1      
censuring  some and approving of others2
 nor in vain that we give ourselves up  
to  the desire of better things1 and to 
the chase after things that are         
pre-eminent4 ,they have accordingly not 
well explained the meaning of the       
passage4#eee                            
,,from ,,the ,,latin4      #ai4 ,after  
this there followed this point1 that 8to
 will and to do are of  ,god40#eef ,our 
opponents maintain that if to will be of

 ,god1 and if to  do be of ,him1 or if1 
whether we act or desire well or ill1 it
 be of ,god1  then in that case we are  
not possessed of free-will4 ,now to this
 we have  to answer1 that the words of  
the apostle do not say that to will evil
 is  of ,god1 or that to will good is of
 ,him2 nor that to do good or evil is   
of ,god2 but his statement is a general 
one1 that to will and to do are  of     
,god4 ,for as we have from ,god this    
very quality1 that we are men1#eeg  that
 we breathe1 that we move2 so also we   
have from ,god the faculty by  which we 
will1 as if we were to say that our     
power of motion is from  ,god1#eeh or   
that the performing of these duties by  
the individual  members1 and their      
movements1 are from ,god4 ,from which1  
certainly1 ,i do  not understand this1  
that because the hand moves1 e4g4 to    
punish  unjustly1 or to commit an act of
 theft1 the act is of ,god1 but only    
that  the power of motion#eei is from   
,god2 while it is our duty to turn those

  movements1 the power of executing     
which we have from ,god1 either to      
purposes of good or evil4 ,and so what  
the apostle says is1 that we  receive   
indeed the power of volition1 but that  
we misuse the will either  to good or   
evil desires4 ,in a similar way1 also1  
we must judge of  results4              
,,from ,,the ,,greek4      #ai4 ,besides
 these1 there is the passage1 8,both to 
will and to do are of  ,god40#efj ,and  
some assert that1 if to will be of ,god1
 and to do be of  ,god1 and if1 whether 
we will evil or do evil1 these movements
 come to  us from ,god1 then1 if so1 we 
are not possessed of free-will4 ,but    
again1  on the other hand1 when we will 
better things1 and do things that are   
more excellent1#efa seeing that willing 
and doing are from ,god1 it is  not we  
who have done the more excellent things1
 but we only appeared to  perform them1 
while it was ,god that bestowed         
them2#efb so that even in  this respect 
we do not possess free-will4 ,now to    

this we have to answer1  that the       
language of the apostle does not assert 
that to will evil is of  ,god1 or to    
will good is of ,him 7and similarly with
 respect to doing  better and worse72   
but that to will in a general#efc way1  
and to run in  a general way1 are from  
,him4 ,for as we have from ,god the     
property of  being living things and    
human beings1 so also have we that of   
willing  generally1 and1 so to speak1 of
 motion in general4 ,and as1 possessing 
the property of life and of motion1 and 
of moving1 e4g4 these  members1 the     
hands or the feet1 we could not rightly 
say#efd that we  had from ,god this     
species of motion1#efe whereby we moved 
to strike1 or  destroy1 or take away    
another's goods1 but that we had        
received from ,him  simply the          
generic#eff power of motion1 which we   
employed to better or  worse purposes2  
so we have obtained from ,god the power 
of acting1 in  respect of our being     
living things1 and the power to will    

from the  ,creator1#efg while we employ 
the power of will1 as well as that of   
action1 for the noblest objects1 or the 
opposite4                               
,,from ,,the ,,latin4      #bj4 ,but    
with respect to the declaration of the  
apostle1 8,therefore hath  ,he mercy on 
whom ,he will have mercy1 and whom ,he  
will ,he hardeneth4 ,thou  wilt say then
 unto me1 ,why doth ,he yet find fault8 
,for who hath resisted  ,his will8 ,nay 
but1 ,o man1 who art thou that repliest 
against ,god8 ,shall  the thing formed  
say to him that formed it1 ,why hast    
thou made me thus8  ,hath not the potter
 power over the clay1 of the same lump  
to make one  vessel unto honour1 and    
another unto dishonour80#efh ,some one  
will  perhaps say1 that as the potter   
out of the same lump makes some vessels 
to honour1 and others to dishonour1 so  
,god creates some men for  perdition1   
and others for salvation2 and that it is
 not therefore in our  own power either 
to be saved or to perish2 by which      

reasoning we appear  not to be possessed
 of free-will4 ,we must answer those who
 are of this  opinion with the question1
 ,whether it is possible for the apostle
 to  contradict himself8 ,and if this   
cannot be imagined of an apostle1 how   
shall he appear1 according to them1 to  
be just in blaming those who  committed 
fornication in ,corinth1 or those who   
sinned1 and did not  repent of their    
unchastity1 and fornication1 and        
uncleanness1 which they  had committed8 
,how1 also1 does he greatly praise those
 who acted  rightly1 like the house of  
,onesiphorus1 saying1 8,the ,lord give  
mercy to  the house of ,onesiphorus2 for
 he oft refreshed me1 and was not       
ashamed  of my chain3 but1 when he had  
come to ,rome1 he sought me out very    
diligently1 and found me4 ,the ,lord    
grant unto him that he may find mercy   
of the ,lord in that day40#efi ,now it  
is not consistent with apostolic        
gravity to blame him who is worthy of   
blame1 i4e4 who has sinned1 and  greatly

 to praise him who is deserving of      
praise for his good works2 and  again1  
as if it were in no one's power to do   
any good or evil1 to say  that it was   
the ,creator's doing that every one     
should act virtuously or  wickedly1     
seeing ,he makes one vessel to honour1  
and another to  dishonour4 ,and how can 
he add that statement1 8,we must all    
stand before  the judgment-seat of      
,christ1 that every one of us may       
receive in his  body1 according to what 
he hath done1 whether it be good or     
bad80#egj  ,for what reward of good will
 be conferred on him who could not      
commit  evil1 being formed by the       
,creator to that very end8 or what      
punishment  will deservedly be inflicted
 on him who was unable to do good in    
consequence of the creative act of his  
,maker8#ega ,then1 again1 how is  not   
this opposed to that other declaration  
elsewhere1 that 8in a great  house there
 are not only vessels of gold and       
silver1 but also of wood  and of earth1 

and some to honour1 and some to         
dishonour4 ,if a man  therefore purge   
himself from these1 he shall be a vessel
 unto honour1  sanctified1 and meet for 
the ,master's use1 prepared unto every  
good  work40#egb ,he1 accordingly1 who  
purges himself1 is made a vessel unto   
honour1 while he who has disdained to   
cleanse himself from his impurity  is   
made a vessel unto dishonour4 ,from such
 declarations1 in my opinion1  the cause
 of our actions can in no degree be     
referred to the ,creator4  ,for ,god the
 ,creator makes a certain vessel unto   
honour1 and other  vessels to dishonour2
 but that vessel which has cleansed     
itself from all  impurity ,he makes a   
vessel unto honour1 while that which has
 stained  itself with the filth of vice 
,he makes a vessel unto dishonour4 ,the 
conclusion from which1 accordingly1 is  
this1 that the cause of each  one's     
actions is a pre-existing one2 and then 
every one1 according to  his deserts1 is
 made by ,god either a vessel unto      

honour or dishonour4  ,therefore every  
individual vessel has furnished to its  
,creator out of  itself the causes and  
occasions of its being formed by ,him to
 be either  a vessel unto honour or one 
unto dishonour4 ,and if the assertion   
appear  correct1 as it certainly is1 and
 in harmony with all piety1 that it is  
due to previous causes that every vessel
 be prepared by ,god either to  honour  
or to dishonour1 it does not appear     
absurd that1 in discussing  remoter     
causes in the same order1 and in the    
same method1 we should come  to the same
 conclusion respecting the nature of    
souls1 and believe  that this was the   
reason why ,jacob was beloved before he 
was born into  this world1 and ,esau    
hated1 while he still was contained in  
the womb of  his mother4                
,,from ,,the ,,greek4      #bj4 ,still  
the declaration of the apostle will     
appear to drag us to the  conclusion    
that we are not possessed of freedom of 
will1 in which1  objecting against      

himself1 he says1 8,therefore hath ,he  
mercy on whom ,he  will have mercy1 and 
whom ,he will ,he hardeneth4 ,thou wilt 
say then unto  me1 ,why doth ,he yet    
find fault8 ,for who hath resisted ,his 
will8 ,nay but1  ,o man1 who art thou   
that repliest against ,god8 ,shall the  
thing formed  say to him that formed it1
 ,why hast thou made me thus8 ,hath not 
the  potter power over the clay1 of the 
same lump to make one vessel unto       
honour1 and another unto dishonour80#egc
 ,for it will be said3 ,if the  potter  
of the same lump make some vessels to   
honour and others to  dishonour1 and    
,god thus form some men for salvation   
and others for ruin1  then salvation or 
ruin does not depend upon ourselves1 nor
 are we  possessed of free-will4 ,now we
 must ask him who deals so with these   
passages1 whether it is possible to     
conceive of the apostle as              
contradicting himself4 ,i presume1      
however1 that no one will venture to    
say so4 ,if1 then1 the apostle does not 

utter contradictions1 how can he1       
according to him who so understands him1
 reasonably find fault1  censuring the  
individual at ,corinth who had committed
 fornication1 or  those who had fallen  
away1 and had not repented of the       
licentiousness  and impurity of which   
they had been guilty8 ,and how can he   
bless those  whom he praises as having  
done well1 as he does the house of      
,onesiphorus  in these words3 8,the     
,lord give mercy to the house of        
,onesiphorus2 for he  oft refreshed me1 
and was not ashamed of my chain3 but1   
when he was in  ,rome1 he sought me out 
very diligently1 and found me4 ,the     
,lord grant to  him that he may find    
mercy of the ,lord in that day40#egd ,it
 is not  consistent for the same        
apostle#ege to blame the sinner as      
worthy of  censure1 and to praise him   
who had done well as deserving of       
approval2  and again1 on the other hand1
 to say1 as if nothing depended on      
ourselves1 that the cause was in the    

,creator#egf why the one vessel was     
formed to honour1 and the other to      
dishonour4 ,and how is this statement   
correct3#egg 8,for we must all appear   
before the judgment-seat of  ,christ2   
that every one may receive the things   
done in his body1  according to that he 
hath done1 whether it be good or        
bad10#egh since  they who have done evil
 have advanced to this pitch of         
wickedness#egi  because they were       
created vessels unto dishonour1 while   
they that have  lived virtuously have   
done good because they were created from
 the  beginning for this purpose1 and   
became vessels unto honour8 ,and again1 
how does not the statement made         
elsewhere conflict with the view which  
these persons draw from the words which 
we have quoted 7that it is the  fault of
 the ,creator that one vessel is in     
honour and another in  dishonour71 viz4 
8that in a great house there are not    
only vessels of  gold and silver1 but   
also of wood and of earth2 and some to  

honour1 and  some to dishonour4 ,if a   
man therefore purge himself1 he shall be
 a  vessel unto honour1 sanctified1 and 
meet for the ,master's use1 and         
prepared unto every good work20#ehj for 
if he who purges himself  becomes a     
vessel unto honour1 and he who allows   
himself to remain  unpurged#eha becomes 
a vessel unto dishonour1 then1 so far as
 these  words are concerned1 the        
,creator is not at all to blame4 ,for   
the ,creator  makes vessels of honour   
and vessels of dishonour1 not from the  
beginning  according to ,his            
foreknowledge1#ehb since ,he does not   
condemn or  justify beforehand#ehc      
according to it2 but ,he makes those    
into  vessels of honour who purged      
themselves1 and those into vessels of   
dishonour who allowed themselves to     
remain unpurged3 so that it results     
from older causes#ehd which operated in 
the formation of the vessels  unto      
honour and dishonour1 that one was      
created for the former  condition1 and  

another for the latter4 ,but if we once 
admit that there  were certain older    
causes at work in the forming of a      
vessel unto  honour1 and of one unto    
dishonour1 what absurdity is there in   
going back  to the subject of the soul1 
and in supposing that a more ancient    
cause  for ,jacob being loved and for   
,esau being hated existed with respect  
to  ,jacob before his assumption of a   
body1 and with regard to ,esau before he
  was conceived in the womb of ,rebecca8
                                  ,,from
 ,,the ,,latin4      #ba4 ,nay1 that    
very declaration1 that from the same    
lump a vessel is  formed both to honour 
and to dishonour1 will not push us hard2
 for we  assert that the nature of all  
rational souls is the same1 as one lump 
of  clay is described as being under the
 treatment of the potter4 ,seeing1      
then1 the nature of rational creatures  
is one1 ,god1 according to the  previous
 grounds of merit1#ehe created and      
formed out of it1 as the  potter out of 

the one lump1 some persons to honour and
 others to  dishonour4 ,now1 as regards 
the language of the apostle1 which he   
utters  as if in a tone of censure1     
8,nay but1 ,o man1 who art thou that    
repliest  against ,god80 he means1 ,i   
think1 to point out that such a censure 
does  not refer to any believer who     
lives rightly and justly1 and who has   
confidence in ,god1 i4e4 to such an one 
as ,moses was1 of whom ,scripture  says 
that 8,moses spake1 and ,god answered   
him by a voice20#ehf and as  ,god       
answered ,moses1 so also does every     
saint answer ,god4 ,but he who is  an   
unbeliever1 and loses confidence in     
answering before ,god owing to the      
unworthiness of his life and            
conversation1 and who1 in relation to   
these  matters1 does not seek to learn  
and make progress1 but to oppose and    
resist1 and who1 to speak more plainly1 
is such an one as to be able to  say    
those words which the apostle indicates1
 when he says1 8,why1 then1  does ,he   

yet find fault8 for who will resist ,his
 will80--to such an one  may the censure
 of the apostle rightly be directed1    
8,nay but1 ,o man1 who  art thou that   
repliest against ,god80 ,this censure   
accordingly applies  not to believers   
and saints1 but to unbelievers and      
wicked men4    ,now1 to those who       
introduce souls of different            
natures1#ehg and who  turn this         
declaration of the apostle to the       
support of their own  opinion1 we have  
to reply as follows3 ,if even they are  
agreed as to what  the apostle says1    
that out of the one lump are formed both
 those who are  made to honour and those
 who are made to dishonour1 whom they   
term of a  nature that is to be saved   
and destroyed1 there will then be no    
longer  souls of different natures1 but 
one nature for all4 ,and if they admit  
that one and the same potter may        
undoubtedly denote one ,creator1 there  
will not be different creators either of
 those who are saved1 or of  those who  

perish4 ,now1 truly1 let them choose    
whether they will have a  good ,creator 
to be intended who creates bad and      
ruined men1 or one who  is not good1 who
 creates good men and those who are     
prepared to honour4  ,for the necessity 
of returning an answer will extort from 
them one of  these two alternatives4    
,but according to our declaration1      
whereby we say  that it is owing to     
preceding causes that ,god makes vessels
 either to  honour or to dishonour1 the 
approval of ,god's justice is in no     
respect  limited4 ,for it is possible   
that this vessel1 which owing to        
previous  causes was made in this world 
to honour1 may1 if it behave            
negligently1  be converted in another   
world1 according to the deserts of its  
conduct1  into a vessel unto dishonour3 
as again1 if any one1 owing to preceding
  causes1 was formed by his ,creator in 
this life a vessel unto dishonour1  and 
shall mend his ways and cleanse himself 
from all filth and vice1 he  may1 in the

 new world1 be made a vessel to honour1 
sanctified and  useful1 and prepared    
unto every good work4 ,finally1 those   
who were  formed by ,god in this world  
to be ,israelites1 and who have lived a 
life  unworthy of the nobility of their 
race1 and have fallen away from the     
grandeur of their descent1 will1 in the 
world to come1 in a certain  degree#ehh 
be converted1 on account of their       
unbelief1 from vessels of  honour into  
vessels of dishonour2 while1 on the     
other hand1 many who in  this life were 
reckoned among ,egyptian or ,idumean    
vessels1 having  adopted the faith and  
practice of ,israelites1 when they shall
 have done  the works of ,israelites1   
and shall have entered the church of the
 ,lord1  will exist as vessels of honour
 in the revelation of the sons of ,god4 
,from which it is more agreeable to the 
rule of piety to believe that  every    
rational being1 according to his purpose
 and manner of life1 is  converted1     
sometimes from bad to good1 and falls   

away sometimes from  good to bad3 that  
some abide in good1 and others advance  
to a better  condition1 and always      
ascend to higher things1 until they     
reach the  highest grade of all2 while  
others1 again1 remain in evil1 or1 if   
the  wickedness within them begin to    
spread itself further1 they descend to a
  worse condition1 and sink into the    
lowest depth of wickedness4 ,whence     
also we must suppose that it is possible
 there may be some who began at  first  
indeed with small offences1 but who have
 poured out wickedness to  such a       
degree1 and attained such proficiency in
 evil1 that in the  measure of their    
wickedness they are equal even to the   
opposing powers3  and again1 if1 by     
means of many severe administrations of 
punishment1  they are able at some      
future time to recover their senses1 and
 gradually  attempt to find healing for 
their wounds1 they may1 on ceasing from 
their wickedness1 be restored to a state
 of goodness4 ,whence we are of  opinion

 that1 seeing the soul1 as we have      
frequently said1 is immortal  and       
eternal1 it is possible that1 in the    
many and endless periods of  duration in
 the immeasurable and different worlds1 
it may descend from  the highest good to
 the lowest evil1 or be restored from   
the lowest evil  to the highest good4   
,,from ,,the ,,greek4      #ba4 ,and at 
the same time1 it is clearly shown that1
 as far as regards  the underlying      
nature1#ehi as there is one piece of    
clay which is  under the hands of the   
potter1 from which piece vessels are    
formed unto  honour and dishonour2 so   
the one nature of every soul being in   
the hands  of ,god1 and1 so to speak1   
there being only one lump of reasonable 
beings1#eij certain causes of more      
ancient date led to some being  created 
vessels unto honour1 and others vessels 
unto dishonour4 ,but if  the language of
 the apostle convey a censure when he   
says1 8,nay but1 ,o  man1 who art thou  
that repliest against ,god80 it teaches 

us that he who  has confidence before   
,god1 and is faithful1 and has lived    
virtuously1  would not hear the words1  
8,who art thou that repliest against    
,god80 ,such  an one1 e4g41 as ,moses   
was1 8,for ,moses spake1 and ,god       
answered him  with a voice20#eia and as 
,god answers ,moses1 so does a saint    
also  answer ,god4 ,but he who does not 
possess this confidence1 manifestly1    
either because he has lost it1 or       
because he investigates these matters   
not from a love of knowledge1 but from a
 desire to find fault1#eib and  who     
therefore says1 8,why does ,he yet find 
fault8 for who hath resisted  ,his      
will80 would merit the language of      
censure1 which says1 8,nay but1 ,o  man1
 who art thou that repliest against     
,god80 ,now to those who introduce      
different natures1 and who make use of  
the declaration of the apostle  to      
support their view1 the following must  
be our answer4 ,if they  maintain#eic   
that those who perish and those who are 

saved are formed  of one lump1 and that 
the ,creator of those who are saved is  
the ,creator  also of them who are lost1
 and if ,he is good who creates not only
  spiritual but also earthy natures 7for
 this follows from their view71  it is  
nevertheless possible that he who1 in   
consequence of certain  former acts of  
righteousness1#eid had now been made a  
vessel of honour1  but who had not      
afterwards acted in a similar manner1   
nor done things  befitting a vessel of  
honour1 was converted in another world  
into a  vessel of dishonour2 as1 on the 
other hand1 it is possible that he who1 
owing to causes more ancient than the   
present life1 was here a vessel of      
dishonour1 may after reformation become 
in the new creation 8a vessel of        
honour1 sanctified and meet for the     
,master's use1 prepared unto every  good
 work40 ,and perhaps those who are now  
,israelites1 not having lived  worthily 
of their descent1 will be deprived of   
their rank1 being  changed1 as it were1 

from vessels of honour into those of    
dishonour2 and  many of the present     
,egyptians and ,idumeans who came near  
to ,israel1 when  they shall have borne 
fruit to a larger extent1 shall enter   
into the  church of the ,lord1 being no 
longer accounted ,egyptians and         
,idumeans1  but becoming ,israelites3 so
 that1 according to this view1 it is    
owing to  their varying purposes that   
some advance from a worse to a better   
condition1 and others fall from better  
to worse2 while others1 again1  are     
preserved in a virtuous course1 or      
ascend from good to better2 and  others1
 on the contrary1 remain in a course of 
evil1 or from bad become  worse1 as     
their wickedness flows on4              
,,from ,,the ,,latin4      #bb4 ,but    
since the words of the apostle1 in what 
he says regarding  vessels of honour or 
dishonour1 that 8if a man therefore     
purge himself1  he will be a vessel unto
 honour1 sanctified and meet for the    
,master's  service1 and prepared unto   

every good work10 appear to place       
nothing in  the power of ,god1 but all  
in ourselves2 while in those in which he
  declares that 8the potter hath power  
over the clay1 to make of the same  lump
 one vessel to honour1 another to       
dishonour10 he seems to refer the  whole
 to ,god1--it is not to be understood   
that those statements are               
contradictory1 but the two meanings are 
to be reduced to agreement1 and  one    
signification must be drawn from both1  
viz4 that we are not to  suppose either 
that those things which are in our own  
power can be done  without the help of  
,god1 or that those which are in ,god's 
hand can be  brought to completion      
without the intervention of our acts1   
and desires1  and intention2 because we 
have it not in our own power so to will 
or do  anything1 as not to know that    
this very faculty1 by which we are able 
to  will or to do1 was bestowed on us by
 ,god1 according to the distinction     
which we indicated above4 ,or again1    

when ,god forms vessels1 some to  honour
 and others to dishonour1 we are to     
suppose that ,he does not  regard either
 our wills1 or our purposes1 or our     
deserts1 to be the  causes of the honour
 or dishonour1 as if they were a sort of
 matter from  which ,he may form the    
vessel of each one of us either to      
honour or to  dishonour2 whereas the    
very movement of the soul itself1 or the
 purpose  of the understanding1 may of  
itself suggest to him1 who is not       
unaware  of his heart and the thoughts  
of his mind1 whether his vessel ought to
  be formed to honour or to dishonour4  
,but let these points suffice1 which  we
 have discussed as we best could1       
regarding the questions connected  with 
the freedom of the will4                
,,from ,,the ,,greek4      #bb4 ,but    
since the apostle in one place does not 
pretend that the  becoming of a vessel  
unto honour or dishonour depends upon   
,god1 but  refers back the whole to     
ourselves1 saying1 8,if1 then1 a man    

purge  himself1 he will be a vessel unto
 honour1 sanctified1 meet for the       
,master's use1 and prepared unto every  
good work20 and elsewhere does not  even
 pretend that it is dependent upon      
ourselves1 but appears to  attribute the
 whole to ,god1 saying1 8,the potter    
hath power over the  clay1 of the same  
lump to make one vessel unto honour and 
another to  dishonour20 and as his      
statements are not contradictory1 we    
must  reconcile them1 and extract one   
complete statement from both4 ,neither  
does our own power1#eie apart from the  
knowledge#eif of ,god1 compel us  to    
make progress2 nor does the knowledge of
 ,god do so1 unless we  ourselves also  
contribute something to the good result2
 nor does our own  power1 apart from the
 knowledge of ,god1 and the use of the  
power that  worthily belongs to us1#eig 
make a man become a vessel unto honour  
or  dishonour2 nor does the will of ,god
 alone#eih form a man to honour or      
dishonour1 unless ,he hold our will to  

be a kind of matter that admits of      
variation1#eii and that inclines to a   
better or worse course of  conduct4 ,and
 these observations are sufficient to   
have been made by us  on the subject of 
free-will4    ,footnote #cec3      ,the 
whole of this chapter has been preserved
 in the original ,greek1    which is    
literally translated in corresponding   
portions on each    page1 so that the   
differences between ,origen's own words 
and the    amplifications and           
alterations of the paraphrase of        
,rufinus may be at    once patent to the
 reader4    ,footnote #ced3      ,natura
 ipsius arbitrii voluntatisque4         
,footnote #cee3        4    ,footnote   
#cef3         4    ,footnote #ceg3      
,qucunque hujusmodi sunt1 qu solo habitu
 materi su vel corporum    constant4    
,footnote #ceh3      ,non tamen         
animantia sunt4    ,footnote #cei3      
,phantasia4    ,footnote #cfj3          
,voluntas vel sensus4    ,footnote #cfa3
      ,mella1 ut aiunt1 aeria           

congregandi4 ,rufinus seems to have     
read1 in the    original1  instead of   
1--an evidence that he    followed in   
general the worst readings              
7,redepenning74    ,footnote #cfb3      
4    ,footnote #cfc3      4    ,footnote
 #cfd3       4    ,footnote #cfe3       
4    ,footnote #cff3      ,ordinatior   
quidem motus4    ,footnote #cfg3        
,incentivo quodam et naturali motu4     
,footnote #cfh3      4    ,footnote     
#cfi3        4    ,footnote #cgj3       
,ita ut etiam verisimilibus quibusdam   
causis intra cordis nostri    tribunalia
 velut judici residenti ex utrque parte 
adhiberi videatur    assertio1 ut causis
 prius expositis gerendi sententia de   
rationis    judicio proferatur4         
,footnote #cga3      ,causa ei perfecta 
et absoluta vel necessitas prvaricandi4 
,footnote #cgb3         4    ,footnote  
#cgc3      4    ,footnote #cgd3      4  
,footnote #cge3          4    ,footnote 
#cgf3      ,naturalem corporis          
intemperiem2   4    ,footnote #cgg3     

,contra rationem totius eruditionis4 ,in
 the ,greek1 8contra rationem0 is       
expressed by    2 and the words         
7rendered by ,rufinus 8totius           
eruditionis10 and connected with 8contra
    rationem07 belong to the following  
clause4    ,footnote #cgh3      ,quibus 
nihil ad turpitudinem deest4            
,footnote #cgi3      4    ,footnote     
#chj3        4    ,footnote #cha3       
4    ,footnote #chb3      4    ,footnote
 #chc3      4    ,footnote #chd3        
,mic4 vi4 #h4    ,footnote #che3        
,deut4 xxx4 #ae4    ,footnote #chf3     
,isa4 i4 #ai1 #bj4    ,footnote #chg3   
,ps4 lxxxi4 #ac1 #ad4    ,footnote #chh3
      ,matt4 v4 #ci4    ,footnote #chi3 
,matt4 v4 #bb4    ,footnote #cij3       
,matt4 v4 #bh4    ,footnote #cia3       
,matt4 vii4 #bd4    ,footnote #cib3     
,matt4 vii4 #bf4    ,footnote #cic3     
,matt4 xxv4 #cd sq4    ,footnote #cid3  
,the words in the text are3 ,his qui    
secundum patientiam boni operis1        
gloria et incorruptio1 qui qurunt vitam 

eternam4    ,footnote #cie3      ,rom4  
ii4 #d-aj4    ,footnote #cif3      ,mic4
 vi4 #h4    ,footnote #cig3      ,cf4   
,deut4 xxx4 #ae1 #af1 cf4 #ai4          
,footnote #cih3      ,isa4 i4 #ai1 #bj4 
,footnote #cii3      ,ps4 lxxx4 #ac1    
#ad4    ,footnote #djj3      ,matt4 v4  
#ci4    ,footnote #dja3      ,matt4 v4  
#bb4    ,footnote #djb3      ,matt4 vii4
 #bd4    ,footnote #djc3      4         
,footnote #djd3      ,cf4 ,matt4 vii4   
#bf4    ,footnote #dje3      ,matt4 xxv4
 #cd4    ,footnote #djf3      ,matt4    
xxv4 #ce4    ,footnote #djg3      4     
,footnote #djh3      ,rom4 ii4 #d-aj4   
,footnote #dji3      ,secundum pietatis 
regulam4    ,footnote #daj3      ,ex4   
iv4 #ba1 etc4    ,footnote #daa3        
,ezek4 xi4 #ai1 #bj4    ,footnote #dab3 
,justificationes4    ,footnote #dac3    
,the word 8now0 is added1 as the term   
8flesh0 is frequently used in the       
,new ,testament in a bad sense          
7,redepenning74    ,footnote #dad3      
,mark iv4 #ab4    ,footnote #dae3       

,rom4 ix4 #af4    ,footnote #daf3       
,phil4 ii4 #ac4    ,footnote #dag3      
,rom4 ix4 #ah sq4    ,footnote #dah3    
,ex4 iv4 #ba1 cf4 vii4 #c4    ,footnote 
#dai3      ,ezek4 xi4 #ai1 #bj4         
,footnote #dbj3      ,cf4 ,matt4 iv4 #ab
 and ,luke viii4 #aj4    ,footnote #dba3
      ,rom4 ix4 #af4    ,footnote #dbb3 
,cf4 ,phil4 ii4 #ac4    ,footnote #dbc3 
,gal4 v4 #h4    ,footnote #dbd3         
,rom4 ix4 #bj1 #ba4    ,footnote #dbe3  
,rom4 ix4 #ah4    ,footnote #dbf3       
,obstupefactus4    ,footnote #dbg3      
,naturaliter4    ,footnote #dbh3        
,commentitias fabulas introducunt4      
,footnote #dbi3      ,cf4 ,rom4 ix4 #ah4
    ,footnote #dcj3           444   4   
,footnote #dca3      ,quid faciente vel 
quid prospiciente4    ,footnote #dcb3   
,prospectus et intuitus ,dei4 ,such is  
the rendering of  by    ,rufinus4       
,footnote #dcc3      ,ex4 ix4 #ag1 cf4  
xi4 #e and xii4 #ab4    ,footnote #dcd3 
4    ,footnote #dce3      ,cf4 ,ex4 iv4 
#bc and ix4 #ag4    ,footnote #dcf3     

,cf4 ,ex4 xii4 #ab4    ,footnote #dcg3  
4    ,footnote #dch3      4    ,footnote
 #dci3                    4    ,footnote
 #ddj3      ,heb4 vi4 #g1 #h4           
,footnote #dda3      ,ex person imbrium4
    ,footnote #ddb3      ,dure4         
,footnote #ddc3      ,bonitas et quitas 
imbrium4    ,footnote #ddd3             
,propositum4    ,footnote #dde3      4  
,footnote #ddf3            '  4         
,footnote #ddg3      ,heb4 vi4 #g1 #h4  
,footnote #ddh3      4    ,footnote     
#ddi3      ,limum4    ,footnote #dej3   
,cum utique secundum naturam unum sit4  
,footnote #dea3      ,maliti su         
intentione conceperat4    ,footnote     
#deb3      ,cf4 ,ex4 viii4 #bg-bi4      
,footnote #dec3      ,tropum vel figuram
 sermonis4    ,footnote #ded3      ,rom4
 ii4 #d1 #e4    ,footnote #dee3        4
    ,footnote #def3            4        
,footnote #deg3      ,cf4 ,ex4 viii4    
#bh1 #bi4    ,footnote #deh3            
4    ,footnote #dei3      4    ,footnote
 #dfj3      ,rom4 ii4 #d1 #e4           

,footnote #dfa3      ,et apostolic      
similitudinis parum munimenti habere    
adhuc videtur    assertio4    ,footnote 
#dfb3      ,isa4 lxiii4 #ag1 #ah4 ,here 
the ,septuagint differs from the        
,masoretic    text4    ,footnote #dfc3  
,jer4 xx4 #g4    ,footnote #dfd3        
,morali utique tropo accipiendum4       
,footnote #dfe3      ,ferratum calcem4  
,footnote #dff3      ,frenis ferratis4  
,footnote #dfg3      ,heb4 xii4 #f4     
,footnote #dfh3      ,rom4 viii4 #ce4   
,footnote #dfi3      ,rationabilibus    
clestibusque virtutibus4    ,footnote   
#dgj3      ,primatus4    ,footnote #dga3
      ,immaculatus4    ,footnote #dgb3  
,luke xviii4 #ad4    ,footnote #dgc3    
#a ,cor4 i4 #bi4    ,footnote #dgd3     
4    ,footnote #dge3      4    ,footnote
 #dgf3      ,isa4 lxiii4 #ag1 #ah4      
,footnote #dgg3      ,jer4 xx4 #g4      
,footnote #dgh3      4    ,footnote     
#dgi3      4    ,footnote #dhj3      4  
,footnote #dha3      ,cf4 ,luke xiv4    
#aa4    ,footnote #dhb3      ,cf4 #a    

,cor4 i4 #bi4    ,footnote #dhc3        
,non tamen sine cert ratione4           
,footnote #dhd3      ,digeri4 ,the      
rendering 8dispersed0 seems to agree    
best with the meaning    intended to be 
conveyed4    ,footnote #dhe3      ,in   
the ,greek the term is 4    ,footnote   
#dhf3        4    ,footnote #dhg3      4
    ,footnote #dhh3      4    ,footnote 
#dhi3      4 ,rufinus has 8sexaginta    
annos40    ,footnote #dij3       4      
,footnote #dia3      ,cf4 ,matt4 xiii4  
#e1 #f4    ,footnote #dib3      ,hc4    
,footnote #dic3      ,perscrutationis   
improbitas4    ,footnote #did3          
,substantialiter4    ,footnote #die3    
,wisd4 vii4 #af4    ,footnote #dif3     
,capitulum4    ,footnote #dig3          
,rom4 ix4 #ah4    ,footnote #dih3      4
    ,footnote #dii3      4    ,footnote 
#ejj3      1    '  4    ,footnote #eja3 
,cf4 ,wisd4 vii4 #af4    ,footnote #ejb3
      ,ezek4 xi4 #ai1 #bj4    ,footnote 
#ejc3      ,ezek4 xi4 #ai1 #bj4         
,footnote #ejd3           '  4          

,footnote #eje3      4    ,footnote     
#ejf3      ,mark iv4 #ab4    ,footnote  
#ejg3      ,mark iv4 #ab4    ,footnote  
#ejh3      4    ,footnote #eji3      4  
,footnote #eaj3            4            
,footnote #eaa3      4    ,footnote     
#eab3       4    ,footnote #eac3        
,prospera sanitas4    ,footnote #ead3   
,aula4    ,footnote #eae3      ,mentes4 
,footnote #eaf3      ,evidentissim      
assertione pietatis regulam teneamus4   
,footnote #eag3      ,dispensatio       
humana4    ,footnote #eah3      ,futuri 
status causam prstat semper anterior    
meritorum status4    ,footnote #eai3    
4    ,footnote #ebj3       4            
,footnote #eba3        4    ,footnote   
#ebb3              4    ,footnote #ebc3 
1 etc4    ,footnote #ebd3      4        
,footnote #ebe3      ,rom4 ix4 #af4     
,footnote #ebf3      ,ad finem boni4    
,footnote #ebg3      ,medium est velle  
bona4    ,footnote #ebh3      ,rom4 ix4 
#af4    ,footnote #ebi3      ,ps4 cxxvi4
 #a4    ,footnote #ecj3      ,procinctum

 juvenum4    ,footnote #eca3            
,supern vocationis4    ,footnote #ecb3  
,valde consequenter4    ,footnote #ecc3 
#a ,cor4 iii4 #f1 #g4    ,footnote #ecd3
      8,nostra perfectio non quidem     
nobis cessantibus et otiosis efficitur40
    ,there is an ellipsis of some such  
words as1 8but by activity on our       
part40    ,footnote #ece3      ,rom4 ix4
 #af4    ,footnote #ecf3      4         
,footnote #ecg3      4    ,footnote     
#ech3      4    ,footnote #eci3        4
    ,footnote #edj3       4    ,footnote
 #eda3        4    ,footnote #edb3      
4    ,footnote #edc3      ,rom4 ix4 #af4
    ,footnote #edd3        4            
,footnote #ede3      ,ps4 cxxvi4 #a4    
,footnote #edf3        4    ,footnote   
#edg3      #a ,cor4 iii4 #f1 #g4        
,footnote #edh3             4           
,footnote #edi3      4    ,footnote     
#eej3      4    ,footnote #eea3      4  
,footnote #eeb3      4    ,footnote     
#eec3        4    ,footnote #eed3      4
    ,footnote #eee3          4          

,footnote #eef3      ,cf4 ,phil4 ii4    
#ac4    ,footnote #eeg3      ,hoc ipsum1
 quod homines sumus4    ,footnote #eeh3 
,sicut dicamus1 quod movemur1 ex ,deo   
est4    ,footnote #eei3      ,hoc ipsum1
 quod movetur4    ,footnote #efj3       
,cf4 ,phil4 ii4 #ac4    ,footnote #efa3 
4    ,footnote #efb3        1     4     
,footnote #efc3        4    ,footnote   
#efd3      4    ,footnote #efe3        4
    ,footnote #eff3        1  4         
,footnote #efg3      4    ,footnote     
#efh3      ,rom4 ix4 #ah-ba4            
,footnote #efi3      #b ,tim4 i4 #af-ah4
    ,footnote #egj3      #b ,cor4 v4    
#aj4    ,footnote #ega3      ,ex ips    
conditoris creatione4    ,footnote #egb3
      #b ,tim4 ii4 #bj1 #ba4            
,footnote #egc3      ,rom4 ix4 #ah-ba4  
,footnote #egd3      #b ,tim4 i4 #af-ah4
    ,footnote #ege3            4        
,footnote #egf3          4    ,footnote 
#egg3      4    ,footnote #egh3      #b 
,cor4 v4 #aj4    ,footnote #egi3        
4    ,footnote #ehj3      #b ,tim4 ii4  

#bj1 #ba4    ,footnote #eha3        4   
,footnote #ehb3      4    ,footnote     
#ehc3        4    ,footnote #ehd3       
4    ,footnote #ehe3      ,secundum     
prcedentes meritorum causas4            
,footnote #ehf3      ,ex4 xix4 #ai4     
,footnote #ehg3      ,diversas animarum 
naturas4    ,footnote #ehh3             
,quodammodo4    ,footnote #ehi3         
4    ,footnote #eij3          4         
,footnote #eia3      ,cf4 ,ex4 xix4 #ai4
    ,footnote #eib3       4    ,footnote
 #eic3      4    ,footnote #eid3        
4    ,footnote #eie3       ' 4          
,footnote #eif3      2 probably in the  
sense of 4    ,footnote #eig3         ' 
' 4 8,nec sine usu liberi    nostri     
arbitrii1 quod peculiare nobis et meriti
 nostri est0    7,redepenning74         
,footnote #eih3           4    ,footnote
 #eii3        4                         
,,chapter ,,ii4                         
,,on ,,the ,,opposing ,,powers4      #a4
 ,we have now to notice1 agreeably to   
the statements of ,scripture1 how  the  

opposing powers1 or the devil himself1  
contends with the human race1  inciting 
and instigating men to sin4 ,and in the 
first place1 in the book  of            
,genesis1#fjj the serpent is described  
as having seduced ,eve2  regarding whom1
 in the work entitled ,the ,ascension of
 ,moses#fja 7a  little treatise1 of     
which the ,apostle ,jude makes mention  
in his  epistle71 the archangel         
,michael1 when disputing with the devil 
regarding  the body of ,moses1 says that
 the serpent1 being inspired by the     
devil1  was the cause of ,adam and      
,eve's transgression4 ,this also is made
 a  subject of inquiry by some1 viz4 who
 the angel was that1 speaking from      
heaven to ,abraham1 said1 8,now ,i know 
that thou fearest ,god1 and on my       
account hast not spared thy beloved son1
 whom thou lovedst40#fjb ,for he  is    
manifestly described as an angel who    
said that he knew then that  ,abraham   
feared ,god1 and had not spared his     
beloved son1 as the ,scripture          

declares1 although he did not say that  
it was on account of ,god that  ,abraham
 had done this1 but on his1 that is1 the
 speaker's account4 ,we  must also      
ascertain who that is of whom it is     
stated in the book of  ,exodus that he  
wished to slay ,moses1 because he was   
taking his departure  for ,egypt2#fjc   
and afterwards1 also1 who he is that is 
called the  destroying#fjd angel1 as    
well as he who in the book of ,leviticus
 is  called ,apopompus1 i4e4 ,averter1  
regarding whom ,scripture says1 8,one   
lot for the ,lord1 and one lot for      
,apopompus1 i4e4 the ,averter40#fje  ,in
 the first book of ,kings1 also1 an evil
 spirit is said to  strangle#fjf ,saul2 
and in the third book1 ,micaiah the     
prophet says1 8,i  saw the ,lord of     
,israel sitting on ,his throne1 and all 
the host of heaven  standing by ,him1 on
 ,his right hand and on ,his left4 ,and 
the ,lord said1  ,who will deceive      
,achab king of ,israel1 that he may go  
up and fall at  ,ramoth-gilead8 ,and one

 said on this manner1 and another said  
on that  manner4 ,and there came forth a
 spirit1 and stood before the ,lord1 and
  said1 ,i will deceive him4 ,and the   
,lord said to him1 ,wherewith8 ,and he  
said1 ,i will go forth1 and ,i will be a
 lying spirit in the mouth of all  his  
prophets4 ,and he said1 ,thou shalt     
deceive him1 and prevail also3 go       
forth1 and do so quickly4 ,and now      
therefore the ,lord hath put a lying    
spirit in the mouth of all thy prophets3
 the ,lord hath spoken evil  concerning 
thee40#fjg ,now by this last quotation  
it is clearly shown  that a certain     
spirit1 from his own free will and      
choice1 elected to  deceive ,achab1 and 
to work a lie1 in order that the ,lord  
might mislead  the king to his death1   
for he deserved to suffer4 ,in the first
 book of  ,chronicles also it is said1  
8,the devil1 ,satan1 stood up against   
,israel1  and provoked ,david to number 
the people40#fjh ,in the ,psalms1       
moreover1  an evil angel is said to     

harass#fji certain persons4 ,in the book
 of  ,ecclesiastes1 too1 ,solomon says1 
8,if the spirit of the ruler rise up    
against thee1 leave not thy place2 for  
soundness will restrain many            
transgressions40#faj ,in ,zechariah#faa 
we read that the devil stood on  the    
right hand of ,joshua1 and resisted him4
 ,isaiah says that the sword  of the    
,lord arises against the dragon1 the    
crooked#fab serpent4#fac  ,and what     
shall ,i say of ,ezekiel1 who in his    
second vision prophesies  most          
unmistakeably to the prince of ,tyre    
regarding an opposing power1  and who   
says also that the dragon dwells in the 
rivers of ,egypt8#fad  ,nay1 with what  
else are the contents of the whole work 
which is written  regarding ,job        
occupied1 save with the doings of the   
devil1 who asks  that power may be given
 him over all that ,job possesses1 and  
over his  sons1 and even over his       
person8 ,and yet the devil is defeated  
through  the patience of ,job4 ,in that 

book the ,lord has by ,his answers      
imparted  much information regarding the
 power of that dragon which opposes us4 
,such1 meanwhile1 are the statements    
made in the ,old ,testament1 so far as  
we can at present recall them1 on the   
subject of hostile powers being  either 
named in ,scripture1 or being said to   
oppose the human race1 and  to be       
afterwards subjected to punishment4     
,let us now look also to the ,new       
,testament1 where ,satan approaches the 
,saviour1 and tempts ,him3 wherein also 
it is stated that evil spirits and      
unclean demons1 which had taken         
possession of very many1 were expelled  
by the ,saviour from the bodies of the  
sufferers1 who are said also to be  made
 free by ,him4 ,even ,judas1 too1 when  
the devil had already put it in  his    
heart to betray ,christ1 afterwards     
received ,satan wholly into him2  for it
 is written1 that after the sop 8,satan 
entered into him40#fae ,and  the        
,apostle ,paul teaches us that we ought 

not to give place to the  devil2 but    
8put on10 he says1 8the armour of ,god1 
that ye may be able to  resist the wiles
 of the devil30#faf pointing out that   
the saints have  to 8wrestle not against
 flesh and blood1 but against           
principalities1  against powers1 against
 the rulers of the darkness of this     
world1  against spiritual wickedness in 
high places40#fag ,nay1 he says that the
  ,saviour even was crucified by the    
princes of this world1 who shall come   
to nought1#fah whose wisdom also1 he    
says1 he does not speak4 ,by all  this1 
therefore1 holy ,scripture teaches us   
that there are certain  invisible       
enemies that fight against us1 and      
against whom it commands us  to arm     
ourselves4 ,whence1 also1 the more      
simple among the believers in  the ,lord
 ,christ are of opinion1 that all the   
sins which men have  committed are      
caused by the persistent efforts of     
these opposing powers  exerted upon the 
minds of sinners1 because in that       

invisible struggle  these powers are    
found to be superior to man4 ,for if1   
for example1  there were no devil1 no   
single human being#fai would go astray4 
#b4 ,we1 however1 who see the reason of 
the thing more clearly1 do not  hold    
this opinion1 taking into account those 
sins which manifestly  originate as a   
necessary consequence of our bodily     
constitution4#fbj  ,must we indeed      
suppose that the devil is the cause of  
our feeling hunger  or thirst8 ,nobody1 
,i think1 will venture to maintain that4
 ,if1 then1 he  is not the cause of our 
feeling hunger and thirst1 wherein lies 
the  difference when each individual has
 attained the age of puberty1 and  that 
period has called forth the incentives  
of the natural heat8 ,it will           
undoubtedly follow1 that as the devil is
 not the cause of our feeling  hunger   
and thirst1 so neither is he the cause  
of that appetency which  naturally      
arises at the time of maturity1 viz4 the
 desire of sexual  intercourse4 ,now it 

is certain that this cause is not always
 so set in  motion by the devil that we 
should be obliged to suppose that bodies
  would not possess a desire for        
intercourse of that kind if the devil   
did  not exist4 ,let us consider1 in the
 next place1 if1 as we have already     
shown1 food is desired by human beings1 
not from a suggestion of the  devil1 but
 by a kind of natural instinct1 whether1
 if there were no  devil1 it were       
possible for human experience to exhibit
 such restraint  in partaking of food as
 never to exceed the proper limits2 i4e4
 that  no one would either take         
otherwise than the case required1 or    
more than  reason would allow2 and so it
 would result that men1 observing due   
measure and moderation in the matter of 
eating1 would never go wrong4 ,i  do not
 think1 indeed1 that so great moderation
 could be observed by men  7even if     
there were no instigation by the devil  
inciting thereto71 as  that no          
individual1 in partaking of food1 would 

go beyond due limits and  restraint1    
until he had learned to do so from long 
usage and experience4  ,what1 then1 is  
the state of the case8 ,in the matter of
 eating and  drinking it was possible   
for us to go wrong1 even without any    
incitement  from the devil1 if we should
 happen to be either less temperate or  
less  careful than we ought2 and are we 
to suppose1 then1 in our appetite  for  
sexual intercourse1 or in the restraint 
of our natural desires1 our  condition  
is not something similar8#fba ,i am of  
opinion1 indeed1 that  the same course  
of reasoning must be understood to apply
 to other  natural movements1 as those  
of covetousness1 or of anger1 or of     
sorrow1  or of all those generally which
 through the vice of intemperance exceed
  the natural bounds of moderation4     
,there are therefore manifest reasons   
for holding the opinion1 that as in good
 things the human will#fbb is  of itself
 weak to accomplish any good 7for it is 
by divine help that it  is brought to   

perfection in everything72 so also1 in  
things of an  opposite nature we receive
 certain initial elements1 and1 as it   
were1  seeds of sins1 from those things 
which we use agreeably to nature2#fbc   
but when we have indulged them beyond   
what is proper1 and have not  resisted  
the first movements to intemperance1    
then the hostile power1  seizing the    
occasion of this first transgression1   
incites and presses us  hard in every   
way1 seeking to extend our sins over a  
wider field1 and  furnishing us human   
beings with occasions and beginnings of 
sins1 which  these hostile powers spread
 far and wide1 and1 if possible1 beyond 
all  limits4 ,thus1 when men at first   
for a little desire money1 covetousness 
begins to grow as the passion increases1
 and finally the fall into  avarice     
takes place4 ,and after this1 when      
blindness of mind has  succeeded        
passion1 and the hostile powers1 by     
their suggestions1 hurry  on the mind1  
money is now no longer desired1 but     

stolen1 and acquired by  force1 or even 
by shedding human blood4 ,finally1 a    
confirmatory evidence  of the fact that 
vices of such enormity proceed from     
demons1 may be  easily seen in this1    
that those individuals who are oppressed
 either by  immoderate love1 or         
incontrollable anger1 or excessive      
sorrow1 do not  suffer less than those  
who are bodily vexed by devils4 ,for it 
is  recorded in certain histories1 that 
some have fallen into madness from a    
state of love1 others from a state of   
anger1 not a few from a state of        
sorrow1 and even from one of excessive  
joy2 which results1 ,i think1 from      
this1 that those opposing powers1 i4e4  
those demons1 having gained a  lodgment 
in their minds which has been already   
laid open to them by  intemperance1 have
 taken complete possession of their     
sensitive  nature1#fbd especially when  
no feeling of the glory of virtue has   
aroused them to resistance4    #c4 ,that
 there are certain sins1 however1 which 

do not proceed from the  opposing       
powers1 but take their beginnings from  
the natural movements of  the body1 is  
manifestly declared by the ,apostle     
,paul in the passage3  8,the flesh      
lusteth against the ,spirit1 and the    
,spirit against the flesh3  and these   
are contrary the one to the other2 so   
that ye cannot do the  things that ye   
would40#fbe ,if1 then1 the flesh lust   
against the ,spirit1  and the ,spirit   
against the flesh1 we have occasionally 
to wrestle  against flesh and blood1    
i4e4 as being men1 and walking according
 to  the flesh1 and not capable of being
 tempted by greater than human          
temptations2 since it is said of us1    
8,there hath no temptation taken  you1  
but such as is common to man3 but ,god  
is faithful1 who will not  suffer you to
 be tempted above that ye are able40#fbf
 ,for as the  presidents of the public  
games do not allow the competitors to   
enter the  lists indiscriminately or    
fortuitously1 but after a careful       

examination1  pairing in a most         
impartial consideration either of size  
or age1 this  individual with           
that--boys1 e4g41 with boys1 men with   
men1 who are  nearly related to each    
other either in age or strength2 so also
 must we  understand the procedure of   
divine providence1 which arranges on    
most  impartial principles all who      
descend into the struggles of this human
  life1 according to the nature of each 
individual's power1 which is known  only
 to ,him who alone beholds the hearts of
 men3 so that one individual  fights    
against one temptation of the flesh1#fbg
 another against a  second2 one is      
exposed to its influence for so long a  
period of time1  another only for so    
long2 one is tempted by the flesh to    
this or that  indulgence1 another to one
 of a different kind2 one has to resist 
this  or that hostile power1 another has
 to combat two or three at the same     
time2 or at one time this hostile       
influence1 at another that2 at some     

particular date having to resist one    
enemy1 and at another a different  one2 
being1 after the performance of certain 
acts1 exposed to one set of  enemies1   
after others to a second4 ,and observe  
whether some such state  of things be   
not indicated by the language of the    
apostle3 8,god is  faithful1 who will   
not suffer you to be tempted above what 
ye are  able10#fbh i4e4 each one is     
tempted in proportion to the amount of  
his strength or power of resistance4#fbi
 ,now1 although we have said  that it is
 by the just judgment of ,god that every
 one is tempted  according to the amount
 of his strength1 we are not therefore  
to suppose  that he who is tempted ought
 by all means to prove victorious in the
  struggle2 in like manner as he who    
contends in the lists1 although  paired 
with his adversary on a just principle  
of arrangement1 will  nevertheless not  
necessarily prove conqueror4 ,but unless
 the powers of  the combatants are      
equal1 the prize of the victor will not 

be justly  won2 nor will blame justly   
attach to the vanquished1 because ,he   
allows  us indeed to be tempted1 but not
 8beyond what we are able30 for it is in
  proportion to our strength that we are
 tempted2 and it is not written  that1  
in temptation1 ,he will make also a way 
to escape so as that we  should bear it1
 but a way to escape so as that we      
should be able to bear  it4#fcj ,but it 
depends upon ourselves to use either    
with energy or  feebleness this power   
which ,he has given us4 ,for there is no
 doubt that  under every temptation we  
have a power of endurance1 if we employ 
properly the strength that is granted   
us4 ,but it is not the same thing  to   
possess the power of conquering and to  
be victorious1 as the  apostle himself  
has shown in very cautious language1    
saying1 8,god will  make a way to       
escape1 that you may be able to bear    
it10#fca not that  you will bear it4    
,for many do not sustain temptation1 but
 are overcome  by it4 ,now ,god enables 

us not to sustain temptation1 otherwise 
there  would appear to be no struggle1  
but to have the power of sustaining     
it4#fcb ,but this power which is given  
us to enable us to conquer may be  used1
 according to our faculty of free-will1 
either in a diligent  manner1 and then  
we prove victorious1 or in a slothful   
manner1 and then  we are defeated4 ,for 
if such a power were wholly given us as 
that we  must by all means prove        
victorious1 and never be defeated1 what 
further  reason for a struggle could    
remain to him who cannot be overcome8   
,or  what merit is there in a victory1  
where the power of successful           
resistance#fcc is taken away8 ,but if   
the possibility of conquering be        
equally conferred on us all1 and if it  
be in our own power how to use  this    
possibility1 i4e4 either diligently or  
slothfully1 then will the  vanquished be
 justly censured1 and the victor be     
deservedly lauded4 ,now  from these     
points which we have discussed to the   

best of our power1 it  is1 ,i think1    
clearly evident that there are certain  
transgressions which  we by no means    
commit under the pressure of malignant  
powers2 while  there are others1 again1 
to which we are incited by instigation  
on their  part to excessive and         
immoderate indulgence4 ,whence it       
follows that we  have to inquire how    
those opposing powers produce these     
incitements  within us4    #d4 ,with    
respect to the thoughts which proceed   
from our heart1 or the  recollection of 
things which we have done1 or the       
contemplation of any  things or causes  
whatever1 we find that they sometimes   
proceed from  ourselves1 and sometimes  
are originated by the opposing powers2  
not  seldom also are they suggested by  
,god1 or by the holy angels4 ,now such a
  statement will perhaps appear         
incredible1#fcd unless it be confirmed  
by  the testimony of holy ,scripture4   
,that1 then1 thoughts arise within      
ourselves1 ,david testifies in the      

,psalms1 saying1 8,the thought of a man 
will make confession to ,thee1 and the  
rest of the thought shall observe  to   
,thee a festival day40#fce ,that this1  
however1 is also brought about  by the  
opposing powers1 is shown by ,solomon in
 the book of ,ecclesiastes  in the      
following manner3 8,if the spirit of the
 ruler rise up against  thee1 leave not 
thy place2 for soundness restrains great
 offences40#fcf  ,the ,apostle ,paul    
also will bear testimony to the same    
point in the  words3 8,casting down     
imaginations1 and every high thing that 
exalteth  itself against the knowledge  
of ,christ40#fcg ,that it is an effect  
due  to ,god1 nevertheless1 is declared 
by ,david1 when he says in the ,psalms1 
8,blessed is the man whose help is in   
,thee1 ,o ,lord1 ,thy ascents 7are7 in  
his heart40#fch ,and the apostle says   
that 8,god put it into the heart of     
,titus40#fci ,that certain thoughts are 
suggested to men's hearts either  by    
good or evil angels1 is shown both by   

the angel that accompanied  ,tobias1 and
 by the language of the prophet1 where  
he says1 8,and the  angel who spoke in  
me answered40#fdj ,the book of the      
,shepherd#fda  declares the same1 saying
 that each individual is attended by two
  angels2 that whenever good thoughts   
arise in our hearts1 they are  suggested
 by the good angel2 but when of a       
contrary kind1 they are the  instigation
 of the evil angel4 ,the same is        
declared by ,barnabas in his            
epistle1#fdb where he says there are two
 ways1 one of light and one of          
darkness1 over which he asserts that    
certain angels are placed1--the  angels 
of ,god over the way of light1 the      
angels of ,satan over the way of        
darkness4 ,we are not1 however1 to      
imagine that any other result follows   
from what is suggested to our heart1    
whether good or bad1 save a  mental     
commotion only1 and an incitement       
instigating us either to good  or evil4 
,for it is quite within our reach1 when 

a malignant power has  begun to incite  
us to evil1 to cast away from us the    
wicked suggestions1  and to resist the  
vile inducements1 and to do nothing that
 is at all  deserving of blame4 ,and1 on
 the other hand1 it is possible1 when a 
divine power calls us to better things1 
not to obey the call2 our  freedom of   
will being preserved to us in either    
case4 ,we said1 indeed1  in the         
foregoing pages1 that certain           
recollections of good or evil  actions  
were suggested to us either by the act  
of divine providence or  by the opposing
 powers1 as is shown in the book of     
,esther1 when  ,artaxerxes had not      
remembered the services of that just man
 ,mordecai1  but1 when wearied out with 
his nightly vigils1 had it put into his 
mind  by ,god to require that the annals
 of his great deeds should be read to   
him2 whereon1 being reminded of the     
benefits received from ,mordecai1 he    
ordered his enemy ,haman to be hanged1  
but splendid honours to be  conferred on

 him1 and impunity from the threatened  
danger to be granted  to the whole of   
the holy nation4 ,on the other hand1    
however1 we must  suppose that it was   
through the hostile influence of the    
devil that the  suggestion was          
introduced into the minds of the high   
priests and the  scribes which they made
 to ,pilate1 when they came and said1   
8,sir1 we  remember that that deceiver  
said1 while he was yet alive1 ,after    
three  days ,i will rise again40#fdc    
,the design of ,judas1 also1 respecting 
the  betrayal of our ,lord and ,saviour1
 did not originate in the wickedness of 
his mind alone4 ,for ,scripture         
testifies that the 8devil had already   
put  it into his heart to betray        
,him40#fdd ,and therefore ,solomon      
rightly  commanded1 saying1 8,keep thy  
heart with all diligence40#fde ,and the 
,apostle ,paul warns us3 8,therefore we 
ought to give the more earnest heed  to 
the things which we have heard1 lest    
perhaps we should let them  slip40#fdf  

,and when he says1 8,neither give place 
to the devil10#fdg he  shows by that    
injunction that it is through certain   
acts1 or a kind of  mental slothfulness1
 that room is made for the devil1 so    
that1 if he  once enter our heart1 he   
will either gain possession of us1 or at
 least  will pollute the soul1 if he has
 not obtained the entire mastery over   
it1 by casting on us his fiery darts2   
and by these we are sometimes  deeply   
wounded1 and sometimes only set on fire4
 ,seldom indeed1 and only  in a few     
instances1 are these fiery darts        
quenched1 so as not to find a  place    
where they may wound1 i4e4 when one is  
covered by the strong and  mighty shield
 of faith4 ,the declaration1 indeed1 in 
the ,epistle to the  ,ephesians1 8,we   
wrestle not against flesh and blood1 but
 against  principalities1 against       
powers1 against the rulers of the       
darkness of  this world1 against        
spiritual wickedness in high            
places10#fdh must be  so understood as  

if 8we0 meant1 8,i ,paul1 and you       
,ephesians1 and all who  have not to    
wrestle against flesh and blood30 for   
such have to struggle  against          
principalities and powers1 against the  
rulers of the darkness of  this world1  
not like the ,corinthians1 whose        
struggle was as yet against  flesh and  
blood1 and who had been overtaken by no 
temptation but such as  is common to    
man4    #e4 ,we are not1 however1 to    
suppose that each individual has to     
contend  against all these adversaries4 
,for it is impossible for any man1      
although he were a saint1 to carry on a 
contest against all of them at  the same
 time4 ,if that indeed were by any means
 to be the case1 as it is  certainly    
impossible it should be so1 human nature
 could not possibly  bear it without    
undergoing entire destruction4#fdi ,but 
as1 for example1  if fifty soldiers were
 to say that they were about to engage  
with fifty  others1 they would not be   
understood to mean that one of them had 

to  contend against the whole fifty1 but
 each one would rightly say that  8our  
battle was against fifty10 all against  
all2 so also this is to be  understood  
as the apostle's meaning1 that all the  
athletes and soldiers  of ,christ have  
to wrestle and struggle against all the 
adversaries  enumerated1--the struggle  
having1 indeed1 to be maintained against
 all1  but by single individuals either 
with individual powers1 or at least in  
such manner as shall be determined by   
,god1 who is the just president of  the 
struggle4 ,for ,i am of opinion that    
there is a certain limit to the  powers 
of human nature1 although there may be a
 ,paul1 of whom it is  said1 8,he is a  
chosen vessel unto me20#fej or a ,peter1
 against whom the  gates of hell do not 
prevail2 or a ,moses1 the friend of     
,god3 yet not one  of them could        
sustain1 without destruction to         
himself1#fea the whole  simultaneous    
assault of these opposing powers1 unless
 indeed the might  of ,him alone were to

 work in him1 who said1 8,be of good    
cheer1 ,i have  overcome the world40#feb
 ,and therefore ,paul exclaims with     
confidence1  8,i can do all things      
through ,christ1 who strengtheneth      
me20#fec and  again1 8,i laboured more  
abundantly than they all2 yet not ,i1   
but the  grace of ,god which was with   
me40#fed ,on account1 then1 of this     
power1  which certainly is not of human 
origin1 operating and speaking in him1  
,paul could say1 8,for ,i am persuaded  
that neither death1 nor life1 nor       
angels1 nor principalities1 nor powers1 
nor things present1 nor things  to come1
 nor height1 nor depth1 nor power1 nor  
any other creature1 shall  be able to   
separate us from the love of ,god1 which
 is in ,christ ,jesus  our ,lord40#fee  
,for ,i do not think that human nature  
can alone of itself  maintain a contest 
with angels1 and with the powers of the 
height and of  the abyss1#fef and with  
any other creature2 but when it feels   
the  presence of the ,lord dwelling     

within it1 confidence in the divine help
  will lead it to say1 8,the ,lord is my
 light1 and my salvation2 whom shall  ,i
 fear8 ,the ,lord is the protector of my
 life2 of whom shall ,i be afraid8      
,when the enemies draw near to me1 to   
eat my flesh1 my enemies who  trouble   
me1 they stumbled and fell4 ,though an  
host encamp against me1 my  heart shall 
not fear2 though war should rise against
 me1 in ,him shall ,i  be               
confident40#feg ,from which ,i infer    
that a man perhaps would never be  able 
of himself to vanquish an opposing      
power1 unless he had the benefit  of    
divine assistance4 ,hence1 also1 the    
angel is said to have wrestled  with    
,jacob4 ,here1 however1 ,i understand   
the writer to mean1 that it was  not the
 same thing for the angel to have       
wrestled with ,jacob1 and to  have      
wrestled against him2 but the angel that
 wrestles with him is he  who was       
present with him in order to secure his 
safety1 who1 after  knowing also his    

moral progress1 gave him in addition the
 name of  ,israel1 i4e4 he is with him  
in the struggle1 and assists him in the 
contest2 seeing there was undoubtedly   
another angel against whom he           
contended1 and against whom he had to   
carry on a contest4 ,finally1 ,paul  has
 not said that we wrestle with princes1 
or with powers1 but  against            
principalities and powers4 ,and hence1  
although ,jacob wrestled1  it was       
unquestionably against some one of those
 powers which1 ,paul  declares1 resist  
and contend with the human race1 and    
especially with  the saints4 ,and       
therefore at last the ,scripture says of
 him that 8he  wrestled with the angel1 
and had power with ,god10 so that the   
struggle  is supported by help of the   
angel1 but the prize of success conducts
 the  conqueror to ,god4    #f4 ,nor are
 we1 indeed1 to suppose that struggles  
of this kind are  carried on by the     
exercise of bodily strength1 and of the 
arts of the  wrestling school2#feh but  

spirit contends with spirit1 according  
to the  declaration of ,paul1 that our  
struggle is against principalities1 and 
powers1 and the rulers of the darkness  
of this world4 ,nay1 the following  is  
to be understood as the nature of the   
struggles2 when1 e4g41 losses  and      
dangers befall us1 or calumnies and     
false accusations are brought  against  
us1 it not being the object of the      
hostile powers that we should  suffer   
these trials only1 but that by means of 
them we should be  driven either to     
excess of anger or sorrow1 or to the    
last pitch of  despair2 or at least1    
which is a greater sin1 should be       
forced1 when  fatigued and overcome by  
any annoyances1 to make complaints      
against ,god1  as one who does not      
administer human life justly and        
equitably2 the  consequence of which is1
 that our faith may be weakened1 or our 
hopes  disappointed1 or we may be       
compelled to give up the truth of our   
opinions1 or be led to entertain        

irreligious sentiments regarding ,god4  
,for some such things are written       
regarding ,job1 after the devil had     
requested ,god that power should be     
given him over his goods4 ,by which     
also we are taught1 that it is not by   
any accidental attacks that we are      
assailed1 whenever we are visited with  
any such loss of property1 nor  that it 
is owing to chance when one of us is    
taken prisoner1 or when the  dwellings  
in which those who are dear to us are   
crushed to death1 fall  in ruins2 for1  
with respect to all these occurrences1  
every believer  ought to say1 8,thou    
couldst have no power at all against me1
 except it  were given thee from        
above40#fei ,for observe that the house 
of ,job did  not fall upon his sons     
until the devil had first received power
 against  them2 nor would the horsemen  
have made an irruption in three         
bands1#ffj  to carry away his camels or 
his oxen1 and other cattle1 unless they 
had  been instigated by that spirit to  

whom they had delivered themselves up   
as the servants of his will4 ,nor would 
that fire1 as it seemed to be1 or       
thunderbolt1 as it has been considered1 
have fallen upon the sheep of  the      
patriarch1 until the devil had said to  
,god1 8,hast ,thou not made a  hedge    
about all that is without and within his
 house1 and around all the  rest of his 
property8 ,but now put forth ,thy hand1 
and touch all that he  hath1 and see if 
he do not renounce ,thee to ,thy        
face40#ffa    #g4 ,the result of all the
 foregoing remarks is to show1 that all 
the  occurrences in the world which are 
considered to be of an intermediate     
kind1 whether they be mournful or       
otherwise1 are brought about1 not       
indeed by ,god1 and yet not without     
,him2 while ,he not only does not       
prevent those wicked and opposing powers
 that are desirous to bring  about these
 things from accomplishing their        
purpose1 but even permits  them to do   
so1 although only on certain occasions  

and to certain  individuals1 as is said 
with respect to ,job himself1 that for a
 certain  time he was made to fall under
 the power of others1 and to have his   
house plundered by unjust persons4 ,and 
therefore holy ,scripture teaches  us to
 receive all that happens as sent by    
,god1 knowing that without ,him  no     
event occurs4 ,for how can we doubt that
 such is the case1 viz4 that  nothing   
comes to man without the will of ,god1  
when our ,lord and  ,saviour declares1  
8,are not two sparrows sold for a       
farthing8 and one of  them shall not    
fall on the ground without your ,father 
who is in  heaven40#ffb ,but the        
necessity of the case has drawn us away 
in a  lengthened digression on the      
subject of the struggle waged by the    
hostile powers against men1 and of those
 sadder events which happen to  human   
life1 i4e4 its temptations--according to
 the declaration of ,job1  8,is not the 
whole life of man upon the earth a      
temptation80#ffc--;in  order that the   

manner of their occurrence1 and the     
spirit in which we  should regard them1 
might be clearly shown4 ,let us notice  
next1 how men  fall away into the sin of
 false knowledge1 or with what object   
the  opposing powers are wont to stir up
 conflict with us regarding such        
things4    ,footnote #fjj3      ,gen4   
iii4    ,footnote #fja3      ,this      
apocryphal work1 entitled in ,hebrew  1 
and in ,greek    1 or  1 is mentioned by
 several ancient    writers2 e4g4 by    
,athanasius1 in his ,synopsis ,sacr     
,scriptur2    ,nicephorus               
,constantinopolitanus in his            
,stichometria1 appended to the          
,chronicon of ,eusebius 7where he says  
the  contained #adjj    verses71 in the 
,acts of the ,council of ,nice1 etc4    
etc4 7,ruus74    ,footnote #fjb3        
,gen4 xxii4 #ab4 ,the reading in the    
text is according to the ,septuagint    
and ,vulgate1 with the exception of the 
words 8quem dilexisti10 which    are an 
insertion4    ,footnote #fjc3      ,cf4 

,ex4 iv4 #bd-bf4    ,footnote #fjd3     
,ex4 xii4 #bc1 exterminator4 ,percussor1
 ,vulgate2 1 ,sept4    ,footnote #fje3  
,lev4 xvi4 #h4  is the reading of the   
,sept41 8,caper    emissarius0 of the   
,vulgate1  of the ,masoretic text4 ,cf4 
,frst and ,gesenius s4v4 ,rufinus       
translates ,apopompus by                
8transmissor40    ,footnote #fjf3       
#a ,sam4 xviii4 #aj1 effocare4          
,septuagint has 2 ,vulgate1 8invasit20  
the ,masoretic text 1 fell on4          
,footnote #fjg3      #a ,kings xxii4    
#ai-bc4    ,footnote #fjh3      #a      
,chron4 i4 #a4    ,footnote #fji3       
,atterere4    ,footnote #faj3           
,eccles4 x4 #d1 8,for yielding pacifieth
 great offences40 ,the words in    the  
text are1 8,quoniam sanitas compescet   
multa peccata40 ,the ,vulgate    has1   
8,curatio faciet cessare peccata        
maxima40 ,the ,septuagint reads1       2
 while the ,masoretic text has          
7curatio74    ,footnote #faa3           
,zech4 iii4 #a4    ,footnote #fab3      

,perversum4    ,footnote #fac3          
,isa4 xxvii4 #a4    ,footnote #fad3     
,ezek4 xxviii4 #ab sq4    ,footnote     
#fae3      ,cf4 ,john xiii4 #bg4        
,footnote #faf3      ,eph4 vi4 #ac4     
,footnote #fag3      ,eph4 vi4 #ab4     
,footnote #fah3      ,cf4 #a ,cor4 ii4  
#f4    ,footnote #fai3      ,nemo       
hominum omnino4    ,footnote #fbj3      
,ex corporali necessitate descendunt4   
,footnote #fba3      ,quod non simile   
aliquid pateremur8    ,footnote #fbb3   
,propositum4    ,footnote #fbc3      ,qu
 in usu naturaliter habentur4           
,footnote #fbd3      ,sensum eorum      
penitus possederint4    ,footnote #fbe3 
,gal4 v4 #ag4    ,footnote #fbf3      #a
 ,cor4 x4 #ac4    ,footnote #fbg3       
,carnem talem4    ,footnote #fbh3       
#a ,cor4 x4 #ac4    ,footnote #fbi3     
,pro virtutis su quantitate1 vel        
possibilitate4    ,footnote #fcj3       
,nec tamen scriptum est1 quia faciet in 
tentatione etiam exitum    sustinendi1  
sed exitum ut sustinere possimus4       

,footnote #fca3      #a ,cor4 x4 #ac4   
,footnote #fcb3      ,ut sustinere      
possimus4    ,footnote #fcc3            
,repugnandi vincendique4    ,footnote   
#fcd3      ,fabulosum4    ,footnote     
#fce3      ,ps4 lxxvi4 #aj4 ,such is the
 reading of the ,vulgate and of the     
,septuagint4 ,the authorized version    
follows the ,masoretic text4            
,footnote #fcf3      ,eccles4 x4 #d2 cf4
 note #g1 p4 #bbc4    ,footnote #fcg3   
#b ,cor4 x4 #e4    ,footnote #fch3      
,ps4 lxxxiv4 #e4 ,the words in the text 
are3 ,beatus vir1 cujus est    susceptio
 apud te1 ,domine1 adscensus in corde   
ejus4 ,the ,vulgate reads3    ,beatus   
vir1 cujus est auxilium abs te3         
ascensiones in corde suo    disposuit4  
,the ,septuagint the same4 ,the         
,masoretic text has     78festival march
 or procession30 ,frst74 ,probably the  
,septuagint and    ,vulgate had  before 
them1 the similarity between ,samech and
    ,ayin accounting for the error in   
transcription4    ,footnote #fci3       

#b ,cor4 viii4 #af4    ,footnote #fdj3  
,zech4 i4 #ad4 ,the ,vulgate1           
,septuagint1 and ,masoretic text all    
have 8in    me10 although the authorized
 version reads 8with me40    ,footnote  
#fda3      ,shepherd of ,hermas1        
,command4 vi4 #b4 ,see ,ante-,nicene    
,library1 vol4    ,apostolic ,fathers1  
p4 #cei4    ,footnote #fdb3             
,epistle of ,barnabas1 ,ante-,nicene    
,library1 vol4 ,apostolic ,fathers1     
p4 #aca1 etc4    ,footnote #fdc3        
,matt4 xxvii4 #fc4    ,footnote #fdd3   
,john xiii4 #b4    ,footnote #fde3      
,prov4 iv4 #bc4    ,footnote #fdf3      
,heb4 ii4 #a4    ,footnote #fdg3        
,eph4 iv4 #bg4    ,footnote #fdh3       
,eph4 vi4 #ab4    ,footnote #fdi3       
,sine maxima subversione sui4           
,footnote #fej3      ,acts ix4 #ae4     
,footnote #fea3      ,sine aliqu        
pernicie sui4    ,footnote #feb3        
,john xvi4 #cc4    ,footnote #fec3      
,phil4 iv4 #ac4    ,footnote #fed3      
#a ,cor4 xv4 #aj4    ,footnote #fee3    

,rom4 viii4 #ch1 #ci4 ,the word         
8virtus10 1 occurring in the text1    is
 not found in the text4 recept4         
,tischendorf reads  in    loco 7edit4   
#g74 ,so also ,codex ,sinaiticus4       
,footnote #fef3      ,excelsa et        
profunda4    ,footnote #feg3      ,ps4  
xxvii4 #a-c4    ,footnote #feh3         
,palstric artis exercitiis4    ,footnote
 #fei3      ,john xix4 #aa4    ,footnote
 #ffj3      ,tribus ordinibus4          
,footnote #ffa3      ,cf4 ,job i4 #aj1  
#aa4 8,nisi in faciem benedixerit tibi40
 ,the ,hebrew verb     has the double   
signification of 8blessing0 and         
8cursing40 ,cf4    ,davidson's          
,commentary on ,job1 p4 #g4 ,septuag4 4 
,footnote #ffb3      ,matt4 x4 #bi4     
,footnote #ffc3      ,cf4 ,job vii4 #a4 
,the ,septuagint reads1   1 etc42    the
 ,vulgate1 8militia20 the ,masoretic    
text has 4 ,cf4 ,davidson's             
,commentary on ,job1 in loc4            
,,chapter ,,iii4                        
,,on ,,threefold ,,wisdom4      #a4 ,the

 holy apostle1 wishing to teach us some 
great and hidden truth  respecting      
science and wisdom1 says1 in the first  
,epistle to the  ,corinthians3 8,we     
speak wisdom among them that are        
perfect2 yet not the  wisdom of this    
world1 nor of the princes of the world1 
that come to  nought3 but we speak the  
wisdom of ,god in a mystery1 even the   
hidden  wisdom1 which ,god ordained     
before the world unto our glory3 which  
none  of the princes of the world knew3 
for had they known it1 they would not   
have crucified the ,lord of glory40#ffd 
,in this passage1 wishing to  describe  
the different kinds of wisdom1 he points
 out that there is a  wisdom of this    
world1 and a wisdom of the princes of   
this world1 and  another wisdom of ,god4
 ,but when he uses the expression       
8wisdom of the  princes of this world10 
,i do not think that he means a wisdom  
common to  all the princes of this      
world1 but one rather that is peculiar  
to  certain individuals among them4 ,and

 again1 when he says1 8,we speak the    
wisdom of ,god in a mystery1 even the   
hidden wisdom1 which ,god ordained      
before the world unto our glory10#ffe we
 must inquire whether his  meaning be1  
that this is the same wisdom of ,god    
which was hidden from  other times and  
generations1 and was not made known to  
the sons of men1  as it has now been    
revealed to ,his holy apostles and      
prophets1 and which  was also that      
wisdom of ,god before the advent of the 
,saviour1 by means  of which ,solomon   
obtained his wisdom1 and in reference to
 which the  language of the ,saviour    
,himself declared1 that what ,he taught 
was  greater than ,solomon1 in these    
words1 8,behold1 a greater than ,solomon
 is  here10#fff--words which show1 that 
those who were instructed by the        
,saviour were instructed in something   
higher than the knowledge of  ,solomon4 
,for if one were to assert that the     
,saviour did indeed ,himself  possess   
greater knowledge1 but did not          

communicate more to others than         
,solomon did1 how will that agree with  
the statement which follows3 8,the      
queen of the south shall rise up in the 
judgment1 and condemn the men of  this  
generation1 because she came from the   
ends of the earth to hear the  wisdom of
 ,solomon2 and1 behold1 a greater than  
,solomon is here80#ffg  ,there is       
therefore a wisdom of this world1 and   
also probably a wisdom  belonging to    
each individual prince of this world4   
,but with respect to  the wisdom of ,god
 alone1 we perceive that this is        
indicated1 that it  operated to a less  
degree in ancient and former times1 and 
was  afterwards more fully revealed and 
manifested through ,christ4 ,we shall   
inquire1 however1 regarding the wisdom  
of ,god in the proper place4    #b4 ,but
 now1 since we are treating of the      
manner in which the opposing  powers    
stir up those contests1 by means of     
which false knowledge is  introduced    
into the minds of men1 and human souls  

led astray1 while they  imagine that    
they have discovered wisdom1 ,i think it
 necessary to name  and distinguish the 
wisdom of this world1 and of the princes
 of this  world1 that by so doing we may
 discover who are the fathers of this   
wisdom1 nay1 even of these kinds of     
wisdom4#ffh ,i am of opinion1           
therefore1 as ,i have stated above1 that
 there is another wisdom of this  world 
besides those different kinds of        
wisdom#ffi which belong to the  princes 
of this world1 by which wisdom those    
things seem to be  understood and       
comprehended which belong to this world4
 ,this wisdom1  however1 possesses in   
itself no fitness for forming any       
opinion either  respecting divine       
things1#fgj or the plan of the world's  
government1 or  any other subjects of   
importance1 or regarding the training   
for a good  or happy life2 but is such  
as deals wholly with the art of poetry1 
e4g41 or that of grammar1 or rhetoric1  
or geometry1 or music1 with  which also1

 perhaps1 medicine should be classed4   
,in all these subjects  we are to       
suppose that the wisdom of this world is
 included4 ,the wisdom  of the princes  
of this world1 on the other hand1 we    
understand to be  such as the secret and
 occult philosophy1 as they call it1 of 
the  ,egyptians1 and the astrology of   
the ,chaldeans and ,indians1 who make   
profession of the knowledge of high     
things1#fga and also that manifold      
variety of opinion which prevails among 
the ,greeks regarding divine  things4   
,accordingly1 in the holy ,scriptures we
 find that there are  princes over      
individual nations2 as in ,daniel#fgb we
 read that there  was a prince of the   
kingdom of ,persia1 and another prince  
of the kingdom  of ,grcia1 who are      
clearly shown1 by the nature of the     
passage1 to be  not human beings1 but   
certain powers4 ,in the prophecies of   
,ezekiel1#fgc  also1 the prince of ,tyre
 is unmistakeably shown to be a kind of 
spiritual power4 ,when these1 then1 and 

others of the same kind1  possessing    
each his own wisdom1 and building up his
 own opinions and  sentiments1 beheld   
our ,lord and ,saviour professing and   
declaring that ,he  had for this purpose
 come into the world1 that all the      
opinions of  science1 falsely so called1
 might be destroyed1 not knowing what   
was  concealed within ,him1 they        
forthwith laid a snare for ,him3 for    
8the  kings of the earth set themselves1
 and the rulers assembled together1     
against the ,lord and ,his ,christ40#fgd
 ,but their snares being  discovered1   
and the plans which they had attempted  
to carry out being  made manifest when  
they crucified the ,lord of glory1      
therefore the  apostle says1 8,we speak 
wisdom among them that are perfect1 but 
not the  wisdom of this world1 nor of   
the princes of this world1 who are      
brought  to nought1 which none of the   
princes of this world knew3 for had they
  known it1 they would not have         
crucified the ,lord of glory40#fge      

#c4 ,we must1 indeed1 endeavour to      
ascertain whether that wisdom#fgf of    
the princes of this world1 with which   
they endeavour to imbue men1 is         
introduced into their minds by the      
opposing powers1 with the purpose of    
ensnaring and injuring them1 or only for
 the purpose of deceiving them1  i4e4   
not with the object of doing any hurt to
 man2 but1 as these  princes of this    
world esteem such opinions to be true1  
they desire to  impart to others what   
they themselves believe to be the truth3
 and this  is the view which ,i am      
inclined to adopt4 ,for as1 to take an  
illustration1 certain ,greek authors1 or
 the leaders of some heretical  sect1   
after having imbibed an error in        
doctrine instead of the truth1  and     
having come to the conclusion in their  
own minds that such is the  truth1      
proceed1 in the next place1 to endeavour
 to persuade others of  the correctness 
of their opinions2 so1 in like manner1  
are we to suppose  is the procedure of  

the princes of this world1 in which to  
certain  spiritual powers has been      
assigned the rule over certain nations1 
and  who are termed on that account the 
princes of this world4 ,there are       
besides1 in addition to these princes1  
certain special energies#fgg of  this   
world1 i4e4 spiritual powers1 which     
bring about certain effects1  which they
 have themselves1 in virtue of their    
freedom of will1 chosen  to produce1 and
 to these belong those princes who      
practise the wisdom of  this world3     
there being1 for example1 a peculiar    
energy and power1 which  is the inspirer
 of poetry2 another1 of geometry2 and so
 a separate  power1 to remind us of each
 of the arts and professions of this    
kind4  ,lastly1 many ,greek writers have
 been of opinion that the art of poetry 
cannot exist without madness2#fgh whence
 also it is several times  related in   
their histories1 that those whom they   
call poets#fgi were  suddenly filled    
with a kind of spirit of madness4 ,and  

what are we to say  also of those whom  
they call diviners1#fhj from whom1 by   
the working of  those demons who have   
the mastery over them1 answers are given
 in  carefully constructed verses8      
,those persons1 too1 whom they term     
,magi or  ,malevolent1#fha frequently1  
by invoking demons over boys of tender  
years1 have made them repeat poetical   
compositions which were the  admiration 
and amazement of all4 ,now these effects
 we are to suppose are  brought about in
 the following manner3 ,as holy and     
immaculate souls1  after devoting       
themselves to ,god with all affection   
and purity1 and  after preserving       
themselves free from all contagion of   
evil  spirits1#fhb and after being      
purified by lengthened abstinence1 and  
imbued with holy and religious training1
 assume by this means a portion  of     
divinity1 and earn the grace of         
prophecy1 and other divine gifts2 so    
also are we to suppose that those who   
place themselves in the way of the      

opposing powers1 i4e4 who purposely     
admire and adopt their manner of  life  
and habits1#fhc receive their           
inspiration1 and become partakers of    
their wisdom and doctrine4 ,and the     
result of this is1 that they are  filled
 with the working of those spirits to   
whose service they have  subjected      
themselves4    #d1 ,with respect to     
those1 indeed1 who teach differently    
regarding ,christ  from what the rule of
 ,scripture allows1 it is no idle task  
to ascertain  whether it is from a      
treacherous purpose that these opposing 
powers1 in  their struggles to prevent a
 belief in ,christ1 have devised certain
  fabulous and impious doctrines2 or    
whether1 on hearing the word of         
,christ1 and not being able to cast it  
forth from the secrecy of their         
conscience1 nor yet to retain it pure   
and holy1 they have1 by means of        
vessels that were convenient to their   
use1#fhd and1 so to speak1  through     
their prophets1 introduced various      

errors contrary to the rule  of         
,christian truth4 ,now we are to suppose
 rather that apostate and  refugee      
powers1#fhe which have departed from    
,god out of the very  wickedness of     
their mind and will1#fhf or from envy of
 those for whom  there is prepared 7on  
their becoming acquainted with the      
truth7 an  ascent to the same rank1     
whence they themselves had fallen1 did1 
in  order to prevent any progress of    
that kind1 invent these errors and      
delusions of false doctrine4 ,it is then
 clearly established1 by many  proofs1  
that while the soul of man exists in    
this body1 it may admit  different      
energies1 i4e4 operations1 from a       
diversity of good and evil  spirits4    
,now1 of wicked spirits there is a      
twofold mode of operation3  i4e4 when   
they either take complete and entire    
possession of the  mind1#fhg so as to   
allow their captives#fhh the power      
neither of  understanding nor feeling2  
as1 for instance1 is the case with those

  commonly called possessed1#fhi whom we
 see to be deprived of reason1  and     
insane 7such as those were who are      
related in the ,gospel to have  been    
cured by the ,saviour72 or when by their
 wicked suggestions they  deprave a     
sentient and intelligent soul with      
thoughts of various kinds1  persuading  
it to evil1 of which ,judas is an       
illustration1 who was  induced at the   
suggestion of the devil to commit the   
crime of treason1  according to the     
declaration of ,scripture1 that 8the    
devil had already  put it into the heart
 of ,judas ,iscariot to betray          
,him40#fij    ,but a man receives the   
energy1 i4e4 the working1 of a good     
spirit1  when he is stirred and incited 
to good1 and is inspired to heavenly or 
divine things2 as the holy angels and   
,god ,himself wrought in the  prophets1 
arousing and exhorting them by their    
holy suggestions to a  better course of 
life1 yet so1 indeed1 that it remained  
within the will  and judgment of the    

individual1 either to be willing or     
unwilling to  follow the call to divine 
and heavenly things4 ,and from this     
manifest  distinction1 it is seen how   
the soul is moved by the presence of a  
better spirit1 i4e4 if it encounter no  
perturbation or alienation of  mind     
whatever from the impending inspiration1
 nor lose the free control  of its will2
 as1 for instance1 is the case with all1
 whether prophets or  apostles1 who     
ministered to the divine responses      
without any  perturbation of mind4 ,now1
 that by the suggestions of a good      
spirit the  memory of man is aroused to 
the recollection of better things1 we   
have  already shown by previous         
instances1 when we mentioned the cases  
of  ,mordecai and ,artaxerxes4    #e4   
,this too1 ,i think1 should next be     
inquired into1 viz4 what are the        
reasons why a human soul is acted on at 
one time by good spirits1 and  at       
another by bad3 the grounds of which ,i 
suspect to be older than the  bodily    

birth of the individual1 as ,john the   
,baptist showed by his  leaping and     
exulting in his mother's womb1 when the 
voice of the  salutation of ,mary       
reached the ears of his mother          
,elisabeth2 and as  ,jeremiah the       
prophet declares1 who was known to ,god 
before he was formed  in his mother's   
womb1 and before he was born was        
sanctified by ,him1 and  while yet a boy
 received the grace of prophecy4#fia    
,and again1 on the  other hand1 it is   
shown beyond a doubt1 that some have    
been possessed by  hostile spirits from 
the very beginning of their lives3 i4e41
 some  were born with an evil spirit2   
and others1 according to credible       
histories1 have practised divination#fib
 from childhood4 ,others have  been     
under the influence of the demon called 
,python1 i4e4 the  ventriloquial spirit1
 from the commencement of their         
existence4 ,to all  which instances1    
those who maintain that everything in   
the world is  under the administration  

of divine providence 7as is also our own
  belief71 can1 as it appears to me1    
give no other answer1 so as to show     
that no shadow of injustice rests upon  
the divine government1 than by  holding 
that there were certain causes of prior 
existence1 in  consequence of which the 
souls1 before their birth in the body1  
contracted a certain amount of guilt in 
their sensitive nature1 or in  their    
movements1 on account of which they have
 been judged worthy by  ,divine         
,providence of being placed in this     
condition4 ,for a soul is  always in    
possession of free-will1 as well when it
 is in the body as  when it is without  
it2 and freedom of will is always       
directed either to  good or evil4 ,nor  
can any rational and sentient being1    
i4e4 a mind or  soul1 exist without some
 movement either good or bad4 ,and it is
 probable  that these movements furnish 
grounds for merit even before they do   
anything in this world2 so that on      
account of these merits or grounds  they

 are1 immediately on their birth1 and   
even before it1 so to speak1  assorted  
by ,divine ,providence for the endurance
 either of good or evil4    ,let such1  
then1 be our views respecting those     
events which appear to  befall men1     
either immediately after birth1 or even 
before they enter  upon the light4 ,but 
as regards the suggestions which are    
made to the  soul1 i4e4 to the faculty  
of human thought1 by different spirits1 
and  which arouse men to good actions or
 the contrary1 even in such a case we   
must suppose that there sometimes       
existed certain causes anterior to      
bodily birth4 ,for occasionally the     
mind1 when watchful1 and casting away   
from it what is evil1 calls to itself   
the aid of the good2 or if it be1  on   
the contrary1 negligent and slothful1 it
 makes room through  insufficient       
caution for these spirits1 which1 lying 
in wait secretly  like robbers1 contrive
 to rush into the minds of men when they
 see a  lodgment made for them by sloth2

 as the ,apostle ,peter says1 8that our 
adversary the devil goes about like a   
roaring lion1 seeking whom he may       
devour40#fic ,on which account our heart
 must be kept with all  carefulness both
 by day and night1 and no place be given
 to the devil2  but every effort must be
 used that the ministers of ,god--those 
spirits1  viz41 who were sent to        
minister to them who are called to be   
heirs of  salvation#fid--may find a     
place within us1 and be delighted to    
enter  into the guest-chamber#fie of our
 soul1 and dwelling within us may  guide
 us by their counsels2 if1 indeed1 they 
shall find the habitation  of our heart 
adorned by the practice of virtue and   
holiness4 ,but let  that be sufficient  
which we have said1 as we best could1   
regarding those  powers which are       
hostile to the human race4    ,footnote 
#ffd3      #a ,cor4 ii4 #f-h4           
,footnote #ffe3      #a ,cor4 ii4 #g4   
,footnote #fff3      ,matt4 xii4 #db4   
,footnote #ffg3      ,matt4 xii4 #db4   

,footnote #ffh3      ,sapientiarum      
harum4    ,footnote #ffi3               
,sapientias illas4    ,footnote #fgj3   
,de divinitate4    ,footnote #fga3      
,de scienti excelsi pollicentium4       
,footnote #fgb3      ,cf4 ,dan4 x4      
,footnote #fgc3      ,cf4 ,ezek4 xxvi4  
,footnote #fgd3      ,ps4 ii4 #b4       
,footnote #fge3      #a ,cor4 ii4 #f-h4 
,footnote #fgf3      ,ist sapienti4     
,footnote #fgg3      ,energi4           
,footnote #fgh3      ,insania4          
,footnote #fgi3      ,vates4            
,footnote #fhj3      ,divinos4          
,footnote #fha3      ,magi vel malefici4
    ,footnote #fhb3      ,dmonum4       
,footnote #fhc3      ,id est1 industria 
vita1 vel studio amico illis et accepto4
    ,footnote #fhd3      ,per vasa      
opportuna sibi4    ,footnote #fhe3      
,apostat et refug virtutes4    ,footnote
 #fhf3      ,propositi4    ,footnote    
#fhg3      ,penitus ex integro4         
,footnote #fhh3      ,eos quos          
obsederint4    ,footnote #fhi3          

,energumenos4    ,footnote #fij3        
,john xix4 #b4    ,footnote #fia3       
,jer4 i4 #e1 #f4    ,footnote #fib3     
,divinasse4    ,footnote #fic3      #a  
,pet4 v4 #h4    ,footnote #fid3         
,heb4 i4 #ad4    ,footnote #fie3        
,hospitium4                             
,,chapter ,,iv4                         
,,on ,,human ,,temptations4      #a4    
,and now the subject of human           
temptations must not1 in my opinion1 be 
passed over in silence1 which take their
 rise sometimes from flesh and  blood1  
or from the wisdom of flesh and blood1  
which is said to be  hostile to ,god4   
,and whether the statement be true which
 certain allege1  viz4 that each        
individual has as it were two souls1 we 
shall determine  after we have explained
 the nature of those temptations1 which 
are said  to be more powerful than any  
of human origin1 i4e4 which we sustain  
from principalities and powers1 and from
 the rulers of the darkness of  this    
world1 and from spiritual wickedness in 

high places1 or to which we  are        
subjected from wicked spirits and       
unclean demons4 ,now1 in the            
investigation of this subject1 we must1 
,i think1 inquire according to a        
logical method whether there be in us   
human beings1 who are composed of  soul 
and body and vital spirit1 some other   
element1 possessing an  incitement of   
its own1 and evoking a movement towards 
evil4 ,for a  question of this kind is  
wont to be discussed by some in this    
way3  whether1 viz41 as two souls are   
said to co-exist within us1 the one is  
more divine and heavenly and the other  
inferior2 or whether1 from the  very    
fact that we inhere in bodily structures
 which according to their  own proper   
nature are dead1 and altogether devoid  
of life 7seeing it is  from us1 i4e4    
from our souls1 that the material body  
derives its life1  it being contrary and
 hostile to the spirit71 we are drawn on
 and  enticed to the practice of those  
evils which are agreeable to the body2  

or whether1 thirdly 7which was the      
opinion of some of the ,greek           
philosophers71 although our soul is one 
in substance1 it nevertheless  consists 
of several elements1 and one portion of 
it is called rational  and another      
irrational1 and that which is termed the
 irrational part is  again separated    
into two affections--those of           
covetousness and passion4  ,these three 
opinions1 then1 regarding the soul1     
which we have stated  above1 we have    
found to be entertained by some1 but    
that one of them1  which we have        
mentioned as being adopted by certain   
,grecian  philosophers1 viz4 that the   
soul is tripartite1 ,i do not observe to
 be  greatly confirmed by the authority 
of holy ,scripture2 while with respect  
to the remaining two there is found a   
considerable number of passages in  the 
holy ,scriptures which seem capable of  
application to them4    #b4 ,now1 of    
these opinions1 let us first discuss    
that which is maintained  by some1 that 

there is in us a good and heavenly soul1
 and another  earthly and inferior2 and 
that the better soul is implanted within
 us  from heaven1 such as was that      
which1 while ,jacob was still in the    
womb1  gave him the prize of victory in 
supplanting his brother ,esau1 and which
  in the case of ,jeremiah was          
sanctified from his birth1 and in that  
of  ,john was filled by the ,holy       
,spirit from the womb4 ,now1 that which 
they  term the inferior soul is         
produced1 they allege1 along with the   
body  itself out of the seed of the     
body1 whence they say it cannot live or 
subsist beyond the body1 on which       
account also they say it is frequently  
termed flesh4 ,for the expression1 8,the
 flesh lusteth against the  spirit10#fif
 they take to be applicable not to the  
flesh1 but to this  soul1 which is      
properly the soul of the flesh4 ,from   
these words1  moreover1 they endeavour  
notwithstanding to make good the        
declaration in  ,leviticus3 8,the life  

of all flesh is the blood thereof40#fig 
,for1 from  the circumstance that it is 
the diffusion of the blood throughout   
the  whole flesh which produces life in 
the flesh1 they assert that this  soul1 
which is said to be the life of all     
flesh1 is contained in the  blood4 ,this
 statement1 moreover1 that the flesh    
struggles against the  spirit1 and the  
spirit against the flesh2 and the       
further statement1  that 8the life of   
all flesh is the blood thereof10 is1    
according to  these writers1 simply     
calling the wisdom of the flesh by      
another name1  because it is a kind of  
material spirit1 which is not subject to
 the law  of ,god1 nor can be so1       
because it has earthly wishes and bodily
 desires4  ,and it is with respect to   
this that they think the apostle uttered
 the  words3 8,i see another law in my  
members1 warring against the law of my  
mind1 and bringing me into captivity to 
the law of sin which is in my           
members40#fih ,and if one were to object

 to them that these words were  spoken  
of the nature of the body1 which indeed1
 agreeably to the  peculiarity of its   
nature1 is dead1 but is said to have    
sensibility1 or  wisdom1#fii which is   
hostile to ,god1 or which struggles     
against the  spirit2 or if one were to  
say that1 in a certain degree1 the flesh
  itself was possessed of a voice1 which
 should cry out against the  endurance  
of hunger1 or thirst1 or cold1 or of any
 discomfort arising  either from        
abundance or poverty1--they would       
endeavour to weaken and  impair the     
force of such arguments1 by showing that
 there were many  other mental          
perturbations#gjj which derive their    
origin in no respect  from the flesh1   
and yet against which the spirit        
struggles1 such as  ambition1 avarice1  
emulation1 envy1 pride1 and others like 
these2 and  seeing that with these the  
human mind or spirit wages a kind of    
contest1  they lay down as the cause of 
all these evils1 nothing else than this 

corporal soul1 as it were1 of which we  
have spoken above1 and which is         
generated from the seed by a process of 
traducianism4 ,they are  accustomed also
 to adduce1 in support of their         
assertion1 the  declaration of the      
apostle1 8,now the works of the flesh   
are manifest1  which are these1         
fornication1 uncleanness1               
lasciviousness1 idolatry1               
poisonings1#gja hatred1 contentions1    
emulations1 wrath1 quarrelling1         
dissensions1 heresies1 sects1 envyings1 
drunkenness1 revellings1 and the        
like20#gjb asserting that all these do  
not derive their origin from the  habits
 or pleasures of the flesh1 so that all 
such movements are to be  regarded as   
inherent in that substance which has not
 a soul1 i4e4 the  flesh4 ,the          
declaration1 moreover1 8,for ye see your
 calling1 brethren1  how that not many  
wise men among you according to the     
flesh are  called10#gjc would seem to   
require to be understood as if there    

were  one kind of wisdom1 carnal and    
material1 and another according to the  
spirit1 the former of which cannot      
indeed be called wisdom1 unless there   
be a soul of the flesh1 which is wise in
 respect of what is called  carnal      
wisdom4 ,and in addition to these       
passages they adduce the  following3    
8,since the flesh lusteth against the   
spirit1 and the spirit  against the     
flesh1 so that we cannot do the things  
that we would40#gjd  ,what are these    
things now respecting which he says1    
8that we cannot do  the things that we  
would80 ,it is certain1 they reply1 that
 the spirit  cannot be intended2 for the
 will of the spirit suffers no          
hindrance4 ,but  neither can the flesh  
be meant1 because if it has not a soul  
of its own1  neither can it assuredly   
possess a will4 ,it remains1 then1 that 
the will  of this soul be intended which
 is capable of having a will of its own1
  and which certainly is opposed to the 
will of the spirit4 ,and if this be  the

 case1 it is established that the will  
of the soul is something  intermediate  
between the flesh and the spirit1       
undoubtedly obeying and  serving that   
one of the two which it has elected to  
obey4 ,and if it  yield itself up to the
 pleasures of the flesh1 it renders men 
carnal2  but when it unites itself with 
the spirit1 it produces men of the      
spirit1 and who on that account are     
termed spiritual4 ,and this seems to  be
 the meaning of the apostle in the      
words1 8,but ye are not in the  flesh1  
but in the spirit40#gje    ,we have     
accordingly to ascertain what is this   
very will intermediate  between flesh   
and spirit1 besides that will which is  
said to belong to  the flesh or the     
spirit4 ,for it is held as certain1 that
 everything  which is said to be a work 
of the spirit is a product of the will  
of  the spirit1 and everything that is  
called a work of the flesh proceeds     
from the will of the flesh4 ,what else  
then1 besides these1 is that will  of   

the soul which receives a separate      
name1#gjf and which will1 the  apostle  
being opposed to our executing1 says3   
8,ye cannot do the things  that ye      
would80 ,by this it would seem to be    
intended1 that it ought to  adhere to   
neither of these two1 i4e4 to neither   
flesh nor spirit4 ,but  some one will   
say1 that as it is better for the soul  
to execute its own  will than that of   
the flesh2 so1 on the other hand1 it is 
better to do  the will of the spirit    
than its own will4 ,how1 then1 does the 
apostle  say1 8that ye cannot do the    
things that ye would80 ,because in that 
contest which is waged between flesh and
 spirit1 the spirit is by no  means     
certain of victory1 it being manifest   
that in very many  individuals the flesh
 has the mastery4    ,but since the     
subject of discussion on which we have  
entered is one of  great profundity1    
which it is necessary to consider in all
 its  bearings1#gjg let us see whether  
some such point as this may not be      

determined3 that as it is better for the
 soul to follow the spirit when  the    
latter has overcome the flesh1 so also1 
if it seem to be a worse  course for the
 former to follow the flesh in its      
struggles against the  spirit1 when the 
latter would recall the soul to its     
influence1 it may  nevertheless appear a
 more advantageous procedure for the    
soul to be  under the mastery of the    
flesh than to remain under the power of 
its own  will4 ,for1 since it is said to
 be neither hot nor cold1 but to        
continue  in a sort of tepid condition1 
it will find conversion a slow and      
somewhat difficult undertaking4 ,if     
indeed it clung to the flesh1 then1     
satiated at length1 and filled with     
those very evils which it suffers  from 
the vices of the flesh1 and wearied as  
it were by the heavy burdens  of luxury 
and lust1 it may sometimes be converted 
with greater ease and  rapidity from the
 filthiness of matter to a desire for   
heavenly things1  and to a taste for    

spiritual graces4 ,and the apostle must 
be supposed  to have said1 that 8the    
spirit contends against the flesh1 and  
the flesh  against the spirit1 so that  
we cannot do the things that we would0  
7those things1 undoubtedly1 which are   
designated as being beyond the  will of 
the spirit1 and the will of the flesh71 
meaning 7as if we were  to express it in
 other words7 that it is better for a   
man to be either  in a state of virtue  
or in one of wickedness1 than in neither
 of these2  but that the soul1 before   
its conversion to the spirit1 and its   
union  with it1#gjh appears during its  
adherence to the body1 and its          
meditation of carnal things1 to be      
neither in a good condition nor in a    
manifestly bad one1 but resembles1 so to
 speak1 an animal4 ,it is better1       
however1 for it1 if possible1 to be     
rendered spiritual through adherence  to
 the spirit2 but if that cannot be done1
 it is more expedient for it  to follow 
even the wickedness of the flesh1 than1 

placed under the  influence of its own  
will1 to retain the position of an      
irrational  animal4    ,these points we 
have now discussed1 in our desire to    
consider each  individual opinion1 at   
greater length than we intended1 that   
those views  might not be supposed to   
have escaped our notice which are       
generally  brought forward by those who 
inquire whether there is within us any  
other soul than this heavenly and       
rational one1 which is naturally        
opposed to the latter1 and is called    
either the flesh1 or the wisdom of  the 
flesh1 or the soul of the flesh4    #d4 
,let us now see what answer is usually  
returned to these statements by  those  
who maintain that there is in us one    
movement1 and one life1  proceeding from
 one and the same soul1 both the        
salvation and the  destruction of which 
are ascribed to itself as a result of   
its own  actions4 ,and1 in the first    
place1 let us notice of what nature     
those  commotions#gji of the soul are   

which we suffer1 when we feel ourselves 
inwardly drawn in different directions2 
when there arises a kind of  contest of 
thoughts in our hearts1 and certain     
probabilities are  suggested us1        
agreeably to which we lean now to this  
side1 now to that1  and by which we are 
sometimes convicted of error1 and       
sometimes approve  of our acts4#gaj ,it 
is nothing remarkable1 however1 to say  
of wicked  spirits1 that they have a    
varying and conflicting judgment1 and   
one out  of harmony with itself1 since  
such is found to be the case in all men1
  whenever1 in deliberating upon an     
uncertain event1 counsel is taken1 and  
men consider and consult what is to be  
chosen as the better and more  useful   
course4 ,it is not therefore surprising 
that1 if two probabilities  meet1 and   
suggest opposite views1 they should drag
 the mind in contrary  directions4 ,for 
example1 if a man be led by reflection  
to believe and to  fear ,god1 it cannot 
then be said that the flesh contends    

against the  spirit2 but1 amidst the    
uncertainty of what may be true and     
advantageous1 the mind is drawn in      
opposite directions4 ,so1 also1 when  it
 is supposed that the flesh provokes to 
the indulgence of lust1 but  better     
counsels oppose allurements of that     
kind1 we are not to suppose  that it is 
one life which is resisting another1 but
 that it is the  tendency of the nature 
of the body1 which is eager to empty out
 and  cleanse the places filled with    
seminal moisture2 as1 in like manner1 it
  is not to be supposed that it is any  
opposing power1 or the life of  another 
soul1 which excites within us the       
appetite of thirst1 and impels  us to   
drink1 or which causes us to feel       
hunger1 and drives us to satisfy  it4   
,but as it is by the natural movements  
of the body that food and  drink are    
either desired or rejected1#gaa so also 
the natural seed1  collected together in
 course of time in the various vessels1 
has an  eager desire to be expelled and 

thrown away1 and is so far from never   
being removed1 save by the impulse of   
some exciting cause1 that it is  even   
sometimes spontaneously emitted4 ,when1 
therefore1 it is said that  8the flesh  
struggles against the spirit10 these    
persons understand the  expression to   
mean that habit or necessity1 or the    
delights of the  flesh1 arouse a man1   
and withdraw him from divine and        
spiritual things4  ,for1 owing to the   
necessity of the body being drawn away1 
we are not  allowed to have leisure for 
divine things1 which are to be eternally
  advantageous4 ,so again1 the soul1    
devoting itself to divine and  spiritual
 pursuits1 and being united to the      
spirit1 is said to fight  against the   
flesh1 by not permitting it to be       
relaxed by indulgence1 and  to become   
unsteady through the influence of those 
pleasures for which it  feels a natural 
delight4 ,in this way1 also1 they claim 
to understand the  words1 8,the wisdom  
of the flesh is hostile to ,god10#gab   

not that the  flesh really has a soul1  
or a wisdom of its own4 ,but as we are  
accustomed to say1 by an abuse#gac of   
language1 that the earth is  thirsty1   
and wishes to drink in water1 this use  
of the word 8wishes0 is  not proper1 but
 catachrestic1--as if we were to say    
again1 that this  house wants to be     
rebuilt1#gad and many other similar     
expressions2 so  also is the wisdom of  
the flesh to be understood1 or the      
expression1  that 8the flesh lusteth    
against the spirit40 ,they generally    
connect with  these the expression1     
8,the voice of thy brother's blood      
crieth unto me  from the ground40#gae   
,for what cries unto the ,lord is not   
properly the  blood which was shed2 but 
the blood is said improperly to cry out1
  vengeance being demanded upon him who 
had shed it4 ,the declaration also  of  
the apostle1 8,i see another law in my  
members1 warring against the  law of my 
mind10#gaf they so understand as if he  
had said1 ,that he who  wishes to devote

 himself to the word of ,god is1 on     
account of his bodily  necessities and  
habits1 which like a sort of law are    
ingrained in the  body1 distracted1 and 
divided1 and impeded1 lest1 by devoting 
himself  vigorously to the study of     
wisdom1 he should be enabled to behold  
the  divine mysteries4    #e4 ,with     
respect1 however1 to the following being
 ranked among the works  of the flesh1  
viz4 heresies1 and envyings1 and        
contentions1 or other  vices1 they so   
understand the passage1 that the mind1  
being rendered  grosser in feeling1 from
 its yielding itself to the passions of 
the  body1 and being oppressed by the   
mass of its vices1 and having no        
refined or spiritual feelings1 is said  
to be made flesh1 and derives its  name 
from that in which it exhibits more     
vigour and force of will4#gag  ,they    
also make this further inquiry1 8,who   
will be found1 or who will be  said to  
be1 the creator of this evil sense1     
called the sense of the  flesh80        

,because they defend the opinion that   
there is no other creator  of soul and  
flesh than ,god4 ,and if we were to     
assert that the good ,god  created      
anything in ,his own creation that was  
hostile to ,himself1 it  would appear to
 be a manifest absurdity4 ,if1 then1 it 
is written1 that  8carnal wisdom is     
enmity against ,god10#gah and if this be
 declared to  be a result of creation1  
,god ,himself will appear to have formed
 a nature  hostile to ,himself1 which   
cannot be subject to ,him nor to ,his   
law1 as if  it were supposed to be an   
animal of which such qualities are      
predicated4 ,and if this view be        
admitted1 in what respect will it appear
  to differ from that of those who      
maintain that souls of different        
natures are created1 which1 according to
 their natures1#gai are  destined either
 to be lost or saved8 ,but this is an   
opinion of the  heretics alone1 who1 not
 being able to maintain the justice of  
,god on  grounds of piety1 compose      

impious inventions of this kind4 ,and   
now we  have brought forward to the best
 of our ability1 in the person of each  
of the parties1 what might be advanced  
by way of argument regarding the        
several views1 and let the reader choose
 out of them for himself that  which he 
thinks ought to be preferred4           
,footnote #fif3      ,gal4 v4 #ag4      
,footnote #fig3      ,lev4 xvii4 #ad4   
,footnote #fih3      ,rom4 vii4 #bc4    
,footnote #fii3      ,sensum vel        
sapientiam4    ,footnote #gjj3          
,passiones anim4    ,footnote #gja3     
,veneficia4 4 8,witchcraft10 auth4      
version4    ,footnote #gjb3      ,gal4  
v4 #ai-ba4    ,footnote #gjc3      #a   
,cor4 i4 #bf4    ,footnote #gjd3        
,gal4 v4 #ag4    ,footnote #gje3        
,rom4 viii4 #i4    ,footnote #gjf3      
,the text here is very obscure1 and has 
given some trouble to    commentators4  
,the words are3 8,qu ergo ista est prter
 hc voluntas    anim qu extrinsecus     
nominatur10 etc4 ,redepenning           

understands    8extrinsecus0 as meaning 
8seorsim10 8insuper10 and refers to a   
note of    ,origen upon the ,epistle to 
the ,romans 7tom4 i4 p4 #dff73 8,et     
idcirco    extrinsecus eam 7animam1     
corporis et spiritus mentione fact1     
,rom4    i4 #c1 #d7 apostolus non       
nominat1 sed carnem tantum vel          
spiritum10 etc4    ,schnitzer supposes  
that in the ,greek the words were1      
1 where  is to be taken in the sense of 
1 so that the    expression would mean  
8anima inferior40    ,footnote #gjg3    
,in qu necesse est ex singulis quibusque
 partibus qu possunt moveri             
discutere4    ,footnote #gjh3           
,priusquam--unum efficiatur cum eo4     
,footnote #gji3      ,passiones4        
,footnote #gaj3      ,quibus nunc quidem
 arguimur1 nunc vero nosmet ipsos       
amplectimur4    ,footnote #gaa3         
,evacuantur4    ,footnote #gab3         
,cf4 ,rom4 viii4 #b4    ,footnote #gac3 
,abusive4    ,footnote #gad3            
,recomponi vult4    ,footnote #gae3     

,gen4 iv4 #aj4    ,footnote #gaf3       
,rom4 vii4 #bc4    ,footnote #gag3      
,plus studii vel propositi4    ,footnote
 #gah3      ,rom4 viii4 #g4    ,footnote
 #gai3      ,naturaliter4               
,,chapter ,v4                 ,,that    
,,the ,,world ,,took ,,its ,,beginning  
,,in ,,time4      #a4 ,and now1 since   
there is one of the articles of the     
church#gbj which  is held principally in
 consequence of our belief in the truth 
of our  sacred history1 viz4 that this  
world was created and took its beginning
  at a certain time1 and1 in conformity 
to the cycle of time#gba decreed  to all
 things1 is to be destroyed on account  
of its corruption1 there  seems no      
absurdity in re-discussing a few points 
connected with this  subject4 ,and so   
far1 indeed1 as the credibility of      
,scripture is  concerned1 the           
declarations on such a matter seem easy 
of proof4 ,even  the heretics1 although 
widely opposed on many other things1 yet
 on this  appear to be at one1 yielding 

to the authority of ,scripture4         
,concerning1 then1 the creation of the  
world1 what portion of ,scripture  can  
give us more information regarding it1  
than the account which ,moses  has      
transmitted respecting its origin8 ,and 
although it comprehends  matters of     
profounder significance than the mere   
historical narrative  appears to        
indicate1 and contains very many things 
that are to be  spiritually understood1 
and employs the letter1 as a kind of    
veil1 in  treating of profound and      
mystical subjects2 nevertheless the     
language of  the narrator shows that all
 visible things were created at a       
certain  time4 ,but with regard to the  
consummation of the world1 ,jacob is the
  first who gives any information1 in   
addressing his children in the  words3  
8,gather yourselves together unto me1 ye
 sons of ,jacob1 that ,i may  tell you  
what shall be in the last days10 or     
8after the last days40#gbb  ,if1 then1  
there be 8last days10 or a period       

8succeeding the last days10  the days   
which had a beginning must necessarily  
come to an end4 ,david1  too1 declares3 
8,the heavens shall perish1 but ,thou   
shalt endure2 yea1  all of them shall   
wax old as doth a garment3 as a vesture 
shalt ,thou  change them1 and they shall
 be changed3 but ,thou art the same1 and
 ,thy  years shall have no end40#gbc    
,our ,lord and ,saviour1 indeed1 in the 
words1 8,he who made them at the        
beginning1 made them male and           
female10#gbd ,himself bears witness that
 the world was created2 and  again1 when
 ,he says1 8,heaven and earth shall pass
 away1 but my words  shall not pass     
away10#gbe ,he points out that they are 
perishable1 and  must come to an end4   
,the apostle1 moreover1 in declaring    
that 8the  creature was made subject to 
vanity1 not willingly1 but by reason of 
him  who hath subjected the same in     
hope1 because the creature itself also  
shall be delivered from the bondage of  
corruption into the glorious  liberty of

 the children of ,god10#gbf manifestly  
announces the end of  the world2 as he  
does also when he again says1 8,the     
fashion of this  world passeth          
away40#gbg ,now1 by the expression which
 he employs1 8that  the creature was    
made subject to vanity10 he shows that  
there was a  beginning to this world3   
for if the creature were made subject to
 vanity  on account of some hope1 it was
 certainly made subject from a cause2   
and  seeing it was from a cause1 it must
 necessarily have had a beginning3  for1
 without some beginning1 the creature   
could not be subject to  vanity1 nor    
could that creature hope to be freed    
from the bondage of  corruption1 which  
had not begun to serve4 ,but any one who
 chooses to  search at his leisure1 will
 find numerous other passages in holy   
,scripture in which the world is both   
said to have a beginning and to  hope   
for an end4    #b4 ,now1 if there be any
 one who would here oppose either the   
authority  or credibility of our        

,scriptures1#gbh we would ask of him    
whether he  asserts that ,god can1 or   
cannot1 comprehend all things8 ,to      
assert that  ,he cannot1 would          
manifestly be an act of impiety4 ,if    
then he answer1 as  he must1 that ,god  
comprehends all things1 it follows from 
the very fact  of their being capable of
 comprehension1 that they are understood
 to  have a beginning and an end1 seeing
 that which is altogether without any   
beginning cannot be at all comprehended4
 ,for however far understanding  may    
extend1 so far is the faculty of        
comprehending illimitably withdrawn  and
 removed when there is held to be no    
beginning4    #c4 ,but this is the      
objection which they generally raise3   
they say1 8,if  the world had its       
beginning in time1 what was ,god doing  
before the world  began8 ,for it is at  
once impious and absurd to say that the 
nature of  ,god is inactive and         
immoveable1 or to suppose that goodness 
at one time  did not do good1 and       

omnipotence at one time did not exercise
 its  power40 ,such is the objection    
which they are accustomed to make to our
  statement that this world had its     
beginning at a certain time1 and that1  
agreeably to our belief in ,scripture1  
we can calculate the years of its  past 
duration4 ,to these propositions ,i     
consider that none of the  heretics can 
easily return an answer that will be in 
conformity with the  nature of their    
opinions4 ,but we can give a logical    
answer in accordance  with the standard 
of religion1#gbi when we say that not   
then for the  first time did ,god begin 
to work when ,he made this visible      
world2 but  as1 after its destruction1  
there will be another world1 so also we 
believe that others existed before the  
present came into being4 ,and both  of  
these positions will be confirmed by the
 authority of holy ,scripture4  ,for    
that there will be another world after  
this1 is taught by ,isaiah1  who says1  
8,there will be a new heavens1 and a new

 earth1 which ,i shall  make to abide in
 my sight1 saith the ,lord20#gcj and    
that before this  world others also     
existed is shown by ,ecclesiastes1 in   
the words3 8,what  is that which hath   
been8 ,even that which shall be4 ,and   
what is that  which has been created8   
,even this which is to be created3 and  
there is  nothing altogether new under  
the sun4 ,who shall speak and declare1  
,lo1  this is new8 ,it hath already been
 in the ages which have been before     
us40#gca ,by these testimonies it is    
established both that there were        
ages#gcb before our own1 and that there 
will be others after it4 ,it is  not1   
however1 to be supposed that several    
worlds existed at once1 but  that1 after
 the end of this present world1 others  
will take their  beginning2 respecting  
which it is unnecessary to repeat each  
particular  statement1 seeing we have   
already done so in the preceding pages4 
#d4 ,this point1 indeed1 is not to be   
idly passed by1 that the holy           

,scriptures have called the creation of 
the world by a new and peculiar  name1  
terming it 1 which has been very        
improperly translated  into ,latin by   
8constitutio20 for in ,greek  signifies 
rather  8dejicere10 i4e4 to cast        
downwards1--a word which has been1 as we
 have  already remarked1 improperly     
translated into ,latin by the phrase    
8constitutio mundi10 as in the ,gospel  
according to ,john1 where the  ,saviour 
says1 8,and there will be tribulation in
 those days1 such as was  not since the 
beginning of the world20#gcc in which   
passage  is  rendered by beginning      
7constitutio71 which is to be understood
 as  above explained4 ,the apostle also1
 in the ,epistle to the ,ephesians1 has 
employed the same language1 saying1     
8,who hath chosen us before the         
foundation of the world20#gcd and this  
foundation he calls 1 to  be understood 
in the same sense as before4 ,it seems  
worth while1 then1  to inquire what is  
meant by this new term2 and ,i am1      

indeed1 of  opinion#gce that1 as the end
 and consummation of the saints will be 
in  those ages which are not seen1 and  
are eternal1 we must conclude 7as       
frequently pointed out in the preceding 
pages71 from a contemplation of  that   
very end1 that rational creatures had   
also a similar beginning4 ,and  if they 
had a beginning such as the end for     
which they hope1 they  existed          
undoubtedly from the very beginning in  
those ages which are  not seen1 and are 
eternal4 ,and if this is so1 then there 
has been a  descent from a higher to a  
lower condition1 on the part not only of
  those souls who have deserved the     
change by the variety of their          
movements1 but also on that of those    
who1 in order to serve the whole  world1
 were brought down from those higher and
 invisible spheres to  these lower and  
visible ones1 although against their    
will--8,because the  creature was       
subjected to vanity1 not willingly1 but 
because of him who  subjected the same  

in hope20#gcf so that both sun1 and     
moon1 and stars1  and angels might      
discharge their duty to the world1 and  
to those souls  which1 on account of    
their excessive mental defects1 stood in
 need of  bodies of a grosser and more  
solid nature2 and for the sake of those 
for  whom this arrangement was          
necessary1 this visible world was also  
called  into being4 ,from this it       
follows1 that by the use of the word 1  
a descent from a higher to a lower      
condition1 shared by all in common1     
would seem to be pointed out4 ,the hope 
indeed of freedom is entertained  by the
 whole of creation--of being liberated  
from the corruption of  slavery--when   
the sons of ,god1 who either fell away  
or were scattered  abroad1#gcg shall be 
gathered together into one1 or when they
 shall  have fulfilled their other      
duties in this world1 which are known to
 ,god  alone1 the ,disposer of all      
things4 ,we are1 indeed1 to suppose that
 the  world was created of such quality 

and capacity as to contain not only  all
 those souls which it was determined    
should be trained in this world1  but   
also all those powers which were        
prepared to attend1 and serve1 and      
assist them4 ,for it is established by  
many declarations that all  rational    
creatures are of one nature3 on which   
ground alone could the  justice of ,god 
in all ,his dealings with them be       
defended1 seeing every  one has the     
reason in himself1 why he has been      
placed in this or that  rank in life4   
#e4 ,this arrangement of things1 then1  
which ,god afterwards appointed 7for    
,he had1 from the very origin of the    
world1 clearly perceived the reasons    
and causes affecting those who1 either  
owing to mental deficiencies1  deserved 
to enter into bodies1 or those who were 
carried away by their  desire for       
visible things1 and those also who1     
either willingly or  unwillingly1 were  
compelled1 by ,him who subjected the    
same in hope1 to  perform certain       

services to such as had fallen into that
 condition71 not  being understood by   
some1 who failed to perceive that it was
 owing to  preceding causes1 originating
 in free-will1 that this variety of     
arrangement had been instituted by ,god1
 they have concluded that all  things in
 this world are directed either by      
fortuitous movements or by a  necessary 
fate1 and that nothing is within the    
power of our own will4  ,and1 therefore1
 also they were unable to show that the 
providence of ,god  was beyond the reach
 of censure4    #f4 ,but as we have said
 that all the souls who lived in this   
world stood  in need of many ministers1 
or rulers1 or assistants2 so1 in the    
last  times1 when the end of the world  
is already imminent and near1 and the   
whole human race is verging upon the    
last destruction1 and when not only     
those who were governed by others have  
been reduced to weakness1 but  those    
also to whom had been committed the     
cares of government1 it was no  longer  

such help nor such defenders that were  
needed1 but the help of  the ,author and
 ,creator ,himself was required to      
restore to the one the  discipline of   
obedience1 which had been corrupted and 
profaned1 and to  the other the         
discipline of rule4 ,and hence the      
only-begotten ,son of  ,god1 who was the
 ,word and the ,wisdom of the ,father1  
when ,he was in the  possession of that 
glory with the ,father1 which ,he had   
before the world  was1 divested         
,himself#gch of it1 and1 taking the form
 of a servant1 was  made obedient unto  
death1 that ,he might teach obedience to
 those who  could not otherwise than by 
obedience obtain salvation4 ,he restored
 also  the laws of rule and             
government#gci which had been corrupted1
 by  subduing all enemies under ,his    
feet1 that by this means 7for it was    
necessary that ,he should reign until   
,he had put all enemies under ,his      
feet1 and destroyed the last            
enemy--death7 ,he might teach rulers    

themselves moderation in their          
government4 ,as ,he had come1 then1 to  
restore the discipline1 not only of     
government1 but of obedience1 as we     
have said1 accomplishing in ,himself    
first what ,he desired to be            
accomplished by others1 ,he became      
obedient to the ,father1 not only to    
the death of the cross1 but also1 in the
 end of the world1 embracing in         
,himself all whom ,he subjects to the   
,father1 and who by ,him come to        
salvation1 ,he ,himself1 along with     
them1 and in them1 is said also to be   
subject to the ,father2 all things      
subsisting in ,him1 and ,he ,himself    
being the ,head of all things1 and in   
,him being the salvation and the        
fulness of those who obtain salvation4  
,and this consequently is what the      
apostle says of ,him3 8,and when all    
things shall be subjected to ,him1  then
 shall the ,son also ,himself be subject
 to ,him that put all things  under     
,him1 that ,god may be all in all40     

#g4 ,i know not1 indeed1 how the        
heretics1 not understanding the meaning 
of the apostle in these words1 consider 
the term 8subjection0 degrading  as     
applied to the ,son2 for if the         
propriety of the title be called in     
question1 it may easily be ascertained  
from making a contrary  supposition4    
,because if it be not good to be in     
subjection1 it follows  that the        
opposite will be good1 viz4 not to be in
 subjection4 ,now the  language of the  
apostle1 according to their view1       
appears to indicate by  these words1    
8,and when all things shall be subdued  
unto ,him1 then shall  the ,son also    
,himself be subject unto ,him that put  
all things under  ,him10#gdj that ,he1  
who is not now in subjection to the     
,father1 will  become subject to ,him   
when the ,father shall have first       
subdued all  things unto ,him4 ,but ,i  
am astonished how it can be conceived to
 be the  meaning1 that ,he who1 while   
all things are not yet subdued to ,him1 

is  not ,himself in subjection1         
should--at a time when all things have  
been  subdued to ,him1 and when ,he has 
become ,king of all men1 and holds sway 
over all things--be supposed then to be 
made subject1 seeing ,he was not        
formerly in subjection2 for such do not 
understand that the subjection  of      
,christ to the ,father indicates that   
our happiness has attained to           
perfection1 and that the work undertaken
 by ,him has been brought to a          
victorious termination1 seeing ,he has  
not only purified the power of  supreme 
government over the whole of creation1  
but presents to the  ,father the        
principles of the obedience and         
subjection of the human race  in a      
corrected and improved condition4#gda   
,if1 then1 that subjection be  held to  
be good and salutary by which the ,son  
is said to be subject to  the ,father1  
it is an extremely rational and logical 
inference to deduce  that the subjection
 also of enemies1 which is said to be   

made to the ,son  of ,god1 should be    
understood as being also salutary and   
useful2 as if1  when the ,son is said to
 be subject to the ,father1 the perfect 
restoration of the whole of creation is 
signified1 so also1 when enemies  are   
said to be subjected to the ,son of     
,god1 the salvation of the  conquered   
and the restoration of the lost is in   
that understood to  consist4    #h4     
,this subjection1 however1 will be      
accomplished in certain ways1 and  after
 certain training1 and at certain times2
 for it is not to be  imagined that the 
subjection is to be brought about by the
 pressure of  necessity 7lest the whole 
world should then appear to be subdued  
to ,god  by force71 but by word1 reason1
 and doctrine2 by a call to a better    
course of things1 by the best systems of
 training1 by the employment  also of   
suitable and appropriate threatenings1  
which will justly impend  over those who
 despise any care or attention to their 
salvation and  usefulness4 ,in a word1  

we men also1 in training either our     
slaves or  children1 restrain them by   
threats and fear while they are1 by     
reason of  their tender age1 incapable  
of using their reason2 but when they    
have  begun to understand what is good1 
and useful1 and honourable1 the fear  of
 the lash being over1 they acquiesce    
through the suasion of words and  reason
 in all that is good4 ,but how1         
consistently with the preservation  of  
freedom of will in all rational         
creatures1 each one ought to be         
regulated1 i4e4 who they are whom the   
word of ,god finds and trains1 as  if   
they were already prepared and capable  
of it2 who they are whom it  puts off to
 a later time2 who these are from whom  
it is altogether  concealed1 and who are
 so situated as to be far from hearing  
it2 who  those1 again1 are who despise  
the word of ,god when made known and    
preached to them1 and who are driven by 
a kind of correction and  chastisement  
to salvation1 and whose conversion is in

 a certain degree  demanded and         
extorted2 who those are to whom certain 
opportunities of  salvation are         
afforded1 so that sometimes1 their faith
 being proved by  an answer alone1#gdb  
they have unquestionably obtained       
salvation2#gdc--;from what causes or on 
what occasions these results take       
place1 or what the divine wisdom sees   
within them1 or what movements of  their
 will leads ,god so to arrange all these
 things1 is known to ,him  alone1 and to
 ,his only-begotten ,son1 through whom  
all things were  created and restored1  
and to the ,holy ,spirit1 through whom  
all things  are sanctified1 who         
proceedeth from the ,father1#gdd to whom
 be glory  for ever and ever4 ,amen4    
,footnote #gbj3      ,de ecclesiasticis 
definitionibus unum4    ,footnote #gba3 
,consummationem sculi4    ,footnote     
#gbb3      ,gen4 xlix4 #a4 ,the ,vulgate
 has1 8,in diebus novissimis20 the      
,septuag4    '   20 the ,masoretic text1
 4    ,footnote #gbc3      ,ps4 cii4    

#bf1 #bg4    ,footnote #gbd3      ,matt4
 xix4 #d4    ,footnote #gbe3      ,matt4
 xxiv4 #ce4    ,footnote #gbf3          
,rom4 viii4 #bj1 #ba4    ,footnote #gbg3
      #a ,cor4 vii4 #ca4    ,footnote   
#gbh3      ,auctoritate ,scriptur nostr1
 vel fidei4    ,footnote #gbi3          
,regulam pietatis4    ,footnote #gcj3   
,cf4 ,isa4 lxvi4 #bb4    ,footnote #gca3
      ,cf4 ,eccles4 i4 #i4 ,the text is 
in conformity with the ,septuag43      2
   4    2      4        4           1   
4    ,footnote #gcb3      ,scula4       
,footnote #gcc3      ,matt4 xxiv4 #ba4  
,footnote #gcd3      ,eph4 i4 #d4       
,footnote #gce3      ,the following is  
,jerome's version of this passage       
7,epistle to ,avitus73    8,a divine    
habitation1 and a true rest above 7apud 
superos71 ,i think    is to be          
understood1 where rational creatures    
dwelt1 and where1 before    their       
descent to a lower position1 and removal
 from invisible to    visible worlds1   
and fall to earth1 and need of gross    

bodies1 they    enjoyed a former        
blessedness4 ,whence ,god the ,creator  
made for them    bodies suitable to     
their humble position1 and created this 
visible    world1 and sent into the     
world ministers for the salvation and   
correction of those who had fallen3 of  
whom some were to obtain    certain     
localities1 and be subject to the       
necessities of the world2    others were
 to discharge with care and attention   
the duties enjoined    upon them at all 
times1 and which were known to ,god1 the
 ,arranger of    all things4 ,and of    
these1 the sun1 moon1 and stars1 which  
are called    #8creature' by the        
apostle1 received the more elevated     
places of the    world4 ,which          
#8creature' was made subject to vanity1 
in that it was    clothed with gross    
bodies1 and was open to view2 and yet   
was subject    to vanity1 not           
voluntarily1 but because of the will of 
,him who    subjected the same in hope40
 ,and again3 8,while others1 whom we    

believe    to be angels1 at different   
places and times1 which the ,arranger   
alone    knows1 serve the government of 
the world40 ,and a little further on3   
8,which order of things is regulated by 
the providential government of    the   
whole world2 some powers falling down   
from a loftier position1    others      
gradually sinking to earth3 some falling
 voluntarily1 others    being cast down 
against their will3 some undertaking1 of
 their own    accord1 the service of    
stretching out the hand to those who    
fall2    others being compelled to      
persevere for so long a time in the duty
    which they have undertaken40 ,and   
again3 8,whence it follows that1 on     
account of the various movements1       
various worlds also are created2 and    
after this world which we now inhabit1  
there will be another greatly           
dissimilar4 ,but no other being save    
,god alone1 the ,creator of all         
things1 can arrange the deserts of all1 
both to the time to come and    to that 

which preceded1 suitably to the         
differing lapses and advances    of     
individuals1 and to the rewards of      
virtues or the punishment of    vices1  
both in the present and in the future1  
and in all times1 and    to conduct them
 all again to one end3 for ,he knows the
 causes why ,he    allows some to enjoy 
their own will1 and to fall from a      
higher rank to    the lowest condition2 
and why ,he begins to visit others1 and 
bring    them back gradually1 as if by  
giving them ,his hand1 to their pristine
    state1 and placing them in a lofty  
position0 7,ruus74    ,footnote #gcf3   
,cf4 ,rom4 viii4 #bj1 #ba4    ,footnote 
#gcg3      ,dispersi4    ,footnote #gch3
      ,exinanivit semet ipsum4          
,footnote #gci3      ,regendi           
regnandique4    ,footnote #gdj3      #a 
,cor4 xv4 #bh4    ,footnote #gda3       
,cum non solum regendi ac regnandi      
summam1 quam in universam    emendaverit
 creaturam1 verum etiam obedienti et    
subjectione correcta    reparataque     

humani generis ,patri offerat instituta4
    ,footnote #gdb3      ,by a          
profession of faith in baptism4         
,footnote #gdc3      ,indubitatam       
ceperit salutem4    ,footnote #gdd3     
,it was not until the third ,synod of   
,toledo1 ,a4,d4 #ehi1 that the          
8,filioque0 clause was added to the     
,creed of ,constantinople1--this        
difference forming1 as is well known1   
one of the dogmatic grounds for    the  
disunion between the ,western and       
,eastern ,churches down to the          
present day1 the latter church denying  
that the ,spirit proceedeth from    the 
,father and the ,son4                   
,,chapter ,,vi4                         
,,on ,,the ,,end ,,of ,,the ,,world4    
#a4 ,now1 respecting the end of the     
world and the consummation of all       
things1 we have stated in the preceding 
pages1 to the best of our  ability1 so  
far as the authority of ,holy ,scripture
 enabled us1 what we  deem sufficient   
for purposes of instruction2 and we     

shall here only  add a few admonitory   
remarks1 since the order of             
investigation has  brought us back to   
the subject4 ,the highest good1 then1   
after the  attainment of which the whole
 of rational nature is seeking1 which is
  also called the end of all            
blessings1#gde is defined by many       
philosophers as follows3 ,the highest   
good1 they say1 is to become as  like to
 ,god as possible4 ,but this definition 
,i regard not so much as a  discovery of
 theirs1 as a view derived from holy    
,scripture4 ,for this  is pointed out by
 ,moses1 before all other philosophers1 
when he  describes the first creation of
 man in these words3 8,and ,god said1   
,let  us make man in our own image1 and 
after our likeness20#gdf and then  he   
adds the words3 8,so ,god created man in
 ,his own image3 in the image  of ,god  
created ,he him2 male and female created
 ,he them1 and ,he blessed  them40#gdg  
,now the expression1 8,in the image#gdh 
of ,god created ,he  him10 without any  

mention of the word 8likeness10#gdi     
conveys no  other meaning than this1    
that man received the dignity of ,god's 
image  at his first creation2 but that  
the perfection of his likeness has  been
 reserved for the consummation1--namely1
 that he might acquire it  for himself  
by the exercise of his own diligence in 
the imitation of  ,god1 the possibility 
of attaining to perfection being granted
 him at  the beginning through the      
dignity of the divine image1 and the    
perfect  realization of the divine      
likeness being reached in the end by the
  fulfilment of the necessary works4    
,now1 that such is the case1 the        
,apostle ,john points out more clearly  
and unmistakeably1 when he makes  this  
declaration3 8,little children1 we do   
not yet know what we shall  be2 but if a
 revelation be made to us from the      
,saviour1 ye will say1  without any     
doubt1 we shall be like ,him40#gej ,by  
which expression he  points out with the
 utmost certainty1 that not only was the

 end of all  things to be hoped for1    
which he says was still unknown to him1 
but  also the likeness to ,god1 which   
will be conferred in proportion to the  
completeness of our deserts4 ,the ,lord 
,himself1 in the ,gospel1 not only      
declares that these same results are    
future1 but that they are to be  brought
 about by ,his own intercession1 ,he    
,himself deigning to obtain  them from  
the ,father for ,his disciples1 saying1 
8,father1 ,i will that  where ,i am1    
these also may be with me2 and as ,thou 
and ,i are one1 they  also may be one in
 us40#gea ,in which the divine likeness 
itself  already appears to advance1 if  
we may so express ourselves1 and from   
being merely similar1 to become the     
same1#geb because undoubtedly in  the   
consummation or end ,god is 8all and in 
all40 ,and with reference to  this1 it  
is made a question by some#gec whether  
the nature of bodily  matter1 although  
cleansed and purified1 and rendered     
altogether  spiritual1 does not seem    

either to offer an obstruction towards  
attaining the dignity of the divine     
likeness1 or to the property of         
unity1#ged because neither can a        
corporeal nature appear capable of  any 
resemblance to a divine nature1 which is
 certainly incorporeal2  nor can it be  
truly and deservedly designated one with
 it1 especially  since we are taught by 
the truths of our religion that that    
which  alone is one1 viz4 the ,son with 
the ,father1 must be referred to a      
peculiarity of the divine nature4    #b4
 ,since1 then1 it is promised that in   
the end ,god will be all and in  all1 we
 are not1 as is fitting1 to suppose that
 animals1 either sheep or  other cattle1
 come to that end1 lest it should be    
implied that ,god dwelt  even in        
animals1 whether sheep or other cattle2 
and so1 too1 with pieces  of wood or    
stones1 lest it should be said that ,god
 is in these also4 ,so1  again1 nothing 
that is wicked must be supposed to      
attain to that end1  lest1 while ,god is

 said to be in all things1 ,he may also 
be said to be  in a vessel of           
wickedness4 ,for if we now assert that  
,god is everywhere  and in all things1  
on the ground that nothing can be empty 
of ,god1 we  nevertheless do not say    
that ,he is now 8all things0 in those in
 whom ,he  is4 ,and hence we must look  
more carefully as to what that is which 
denotes the perfection of blessedness   
and the end of things1 which is  not    
only said to be ,god in all things1 but 
also 8all in all40 ,let us  then inquire
 what all those things are which ,god is
 to become in all4    #c4 ,i am of      
opinion that the expression1 by which   
,god is said to be 8all  in all10 means 
that ,he is 8all0 in each individual    
person4 ,now ,he will  be 8all0 in each 
individual in this way3 when all which  
any rational  understanding1 cleansed   
from the dregs of every sort of vice1   
and with  every cloud of wickedness     
completely swept away1 can either feel1 
or  understand1 or think1 will be wholly

 ,god2 and when it will no longer       
behold or retain anything else than     
,god1 but when ,god will be the  measure
 and standard of all its movements2 and 
thus ,god will be 8all10  for there will
 no longer be any distinction of good   
and evil1 seeing  evil nowhere exists2  
for ,god is all things1 and to ,him no  
evil is near3  nor will there be any    
longer a desire to eat from the tree of 
the  knowledge of good and evil1 on the 
part of him who is always in the        
possession of good1 and to whom ,god is 
all4 ,so then1 when the end has  been   
restored to the beginning1 and the      
termination of things compared  with    
their commencement1 that condition of   
things will be re-established  in which 
rational nature was placed1 when it had 
no need to eat of the  tree of the      
knowledge of good and evil2 so that when
 all feeling of  wickedness has been    
removed1 and the individual has been    
purified and  cleansed1 ,he who alone is
 the one good ,god becomes to him 8all10

 and  that not in the case of a few     
individuals1 or of a considerable       
number1  but ,he ,himself is 8all in    
all40 ,and when death shall no longer   
anywhere  exist1 nor the sting of death1
 nor any evil at all1 then verily ,god  
will  be 8all in all40 ,but some are of 
opinion that that perfection and        
blessedness of rational creatures1 or   
natures1 can only remain in that  same  
condition of which we have spoken above1
 i4e4 that all things  should possess   
,god1 and ,god should be to them all    
things1 if they are in  no degree       
prevented by their union with a bodily  
nature4 ,otherwise they  think that the 
glory of the highest blessedness is     
impeded by the  intermixture of any     
material substance4#gee ,but this       
subject we have  discussed at greater   
length1 as may be seen in the preceding 
pages4    #d4 ,and now1 as we find the  
apostle making mention of a spiritual   
body1  let us inquire1 to the best of   
our ability1 what idea we are to form of

  such a thing4 ,so far1 then1 as our   
understanding can grasp it1 we  consider
 a spiritual body to be of such a nature
 as ought to be  inhabited not only by  
all holy and perfect souls1 but also by 
all those  creatures which will be      
liberated from the slavery of           
corruption4  ,respecting the body also1 
the apostle has said1 8,we have a house 
not  made with hands1 eternal in the    
heavens10#gef i4e4 in the mansions of   
the blessed4 ,and from this statement we
 may form a conjecture1 how pure1  how  
refined1 and how glorious are the       
qualities of that body1 if we  compare  
it with those which1 although they are  
celestial bodies1 and of  most brilliant
 splendour1 were nevertheless made with 
hands1 and are  visible to our sight4   
,but of that body it is said1 that it is
 a house  not made with hands1 but      
eternal in the heavens4 ,since1 then1   
those  things 8which are seen are       
temporal1 but those things which are not
 seen  are eternal10#geg all those      

bodies which we see either on earth or  
in  heaven1 and which are capable of    
being seen1 and have been made with     
hands1 but are not eternal1 are far     
excelled in glory by that which is  not 
visible1 nor made with hands1 but is    
eternal4 ,from which comparison  it may 
be conceived how great are the          
comeliness1 and splendour1 and          
brilliancy of a spiritual body2 and how 
true it is1 that 8eye hath not  seen1   
nor ear heard1 nor hath it entered into 
the heart of man to  conceive1 what ,god
 hath prepared for them that love       
,him40#geh ,we ought  not1 however1 to  
doubt that the nature of this present   
body of ours may1  by the will of ,god1 
who made it what it is1 be raised to    
those qualities  of refinement1 and     
purity1 and splendour which characterize
 the body  referred to1 according as the
 condition of things requires1 and the  
deserts of our rational nature shall    
demand4 ,finally1 when the world        
required variety and diversity1 matter  

yielded itself with all docility        
throughout the diverse appearances and  
species of things to the ,creator1  as  
to its ,lord and ,maker1 that ,he might 
educe from it the various forms  of     
celestial and terrestrial beings4 ,but  
when things have begun to  hasten to    
that consummation that all may be one1  
as the ,father is one  with the ,son1 it
 may be understood as a rational        
inference1 that where  all are one1     
there will no longer be any diversity4  
#e4 ,the last enemy1 moreover1 who is   
called death1 is said on this  account  
to be destroyed1 that there may not be  
anything left of a  mournful kind when  
death does not exist1 nor anything that 
is adverse  when there is no enemy4 ,the
 destruction of the last enemy1 indeed1 
is to  be understood1 not as if its     
substance1 which was formed by ,god1 is 
to  perish1 but because its mind and    
hostile will1 which came not from ,god1 
but from itself1 are to be destroyed4   
,its destruction1 therefore1 will  not  

be its non-existence1 but its ceasing to
 be an enemy1 and to be  death4 ,for    
nothing is impossible to the            
,omnipotent1 nor is anything  incapable 
of restoration#gei to its ,creator3 for 
,he made all things  that they might    
exist1 and those things which were made 
for existence  cannot cease to be4 ,for 
this reason also will they admit of     
change and  variety1 so as to be placed1
 according to their merits1 either in a 
better or worse position2 but no        
destruction of substance can befall     
those things which were created by ,god 
for the purpose of permanent            
existence4#gfj ,for those things which  
agreeably to the common opinion  are    
believed to perish1 the nature either of
 our faith or of the truth  will not    
permit us to suppose to be destroyed4   
,finally1 our flesh is  supposed by     
ignorant men and unbelievers to be      
destroyed after death1 in  such a degree
 that it retains no relic at all of its 
former substance4  ,we1 however1 who    

believe in its resurrection1 understand 
that a change  only has been produced by
 death1 but that its substance certainly
  remains2 and that by the will of its  
,creator1 and at the time appointed1  it
 will be restored to life2 and that a   
second time a change will take  place in
 it1 so that what at first was flesh    
formed out of earthly  soil1 and was    
afterwards dissolved by death1 and again
 reduced to dust  and ashes 78,for dust 
thou art10#gfa it is said1 8and to dust 
shalt thou  return071 will be again     
raised from the earth1 and shall after  
this1  according to the merits of the   
indwelling soul1 advance to the glory of
  a spiritual body4    #f4 ,into this   
condition1 then1 we are to suppose that 
all this bodily  substance of ours will 
be brought1 when all things shall be    
re-established in a state of unity1 and 
when ,god shall be all in all4  ,and    
this result must be understood as being 
brought about1 not suddenly1  but slowly
 and gradually1 seeing that the process 

of amendment and  correction will take  
place imperceptibly in the individual   
instances  during the lapse of countless
 and unmeasured ages1 some outstripping 
others1 and tending by a swifter course 
towards perfection1#gfb while  others   
again follow close at hand1 and some    
again a long way behind2 and  thus1     
through the numerous and uncounted      
orders of progressive beings  who are   
being reconciled to ,god from a state of
 enmity1 the last enemy  is finally     
reached1 who is called death1 so that he
 also may be  destroyed1 and no longer  
be an enemy4 ,when1 therefore1 all      
rational  souls shall have been restored
 to a condition of this kind1 then the  
nature of this body of ours will undergo
 a change into the glory of a  spiritual
 body4 ,for as we see it not to be the  
case with rational  natures1 that some  
of them have lived in a condition of    
degradation  owing to their sins1 while 
others have been called to a state of   
happiness on account of their merits2   

but as we see those same souls who  had 
formerly been sinful1 assisted1 after   
their conversion and  reconciliation to 
,god1 to a state of happiness2 so also  
are we to  consider1 with respect to the
 nature of the body1 that the one which 
we  now make use of in a state of       
meanness1 and corruption1 and weakness1 
is  not a different body from that which
 we shall possess in incorruption1  and 
in power1 and in glory2 but that the    
same body1 when it has cast  away the   
infirmities in which it is now          
entangled1 shall be transmuted  into a  
condition of glory1 being rendered      
spiritual1 so that what was a  vessel of
 dishonour may1 when cleansed1 become a 
vessel unto honour1 and  an abode of    
blessedness4 ,and in this condition1    
also1 we are to believe1  that by the   
will of the ,creator it will abide for  
ever without any  change1 as is         
confirmed by the declaration of the     
apostle1 when he says1  8,we have a     
house1 not made with hands1 eternal in  

the heavens40 ,for the  faith of the    
church does not admit the view of       
certain ,grecian  philosophers1 that    
there is besides the body1 composed of  
four elements1  another fifth body1     
which is different in all its parts1 and
 diverse  from this our present body2   
since neither out of sacred ,scripture  
can  any produce the slightest suspicion
 of evidence for such an opinion1 nor   
can any rational inference from things  
allow the reception of it1  especially  
when the holy apostle manifestly        
declares1 that it is not new  bodies    
which are given to those who rise from  
the dead1 but that they  receive those  
identical ones which they had possessed 
when living1  transformed from an       
inferior into a better condition4 ,for  
his words are3  8,it is sown an animal  
body1 it will rise a spiritual body3 it 
is sown in  corruption1 it will arise in
 incorruption3 it is sown in weakness1  
it  will arise in power3 it is sown in  
dishonour1 it will arise in  glory40#gfc

 ,as1 therefore1 there is a kind of     
advance in man1 so that  from being     
first an animal being1 and not          
understanding what belongs to  the      
,spirit of ,god1 he reaches by means of 
instruction the stage of being  made a  
spiritual being1 and of judging all     
things1 while he himself is  judged by  
no one2 so also1 with respect to the    
state of the body1 we are  to hold that 
this very body which now1 on account of 
its service to the  soul1 is styled an  
animal body1 will1 by means of a certain
 progress1  when the soul1 united to    
,god1 shall have been made one spirit   
with ,him  7the body even then          
ministering1 as it were1 to the spirit71
 attain to a  spiritual condition and   
quality1 especially since1 as we have   
often  pointed out1 bodily nature was so
 formed by the ,creator1 as to pass     
easily into whatever condition ,he      
should wish1 or the nature of the case  
demand4    #g4 ,the whole of this       
reasoning1 then1 amounts to this3 that  

,god created  two general natures1--a   
visible1 i4e4 a corporeal nature2 and an
  invisible nature1 which is            
incorporeal4 ,now these two natures     
admit of  two different permutations4   
,that invisible and rational nature     
changes  in mind and purpose1 because it
 is endowed with freedom of will1 and is
  on this account found sometimes to be 
engaged in the practice of good1  and   
sometimes in that of the opposite4 ,but 
this corporeal nature admits  of a      
change in substance2 whence also ,god1  
the arranger of all things1  has the    
service of this matter at ,his command  
in the moulding1 or  fabrication1 or    
re-touching of whatever ,he wishes1 so  
that corporeal  nature may be           
transmuted1 and transformed into any    
forms or species  whatever1 according as
 the deserts of things may demand2 which
 the  prophet evidently has in view when
 he says1 8,it is ,god who makes and    
transforms all things40#gfd    #h4 ,and 
now the point for investigation is1     

whether1 when ,god shall be  all in all1
 the whole of bodily nature will1 in the
 consummation of all  things1 consist of
 one species1 and the sole quality of   
body be that  which shall shine in the  
indescribable glory which is to be      
regarded as  the future possession of   
the spiritual body4 ,for if we rightly  
understand the matter1 this is the      
statement of ,moses in the beginning  of
 his book1 when he says1 8,in the       
beginning ,god created the heavens and  
the earth40#gfe ,for this is the        
beginning of all creation3 to this      
beginning the end and consummation of   
all things must be recalled1  i4e4 in   
order that that heaven and that earth   
may be the habitation  and resting-place
 of the pious2 so that all the holy     
ones1 and the meek1  may first obtain an
 inheritance in that land1 since this is
 the teaching  of the law1 and of the   
prophets1 and of the gospel4 ,in which  
land ,i  believe there exist the true   
and living forms of that worship which  

,moses handed down under the shadow of  
the law2 of which it is said1 that      
8they serve unto the example and shadow 
of heavenly things0#gff--those1  viz41  
who were in subjection in the law4 ,to  
,moses himself also was the  injunction 
given1 8,look that thou make them after 
the form and pattern  which were showed 
thee on the mount40#gfg ,from which it  
appears to me1  that as on this earth   
the law was a sort of schoolmaster to   
those who by  it were to be conducted to
 ,christ1 in order that1 being          
instructed and  trained by it1 they     
might more easily1 after the training of
 the law1  receive the more perfect     
principles of ,christ2 so also another  
earth1  which receives into it all the  
saints1 may first imbue and mould them  
by  the institutions of the true and    
everlasting law1 that they may more     
easily gain possession of those perfect 
institutions of heaven1 to which        
nothing can be added2 in which there    
will be1 of a truth1 that gospel  which 

is called everlasting1 and that         
,testament1 ever new1 which shall  never
 grow old4    #i4 ,in this way1         
accordingly1 we are to suppose that at  
the consummation  and restoration of all
 things1 those who make a gradual       
advance1 and who  ascend in the scale of
 improvement1 will arrive in due measure
 and  order at that land1 and at that   
training which is contained in it1 where
  they may be prepared for those better 
institutions to which no addition  can  
be made4 ,for1 after ,his agents and    
servants1 the ,lord ,christ1 who is     
,king of all1 will ,himself assume the  
kingdom2 i4e41 after instruction  in the
 holy virtues1 ,he will ,himself        
instruct those who are capable of       
receiving ,him in respect of ,his being 
wisdom1 reigning in them until ,he  has 
subjected them to the ,father1 who has  
subdued all things to ,himself1  i4e4   
that when they shall have been made     
capable of receiving ,god1 ,god  may be 
to them all in all4 ,then accordingly1  

as a necessary consequence1  bodily     
nature will obtain that highest         
condition#gfh to which nothing  more can
 be added4 ,having discussed1 up to this
 point1 the quality of  bodily nature1  
or of spiritual body1 we leave it to the
 choice of the  reader to determine what
 he shall consider best4 ,and here we   
may bring  the third book to a          
conclusion4    ,footnote #gde3          
,finis omnium3 8bonorum0 understood4    
,footnote #gdf3      ,gen4 i4 #bf4      
,footnote #gdg3      ,gen4 i4 #bg1 #bh4 
,footnote #gdh3      ,imago4            
,footnote #gdi3      ,similitudo4       
,footnote #gej3      ,cf4 #a ,john iii4 
#b4    ,footnote #gea3      ,cf4 ,john  
xvii4 #bd1 cf4 #ba4    ,footnote #geb3  
,ex simili unum fieri4    ,footnote     
#gec3      ,jerome1 in his ,epistle to  
,avitus1 ,no4 #id1 has the passage thus3
    8,since1 as we have already         
frequently observed1 the beginning is   
generated again from the end1 it is a   
question whether then also there    will

 be bodies1 or whether existence will be
 maintained at some time    without them
 when they shall have been annihilated1 
and thus the life    of incorporeal     
beings must be believed to be           
incorporeal1 as we know    is the case  
with ,god4 ,and there is no doubt that  
if all the bodies    which are termed   
visible by the apostle1 belong to that  
sensible    world1 the life of          
incorporeal beings will be incorporeal40
 ,and a    little after3 8,that         
expression1 also1 used by the apostle1  
#8,the whole    creation will be freed  
from the bondage of corruption into the 
glorious liberty of the children of     
,god' 7,rom4 viii4 #ba71 we so          
understand1 that we say it was the first
 creation of rational and    incorporeal
 beings which is not subject to         
corruption1 because it was    not       
clothed with bodies2 for wherever bodies
 are1 corruption    immediately follows4
 ,but afterwards it will be freed from  
the bondage    of corruption1 when they 

shall have received the glory of the    
sons of    ,god1 and ,god shall be all  
in all40 ,and in the same place3 8,that 
we    must believe the end of all things
 to be incorporeal1 the language of     
the ,saviour ,himself leads us to think1
 when ,he says1 #8,as ,i and ,thou      
are one1 so may they also be one in us' 
7,john xvii4 #ba74 ,for we ought    to  
know what ,god is1 and what the ,saviour
 will be in the end1 and how    the     
likeness of the ,father and the ,son has
 been promised to the    saints2 for as 
they are one in ,him1 so they also are  
one in them4 ,for    we must adopt the  
view1 either that the ,god of all things
 is clothed    with a body1 and as we   
are enveloped with flesh1 so ,he also   
with some    material covering1 that the
 likeness of the life of ,god may be in 
the    end produced also in the saints2 
or if this hypothesis is unbecoming1    
especially in the judgment of those who 
desire1 even in the smallest    degree1 
to feel the majesty of ,god1 and to look

 upon the glory of ,his    uncreated and
 all-surpassing nature1 we are forced to
 adopt the other    alternative1 and    
despair either of attaining any likeness
 to ,god1 if    we are to inhabit for   
ever the same bodies1 or if the         
blessedness of    the same life with    
,god is promised to us1 we must live in 
the same    state as that in which ,god 
lives40 ,all these points have been     
omitted    by ,rufinus as erroneous1 and
 statements of a different kind here and
    there inserted instead 7,ruus74     
,footnote #ged3      ,ad unitatis       
proprietatem4    ,footnote #gee3        
8,here the honesty of ,rufinus in his   
translation seems very suspicious2      
for ,origen's well-known opinion        
regarding the sins and lapses of        
blessed spirits he here attributes to   
others4 ,nay1 even the opinion    which 
he introduces ,origen as ascribing to   
others1 he exhibits him as    refuting a
 little further on1 sec4 #f1 in these   
words3 #8,and in this    condition of   

blessedness we are to believe that1 by  
the will of the    ,creator1 it will    
abide for ever without any change1' etc4
 ,i suspect1    therefore1 that all this
 is due to ,rufinus himself1 and that he
 has    inserted it1 instead of what is 
found in the beginning of the chapter1  
sec4 #a1 and which in ,jerome's ,epistle
 to ,avitus stands as follows3    #8,nor
 is there any doubt that1 after certain 
intervals of time1 matter    will again 
exist1 and bodies be formed1 and a      
diversity be established    in the      
world1 on account of the varying wills  
of rational creatures1    who1 after    
enjoying perfect blessedness down to the
 end of all    things1 have gradually   
fallen away to a lower condition1 and   
received    into them so much           
wickedness1 that they are converted into
 an opposite    condition1 by their     
unwillingness to retain their original  
state1 and    to preserve their         
blessedness uncorrupted4 ,nor is this   
point to be    suppressed1 that many    

rational creatures retain their first   
condition    7principium7 even to the   
second and third and fourth worlds1 and 
allow no room for any change within     
them2 while others1 again1 will    lose 
so little of their pristine state1 that 
they will appear to have    lost almost 
nothing1 and some are to be precipitated
 with great    destruction into the     
lowest pit4 ,and ,god1 the disposer of  
all things1    when creating ,his       
worlds1 knows how to treat each         
individual agreeably    to his merits1  
and ,he is acquainted with the occasions
 and causes by    which the government  
7gubernacla7 of the world is sustained  
and    commenced2 so that he who        
surpassed all others in wickedness1 and 
brought himself completely down to the  
earth1 is made in another    world1     
which is afterwards to be formed1 a     
devil1 the beginning of the    creation 
of the ,lord 7,job xl4 #ai71 to be      
mocked by the angels who have    lost   
the virtue of their original condition' 

7exordii    virtutem740--,,ru,,us4      
,footnote #gef3      #a ,cor4 v4 #a4    
,footnote #geg3      #b ,cor4 iv4 #ah4  
,footnote #geh3      #a ,cor4 ii4 #i2   
cf4 ,isa4 lxiv4 #d4    ,footnote #gei3  
,insanabile4    ,footnote #gfj3      ,ut
 essent et permanerent4    ,footnote    
#gfa3      ,gen4 iii4 #ai4    ,footnote 
#gfb3      ,ad summa4    ,footnote #gfc3
      #a ,cor4 xv4 #bh4    ,footnote    
#gfd3      ,cf4 ,ps4 cii4 #be1 #bf4     
,footnote #gfe3      ,gen4 i4 #a4       
,footnote #gff3      ,heb4 viii4 #e4    
,footnote #gfg3      ,ex4 xxv4 #dj4     
,footnote #gfh3      ,jerome 7,epistle  
to ,avitus1 ,no4 #id7 says that ,origen1
 8after a most    lengthened discussion1
 in which he asserts that all bodily    
nature is    to be changed into         
attenuated and spiritual bodies1 and    
that all    substance is to be converted
 into one body of perfect purity1 and   
more    brilliant than any splendour    
7mundissimum et omni splendore purius71 
and such as the human mind cannot now   

conceive10 adds at the last1    8,and   
,god will be #8all in all1' so that the 
whole of bodily nature may    be reduced
 into that substance which is better    
than all others1 into    the divine1    
viz41 than which none is better40 ,from 
which1 since it    seems to follow that 
,god possesses a body1 although of      
extreme tenuity    7licet tenuissimum71 
,rufinus has either suppressed this     
view1 or    altered the meaning of      
,origen's words 7,ruus74                
,,book ,,iv4      ,transcriber's ,note3 
,the following chapter was printed in   
the original  book with the translation 
from the ,latin on the top of the page1 
and the  translation from the ,greek on 
the bottom4 ,in this e-book1 instead1   
the  ,latin translation for an entire   
numbered section will be printed1       
followed by that section's ,greek       
translation4                            
,,chapter ,i4                 ,,that    
,,the ,,scriptures ,,are ,,divinely     
,,inspired4                             

,,translated ,,from ,,the ,,latin ,,of  
,,rufinus4      #a4 ,but as it is not   
sufficient1 in the discussion of matters
 of such  importance1 to entrust the    
decision to the human senses and to the 
human  understanding1 and to pronounce  
on things invisible as if they were seen
  by us1#gfi we must1 in order to       
establish the positions which we have   
laid down1 adduce the testimony of ,holy
 ,scripture4 ,and that this  testimony  
may produce a sure and unhesitating     
belief1 either with regard  to what we  
have still to advance1 or to what has   
been already stated1 it  seems necessary
 to show1 in the first place1 that the  
,scriptures  themselves are divine1 i4e4
 were inspired by the ,spirit of ,god4  
,we  shall therefore with all possible  
brevity draw forth from the ,holy       
,scriptures themselves1 such evidence on
 this point as may produce upon  us a   
suitable impression1 making our         
quotations from ,moses1 the first       
legislator of the ,hebrew nation1 and   

from the words of ,jesus ,christ1 the   
,author and ,chief of the ,christian    
religious system4#ggj ,for although     
there have been numerous legislators    
among the ,greeks and ,barbarians1  and 
also countless teachers and philosophers
 who professed to declare  the truth1 we
 do not remember any legislator who was 
able to produce in  the minds of foreign
 nations an affection and a zeal for him
 such as  led them either voluntarily to
 adopt his laws1 or to defend them with 
all the efforts of their mind4 ,no one1 
then1 has been able to introduce  and   
make known what seemed to himself the   
truth1 among1 ,i do not say  many       
foreign nations1 but even amongst the   
individuals of one single  nation1 in   
such a manner that a knowledge and      
belief of the same should  extend to    
all4 ,and yet there can be no doubt that
 it was the wish of the  legislators    
that their laws should be observed by   
all men1 if possible2  and of the       
teachers1 that what appeared to         

themselves to be truth1  should become  
known to all4 ,but knowing that they    
could by no means  succeed in producing 
any such mighty power within them as    
would lead  foreign nations to obey     
their laws1 or have regard to their     
statements1  they did not venture even  
to essay the attempt1 lest the failure  
of the  undertaking should stamp their  
conduct with the mark of imprudence4    
,and  yet there are throughout the whole
 world--throughout all ,greece1 and all 
foreign countries--countless individuals
 who have abandoned the laws of  their  
country1 and those whom they had        
believed to be gods1 and have  yielded  
themselves up to the obedience of the   
law of ,moses1 and to the  discipleship 
and worship of ,christ2 and have done   
this1 not without  exciting against     
themselves the intense hatred of the    
worshippers of  images1 so as frequently
 to be exposed to cruel tortures from   
the  latter1 and sometimes even to be   
put to death4 ,and yet they embrace1 and

  with all affection preserve1 the words
 and teaching of ,christ4               
,,chapter ,i4        ,,on ,,the         
,,inspiration ,,of ,,holy ,,scripture1  
,,and ,,how ,,the ,,same ,,is ,,to ,,be 
,,read      ,,and ,,understood1 ,,and   
,,what ,,is ,,the ,,reason ,,of ,,the   
,,uncertainty ,,in ,,it2 ,,and      ,,of
 ,,the ,,impossibility ,,or             
,,irrationality ,,of ,,certain ,,things 
,,in ,,it1 ,,taken      ,,according ,,to
 ,,the ,,letter4        ,,translation   
,,from ,,the ,,greek4          ,the     
translation from the ,greek is          
designedly literal1 that the            
difference between the original and the 
paraphrase of ,rufinus may be      more 
clearly seen4      #a4 ,since1 in our   
investigation of matters of such        
importance1 not  satisfied with the     
common opinions1 and with the clear     
evidence of  visible things1#gga we take
 in addition1 for the proof of our      
statements1 testimonies from what are   
believed by us to be divine  writings1  

viz4 from that which is called the ,old 
,testament1 and that  which is styled   
the ,new1 and endeavour by reason to    
confirm our faith2  and as we have not  
yet spoken of the ,scriptures as divine1
 come and let  us1 as if by way of an   
epitome1 treat of a few points          
respecting them1  laying down those     
reasons which lead us to regard them as 
divine  writings4 ,and before making use
 of the words of the writings           
themselves1  and of the things which are
 exhibited in them1 we must make the    
following statement regarding ,moses and
 ,jesus ,christ1--the lawgiver of  the  
,hebrews1 and the ,introducer of the    
saving doctrines according to           
,christianity4 ,for1 although there have
 been very many legislators among  the  
,greeks and ,barbarians1 and teachers   
who announced opinions which  professed 
to be the truth1 we have heard of no    
legislator who was able  to imbue other 
nations with a zeal for the reception of
 his words2 and  although those who     

professed to philosophize about truth   
brought forward  a great apparatus of   
apparent logical demonstration1 no one  
has been  able to impress what was      
deemed by him the truth upon other      
nations1 or  even on any number of      
persons worth mentioning in a single    
nation4 ,and  yet not only would the    
legislators have liked to enforce those 
laws  which appeared to be good1 if     
possible1 upon the whole human race1 but
  the teachers also to have spread what 
they imagined to be truth  everywhere   
throughout the world4 ,but as they were 
unable to call men of  other languages  
and from many nations to observe their  
laws1 and accept  their teaching1 they  
did not at all attempt to do this1      
considering not  unwisely the           
impossibility of such a result happening
 to them4 ,whereas  all ,greece1 and the
 barbarous part of our world1 contains  
innumerable  zealots1 who have deserted 
the laws of their fathers and the       
established  gods1 for the observance of

 the laws of ,moses and the discipleship
 of  the words of ,jesus ,christ2       
although those who clave to the law of  
,moses  were hated by the worshippers of
 images1 and those who accepted the     
words of ,jesus ,christ were exposed1 in
 addition1 to the danger of death4      
,,from ,,the ,,latin4      #b4 ,and we  
may see1 moreover1 how that religion    
itself grew up in a short  time1 making 
progress by the punishment and death of 
its worshippers1 by  the plundering of  
their goods1 and by the tortures of     
every kind which  they endured2 and this
 result is the more surprising1 that    
even the  teachers of it themselves     
neither were men of skill1#ggb nor very 
numerous2 and yet these words are       
preached throughout the whole world1  so
 that ,greeks and ,barbarians1 wise and 
foolish1 adopt the doctrines of  the    
,christian religion4#ggc ,from which it 
is no doubtful inference1  that it is   
not by human power or might that the    
words of ,jesus ,christ  come to prevail

 with all faith and power over the      
understandings and  souls of all men4   
,for1 that these results were both      
predicted by ,him1  and established by  
divine answers proceeding from ,him1 is 
clear from ,his  own words3 8,ye shall  
be brought before governors and kings   
for my sake1  for a testimony against   
them and the ,gentiles40#ggd ,and again3
 8,this  gospel of the kingdom shall be 
preached among all nations40#gge ,and   
again3 8,many shall say to me in that   
day1 ,lord1 ,lord1 have we not eaten    
and drunk in ,thy name1 and in ,thy name
 cast out devils8 ,and ,i will say  unto
 them1 ,depart from me1 ye workers of   
iniquity1 ,i never knew  you40#ggf ,if  
these sayings1 indeed1 had been so      
uttered by ,him1 and yet  if these      
predictions had not been fulfilled1 they
 might perhaps appear  to be untrue1#ggg
 and not to possess any authority4 ,but 
now1 when ,his  declarations do pass    
into fulfilment1 seeing they were       
predicted with  such power and          

authority1 it is most clearly shown to  
be true that ,he1  when ,he was made    
man1 delivered to men the precepts of   
salvation4#ggh                          
,,from ,,the ,,greek4      #b4 ,and if  
we observe how powerful the word has    
become in a very few  years1            
notwithstanding that against those who  
acknowledged ,christianity  conspiracies
 were formed1 and some of them on its   
account put to death1  and others of    
them lost their property1 and that1     
notwithstanding the  small number of its
 teachers1#ggi it was preached          
everywhere throughout  the world1 so    
that ,greeks and ,barbarians1 wise and  
foolish1 gave  themselves up to the     
worship that is through ,jesus1#ghj we  
have no  difficulty in saying that the  
result is beyond any human power1#gha   
,jesus having taught with all authority 
and persuasiveness that ,his word       
should not be overcome2 so that we may  
rightly regard as oracular              
responses#ghb those utterances of ,his1 

such as1 8,ye shall be brought  before  
governors and kings for my sake1 for a  
testimony against them and  the         
,gentiles20#ghc and1 8,many shall say   
unto me in that day1 ,lord1  ,lord1 have
 we not eaten in ,thy name1 and drunk in
 ,thy name1 and in ,thy  name cast out  
devils8 ,and ,i shall say unto them1    
,depart from me1 ye  workers of         
iniquity1 ,i never knew you40#ghd ,now  
it was perhaps once  probable that1 in  
uttering these words1 ,he spoke them in 
vain1 so that  they were not true2 but  
when that which was delivered with so   
much  authority has come to pass1 it    
shows that ,god1 having really become   
man1 delivered to men the doctrines of  
salvation4#ghe                          
,,from ,,the ,,latin4      #c4 ,what1   
then1 are we to say of this1 which the  
prophets had beforehand  foretold of    
,him1 that princes would not cease from 
,judah1 nor leaders  from between his   
thighs1 until ,he should come for whom  
it has been  reserved 7viz4 the         

kingdom71 and until the expectation of  
the ,gentiles  should come8 ,for it is  
most distinctly evident from the history
 itself1  from what is clearly seen at  
the present day1 that from the times of 
,christ onwards there were no kings     
amongst the ,jews4 ,nay1 even all those 
objects of ,jewish pride1#ghf of which  
they vaunted so much1 and in  which they
 exulted1 whether regarding the beauty  
of the temple or the  ornaments of the  
altar1 and all those sacerdotal fillets 
and robes of  the high priests1 were all
 destroyed together4 ,for the prophecy  
was  fulfilled which had declared1 8,for
 the children of ,israel shall abide    
many days without king and prince3 there
 shall be no victim1 nor altar1  nor    
priesthood1 nor answers40#ghg ,these    
testimonies1 accordingly1 we  employ    
against those who seem to assert that   
what is spoken in ,genesis  by ,jacob   
refers to ,judah2 and who say that there
 still remains a prince  of the race of 
,judah--he1 viz41 who is the prince of  

their nation1 whom  they style          
,patriarch#ghh--;and that there cannot  
fail a ruler of his  seed1 who will     
remain until the advent of that ,christ 
whom they picture  to themselves4 ,but  
if the prophet's words be true1 when he 
says1 8,the  children of ,israel shall  
abide many days without king1 without   
prince2  and there shall be no victim1  
nor altar1 nor priesthood20#ghi and if1 
certainly1 since the overthrow of the   
temple1 victims are neither  offered1   
nor any altar found1 nor any priesthood 
exists1 it is most  certain that1 as it 
is written1 princes have departed from  
,judah1 and a  leader from between his  
thighs1 until the coming of him for whom
 it has  been reserved4 ,it is          
established1 then1 that he is come for  
whom it has  been reserved1 and in whom 
is the expectation of the ,gentiles4    
,and this  manifestly seems to be       
fulfilled in the multitude of those who 
have  believed on ,god through ,christ  
out of the different nations4           

,,from ,,the ,,greek4      #c4 ,and what
 need is there to mention also that it  
was predicted of  ,christ#gij that then 
would the rulers fail from ,judah1 and  
the leaders  from his thighs1#gia when  
,he came for whom it is reserved 7the   
kingdom1  namely72 and that the         
expectation of the ,gentiles should     
dwell in the  land8#gib ,for it is      
clearly manifest from the history1 and  
from what is  seen at the present day1  
that from the times of ,jesus there were
 no  longer any who were called kings of
 the ,jews2#gic all those ,jewish       
institutions on which they prided       
themselves--,i mean those arrangements  
relating to the temple and the altar1   
and the offering of the service1  and   
the robes of the high priest--having    
been destroyed4 ,for the prophecy  was  
fulfilled which said1 8,the children of 
,israel shall sit many days1  there     
being no king1 nor ruler1 nor sacrifice1
 nor altar1 nor  priesthood1 nor        
responses40#gid ,and these predictions  

we employ to  answer those who1 in their
 perplexity as to the words spoken in   
,genesis  by ,jacob to ,judah1 assert   
that the ,ethnarch1#gie being of the    
race of  ,judah1 is the ruler of the    
people1 and that there will not fail    
some of  his seed1 until the advent of  
that ,christ whom they figure to their  
imagination4 ,but if 8the children of   
,israel are to sit many days without  a 
king1 or ruler1 or altar1 or priesthood1
 or responses20 and if1 since  the      
temple was destroyed1 there exists no   
longer sacrifice1 nor altar1  nor       
priesthood1 it is manifest that the     
ruler has failed out of ,judah1  and the
 leader from between his thighs4 ,and   
since the prediction  declares that 8the
 ruler shall not fail from ,judah1 and  
the leader from  between his thighs1    
until what is reserved for him shall    
come10 it is  manifest that ,he is come 
to whom belongs what is reserved--the   
expectation of the ,gentiles4 ,and this 
is clear from the multitude of the      

heathen who have believed on ,god       
through ,jesus ,christ4                 
,,from ,,the ,,latin4      #d4 ,in the  
song of ,deuteronomy1#gif also1 it is   
prophetically declared  that1 on account
 of the sins of the former people1 there
 was to be an  election of a foolish    
nation1--no other1 certainly1 than that 
which was  brought about by ,christ2 for
 thus the words run3 8,they have moved  
me to  anger with their images1 and ,i  
will stir them up to jealousy2 ,i will  
arouse them to anger against a foolish  
nation40#gig ,we may therefore          
evidently see how the ,hebrews1 who are 
said to have excited ,god's anger  by   
means of those idols1 which are no gods1
 and to have aroused ,his  wrath by     
their images1 were themselves also      
excited to jealousy by means  of a      
foolish nation1 which ,god hath chosen  
by the advent of ,jesus ,christ  and    
,his disciples4 ,for the following is   
the language of the apostle3  8,for ye  
see your calling1 brethren1 how that not

 many wise men among you  after the     
flesh1 not many mighty1 not many noble  
7are called73 but ,god  has chosen the  
foolish things of the world1 and the    
things which are  not1 to destroy the   
things which formerly existed40#gih     
,carnal ,israel1  therefore1 should not 
boast2 for such is the term used by the 
apostle3  8,no flesh1 ,i say1 should    
glory in the presence of ,god40#gii     
,,from ,,the ,,greek4      #d4 ,and in  
the song in ,deuteronomy1#hjj also1 it  
is prophetically made  known that1 on   
account of the sins of the former       
people1#hja there was  to be an election
 of foolish nations1 which has been     
brought to pass by  no other than by    
,jesus4 8,for they10 ,he says1 8moved me
 to jealousy with  that which is not    
,god1 they have provoked me to anger    
with their idols2  and ,i will move them
 to jealousy with those which are not a 
people1 and  will provoke them to anger 
with a foolish nation40#hjb ,now it is  
possible to understand with all         

clearness how the ,hebrews1 who are said
  to have moved ,god to jealousy by that
 which is not ,god1 and to have         
provoked ,him to anger by their idols1  
were themselves aroused to  jealousy by 
that which was not a people--the foolish
 nation1 namely1  which ,god chose by   
the advent of ,jesus ,christ and ,his   
disciples4 ,we see1  indeed1 8our       
calling1 that not many wise men after   
the flesh1 not many  mighty1 not many   
noble 7are called72 but ,god hath chosen
 the foolish  things of the world to    
confound the wise2 and base things1 and 
things  that are despised1 hath ,god    
chosen1 and things that are not1 to     
bring to  nought the things which       
formerly existed20#hjc and let not the  
,israel  according to the flesh1 which  
is called by the apostle 8flesh10 boast 
in  the presence of ,god4               
,,from ,,the ,,latin4      #e4 ,what are
 we to say1 moreover1 regarding those   
prophecies of ,christ  contained in the 
,psalms1 especially the one with the    

superscription1 8,a  song for the       
,beloved20#hjd in which it is stated    
that 8,his tongue is  the pen of a ready
 writer2 fairer than the children of    
men20 that 8grace  is poured into ,his  
lips80 ,now1 the indication that grace  
has been poured  upon ,his lips is this1
 that1 after a short period had         
elapsed--for ,he  taught only during a  
year and some months--the whole world1  
nevertheless1  became filled with ,his  
doctrine1 and with faith in ,his        
religion4 ,there  arose1 then1 8in ,his 
days righteous men1 and abundance of    
peace10#hje  abiding even to the end1   
which end is entitled 8the taking away  
of the  moon20 and 8,his dominion shall 
extend from sea to sea1 and from the    
river to the ends of the earth40#hjf    
,there was a sign also given to the     
house of ,david4 ,for a virgin          
conceived1 and bare ,emmanuel1 which1   
when  interpreted1 signifies1 8,god with
 us3 know it1 ,o nations1 and be        
overcome40#hjg ,for we are conquered and

 overcome1 who are of the  ,gentiles1   
and remain as a kind of spoils of ,his  
victory1 who have  subjected our necks  
to ,his grace4 ,even the place of ,his  
birth was  predicted in the prophecies  
of ,micah1 who said1 8,and thou1        
,bethlehem1  land of ,judah1 art by no  
means small among the leaders of ,judah3
 for out  of thee shall come forth a    
,leader1 who shall rule my people       
,israel40#hjh ,the weeks of years1 also1
 which the prophet ,daniel had          
predicted1 extending to the leadership  
of ,christ1#hji have been  fulfilled4   
,moreover1 ,he is at hand1 who in the   
book of ,job#haj is said  to be about to
 destroy the huge beast1 who also gave  
power to ,his own  disciples to tread on
 serpents and scorpions1 and on all the 
power of  the enemy1 without being      
injured by him4 ,but if any one will    
consider  the journeys of ,christ's     
apostles throughout the different       
places1 in  which as ,his messengers    
they preached the gospel1 he will find  

that both  what they ventured to        
undertake is beyond the power of man1   
and what  they were enabled to          
accomplish is from ,god alone4 ,if we   
consider how  men1 on hearing that a new
 doctrine was introduced by these1 were 
able  to receive them2 or rather1 when  
desiring often to destroy them1 they    
were prevented by a divine power which  
was in them1 we shall find that  in this
 nothing was effected by human strength1
 but that the whole was  the result of  
the divine power and providence1--signs 
and wonders1  manifest beyond all doubt1
 bearing testimony to their word and    
doctrine4                               
,,from ,,the ,,greek4      #e4 ,and what
 are we to say regarding the prophecies 
of ,christ in the  ,psalms1 there being 
a certain ode with the superscription   
8,for the  ,beloved10#haa whose 8tongue0
 is said to be the 8pen of a ready      
writer1  who is fairer than the sons of 
men10 since 8grace was poured on ,his   
lips80 ,for a proof that grace was      

poured on ,his lips is this1 that       
although the period of ,his teaching was
 short--for ,he taught somewhere  about 
a year and a few months--the world has  
been filled with ,his  teaching1 and    
with the worship of ,god established    
through ,him4 ,for  there arose 8in ,his
 days righteousness and abundance of    
peace10#hab  which abides until the     
consummation1 which has been called the 
taking  away of the moon2 and ,he       
continues 8ruling from sea to sea1 and  
from the  rivers to the ends of the     
earth40#hac ,and to the house of ,david 
has  been given a sign3 for the ,virgin 
bore1 and was pregnant1#had and  brought
 forth a son1 and ,his name is          
,emmanuel1 which is1 8,god with us20    
and as the same prophet says1 the       
prediction has been fulfilled1 8,god  is
 with us2 know it1 ,o nations1 and be   
overcome2 ye who are strong1 be         
vanquished30#hae for we of the heathen  
have been overcome and  vanquished1 we  
who have been taken by the grace of ,his

 teaching4 ,the  place also of ,his     
birth has been foretold in the          
prophecies of ,micah3  8,for thou1      
,bethlehem10 he says1 8land of ,judah1  
art by no means the  least among the    
rulers of ,judah2 for out of thee shall 
come forth a  ,ruler1 who shall rule my 
people ,israel40#haf ,and according to  
,daniel1  seventy weeks were fulfilled  
until the coming of ,christ the         
,ruler4#hag ,and ,he came1 who1         
according to ,job1#hah has subdued the  
great fish1#hai and has given power to  
,his true disciples to tread upon       
serpents and scorpions1 and all the     
power of the enemy1#hbj without         
sustaining any injury from them4 ,and   
let one notice also the universal       
advent of the apostles sent by ,jesus to
 announce the gospel1 and he will  see  
both that the undertaking was beyond    
human power1 and that the  commandment  
came from ,god4 ,and if we examine how  
men1 on hearing new  doctrines1 and     
strange words1 yielded themselves up to 

these teachers1  being overcome1 amid   
the very desire to plot against them1 by
 a divine  power that watched over these
 teachers1 we shall not be incredulous  
as  to whether they also wrought        
miracles1 ,god bearing witness to their 
words both by signs1 and wonders1 and   
divers miracles4                        
,,from ,,the ,,latin4      #f4 ,these   
points now being briefly established1   
viz4 regarding the deity  of ,christ1   
and the fulfilment of all that was      
prophesied respecting ,him1  ,i think   
that this position also has been made   
good1 viz4 that the  ,scriptures        
themselves1 which contained these       
predictions1 were divinely              
inspired1--those1 namely1 which had     
either foretold ,his advent1 or the     
power of ,his doctrine1 or the bringing 
over of all nations to ,his  obedience4 
,to which this remark must be added1    
that the divinity and  inspiration both 
of the predictions of the prophets and  
of the law of  ,moses have been clearly 

revealed and confirmed1 especially since
 the  advent of ,christ into the world4 
,for before the fulfilment of those     
events which were predicted by them1    
they could not1 although true and       
inspired by ,god1 be shown to be so1    
because they were as yet  unfulfilled4  
,but the coming of ,christ was a        
declaration that their  statements were 
true and divinely inspired1 although it 
was certainly  doubtful before that     
whether there would be an accomplishment
 of those  things which had been        
foretold4    ,if any one1 moreover1     
consider the words of the prophets with 
all the  zeal and reverence which they  
deserve1 it is certain that1 in the     
perusal and careful examination thus    
given them1 he will feel his mind  and  
senses touched by a divine breath1 and  
will acknowledge that the  words which  
he reads were no human utterances1 but  
the language of ,god2  and from his own 
emotions he will feel that these books  
were the  composition of no human skill1

 nor of any mortal eloquence1 but1 so to
  speak1 of a style that is divine4#hba 
,the splendour of ,christ's advent1     
therefore1 illuminating the law of      
,moses by the light of truth1 has  taken
 away that veil which had been placed   
over the letter of the law1  and has    
unsealed1 for every one who believes    
upon ,him1 all the blessings  which were
 concealed by the covering of the word4 
,,from ,,the ,,greek4      #f4 ,and     
while we thus briefly#hbb demonstrate   
the deity of ,christ1 and  in so doing  
make use of the prophetic declarations  
regarding ,him1 we  demonstrate at the  
same time that the writings which       
prophesied of ,him  were divinely       
inspired2 and that those documents which
 announced ,his  coming and ,his        
doctrine were given forth with all power
 and authority1  and that on this       
account they obtained the election from 
the  ,gentiles4#hbc1 ,we must say1 also1
 that the divinity of the prophetic     
declarations1 and the spiritual nature  

of the law of ,moses1 shone forth  after
 the advent of ,christ4 ,for before the 
advent of ,christ it was not  altogether
 possible to exhibit manifest proofs of 
the divine inspiration  of the ancient  
,scriptures2 whereas ,his coming led    
those who might  suspect the law and the
 prophets not to be divine1 to the clear
  conviction that they were composed by 
the aid of heavenly grace4 ,and  he who 
reads the words of the prophets with    
care and attention1 feeling  by the very
 perusal the traces of the divinity#hbd 
that is in them1  will be led by his own
 emotions to believe that those words   
which have  been deemed to be the words 
of ,god are not the compositions of men4
 ,the  light1 moreover1 which was       
contained in the law of ,moses1 but     
which had  been concealed by a veil1    
shone forth at the advent of ,jesus1 the
 veil  being taken away1 and those      
blessings1 the shadow of which was      
contained  in the letter1 coming forth  
gradually to the knowledge of men4      

,,from ,,the ,,latin4      #g4 ,it is1  
however1 a matter attended with         
considerable labour1 to point  out1 in  
every instance1 how and when the        
predictions of the prophets  were       
fulfilled1 so as to appear to confirm   
those who are in doubt1  seeing it is   
possible for every one who wishes to    
become more thoroughly  acquainted with 
these things1 to gather abundant proofs 
from the records  of the truth          
themselves4 ,but if the sense of the    
letter1 which is beyond  man1 does not  
appear to present itself at once1 on the
 first glance1 to  those who are less   
versed in divine discipline1 it is not  
at all to be  wondered at1 because      
divine things are brought down somewhat 
slowly to  the comprehension of men1 and
 elude the view in proportion as one is 
either sceptical or unworthy4 ,for      
although it is certain that all things  
which exist in this world1 or take place
 in it1 are ordered by the  providence  
of ,god1 and certain events indeed do   

appear with sufficient  clearness to be 
under the disposal of ,his providential 
government1 yet  others again unfold    
themselves so mysteriously and          
incomprehensibly1  that the plan of     
,divine ,providence with regard to them 
is completely  concealed2 so that it is 
occasionally believed by some that      
particular  occurrences do not belong to
 the plan of ,providence1 because the   
principle eludes their grasp1 according 
to which the works of ,divine           
,providence are administered with       
indescribable skill2 which principle of 
administration1 however1 is not equally 
concealed from all4 ,for even  among men
 themselves1 one individual devotes less
 consideration to it1  another more2    
while by every man1 ,he who is on earth1
 whoever is the  inhabitant of heaven1  
is more acknowledged4#hbe ,and the      
nature of  bodies is clear to us in one 
way1 that of trees in another1 that of  
animals in a third2 the nature of souls1
 again1 is concealed in a  different    

way2 and the manner in which the diverse
 movements of rational  understandings  
are ordered by ,providence1 eludes the  
view of men in a  greater degree1 and   
even1 in my opinion1 in no small degree 
that of the  angels also4 ,but as the   
existence of divine providence is not   
refuted by  those especially who are    
certain of its existence1 but who do not
  comprehend its workings or            
arrangements by the powers of the human 
mind2  so neither will the divine       
inspiration of holy ,scripture1 which   
extends  throughout its body1 be        
believed to be non-existent1 because the
  weakness of our understanding is      
unable to trace out the hidden and      
secret meaning in each individual word1 
the treasure of divine wisdom  being hid
 in the vulgar and unpolished vessels of
 words1#hbf as the  apostle also points 
out when he says1 8,we have this        
treasure in earthen  vessels10#hbg that 
the virtue of the divine power may shine
 out the  more brightly1 no colouring of

 human eloquence being intermingled with
  the truth of the doctrines4 ,for if   
our books induced men to believe        
because they were composed either by    
rhetorical arts or by the wisdom of     
philosophy1 then undoubtedly our faith  
would be considered to be based  on the 
art of words1 and on human wisdom1 and  
not upon the power of ,god2  whereas it 
is now known to all that the word of    
this preaching has been  so accepted by 
numbers throughout almost the whole     
world1 because they  understood their   
belief to rest not on the persuasive    
words of human  wisdom1 but on the      
manifestation of the ,spirit and of     
power4 ,on which  account1 being led by 
a heavenly1 nay1 by a more than heavenly
 power1 to  faith and acceptance1#hbh   
that we may worship the sole ,creator of
 all  things as our ,god1 let us also do
 our utmost endeavour1 by abandoning    
the language of the elements of ,christ1
 which are but the first  beginnings of 
wisdom1 to go on to perfection1 in order

 that that wisdom  which is given to    
them who are perfect1 may be given to us
 also4 ,for  such is the promise of him 
to whom was entrusted the preaching of  
this  wisdom1 in the words3 8,howbeit we
 speak wisdom among them that are       
perfect2 yet not the wisdom of this     
world1 nor of the princes of this       
world1 who will be brought to           
nought20#hbi by which he shows that this
  wisdom of ours has nothing in common1 
so far as regards the beauty of         
language1 with the wisdom of this world4
 ,this wisdom1 then1 will be  inscribed 
more clearly and perfectly on our       
hearts1 if it be made known  to us      
according to the revelation of the      
mystery which has been hid from         
eternity1#hcj but now is manifest       
through the ,scriptures of prophecy1    
and the advent of our ,lord and ,saviour
 ,jesus ,christ1 to whom be glory  for  
ever4 ,amen4 ,many1 not understanding   
the ,scriptures in a spiritual  sense1  
but incorrectly1#hca have fallen into   

heresies4                               
,,from ,,the ,,greek4      #g4 ,it would
 be tedious now to enumerate the most   
ancient prophecies  respecting each     
future event1 in order that the doubter1
 being impressed  by their divinity1 may
 lay aside all hesitation and           
distraction1 and  devote himself with   
his whole soul to the words of ,god4    
,but if in every  part of the           
,scriptures the superhuman element of   
thought#hcb does not  seem to present   
itself to the uninstructed1 that is not 
at all  wonderful2 for1 with respect to 
the works of that providence which      
embraces the whole world1 some show with
 the utmost clearness that they  are    
works of providence1 while others are so
 concealed as to seem to  furnish ground
 for unbelief with respect to that ,god 
who orders all  things with unspeakable 
skill and power4 ,for the artistic      
plan#hcc of a  providential ,ruler is   
not so evident in those matters         
belonging to the  earth1 as in the case 

of the sun1 and moon1 and stars2 and not
 so clear  in what relates to human     
occurrences1 as it is in the souls and  
bodies  of animals1--the object and     
reason of the impulses1 and phantasies  
and  natures of animals1 and the        
structure of their bodies1 being        
carefully  ascertained by those who     
attend to these things4#hcd ,but as the 
doctrine of providence is not at all    
weakened#hce 7on account of those       
things which are not understood7 in the 
eyes of those who have once  honestly   
accepted it1 so neither is the divinity 
of ,scripture1 which  extends to the    
whole of it1 lost on account of the     
inability of our  weakness to discover  
in every expression the hidden splendour
 of the  doctrines veiled in common and 
unattractive phraseology4#hcf ,for we   
have the treasure in earthen vessels1   
that the excellency of the power  of    
,god may shine forth1 and that it may   
not be deemed to proceed from us  who   
are but human beings4 ,for if the       

hackneyed#hcg methods of  demonstration 
common among men1 contained in the books
 of the ,bible1  had been successful in 
producing conviction1 then our faith    
would  rightly have been supposed to    
rest on the wisdom of men1 and not on   
the  power of ,god2 but now it is       
manifest to every one who lifts up his  
eyes1  that the word and preaching have 
not prevailed among the multitude 8by   
persuasive words of wisdom1 but by      
demonstration of the ,spirit and of     
power40#hch ,wherefore1 since a         
celestial or even a super-celestial     
power compels us to worship the only    
,creator1 let us leave the doctrine  of 
the beginning of ,christ1 i4e4 the      
elements1#hci and endeavour to  go on to
 perfection1 in order that the wisdom   
spoken to the perfect may  be spoken to 
us also4 ,for he who possesses it       
promises to speak wisdom  among them    
that are perfect1 but another wisdom    
than that of this world1  and of the    
rulers of this world1 which is brought  

to nought4 ,and this  wisdom will be    
distinctly stamped#hdj upon us1 and will
 produce a  revelation of the mystery   
that was kept silent in the eternal     
ages1#hda  but now has been manifested  
through the prophetic ,scriptures1 and  
the  appearance of our ,lord and        
,saviour ,jesus ,christ1 to whom be     
glory for  ever and ever4 ,amen4        
,,from ,,the ,,latin4      #h4 ,these   
particulars1 then1 being briefly stated 
regarding the  inspiration of the sacred
 ,scriptures by the ,holy ,spirit1 it   
seems  necessary to explain this point  
also1 viz4 how certain persons1 not     
reading them correctly1 have given      
themselves over to erroneous  opinions1 
inasmuch as the procedure to be         
followed1 in order to attain  an        
understanding of the holy writings1 is  
unknown to many4 ,the ,jews1 in  fine1  
owing to the hardness of their heart1   
and from a desire to appear  wise in    
their own eyes1 have not believed in our
 ,lord and ,saviour1  judging that those

 statements which were uttered          
respecting ,him ought to  be understood 
literally1 i4e4 that ,he ought in a     
sensible and visible  manner to preach  
deliverance to the captives1 and first  
build a city  which they truly deem the 
city of ,god1 and cut off at the same   
time the  chariots of ,ephraim1#hdb and 
the horse from ,jerusalem2 that ,he     
ought  also to eat butter and honey1#hdc
 in order to choose the good before ,he 
should come to know how to bring forth  
evil4#hdd ,they think1 also1 that  it   
has been predicted that the wolf--that  
four-footed animal--is1 at the  coming  
of ,christ1 to feed with the lambs1 and 
the leopard to lie down  with kids1 and 
the calf and the bull to pasture with   
lions1 and that  they are to be led by a
 little child to the pasture2 that the  
ox and the  bear are to lie down        
together in the green fields1 and that  
their young  ones are to be fed         
together2 that lions also will frequent 
stalls with  the oxen1 and feed on      

straw4 ,and seeing that1 according to   
history1  there was no accomplishment of
 any of those things predicted of ,him1 
in  which they believed the signs of    
,christ's advent were especially to be  
observed1 they refused to acknowledge   
the presence of our ,lord ,jesus        
,christ2 nay1 contrary to all the       
principles of human and divine  law1#hde
 i4e4 contrary to the faith of prophecy1
 they crucified ,him  for assuming to   
,himself the name of ,christ4 ,thereupon
 the heretics1  reading that it is      
written in the law1 8,a fire has been   
kindled in mine  anger20#hdf and that   
8,i the ,lord am a jealous ,god1        
visiting the sins  of the fathers upon  
the children unto the third and fourth  
generation20#hdg and that 8it repenteth 
me that ,i anointed ,saul to be         
king20#hdh and1 8,i am the ,lord1 who   
make peace and create evil20#hdi  and   
again1 8,there is not evil in a city    
which the ,lord hath not  done20#hej    
and1 8,evils came down from the ,lord   

upon the gates of  ,jerusalem20#hea and1
 8,an evil spirit from the ,lord plagued
 ,saul20#heb  and reading many other    
passages similar to these1 which are    
found in  ,scripture1 they did not      
venture to assert that these were not   
the  ,scriptures of ,god1 but they      
considered them to be the words of that 
creator ,god whom the ,jews worshipped1 
and who1 they judged1 ought to be       
regarded as just only1 and not also as  
good2 but that the ,saviour had  come to
 announce to us a more perfect ,god1    
who1 they allege1 is not the  creator of
 the world1--there being different and  
discordant opinions  among them even on 
this very point1 because1 when they once
 depart from  a belief in ,god the      
,creator1 who is ,lord of all1 they have
 given  themselves over to various      
inventions and fables1 devising certain 
fictions1 and asserting that some things
 were visible1 and made by one  ,god1   
and that certain other things were      
invisible1 and were created by  another1

 according to the vain and fanciful     
suggestions of their own  minds4 ,but   
not a few also of the more simple of    
those1 who appear to be  restrained     
within the faith of the church1 are of  
opinion that there is  no greater ,god  
than the ,creator1 holding in this a    
correct and sound  opinion2 and yet they
 entertain regarding ,him such views as 
would not be  entertained regarding the 
most unjust and cruel of men4           
,,from ,,the ,,greek4      #h4 ,having  
spoken thus briefly#hec on the subject  
of the divine  inspiration of the holy  
,scriptures1 it is necessary to proceed 
to the  consideration of the manner in  
which they are to be read and           
understood1 seeing numerous errors have 
been committed in consequence of  the   
method in which the holy documents#hed  
ought to be examined1#hee  not having   
been discovered by the multitude4 ,for  
both the hardened in  heart1 and the    
ignorant persons#hef belonging to the   
circumcision1 have  not believed on our 

,saviour1 thinking that they are        
following the  language of the          
prophecies respecting ,him1 and not     
perceiving in a  manner palpable to     
their senses#heg that ,he had proclaimed
 liberty to  the captives1 nor that ,he 
had built up what they truly consider   
the city  of ,god1 nor cut off 8the     
chariots of ,ephraim1 and the horse from
  ,jerusalem10#heh nor eaten butter and 
honey1 and1 before knowing or           
preferring the evil1 had selected the   
good4#hei ,and thinking1 moreover1  that
 it was prophesied that the wolf--the   
four-footed animal--was to feed  with   
the lamb1 and the leopard to lie down   
with the kid1 and the calf  and bull and
 lion to feed together1 being led by a  
little child1 and  that the ox and bear 
were to pasture together1 their young   
ones growing  up together1 and that the 
lion was to eat straw like the ox3#hfj  
seeing  none of these things visibly    
accomplished during the advent of ,him  
who  is believed by us to be ,christ1   

they did not accept our ,lord ,jesus2   
but1  as having called ,himself ,christ 
improperly1#hfa they crucified ,him4    
,and  those belonging to heretical sects
 reading this statement1 8,a fire has   
been kindled in mine anger20#hfb and    
this1 8,i am a jealous ,god1  visiting  
the iniquities of the fathers upon the  
children unto the third  and fourth     
generation20#hfc and this1 8,i repent of
 having anointed ,saul  to be king20#hfd
 and this1 8,i am a ,god that maketh    
peace1 and createth  evil20#hfe and1    
among others1 this1 8,there is not      
wickedness in the  city which the ,lord 
hath not done20#hff and again this1     
8,evils came  down from the ,lord upon  
the gates of ,jerusalem20#hfg and1 8,an 
evil  spirit from the ,lord plagued     
,saul20#hfh and countless other passages
  like these--they have not ventured to 
disbelieve these as the ,scriptures  of 
,god2 but believing them to be the words
 of the ,demiurge1 whom the  ,jews      
worship1 they thought that as the       

,demiurge was an imperfect and          
unbenevolent ,god1 the ,saviour had come
 to announce a more perfect ,deity1     
who1 they say1 is not the ,demiurge1    
being of different opinions  regarding  
,him2 and having once departed from the 
,demiurge1 who is the  only uncreated   
,god1 they have given themselves up to  
fictions1 inventing  to themselves      
hypotheses1 according to which they     
imagine that there are  some things     
which are visible1 and certain other    
things which are not  visible1 all which
 are the fancies of their own minds4    
,and yet1 indeed1  the more simple among
 those who profess to belong to the     
church have  supposed that there is no  
deity greater than the ,demiurge1 being 
right  in so thinking1 while they       
imagine regarding ,him such things as   
would  not be believed of the most      
savage and unjust of mankind4           
,,from ,,the ,,latin4      #i4 ,now the 
reason of the erroneous apprehension of 
all these points on  the part of those  

whom we have mentioned above1 is no     
other than this1  that holy ,scripture  
is not understood by them according to  
its  spiritual1 but according to its    
literal meaning4 ,and therefore we shall
  endeavour1 so far as our moderate     
capacity will permit1 to point out to   
those who believe the holy ,scriptures  
to be no human compositions1 but  to be 
written by inspiration of the ,holy     
,spirit1 and to be transmitted  and     
entrusted to us by the will of ,god the 
,father1 through ,his  only-begotten    
,son ,jesus ,christ1 what appears to us1
 who observe things  by a right way of  
understanding1#hfi to be the standard   
and discipline  delivered to the        
apostles by ,jesus ,christ1 and which   
they handed down in  succession to their
 posterity1 the teachers of the holy    
church4 ,now1  that there are certain   
mystical economies#hgj indicated in holy
  ,scripture1 is admitted by all1 ,i    
think1 even the simplest of believers4  
,but what these are1 or of what kind    

they are1 he who is rightly minded1  and
 not overcome with the vice of boasting1
 will scrupulously#hga  acknowledge     
himself to be ignorant4 ,for if any one1
 e4g41 were to  adduce the case of the  
daughters of ,lot1 who seem1 contrary to
 the law  of ,god1#hgb to have had      
intercourse with their father1 or that  
of the  two wives of ,abraham1 or of the
 two sisters who were married to ,jacob1
  or of the two handmaids who increased 
the number of his sons1 what other      
answer could be returned than that these
 were certain mysteries1#hgc  and forms 
of spiritual things1 but that we are    
ignorant of what nature  they are8 ,nay1
 even when we read of the construction  
of the tabernacle1  we deem it certain  
that the written descriptions are the   
figures of  certain hidden things2 but  
to adapt these to their appropriate     
standards1 and to open up and discuss   
every individual point1 ,i consider  to 
be exceedingly difficult1 not to say    
impossible4 ,that that  description1    

however1 is1 as ,i have said1 full of   
mysteries1 does not  escape even the    
common understanding4 ,but all the      
narrative portion1  relating either to  
the marriages1 or to the begetting of   
the children1  or to battles of         
different kinds1 or to any other        
histories whatever1  what else can they 
be supposed to be1 save the forms and   
figures of  hidden and sacred things8   
,as men1 however1 make little effort to 
exercise their intellect1 or imagine    
that they possess knowledge before  they
 really learn1 the consequence is that  
they never begin to have  knowledge2 or 
if there be no want of a desire1 at     
least1 nor of an  instructor1 and if    
divine knowledge be sought after1 as it 
ought to be1  in a religious and holy   
spirit1 and in the hope that many points
 will be  opened up by the revelation of
 ,god--since to human sense they are    
exceedingly difficult and obscure--then1
 perhaps1 he who seeks in such a  manner
 will find what it is lawful#hgd to     

discover4                               
,,from ,,the ,,greek4      #i4 ,now the 
cause1 in all the points previously     
enumerated1 of the false  opinions1 and 
of the impious statements or ignorant   
assertions#hge  about ,god1 appears to  
be nothing else than the not            
understanding the  ,scripture according 
to its spiritual meaning1 but the       
interpretation of  it agreeably to the  
mere letter4 ,and therefore1 to those   
who believe  that the sacred books are  
not the compositions of men1 but that   
they  were composed by inspiration#hgf  
of the ,holy ,spirit1 agreeably to the  
will of the ,father of all things       
through ,jesus ,christ1 and that they   
have come down to us1 we must point out 
the ways of interpreting them  which    
appear correct to us1 who cling to the  
standard#hgg of the  heavenly church of 
,jesus ,christ according to the         
succession of the  apostles4 ,now1 that 
there are certain mystical economies    
made known by  the holy ,scriptures1    

all--even the most simple of those who  
adhere to the  word--have believed2 but 
what these are1 candid and modest       
individuals  confess that they know not4
 ,if1 then1 one were to be perplexed    
about the  intercourse of ,lot with his 
daughters1 and about the two wives of   
,abraham1 and the two sisters married to
 ,jacob1 and the two handmaids who  bore
 him children1 they can return no other 
answer than this1 that these  are       
mysteries not understood by us4 ,nay1   
also1 when the description of  the      
fitting out of the tabernacle is read1  
believing that what is  written is a    
type1#hgh they seek to adapt what they  
can to each  particular related about   
the tabernacle1--not being wrong so far 
as  regards their belief that the       
tabernacle is a type of something1 but  
erring sometimes in adapting the        
description of that of which the        
tabernacle is a type1 to some special   
thing in a manner worthy of  ,scripture4
 ,and all the history that is considered

 to tell of marriages1  or the begetting
 of children1 or of wars1 or any        
histories whatever that  are in         
circulation among the multitude1 they   
declare to be types2 but of  what in    
each individual instance1 partly owing  
to their habits  not being thoroughly   
exercised--partly1 too1 owing to their  
precipitation--sometimes1 even when an  
individual does happen to be well       
trained and clear-sighted1 owing to the 
excessive difficulty of  discovering    
things on the part of men1--the nature  
of each particular  regarding these     
types is not clearly ascertained4       
,,from ,,the ,,latin4      #aj4 ,but    
lest this difficulty perhaps should be  
supposed to exist only in  the language 
of the prophets1 seeing the prophetic   
style is allowed by  all to abound in   
figures and enigmas1 what do we find    
when we come to  the ,gospels8 ,is there
 not hidden there also an inner1 namely 
a divine  sense1 which is revealed by   
that grace alone which he had received  

who  said1 8,but we have the mind of    
,christ1 that we might know the things  
freely given to us by ,god4 ,which      
things also we speak1 not in the words  
which man's wisdom teaches1 but which   
the ,spirit teacheth80#hgi ,and if  one 
now were to read the revelations which  
were made to ,john1 how amazed  would he
 not be that there should be contained  
within them so great an  amount of      
hidden1 ineffable mysteries1#hhj in     
which it is clearly  understood1 even by
 those who cannot comprehend what is    
concealed1  that something certainly is 
concealed4 ,and yet are not the epistles
  of the apostles1 which seem to some to
 be plainer1 filled with meanings  so   
profound1 that by means of them1 as by  
some small receptacle1#hha  the         
clearness of incalculable light#hhb     
appears to be poured into those  who are
 capable of understanding the meaning of
 divine wisdom8 ,and  therefore1 because
 this is the case1 and because there are
 many who go  wrong in this life1 ,i do 

not consider that it is easy to         
pronounce1  without danger1 that any one
 knows or understands those things1     
which1  in order to be opened up1 need  
the key of knowledge2 which key1 the    
,saviour declared1 lay with those who   
were skilled in the law4 ,and here1     
although it is a digression1 ,i think we
 should inquire of those who  assert    
that before the advent of the ,saviour  
there was no truth among  those who were
 engaged in the study of the law1 how it
 could be said by  our ,lord ,jesus     
,christ that the keys of knowledge were 
with them1 who had  the books of the    
prophets and of the law in their hands4 
,for thus did ,he  speak3 8,woe unto    
you1 ye teachers of the law1 who have   
taken away the  key of knowledge3 ye    
entered not in yourselves1 and them who 
wished to  enter in ye hindered40#hhc   
,,from ,,the ,,greek4      #aj4 ,and    
what need is there to speak of the      
prophecies1 which we all know  to be    
filled with enigmas and dark sayings8   

,and if we come to the  ,gospels1 the   
exact understanding of these also1 as   
being the mind of  ,christ1 requires the
 grace that was given to him who said1  
8,but we have  the mind of ,christ1 that
 we might know the things freely given  
to us by  ,god4 ,which things also we   
speak1 not in the words which man's     
wisdom  teacheth1 but which the ,spirit 
teacheth40#hhd ,and who1 on reading the 
revelations made to ,john1 would not be 
amazed at the unspeakable  mysteries    
therein concealed1 and which are evident
 even to him who  does not comprehend   
what is written8 ,and to what person1   
skilful in  investigating words1 would  
the epistles of the apostles seem to be 
clear  and easy of understanding1 since 
even in them there are countless        
numbers of most profound ideas1 which1  
issuing forth as by an  aperture1 admit 
of no rapid comprehension8#hhe ,and     
therefore1 since  these things are so1  
and since innumerable individuals fall  
into  mistakes1 it is not safe in       

reading the ,scriptures to declare that 
one  easily understands what needs the  
key of knowledge1 which the ,saviour    
declares is with the lawyers4 ,and let  
those answer who will not allow  that   
the truth was with these before the     
advent of ,christ1 how the key  of      
knowledge is said by our ,lord ,jesus   
,christ to be with those who1 as  they  
allege1 had not the books which contain 
the secrets#hhf of  knowledge1 and      
perfect mysteries4#hhg ,for ,his words  
run thus3 8,woe unto  you1 ye lawyers6  
for ye have taken away the key of       
knowledge3 ye have  not entered in      
yourselves1 and them that were entering 
in ye  hindered40#hhh                   
,,from ,,the ,,latin4      #aa4 ,but1 as
 we had begun to observe1 the way which 
seems to us the  correct one for the    
understanding of the ,scriptures1 and   
for the  investigation of their meaning1
 we consider to be of the following     
kind3  for we are instructed by         
,scripture itself in regard to the ideas

 which  we ought to form of it4 ,in the 
,proverbs of ,solomon we find some such 
rule as the following laid down1        
respecting the consideration of holy    
,scripture3 8,and do thou10 he says1    
8describe these things to thyself in  a 
threefold manner1 in counsel and        
knowledge1 and that thou mayest  answer 
the words of truth to those who have    
proposed them to thee40#hhi  ,each one1 
then1 ought to describe in his own mind1
 in a threefold  manner1 the            
understanding of the divine             
letters1--that is1 in order that  all   
the more simple individuals may be      
edified1 so to speak1 by the very  body 
of ,scripture2 for such we term that    
common and historical sense3  while1 if 
some have commenced to make considerable
 progress1 and are  able to see         
something more than that1 they may be   
edified by the  very soul of ,scripture4
 ,those1 again1 who are perfect1 and who
 resemble  those of whom the apostle    
says1 8,we speak wisdom among them that 

are  perfect1 but not the wisdom of this
 world1 nor of the princes of this      
world1 who will be brought to nought2   
but we speak the wisdom of ,god1  hidden
 in a mystery1 which ,god hath decreed  
before the ages unto our                
glory20#hij--;all such as these may be  
edified by the spiritual law  itself    
7which has a shadow of good things to   
come71 as if by the ,spirit4  ,for as   
man is said to consist of body1 and     
soul1 and spirit1 so also  does sacred  
,scripture1 which has been granted by   
the divine bounty#hia  for the salvation
 of man2 which we see pointed out1      
moreover1 in the  little book of ,the   
,shepherd1 which seems to be despised by
 some1 where  ,hermas is commanded to   
write two little books1 and afterwards  
to  announce to the presbyters of the   
church what he learned from the         
,spirit4 ,for these are the words that  
are written3 8,and you will write10  he 
says1 8two books2 and you will give the 
one to ,clement1 and the other  to      

,grapte4#hib ,and let ,grapte admonish  
the widows and orphans1 and let         
,clement send through all the cities    
which are abroad1 while you will        
announce to the presbyters of the       
church40 ,grapte1 accordingly1 who is   
commanded to admonish the orphans and   
widows1 is the pure understanding  of   
the letter itself2 by which those       
youthful minds are admonished1 who  have
 not yet deserved to have ,god as their 
,father1 and are on that  account styled
 orphans4 ,they1 again1 are the widows1 
who have withdrawn  themselves from the 
unjust man1 to whom they had been united
 contrary to  law2 but who have remained
 widows1 because they have not yet      
advanced to  the stage of being joined  
to a heavenly ,bridegroom4 ,clement1    
moreover1  is ordered to send into those
 cities which are abroad what is written
 to  those individuals who already are  
withdrawing from the letter1--as if the 
meaning were to those souls who1 being  
built up by this means1 have  begun to  

rise above the cares of the body and the
 desires of the flesh2  while he        
himself1 who had learned from the ,holy 
,spirit1 is commanded to  announce1 not 
by letter nor by book1 but by the living
 voice1 to the  presbyters of the church
 of ,christ1 i4e4 to those who possess a
 mature  faculty of wisdom1 capable of  
receiving spiritual teaching4           
,,from ,,the ,,greek4      #aa4 ,the    
way1 then1 as it appears to us1 in which
 we ought to deal with  the ,scriptures1
 and extract from them their meaning1 is
 the following1  which has been         
ascertained from the ,scriptures        
themselves4 ,by ,solomon in  the        
,proverbs we find some such rule as this
 enjoined respecting the  divine        
doctrines of ,scripture3#hic 8,and do   
thou portray them in a  threefold       
manner1 in counsel and knowledge1 to    
answer words of truth to  them who      
propose them to thee40#hid ,the         
individual ought1 then1 to  portray the 
ideas of holy ,scripture in a threefold 

manner upon his own  soul2 in order that
 the simple man may be edified by the   
8flesh10 as it  were1 of the ,scripture1
 for so we name the obvious sense2 while
 he who  has ascended a certain way may 
be edified by the 8soul10 as it were4   
,the perfect man1 again1 and he who     
resembles those spoken of by the        
apostle1 when he says1 8,we speak wisdom
 among them that are perfect1 but  not  
the wisdom of the world1 nor of the     
rulers of this world1 who come  to      
nought2 but we speak the wisdom of ,god 
in a mystery1 the hidden  wisdom1 which 
,god hath ordained before the ages1 unto
 our glory10#hie  may receive           
edification from the spiritual law1     
which has a shadow of  good things to   
come4 ,for as man consists of body1 and 
soul1 and spirit1  so in the same way   
does ,scripture1 which has been arranged
 to be given  by ,god for the salvation 
of men4 ,and therefore we deduce this   
also from  a book which is despised by  
some--,the ,shepherd--in respect of the 

command given to ,hermas to write two   
books1 and after so doing to  announce  
to the presbyters of the church what he 
had learned from the  ,spirit4 ,the     
words are as follow3 8,you will write   
two books1 and give one  to ,clement1   
and one to ,grapte4 ,and ,grapte shall  
admonish the widows and  the orphans1   
and ,clement will send to the cities    
abroad1 while you will  announce to the 
presbyters of the church40#hif ,now     
,grapte1 who  admonishes the widows and 
the orphans1 is the mere letter of      
,scripture1 which admonishes those who  
are yet children in soul1 and not  able 
to call ,god their ,father1 and who are 
on that account styled                  
orphans1--admonishing1 moreover1 those  
who no longer have an unlawful          
bridegroom1#hig but who remain widows1  
because they have not yet become  worthy
 of the heavenly ,bridegroom2 while     
,clement1 who is already  beyond the    
letter1 is said to send what is written 
to the cities abroad1  as if we were to 

call these the 8souls10 who are above   
the influence  of bodily affections and 
degraded#hih ideas1--the disciple of the
  ,spirit himself being enjoined to make
 known1 no longer by letters1 but  by   
living words1 to the presbyters of the  
whole church of ,god1 who have  become  
grey#hii through wisdom4                
,,from ,,the ,,latin4      #ab4 ,this   
point1 indeed1 is not to be passed by   
without notice1 viz4 that  there are    
certain passages of ,scripture where    
this 8body10 as we termed  it1 i4e4 this
 inferential historical sense1#ijj is   
not always found1  as we shall prove to 
be the case in the following pages1 but 
where that  which we termed 8soul0 or   
8spirit0 can only be understood4 ,and   
this1 ,i  think1 is indicated in the    
,gospels1 where there are said to be    
placed1  according to the manner of     
purification among the ,jews1 six       
water-vessels1 containing two or three  
firkins#ija a-piece2 by which1  as ,i   
have said1 the language of the ,gospel  

seems to indicate1 with  respect to     
those who are secretly called by the    
apostle 8,jews10 that  they are purified
 by the word of ,scripture1--receiving  
indeed sometimes  two firkins1 i4e4 the 
understanding of the 8soul0 or 8spirit10
  according to our statement as above2  
sometimes even three firkins1  when in  
the reading of ,scripture the 8bodily0  
sense1 which is the  8historical10 may  
be preserved for the edification of the 
people4 ,now  six water-vessels are     
appropriately spoken of1 with regard to 
those  persons who are purified by being
 placed in the world2 for we read that  
in six days--which is the perfect       
number--this world and all things in it 
were finished4 ,how great1 then1 is the 
utility of this first  8historical0     
sense which we have mentioned1 is       
attested by the multitude  of all       
believers1 who believe with adequate    
faith and simplicity1 and  does not need
 much argument1 because it is openly    
manifest to all2  whereas of that sense 

which we have called above the 8soul10  
as it were1  of ,scripture1 the ,apostle
 ,paul has given us numerous examples in
 the  first ,epistle to the             
,corinthians4 ,for we find the          
expression1 8,thou  shalt not muzzle the
 mouth of the ox that treadeth out the  
corn40#ijb  ,and afterwards1 when       
explaining what precept ought to be     
understood by  this1 he adds the words3 
8,doth ,god take care for oxen8 or saith
 ,he it  altogether for our sakes8 ,for 
our sakes1 no doubt1 this is written2   
that  he who plougheth should plough in 
hope1 and he that thresheth1 in hope  of
 partaking40#ijc ,very many other       
passages also of this nature1 which  are
 in this way explained of the law1      
contribute extensive information  to the
 hearers4                               
,,from ,,the ,,greek4      #ab4 ,but as 
there are certain passages of ,scripture
 which do not at all  contain the       
8corporeal0 sense1 as we shall show in  
the following  paragraphs1 there are    

also places where we must seek only for 
the  8soul10 as it were1 and 8spirit0 of
 ,scripture4 ,and perhaps on this       
account the water-vessels containing two
 or three firkins a-piece are  said to  
lie for the purification of the ,jews1  
as we read in the ,gospel  according to 
,john3 the expression darkly intimating1
 with respect to  those who are called  
by the apostle 8,jews0 secretly1 that   
they are  purified by the word of       
,scripture1 receiving sometimes two     
firkins1  i4e41 so to speak1 the        
8psychical0 and 8spiritual0 sense2 and  
sometimes three firkins1 since some     
have1 in addition to those already      
mentioned1 also the 8corporeal0 sense1  
which is capable of producing           
edification4 ,and six water-vessels are 
reasonably appropriate to those  who are
 purified in the world1 which was made  
in six days--the perfect  number4 ,that 
the first 8sense10 then1 is profitable  
in this respect1  that it is capable of 
imparting edification1 is testified by  

the  multitudes of genuine and simple   
believers2 while of that interpretation 
which is referred back to the 8soul10   
there is an illustration in ,paul's     
first ,epistle to the ,corinthians4 ,the
 expression is1 8,thou shalt not  muzzle
 the mouth of the ox that treadeth out  
the corn20#ijd to which he  adds1 8,doth
 ,god take care of oxen8 or saith ,he it
 altogether for our  sakes8 ,for our    
sakes1 no doubt1 this was written3 that 
he that plougheth  should plough in     
hope1 and that he who thresheth1 in hope
 of  partaking40#ije ,and there are     
numerous interpretations adapted to the 
multitude which are in circulation1 and 
which edify those who are unable  to    
understand profounder meanings1 and     
which have somewhat the same  character4
                                  ,,from
 ,,the ,,latin4      #ac4 ,now a        
8spiritual0 interpretation is of this   
nature3 when one is able  to point out  
what are the heavenly things of which   
these serve as the  patterns and shadow1

 who are ,jews 8according to the flesh10
 and of what  things future the law     
contains a shadow1 and any other        
expressions of  this kind that may be   
found in holy ,scripture2 or when it is 
a subject  of inquiry1 what is that     
wisdom hidden in a mystery which 8,god  
ordained  before the world for our      
glory1 which none of the princes of this
 world  knew20#ijf or the meaning of the
 apostle's language1 when1 employing    
certain illustrations from ,exodus or   
,numbers1 he says3 8,these things       
happened to them in a figure1#ijg and   
they are written on our account1  on    
whom the ends of the ages have          
come40#ijh ,now1 an opportunity is      
afforded us of understanding of what    
those things which happened to them     
were figures1 when he adds3 8,and they  
drank of that spiritual rock which      
followed them1 and that rock was        
,christ40#iji ,in another epistle also1 
when referring to the tabernacle1 he    
mentions the direction which was  given 

to ,moses3 8,thou shalt make all things 
according to the pattern  which was     
showed thee in the mount40#iaj ,and     
writing to the ,galatians1  and         
upbraiding certain individuals who seem 
to themselves to read the  law1 and yet 
without understanding it1 because of    
their ignorance of the  fact that an    
allegorical meaning underlies what is   
written1 he says to  them in a certain  
tone of rebuke3 8,tell me1 ye who desire
 to be under  the law1 do ye not hear   
the law8 ,for it is written that        
,abraham had two  sons2 the one by a    
bond maid1 the other by a free woman4   
,but he who was  of the bond woman was  
born according to the flesh2 but he of  
the free  woman was by promise4 ,which  
things are an allegory3 for these are   
the  two covenants40#iaa ,and here this 
point is to be attended to1 viz4 the    
caution with which the apostle employs  
the expression1 8,ye who are under  the 
law1 do ye not hear the law80 ,do ye not
 hear1 i4e4 do ye not  understand and   

know8 ,in the ,epistle to the           
,colossians1 again1 briefly  summing up 
and condensing the meaning of the whole 
law1 he says3 8,let no  man therefore   
judge you in meat1 or in drink1 or in   
respect of holy  days1 or of the new    
moon1 or of the ,sabbath1 which are a   
shadow of  things to come40#iab ,writing
 to the ,hebrews also1 and treating of  
those  who belong to the circumcision1  
he says3 8,those who serve to the       
example  and shadow of heavenly         
things40#iac ,now perhaps1 through these
  illustrations1 no doubt will be       
entertained regarding the five books of 
,moses1 by those who hold the writings  
of the apostle1 as divinely  inspired4  
,and if they require1 with respect to   
the rest of the history1  that those    
events which are contained in it should 
be considered as  having happened for an
 ensample to those of whom they are     
written1 we  have observed that this    
also has been stated in the ,epistle to 
the  ,romans1 where the apostle adduces 

an instance from the third book of      
,kings1 saying1 8,i have left me seven  
thousand men who have not bowed the     
knee to ,baal20#iad which expression    
,paul understood as figuratively  spoken
 of those who are called ,israelites    
according to the election1 in  order to 
show that the advent of ,christ had not 
only now been of  advantage to the      
,gentiles1 but that very many even of   
the race of ,israel  had been called to 
salvation4                              
,,from ,,the ,,greek4      #ac4 ,but the
 interpretation is 8spiritual10 when one
 is able to show of  what heavenly      
things the ,jews 8according to the      
flesh0 served as an  example and a      
shadow1 and of what future blessings the
 law contains a  shadow4 ,and1          
generally1 we must investigate1         
according to the apostolic  promise1    
8the wisdom in a mystery1 the hidden    
wisdom which ,god ordained  before the  
world for the glory0 of the just1 which 
8none of the princes  of this world     

knew40#iae ,and the same apostle says   
somewhere1 after  referring to certain  
events mentioned as occurring in ,exodus
 and  ,numbers1 8that these things      
happened to them figuratively1 but that 
they  were written on our account1 on   
whom the ends of the world are          
come40#iaf ,and he gives an opportunity 
for ascertaining of what things  these  
were patterns1 when he says3 8,for they 
drank of the spiritual rock  that       
followed them1 and that rock was        
,christ40#iag ,and in another  epistle1 
when sketching the various matters      
relating to the tabernacle1  he used the
 words3 8,thou shalt make everything    
according to the pattern  showed thee in
 the mount40#iah ,moreover1 in the      
,epistle to the  ,galatians1 as if      
upbraiding those who think that they    
read the law1 and  yet do not understand
 it1 judging that those do not          
understand it who do  not reflect that  
allegories are contained under what is  
written1 he  says3 8,tell me1 ye that   

desire to be under the law1 do ye not   
hear the  law8 ,for it is written1      
,abraham had two sons2 the one by the   
bond maid1  the other by the free woman4
 ,but he who was by the bond maid was   
born  according to the flesh2 but he of 
the free woman was by promise4 ,which   
things are an allegory3#iai for these   
are the two covenants10 and so  on4 ,now
 we must carefully observe each word    
employed by him4 ,he says3  8,ye who    
desire to be under the law10 not 8,ye   
that are under the law20  and1 8,do ye  
not hear the law80--8hearing0 being     
understood to mean  8comprehending0 and 
8knowing40 ,and in the ,epistle to the  
,colossians1  briefly abridging the     
meaning of the whole legislation1 he    
says3 8,let no  man therefore judge you 
in meat1 and in drink1 or in respect of 
a  festival1 or of a new moon1 or of    
,sabbaths1 which are a shadow of things 
to come40#ibj ,moreover1 in the ,epistle
 to the ,hebrews1 discoursing of  those 
who belong to the circumcision1 he      

writes3 8who serve for an  ensample and 
shadow of heavenly things40#iba ,now it 
is probable that1  from these           
illustrations1 those will entertain no  
doubt with respect to  the five books of
 ,moses1 who have once given in their   
adhesion to the  apostle1 as divinely   
inspired2#ibb but do you wish to know1  
with regard  to the rest of the history1
 if it also happened as a pattern8 ,we  
must  note1 then1 the expression in the 
,epistle to the ,romans1 8,i have left  
to  myself seven thousand men1 who have 
not bowed the knee to ,baal10#ibc       
quoted from the third book of ,kings1   
which ,paul has understood as           
equivalent in meaning to those who are  
,israelites according to  election1     
because not only were the ,gentiles     
benefited by the advent of  ,christ1 but
 also certain of the race of ,god4#ibd  
,,from ,,the ,,latin4      #ad4 ,this   
being the state of the case1 we shall   
sketch out1 as if by way  of            
illustration and pattern1 what may occur

 to us with regard to the  manner in    
which ,holy ,scripture is to be         
understood on these several  points1    
repeating in the first instance1 and    
pointing out this fact1  that the ,holy 
,spirit1 by the providence and will of  
,god1 through the  power of ,his        
only-begotten ,word1 who was in the     
beginning ,god with ,god1  enlightened  
the ministers of truth1 the prophets and
 apostles1 to  understand the mysteries 
of those things or causes which take    
place  among men1 or with respect to    
men4#ibe ,and by 8men10 ,i now mean     
souls  that are placed in bodies1 who1  
relating those mysteries that are known 
to them1 and revealed through ,christ1  
as if they were a kind of human         
transactions1 or handing down certain   
legal observances and injunctions1      
described them figuratively2#ibf not    
that any one who pleased might  view    
these expositions as deserving to be    
trampled under foot1 but that  he who   
should devote himself with all chastity1

 and sobriety1 and  watchfulness1 to    
studies of this kind1 might be able by  
this means to  trace out the meaning of 
the ,spirit of ,god1 which is perhaps   
lying  profoundly buried1 and the       
context1 which may be pointing again in 
another direction than the ordinary     
usage of speech would indicate4 ,and  in
 this way he might become a sharer in   
the knowledge of the ,spirit1 and  a    
partaker in the divine counsel1 because 
the soul cannot come to the  perfection 
of knowledge otherwise than by          
inspiration of the truth of  the divine 
wisdom4 ,accordingly1 it is of ,god1    
i4e4 of the ,father1 and  of the ,son1  
and of the ,holy ,spirit1 that these    
men1 filled with the  ,divine ,spirit1  
chiefly treat2 then the mysteries       
relating to the ,son of  ,god--how the  
,word became flesh1 and why ,he         
descended even to the  assumption of the
 form of a servant--are the subject1 as 
,i have said1 of  explanation by those  
persons who are filled with the ,divine 

,spirit4 ,it  next followed1            
necessarily1 that they should instruct  
mortals by divine  teaching1 regarding  
rational creatures1 both those of heaven
 and the  happier ones of earth2 and    
also should explain the differences     
among  souls1 and the origin of these   
differences2 and then should tell what  
this world is1 and why it was created2  
whence also sprung the great and        
terrible wickedness which extends over  
the earth4 ,and whether that  wickedness
 is found on this earth only1 or in     
other places1 is a point  which it was  
necessary for us to learn from divine   
teaching4 ,since1  then1 it was the     
intention of the ,holy ,spirit to       
enlighten with respect  to these and    
similar subjects1 those holy souls who  
had devoted  themselves to the service  
of the truth1 this object was kept in   
view1 in  the second place1 viz4 for the
 sake of those who either could not or  
would not give themselves to this labour
 and toil by which they might  deserve  

to be instructed in or to recognise     
things of such value and  importance1 to
 wrap up and conceal1 as we said before1
 in ordinary  language1 under the       
covering of some history and narrative  
of visible  things1 hidden mysteries4   
,there is therefore introduced the      
narrative of  the visible creation1 and 
the creation and formation of the first 
man2  then the offspring which followed 
from him in succession1 and some of  the
 actions which were done by the good    
among his posterity1 are  related1 and  
occasionally certain crimes also1 which 
are stated to have  been committed by   
them as being human2 and afterwards     
certain unchaste  or wicked deeds also  
are narrated as being the acts of the   
wicked4 ,the  description of battles1   
moreover1 is given in a wonderful       
manner1 and  the alternations of victors
 and vanquished1 by which certain       
ineffable  mysteries are made known to  
those who know how to investigate       
statements  of that kind4 ,by an        

admirable discipline of wisdom1 too1 the
 law of  truth1 even of the prophets1 is
 implanted in the ,scriptures of the    
law1  each of which is woven by a divine
 art of wisdom1 as a kind of covering   
and veil of spiritual truths2 and this  
is what we have called the 8body0  of   
,scripture1 so that also1 in this way1  
what we have called the  covering of the
 letter1 woven by the art of wisdom1    
might be capable of  edifying and       
profiting many1 when others would derive
 no benefit4                            
,,from ,,the ,,greek4      #ad4 ,this   
being the state of the case1 we have to 
sketch what seem to us  to be the marks 
of the true understanding of            
,scriptures4 ,and1 in the  first place1 
this must be pointed out1 that the      
object of the ,spirit1  which by the    
providence of ,god1 through the ,word   
who was in the  beginning with ,god1    
illuminated the ministers of truth1 the 
prophets and  apostles1 was especially  
the communication of ineffable mysteries

  regarding the affairs of men 7now by  
men ,i mean those souls that make  use  
of bodies71 in order that he who is     
capable of instruction may by           
investigation1 and by devoting himself  
to the study of the profundities  of    
meaning contained in the words1 become a
 participator of all the  doctrines of  
his counsel4 ,and among those matters   
which relate to souls  7who cannot      
otherwise obtain perfection apart from  
the rich and wise  truth of ,god71 the  
doctrines belonging to ,god and ,his    
only-begotten  ,son are necessarily laid
 down as primary1 viz4 of what nature   
,he is1 and  in what manner ,he is the  
,son of ,god1 and what are the causes of
 ,his  descending even to the assumption
 of human flesh1 and of complete        
humanity2 and what1 also1 is the        
operation of this ,son1 and upon whom   
and when exercised4 ,and it was         
necessary also that the subject of      
kindred beings1 and other rational      
creatures1 both those who are divine    

and those who have fallen from          
blessedness1 together with the reasons  
of  their fall1 should be contained in  
the divine teaching2 and also that of   
the diversities of souls1 and of the    
origin of these diversities1 and of  the
 nature of the world1 and the cause of  
its existence4 ,we must learn  also the 
origin of the great and terrible        
wickedness which overspreads  the earth1
 and whether it is confined to this     
earth only1 or prevails  elsewhere4     
,now1 while these and similar objects   
were present to the  ,spirit1 who       
enlightened the souls of the holy       
ministers of the truth1  there was a    
second object1 for the sake of those who
 were unable to  endure the fatigue of  
investigating matters so important1 viz4
 to  conceal the doctrine relating to   
the previously mentioned subjects1 in   
expressions containing a narrative which
 conveyed an announcement  regarding the
 things of the visible creation1#ibg the
 creation of man1  and the successive   

descendants of the first men until they 
became  numerous2 and other histories   
relating the acts of just men1 and the  
sins occasionally committed by these    
same men as being human beings1 and  the
 wicked deeds1 both of unchastity and   
vice1 committed by sinful and  ungodly  
men4 ,and what is most remarkable1 by   
the history of wars1 and of  the        
victors1 and the vanquished1 certain    
mysteries are indicated to  those who   
are able to test these statements4 ,and 
more wonderful still1  the laws of truth
 are predicted by the written           
legislation2--all these  being described
 in a connected series1 with a power    
which is truly in  keeping with the     
wisdom of ,god4 ,for it was intended    
that the covering  also of the spiritual
 truths--,i mean the 8bodily0 part of   
,scripture--should not be without profit
 in many cases1 but should be  capable  
of improving the multitude1 according to
 their capacity4                        
,,from ,,the ,,latin4      #ae4 ,but as 

if1 in all the instances of this        
covering 7i4e4 of this  history71 the   
logical connection and order of the law 
had been  preserved1 we would not       
certainly believe1 when thus possessing 
the  meaning of ,scripture in a         
continuous series1 that anything else   
was  contained in it save what was      
indicated on the surface2 so for that   
reason divine wisdom took care that     
certain stumbling-blocks1 or            
interruptions1#ibh to the historical    
meaning should take place1 by the       
introduction into the midst of the      
narrative of certain  impossibilities   
and incongruities2 that in this way the 
very  interruption of the narrative     
might1 as by the interposition of a     
bolt1  present an obstacle to the       
reader1 whereby he might refuse to      
acknowledge the way which conducts to   
the ordinary meaning2 and being  thus   
excluded and debarred from it1 we might 
be recalled to the  beginning of another
 way1 in order that1 by entering upon a 

narrow path1  and passing to a loftier  
and more sublime road1 he might lay open
 the  immense breadth of divine         
wisdom4#ibi ,this1 however1 must not be 
unnoted by us1 that as the chief object 
of the ,holy ,spirit is to  preserve the
 coherence of the spiritual meaning1    
either in those things  which ought to  
be done or which have been already      
performed1 if ,he  anywhere finds that  
those events which1 according to the    
history1 took  place1 can be adapted to 
a spiritual meaning1 ,he composed a     
texture of  both kinds in one style of  
narration1 always concealing the hidden 
meaning more deeply2 but where the      
historical narrative could not be  made 
appropriate to the spiritual coherence  
of the occurrences1 ,he  inserted       
sometimes certain things which either   
did not take place or  could not take   
place2 sometimes also what might happen1
 but what did  not3 and ,he does this at
 one time in a few words1 which1 taken  
in their  8bodily0 meaning1 seem        

incapable of containing truth1 and at   
another by  the insertion of many4 ,and 
this we find frequently to be the case  
in the  legislative portions1 where     
there are many things manifestly useful 
among the 8bodily0 precepts1 but a very 
great number also in which no  principle
 of utility is at all discernible1 and  
sometimes even things  which are judged 
to be impossibilities4 ,now all this1 as
 we have  remarked1 was done by the     
,holy ,spirit in order that1 seeing     
those events  which lie on the surface  
can be neither true nor useful1 we may  
be led  to the investigation of that    
truth which is more deeply concealed1   
and  to the ascertaining of a meaning   
worthy of ,god in those ,scriptures     
which  we believe to be inspired by     
,him4                                   
,,from ,,the ,,greek4      #ae4 ,but    
since1 if the usefulness of the         
legislation1 and the sequence  and      
beauty#icj of the history1 were         
universally evident of itself1#ica  we  

should not believe that any other thing 
could be understood in the  ,scriptures 
save what was obvious1 the word of ,god 
has arranged that  certain              
stumbling-blocks1 as it were1 and       
offences1 and impossibilities1  should  
be introduced into the midst of the law 
and the history1 in order  that we may  
not1 through being drawn away in all    
directions by the  merely attractive    
nature of the language1#icb either      
altogether fall  away from the true     
doctrines1 as learning nothing worthy of
 ,god1 or1  by not departing from the   
letter1 come to the knowledge of nothing
 more  divine4 ,and this also we must   
know1 that the principal aim being to   
announce the 8spiritual0 connection in  
those things that are done1 and  that   
ought to be done1 where the ,word found 
that things done according  to the      
history could be adapted to these       
mystical senses1 ,he made use of  them1 
concealing from the multitude the deeper
 meaning2 but where1 in  the narrative  

of the development of super-sensual     
things1#icc there did  not follow the   
performance of those certain events1    
which was already  indicated by the     
mystical meaning1 the ,scripture        
interwove in the  history the account of
 some event that did not take place1    
sometimes  what could not have happened2
 sometimes what could1 but did not4 ,and
  sometimes a few words are interpolated
 which are not true in their  literal   
acceptation1#icd and sometimes a larger 
number4 ,and a similar  practice also is
 to be noticed with regard to the       
legislation1 in which  is often to be   
found what is useful in itself1 and     
appropriate to the  times of the        
legislation2 and sometimes also what    
does not appear to be  of utility2 and  
at other times impossibilities are      
recorded for the sake  of the more      
skilful and inquisitive1 in order that  
they may give  themselves to the toil of
 investigating what is written1 and thus
 attain  to a becoming conviction of the

 manner in which a meaning worthy of    
,god  must be sought out in such        
subjects4                               
,,from ,,the ,,latin4      #af4 ,nor was
 it only with regard to those           
,scriptures which were composed  down to
 the advent of ,christ that the ,holy   
,spirit thus dealt2 but as  being one   
and the same ,spirit1 and proceeding    
from one ,god1 ,he dealt in  the same   
way with the evangelists and apostles4  
,for even those  narratives which ,he   
inspired them to write were not composed
 without the  aid of that wisdom of     
,his1 the nature of which we have above 
explained4  ,whence also in them were   
intermingled not a few things by which1 
the  historical order of the narrative  
being interrupted and broken up1 the    
attention of the reader might be        
recalled1 by the impossibility of the   
case1 to an examination of the inner    
meaning4 ,but1 that our meaning may  be 
ascertained by the facts themselves1 let
 us examine the passages of  ,scripture4

 ,now who is there1 pray1 possessed of  
understanding1 that will  regard the    
statement as appropriate1#ice that the  
first day1 and the  second1 and the     
third1 in which also both evening and   
morning are  mentioned1 existed without 
sun1 and moon1 and stars--the first day 
even  without a sky8 ,and who is found  
so ignorant as to suppose that ,god1 as 
if ,he had been a husbandman1 planted   
trees in paradise1 in ,eden towards  the
 east1 and a tree of life in it1 i4e4 a 
visible and palpable tree  of wood1#icf 
so that any one eating of it with bodily
 teeth should  obtain life1 and1 eating 
again of another tree1 should come to   
the  knowledge of good and evil8 ,no    
one1 ,i think1 can doubt that the       
statement that ,god walked in the       
afternoon in paradise1 and that ,adam   
lay hid under a tree1 is related        
figuratively in ,scripture1 that some   
mystical meaning may be indicated by it4
 ,the departure of ,cain from the       
presence of the ,lord will manifestly   

cause a careful reader to inquire  what 
is the presence of ,god1 and how any one
 can go out from it4 ,but not  to extend
 the task which we have before us beyond
 its due limits1 it is  very easy for   
any one who pleases to gather out of    
holy ,scripture what  is recorded indeed
 as having been done1 but what          
nevertheless cannot be  believed as     
having reasonably and appropriately     
occurred according to  the historical   
account4 ,the same style of scriptural  
narrative occurs  abundantly in the     
,gospels1 as when the devil is said to  
have placed  ,jesus on a lofty mountain1
 that he might show ,him from thence all
 the  kingdoms of the world1 and the    
glory of them4 ,how could it literally  
come to pass1 either that ,jesus should 
be led up by the devil into a  high     
mountain1 or that the latter should show
 ,him all the kingdoms of  the world 7as
 if they were lying beneath his bodily  
eyes1 and adjacent  to one mountain71   
i4e4 the kingdom of the ,persians1 and  

,scythians1 and  ,indians8 or how could 
he show in what manner the kings of     
these kingdoms  are glorified by men8   
,and many other instances similar to    
this will be  found in the ,gospels by  
any one who will read them with         
attention1 and  will observe that in    
those narratives which appear to be     
literally  recorded1 there are inserted 
and interwoven things which cannot be   
admitted historically1 but which may be 
accepted in a spiritual  signification4 
,,from ,,the ,,greek4      #af4 ,it was 
not only1 however1 with the ,scriptures 
composed before the  advent of ,christ  
that the ,spirit thus dealt2 but as     
being the same  ,spirit1 and proceeding 
from the one ,god1 ,he did the same     
thing both  with the evangelists and the
 apostles1--as even these do not contain
  throughout a pure history of events1  
which are interwoven indeed  according  
to the letter1 but which did not        
actually occur4#icg ,nor even  do the   
law and the commandments wholly convey  

what is agreeable to  reason4 ,for who  
that has understanding will suppose that
 the first1 and  second1 and third day1 
and the evening and the morning1 existed
 without  a sun1 and moon1 and stars8   
and that the first day was1 as it were1 
also  without a sky8 ,and who is so     
foolish as to suppose that ,god1 after  
the  manner of a husbandman1 planted a  
paradise in ,eden1 towards the east1    
and placed in it a tree of life1 visible
 and palpable1 so that one  tasting of  
the fruit by the bodily teeth obtained  
life8 and again1 that  one was a        
partaker of good and evil by masticating
 what was taken from  the tree8 ,and if 
,god is said to walk in the paradise in 
the evening1 and  ,adam to hide himself 
under a tree1 ,i do not suppose that any
 one doubts  that these things          
figuratively indicate certain mysteries1
 the history  having taken place in     
appearance1 and not literally4#ich ,cain
 also1  when going forth from the       
presence of ,god1 certainly appears to  

thoughtful men as likely to lead the    
reader to inquire what is the  presence 
of ,god1 and what is the meaning of     
going out from ,him4 ,and what  need is 
there to say more1 since those who are  
not altogether blind can  collect       
countless instances of a similar kind   
recorded as having  occurred1 but which 
did not literally#ici take place8 ,nay1 
the ,gospels  themselves are filled with
 the same kind of narratives2 e4g4 the  
devil  leading ,jesus up into a high    
mountain1 in order to show ,him from    
thence  the kingdoms of the whole world1
 and the glory of them4 ,for who is     
there  among those who do not read such 
accounts carelessly1 that would not     
condemn those who think that with the   
eye of the body--which requires a  lofty
 height in order that the parts lying   
immediately under and  adjacent may be  
seen--the kingdoms of the ,persians1 and
 ,scythians1 and  ,indians1 and         
,parthians1 were beheld1 and the manner 
in which their  princes are glorified   

among men8 ,and the attentive reader may
 notice in  the ,gospels innumerable    
other passages like these1 so that he   
will be  convinced that in the histories
 that are literally recorded1           
circumstances that did not occur are    
inserted4                               
,,from ,,the ,,latin4      #ag4 ,in the 
passages containing the commandments    
also1 similar things are  found4 ,for in
 the law ,moses is commanded to destroy 
every male that is  not circumcised on  
the eighth day1 which is exceedingly    
incongruous1#idj since it would be      
necessary1 if it were related that  the 
law was executed according to the       
history1 to command those parents  to be
 punished who did not circumcise their  
children1 and also those who  were the  
nurses of little children4 ,the         
declaration of ,scripture now is1  8,the
 uncircumcised male1 i4e4 who shall not 
have been circumcised1  shall be cut off
 from his people40#ida ,and if we are to
 inquire  regarding the impossibilities 

of the law1 we find an animal called the
  goat-stag1#idb which cannot possibly  
exist1 but which1 as being in the       
number of clean beasts1 ,moses commands 
to be eaten2 and a griffin1#idc  which  
no one ever remembers or heard of as    
yielding to human power1 but  which the 
legislator forbids to be used for food4 
,respecting the  celebrated#idd         
observance of the ,sabbath also he thus 
speaks3 8,ye shall  sit1 every one in   
your dwellings2 no one shall move from  
his place on  the ,sabbath-day40#ide    
,which precept it is impossible to      
observe  literally2 for no man can sit a
 whole day so as not to move from the   
place where he sat down4 ,with respect  
to each one of these points now1  those 
who belong to the circumcision1 and all 
who would have no more  meaning to be   
found in sacred ,scripture than what is 
indicated by the  letter1 consider that 
there should be no investigation        
regarding the  goat-stag1 and the       
griffin1 and the vulture2 and they      

invent some empty  and trifling tales   
about the ,sabbath1 drawn from some     
traditional  sources or other1 alleging 
that every one's place is computed to   
him  within two thousand cubits4#idf    
,others1 again1 among whom is ,dositheus
  the ,samaritan1 censure indeed        
expositions of this kind1 but themselves
  lay down something more ridiculous1   
viz4 that each one must remain until    
the evening in the posture1 place1 or   
position in which he found himself  on  
the ,sabbath-day2 i4e4 if found sitting1
 he is to sit the whole day1  or if     
reclining1 he is to recline the whole   
day4 ,moreover1 the  injunction which   
runs1 8,bear no burden on the           
,sabbath-day10#idg seems  to me an      
impossibility4 ,for the ,jewish doctors1
 in consequence of these  prescriptions1
 have betaken themselves1 as the holy   
apostle says1 to  innumerable fables1   
saying that it is not accounted a burden
 if a man  wear shoes without nails1 but
 that it is a burden if shoes with nails

 be  worn2 and that if it be carried on 
one shoulder1 they consider it a        
burden2 but if on both1 they declare it 
to be none4                             
,,from ,,the ,,greek4      #ag4 ,and if 
we come to the legislation of ,moses1   
many of the laws  manifest the          
irrationality1 and others the           
impossibility1 of their  literal#idh    
observance4 ,the irrationality in this1 
that the people  are forbidden to eat   
vultures1 although no one even in the   
direst  famines was ever driven by want 
to have recourse to this bird2 and  that
 children eight days old1 which are     
uncircumcised1 are ordered to be        
exterminated from among their people1 it
 being necessary1 if the law  were to be
 carried out at all literally with      
regard to these1 that their  fathers1 or
 those with whom they are brought up1   
should be commanded to  be put to death4
 ,now the ,scripture says3 8,every male 
that is  uncircumcised1 who shall not be
 circumcised on the eighth day1 shall be

  cut off from among his people40#idi   
,and if you wish to see  impossibilities
 contained in the legislation1 let us   
observe that the  goat-stag is one of   
those animals that cannot exist1 and yet
 ,moses  commands us to offer it as     
being a clean beast2 whereas a griffin1 
which  is not recorded ever to have been
 subdued by man1 the lawgiver forbids   
to be eaten4 ,nay1 he who carefully     
considers the famous injunction         
relating to the ,sabbath1 8,ye shall sit
 each one in your dwellings2 let  no one
 go out from his place on the seventh   
day10#iej will deem it  impossible to be
 literally observed3 for no living being
 is able to sit  throughout a whole day1
 and remain without moving from a       
sitting  position4 ,and therefore those 
who belong to the circumcision1 and all 
who desire that no meaning should be    
exhibited1 save the literal one1 do  not
 investigate at all such subjects as    
those of the goat-stag and  griffin and 
vulture1 but indulge in foolish talk on 

certain points1  multiplying words and  
adducing tasteless#iea traditions2 as1  
for  example1 with regard to the        
,sabbath1 saying that two thousand      
cubits is  each one's limit4#ieb        
,others1 again1 among whom is ,dositheus
 the  ,samaritan1 condemning such an    
interpretation1 think that in the       
position  in which a man is found on the
 ,sabbath-day1 he is to remain until    
evening4 ,moreover1 the not carrying of 
a burden on the ,sabbath-day is an      
impossibility2 and therefore the ,jewish
 teachers have fallen into  countless   
absurdities1#iec saying that a shoe of  
such a kind was a  burden1 but not one  
of another kind2 and that a sandal which
 had nails  was a burden1 but not one   
that was without them2 and in like      
manner what  was borne on one shoulder  
was a load1 but not that which was      
carried  on both4                       
,,from ,,the ,,latin4      #ah4 ,and    
now1 if we institute a similar          
examination with regard to the          

,gospels1 how shall it appear otherwise 
than absurd to take the  injunction     
literally1 8,salute no man by the       
way80#ied ,and yet there are  simple    
individuals1 who think that our ,saviour
 gave this command to ,his  apostles6   
,how1 also1 can it appear possible for  
such an order as this to  be observed1  
especially in those countries where     
there is a rigorous  winter1 attended by
 frost and ice1 viz4 that one should    
possess 8neither  two coats1 nor        
shoes80#iee ,and this1 that when one is 
smitten on the  right cheek1 he is      
ordered to present the left also1 since 
every one who  strikes with the right   
hand smites the left cheek8 ,this       
precept also  in the ,gospels must be   
accounted among impossibilities1 viz4   
that if the  right eye 8offend0 thee1 it
 is to be plucked out2 for even if we   
were to  suppose that bodily eyes were  
spoken of1 how shall it appear          
appropriate1 that when both eyes have   
the property of sight1 the              

responsibility of the 8offence0 should  
be transferred to one eye1 and  that the
 right one8 ,or who shall be considered 
free of a crime of the  greatest        
enormity1 that lays hands upon himself8 
,but perhaps the  epistles of the       
,apostle ,paul will appear to be beyond 
this4 ,for what is  his meaning1 when he
 says1 8,is any man called1 being       
circumcised8 ,let  him not become       
uncircumcised40#ief ,this expression    
indeed1 in the first  place1 does not on
 careful consideration seem to be spoken
 with  reference to the subject of which
 he was treating at the time1 for this  
discourse consisted of injunctions      
relating to marriage and to chastity2   
and these words1 therefore1 will have   
the appearance of an unnecessary        
addition to such a subject4 ,in the     
second place1 however1 what objection   
would there be1 if1 for the sake of     
avoiding that unseemliness which is     
caused by circumcision1 a man were able 
to become uncircumcised8#ieg  ,and1 in  

the third place1 that is altogether     
impossible4    ,the object of all these 
statements on our part1 is to show that 
it was  the design of the ,holy ,spirit1
 who deigned to bestow upon us the      
sacred  ,scriptures1 to show that we    
were not to be edified by the letter    
alone1  or by everything in it1--a thing
 which we see to be frequently          
impossible  and inconsistent2 for in    
that way not only absurdities1 but      
impossibilities1 would be the result2   
but that we are to understand that      
certain occurrences were interwoven in  
this 8visible0 history1 which1  when    
considered and understood in their inner
 meaning1 give forth a law  which is    
advantageous to men and worthy of ,god4 
,,from ,,the ,,greek4      #ah4 ,and if 
we go to the ,gospel and institute a    
similar examination1 what  would be more
 irrational than to take literally the  
injunction1  8,salute no man by the     
way10#ieh which simple persons think the
 ,saviour  enjoined on the apostles8    

,the command1 moreover1 that the right  
cheek  should be smitten1 is most       
incredible1 since every one who strikes1
  unless he happen to have some bodily  
defect1#iei smites the left  cheek with 
his right hand4 ,and it is impossible to
 take literally1  the statement in the  
,gospel about the 8offending0 of the    
right eye4  ,for1 to grant the          
possibility of one being 8offended0 by  
the sense of  sight1 how1 when there are
 two eyes that see1 should the blame be 
laid  upon the right eye8 ,and who is   
there that1 condemning himself for      
having  looked upon a woman to lust     
after her1 would rationally transfer the
  blame to the right eye alone1 and     
throw it away8 ,the apostle1  moreover1 
lays down the law1 saying1 8,is any man 
called1 being  circumcised8 ,let him not
 become uncircumcised40#ifj ,in the     
first place1  any one will see that he  
does not utter these words in connection
 with  the subject before him4 ,for1    
when laying down precepts on marriage   

and  purity1 how will it not appear that
 he has introduced these words at       
random8#ifa ,but1 in the second place1  
who will say that a man does  wrong who 
endeavours to become uncircumcised1 if  
that be possible1 on  account of the    
disgrace that is considered by the      
multitude to attach to  circumcision8   
,all these statements have been made by 
us1 in order to show that the  design of
 that divine power which gave us the    
sacred ,scriptures is1 that  we should  
not receive what is presented by the    
letter alone 7such things  being        
sometimes not true in their literal     
acceptation1 but absurd and             
impossible71 but that certain things    
have been introduced into the  actual   
history and into the legislation that   
are useful in their literal  sense4#ifb 
,,from ,,the ,,latin4      #ai4 ,let no 
one1 however1 entertain the suspicion   
that we do not believe  any history in  
,scripture to be real1 because we       
suspect certain events  related in it   

not to have taken place2 or that no     
precepts of the law  are to be taken    
literally1 because we consider certain  
of them1 in which  either the nature or 
possibility of the case so requires1    
incapable of  being observed2 or that we
 do not believe those predictions which 
were  written of the ,saviour to have   
been fulfilled in a manner palpable to  
the senses2 or that ,his commandments   
are not to be literally obeyed4 ,we     
have therefore to state in answer1 since
 we are manifestly so of  opinion1 that 
the truth of the history may and ought  
to be preserved in  the majority of     
instances4 ,for who can deny that       
,abraham was buried in  the double      
cave#ifc at ,hebron1 as well as ,isaac  
and ,jacob1 and each of  their wives8   
,or who doubts that ,shechem was given  
as a portion to  ,joseph8#ifd or that   
,jerusalem is the metropolis of ,judea1 
on which the  temple of ,god was built  
by ,solomon8--and countless other       
statements4 ,for  the passages which    

hold good in their historical           
acceptation are much  more numerous than
 those which contain a purely spiritual 
meaning4 ,then1  again1 who would not   
maintain that the command to 8honour thy
 father and  thy mother1 that it may be 
well with thee10#ife is sufficient of   
itself  without any spiritual meaning1  
and necessary for those who observe it8 
especially when ,paul also has confirmed
 the command by repeating it in  the    
same words4 ,and what need is there to  
speak of the prohibitions1  8,thou shalt
 not commit adultery10 8,thou shalt not 
steal10 8,thou shalt  not bear false    
witness10#iff and others of the same    
kind8 ,and with  respect to the precepts
 enjoined in the ,gospels1 no doubt can 
be  entertained that very many of these 
are to be literally observed1 as  e4g4  
when our ,lord says1 8,but ,i say unto  
you1 ,swear not at all20#ifg  and when  
,he says1 8,whosoever looketh upon a    
woman to lust after her1  hath committed
 adultery with her already in his       

heart20#ifh the  admonitions also which 
are found in the writings of the        
,apostle ,paul1  8,warn them that are   
unruly1 comfort the feeble-minded1      
support the weak1  be patient towards   
all men10#ifi and very many others4 ,and
 yet ,i have  no doubt that an attentive
 reader will1 in numerous instances1    
hesitate  whether this or that history  
can be considered to be literally true  
or  not2 or whether this or that precept
 ought to be observed according to  the 
letter or no4 ,and therefore great pains
 and labour are to be  employed1 until  
every reader reverentially understand   
that he is dealing  with divine and not 
human words inserted in the sacred      
books4                                  
,,from ,,the ,,greek4      #ai4 ,but    
that no one may suppose that we assert  
respecting the whole that  no history is
 real#igj because a certain one is not2 
and that no law is  to be literally     
observed1 because a certain one1        
understood according  to the letter1 is 

absurd or impossible2 or that the       
statements regarding  the ,saviour are  
not true in a manner perceptible to the 
senses2#iga or  that no commandment and 
precept of his ought to be obeyed2--we  
have to  answer that1 with regard to    
certain things1 it is perfectly clear to
 us  that the historical account is     
true2 as that ,abraham was buried in the
  double cave at ,hebron1 as also ,isaac
 and ,jacob1 and the wives of each of   
them2 and that ,shechem was given as a  
portion to ,joseph2#igb and that        
,jerusalem is the metropolis of ,judea1 
in which the temple of ,god was  built  
by ,solomon2 and innumerable other      
statements4 ,for the passages  that are 
true in their historical meaning are    
much more numerous than  those which are
 interspersed with a purely spiritual   
signification4 ,and  again1 who would   
not say that the command which enjoins  
to 8honour thy  father and thy mother1  
that it may be well with thee10#igc is  
useful1  apart from all allegorical     

meaning1#igd and ought to be observed1  
the  ,apostle ,paul also having employed
 these very same words8 ,and what need  
is there to speak of the prohibitions1  
8,thou shalt not commit  adultery10     
8,thou shalt not kill10 8,thou shalt not
 steal10 8,thou shalt  not bear false   
witness80#ige ,and again1 there are     
commandments  contained in the ,gospel  
which admit of no doubt whether they are
 to be  observed according to the letter
 or not2 e4g4 that which says1 8,but ,i 
say unto you1 ,whoever is angry with his
 brother10#igf and so on4 ,and  again1  
8,but ,i say unto you1 ,swear not at    
all40#igg ,and in the writings  of the  
apostle the literal sense is to be      
retained3 8,warn them that are  unruly1 
comfort the feeble-minded1 support the  
weak1 be patient towards  all men20#igh 
although it is possible for those       
ambitious of a deeper  meaning to retain
 the profundities of the wisdom of ,god1
 without setting  aside the commandment 
in its literal meaning4#igi ,the careful

 reader1  however1 will be in doubt#ihj 
as to certain points1 being unable to   
show without long investigation whether 
this history so deemed literally        
occurred or not1 and whether the literal
 meaning of this law is to be  observed 
or not4 ,and therefore the exact reader 
must1 in obedience to  the ,saviour's   
injunction to 8search the               
,scriptures10#iha carefully  ascertain  
in how far the literal meaning is true1 
and in how far  impossible2 and so far  
as he can1 trace out1 by means of       
similar  statements1 the meaning        
everywhere scattered through ,scripture 
of that  which cannot be understood in a
 literal signification4                 
,,from ,,the ,,latin4      #bj4 ,the    
understanding1 therefore1 of holy       
,scripture which we consider  ought to  
be deservedly and consistently          
maintained1 is of the following  kind4  
,a certain nation is declared by holy   
,scripture to have been chosen  by ,god 
upon the earth1 which nation has        

received several names3 for  sometimes  
the whole of it is termed ,israel1 and  
sometimes ,jacob2 and it  was divided by
 ,jeroboam son of ,nebat into two       
portions2 and the ten  tribes which were
 formed under him were called ,israel1  
while the two  remaining ones 7with     
which were united the tribe of ,levi1   
and that which  was descended from the  
royal race of ,david7 was named ,judah4 
,now the  whole of the country possessed
 by that nation1 which it had received  
from ,god1 was called ,judea1 in which  
was situated the metropolis1            
,jerusalem2 and it is called metropolis1
 being as it were the mother of  many   
cities1 the names of which you will     
frequently find mentioned here  and     
there in the other books of ,scripture1 
but which are collected  together into  
one catalogue in the book of ,joshua the
 son of ,nun4#ihb                       
,,from ,,the ,,greek4      #bj4 ,since1 
therefore1 as will be clear to those who
 read1 the connection  taken literally  

is impossible1 while the sense          
preferred#ihc is not  impossible1 but   
even the true one1 it must be our object
 to grasp the  whole meaning1 which     
connects the account of what is         
literally  impossible in an intelligible
 manner with what is not only not       
impossible1 but also historically true1 
and which is allegorically  understood1 
in respect of its not having literally  
occurred4#ihd ,for1  with respect to    
holy ,scripture1 our opinion is that the
 whole of it has  a 8spiritual10 but not
 the whole a 8bodily0 meaning1 because  
the bodily  meaning is in many places   
proved to be impossible4 ,and therefore 
great  attention must be bestowed by the
 cautious reader on the divine books1   
as being divine writings2 the manner of 
understanding which appears to  us to be
 as follows3--,the ,scriptures relate   
that ,god chose a certain  nation upon  
the earth1 which they call by several   
names4 ,for the whole  of this nation is
 termed ,israel1 and also ,jacob4 ,and  

when it was divided  in the times of    
,jeroboam the son of ,nebat1 the ten    
tribes related as  being subject to him 
were called ,israel2 and the remaining  
two1 along  with the tribe of ,levi1    
being ruled over by the descendants of  
,david1  were named ,judah4 ,and the    
whole of the territory which the people 
of  this nation inhabited1 being given  
them by ,god1 receives the name of      
,judah1 the metropolis of which is      
,jerusalem1--a metropolis1 namely1 of   
numerous cities1 the names of which lie 
scattered about in many other  passages 
of ,scripture1 but are enumerated       
together in the book of  ,joshua the son
 of ,nun4#ihe                           
,,from ,,the ,,latin4      #ba4 ,this1  
then1 being the state of the case1 the  
holy apostle desiring  to elevate in    
some degree1 and to raise our           
understanding above the  earth1 says in 
a certain place1 8,behold ,israel after 
the flesh20#ihf by  which he certainly  
means that there is another ,israel     

which is not  according to the flesh1   
but according to the ,spirit4 ,and again
 in  another passage1 8,for they are not
 all ,israelites who are of             
,israel40#ihg                           
,,from ,,the ,,greek4      #ba4 ,such1  
then1 being the state of the case1 the  
apostle1 elevating our  power of        
discernment above the letter1 says      
somewhere1 8,behold ,israel  after the  
flesh10#ihh as if there were an ,israel 
8according to the  ,spirit40 ,and in    
another place he says1 8,for they who   
are the children of  the flesh are not  
the children of ,god20 nor are 8they all
 ,israel who are  of ,israel20#ihi nor  
is 8he a ,jew who is one outwardly1 nor 
is that  #8circumcision' which is       
outward in the flesh3 but he is a ,jew  
who is one  #8inwardly2' and            
circumcision is that of the heart1 in   
the spirit1 and  not in the letter40#iij
 ,for if the judgment respecting the    
8,jew  inwardly0 be adopted1 we must    
understand that1 as there is a 8bodily0 

race of ,jews1 so also is there a race  
of 8,jews inwardly10 the soul  having   
acquired this nobility for certain      
mysterious reasons4 ,moreover1  there   
are many prophecies which predict       
regarding ,israel and ,judah what  is   
about to befall them4 ,and do not such  
promises as are written  concerning     
them1 in respect of their being mean in 
expression1 and  manifesting no         
elevation of thought1 nor anything      
worthy of the  promise of ,god1 need a  
mystical interpretation8 ,and if the    
8spiritual0  promises are announced by  
visible signs1 then they to whom the    
promises  are made are not 8corporeal40 
,and not to linger over the point of the
  ,jew who is a ,jew 8inwardly10 nor    
over that of the ,israelite according to
  the 8inner man0--these statements     
being sufficient for those who are not  
devoid of understanding--we return to   
our subject1 and say that ,jacob is  the
 father of the twelve patriarchs1 and   
they of the rulers of the  people2 and  

these1 again1 of the other ,israelites4 
,do not1 then1 the  8corporeal0         
,israelites refer their descent to the  
rulers of the people1  and the rulers of
 the people to the patriarchs1 and the  
patriarchs to  ,jacob1 and those still  
higher up2 while are not the 8spiritual0
  ,israelites1 of whom the 8corporeal0  
,israelites were the type1 sprung  from 
the families1 and the families from the 
tribes1 and the tribes from  some one   
individual whose descent is not of a    
8corporeal0 but of a  better kind1--he1 
too1 being born of ,isaac1 and he of    
,abraham1--all going  back to ,adam1    
whom the apostle declares to be ,christ8
 ,for every  beginning of those families
 which have relation to ,god as to the  
,father  of all1 took its commencement  
lower down with ,christ1 who is next to 
the  ,god and ,father of all1#iia being 
thus the ,father of every soul1 as ,adam
  is the father of all men4 ,and if ,eve
 also is intended by the apostle to     
refer to the church1 it is not          

surprising that ,cain1 who was born of  
,eve1 and all after him1 whose descent  
goes back to ,eve1 should be types  of  
the church1 inasmuch as in a pre-eminent
 sense they are all descended  from the 
church4                                 
,,from ,,the ,,latin4      #bb4 ,being  
taught1 then1 by him that there is one  
,israel according to the  flesh1 and    
another according to the ,spirit1 when  
the ,saviour says1 8,i am  not sent but 
to the lost sheep of the house of       
,israel10#iib we do not  understand     
these words as those do who savour of   
earthly things1 i4e4  the ,ebionites1   
who derive the appellation of 8poor0    
from their very name  7for 8,ebion0     
means 8poor0 in ,hebrew#iic72 but we    
understand that there  exists a race of 
souls which is termed 8,israel10 as is  
indicated by the  interpretation of the 
name itself3 for ,israel is interpreted 
to mean a  8mind10 or 8man seeing ,god40
 ,the apostle1 again1 makes a similar   
revelation respecting ,jerusalem1       

saying1 8,the ,jerusalem which is above 
is free1 which is the mother of us      
all40#iid ,and in another of his        
epistles he says3 8,but ye are come unto
 mount ,zion1 and to the city of  the   
living ,god1 and to the heavenly        
,jerusalem1 and to an innumerable       
company of angels1 and to the church of 
the first-born which is written  in     
heaven40#iie ,if1 then1 there are       
certain souls in this world who are     
called ,israel1 and a city in heaven    
which is called ,jerusalem1 it  follows 
that those cities which are said to     
belong to the nation of  ,israel have   
the heavenly ,jerusalem as their        
metropolis2 and that1  agreeably to     
this1 we understand as referring to the 
whole of ,judah 7of  which also we are  
of opinion that the prophets have spoken
 in certain  mystical narratives71 any  
predictions delivered either regarding  
,judea  or ,jerusalem1 or invasions of  
any kind1 which the sacred histories    
declare to have happened to ,judea or   

,jerusalem4 ,whatever1 then1 is  either 
narrated or predicted of ,jerusalem1    
must1 if we accept the words  of ,paul  
as those of ,christ speaking in him1 be 
understood as spoken in  conformity with
 his opinion regarding that city which  
he calls the  heavenly ,jerusalem1 and  
all those places or cities which are    
said to be  cities of the holy land1 of 
which ,jerusalem is the metropolis4 ,for
 we  are to suppose that it is from     
these very cities that the ,saviour1    
wishing to raise us to a higher grade of
 intelligence1 promises to those  who   
have well managed the money entrusted to
 them by ,himself1 that they  are to    
have power over ten or five cities4 ,if1
 then1 the prophecies  delivered        
concerning ,judea1 and ,jerusalem1 and  
,judah1 and ,israel1 and  ,jacob1 not   
being understood by us in a carnal      
sense1 signify certain  divine          
mysteries1 it certainly follows that    
those prophecies also which  were       
delivered either concerning ,egypt1 or  

the ,egyptians1 or ,babylonia  and the  
,babylonians1 and ,sidon and the        
,sidonians1 are not to be  understood as
 spoken of that ,egypt which is situated
 on the earth1 or of  the earthly       
,babylon1 ,tyre1 or ,sidon4 ,nor can    
those predictions which the  prophet    
,ezekiel delivered concerning ,pharaoh  
king of ,egypt1 apply to any  man who   
may seem to have reigned over ,egypt1 as
 the nature of the  passage itself      
declares4 ,in a similar manner also1    
what is spoken of the  prince of ,tyre  
cannot be understood of any man or king 
of ,tyre4 ,and how  could we possibly   
accept1 as spoken of a man1 what is     
related in many  passages of ,scripture1
 and especially in ,isaiah1 regarding   
,nebuchadnezzar8 ,for he is not a man   
who is said to have 8fallen from        
heaven10 or who was 8,lucifer10 or who  
8arose in the morning40 ,but with       
respect to those predictions which are  
found in ,ezekiel concerning  ,egypt1   
such as that it is to be destroyed in   

forty years1 so that the  foot of man   
should not be found within it1 and that 
it should suffer  such devastation1 that
 throughout the whole land the blood of 
men should  rise to the knees1 ,i do not
 know that any one possessed of         
understanding  could refer this to that 
earthly ,egypt which adjoins ,ethiopia4 
,but let  us see whether it may not be  
understood more fittingly in the        
following  manner3 viz4 that as there is
 a heavenly ,jerusalem and ,judea1 and a
  nation undoubtedly which inhabits it1 
and is named ,israel2 so also it is     
possible that there are certain         
localities near to these which may seem 
to be called either ,egypt1 or ,babylon1
 or ,tyre1 or ,sidon1 and that the      
princes of these places1 and the souls1 
if there be any1 that inhabit  them1 are
 called ,egyptians1 ,babylonians1       
,tyrians1 and ,sidonians4 ,from  whom   
also1 according to the mode of life     
which they lead there1 a sort  of       
captivity would seem to result1 in      

consequence of which they are said  to  
have fallen from ,judea into ,babylonia 
or ,egypt1 from a higher and  better    
condition1 or to have been scattered    
into other countries4                   
,,from ,,the ,,greek4      #bb4 ,now1 if
 the statements made to us regarding    
,israel1 and its tribes  and its        
families1 are calculated to impress us1 
when the ,saviour says1  8,i was not    
sent but to the lost sheep of the house 
of ,israel10#iif we  do not understand  
the expression as the ,ebionites do1 who
 are poor in  understanding 7deriving   
their name from the poverty of their    
intellect--,ebion signifying 8poor0 in  
,hebrew71 so as to suppose that the     
,saviour came specially to the 8carnal0 
,israelites2 for 8they who are the      
children of the flesh are not the       
children of ,god40#iig ,again1 the      
apostle teaches regarding ,jerusalem as 
follows3 8,the ,jerusalem which is      
above is free1 which is the mother of us
 all40#iih ,and in another  epistle3    

8,but ye are come unto mount ,zion1 and 
to the city of the living  ,god1 to the 
heavenly ,jerusalem1 and to an          
innumerable company of angels1  to the  
general assembly and to the church of   
the first-born which are  written in    
heaven40#iii ,if1 then1 ,israel is among
 the race of  souls1#ajjj and if there  
is in heaven a city of ,jerusalem1 it   
follows  that the cities of ,israel have
 for their metropolis the heavenly      
,jerusalem1 and it consequently is the  
metropolis of all ,judea4 ,whatever1    
therefore1 is predicted of ,jerusalem1  
and spoken of it1 if we listen to  the  
words of ,paul as those of ,god1 and of 
one who utters wisdom1 we must          
understand the ,scriptures as speaking  
of the heavenly city1 and of the  whole 
territory included within the cities of 
the holy land4 ,for perhaps  it is to   
these cities that the ,saviour refers   
us1 when to those who have  gained      
credit by having managed their 8pounds0 
well1 ,he assigns the  presidency over  

five or ten cities4 ,if1 therefore1 the 
prophecies  relating to ,judea1 and     
,jerusalem1 and ,israel1 and ,judah1 and
 ,jacob1 not  being understood by us in 
a 8carnal0 sense1 indicate some such    
mysteries  as already mentioned1 it will
 follow also that the predictions       
concerning ,egypt and the ,egyptians1   
,babylon and the ,babylonians1 ,tyre    
and the ,tyrians1 ,sidon and the        
,sidonians1 or the other nations1 are   
spoken not only of these 8bodily0       
,egyptians1 and ,babylonians1 and       
,tyrians1 and ,sidonians1 but also of   
their 8spiritual0 counterparts4  ,for if
 there be 8spiritual0 ,israelites1 it   
follows that there are also  8spiritual0
 ,egyptians and ,babylonians4 ,for what 
is related in ,ezekiel  concerning      
,pharaoh king of ,egypt does not at all 
apply to the case of a  certain man who 
ruled or was said to rule over ,egypt1  
as will be evident  to those who give it
 careful consideration4 ,similarly1 what
 is said  about the ruler of ,tyre      

cannot be understood of a certain man   
who ruled  over ,tyre4 ,and what is said
 in many places1 and especially in      
,isaiah1 of  ,nebuchadnezzar1 cannot be 
explained of that individual4 ,for the  
man  ,nebuchadnezzar neither fell from  
heaven1 nor was he the morning star1    
nor did he arise upon the earth in the  
morning4 ,nor would any man of          
understanding interpret what is said in 
,ezekiel about ,egypt--viz4 that in     
forty years it should be laid desolate1 
so that the footstep of man  should not 
be found thereon1 and that the ravages  
of war should be so  great that the     
blood should run throughout the whole of
 it1 and rise to  the knees--of that    
,egypt which is situated beside the     
,ethiopians whose  bodies are blackened 
by the sun4                             
,,from ,,the ,,latin4      #bc4 ,for    
perhaps as those who1 departing this    
world in virtue of that  death which is 
common to all1 are arranged1 in         
conformity with their  actions and      

deserts--according as they shall be     
deemed worthy--some in the  place which 
is called 8hell10#ajja others in the    
bosom of ,abraham1 and  in different    
localities or mansions2 so also from    
those places1 as if  dying there1 if the
 expression can be used1#ajjb do they   
come down from  the 8upper world0#ajjc  
to this 8hell40 ,for that 8hell0 to     
which the  souls of the dead are        
conducted from this world1 is1 ,i       
believe1 on  account of this            
distinction1 called the 8lower hell0 by 
,scripture1 as is  said in the book of  
,psalms3 8,thou hast delivered my soul  
from the lowest  hell40#ajjd ,every one1
 accordingly1 of those who descend to   
the earth  is1 according to his deserts1
 or agreeably to the position which he  
occupied there1 ordained to be born in  
this world1 in a different  country1 or 
among a different nation1 or in a       
different mode of life1 or  surrounded  
by infirmities of a different kind1 or  
to be descended from  religious parents1

 or parents who are not religious2 so   
that it may  sometimes happen that an   
,israelite descends among the           
,scythians1 and a  poor ,egyptian is    
brought down to ,judea4 ,and yet our    
,saviour came to  gather together the   
lost sheep of the house of ,israel2 and 
as many of  the ,israelites did not     
accept ,his teaching1 those who belonged
 to the  ,gentiles were called4 ,from   
which it will appear to follow1 that    
those  prophecies which are delivered to
 the individual nations ought to be     
referred rather to the souls1 and to    
their different heavenly mansions4      
,nay1 the narratives of the events which
 are said to have happened either  to   
the nation of ,israel1 or to ,jerusalem1
 or to ,judea1 when assailed by  this or
 that nation1 cannot in many instances  
be understood as having  actually#ajje  
occurred1 and are much more appropriate 
to those nations  of souls who inhabit  
that heaven which is said to pass away1 
or who even  now are supposed to be     

inhabitants of it4    ,if now any one   
demand of us clear and distinct         
declarations on these  points out of    
holy ,scripture1 we must answer that it 
was the design of  the ,holy ,spirit1 in
 those portions which appear to relate  
the history of  events1 rather to cover 
and conceal the meaning3 in those       
passages1  e4g41 where they are said to 
go down into ,egypt1 or to be carried   
captive to ,babylonia1 or when in these 
very countries some are said to  be     
brought to excessive humiliation1 and to
 be placed under bondage to  their      
masters2 while others1 again1 in these  
very countries of their  captivity1 were
 held in honour and esteem1 so as to    
occupy positions of  rank and power1 and
 were appointed to the government of    
provinces2--all  which things1 as we    
have said1 are kept hidden and covered  
in the  narratives of holy ,scripture1  
because 8the kingdom of heaven is like a
  treasure hid in a field2 which when a 
man findeth1 he hideth it1 and for  joy 

thereof goeth away and selleth all that 
he hath1 and buyeth that  field40#ajjf  
,by which similitude1 consider whether  
it be not pointed  out that the very    
soil and surface1 so to speak1 of       
,scripture--that is1  the literal       
meaning--is the field1 filled with      
plants and flowers of all  kinds2 while 
that deeper and profounder 8spiritual0  
meaning are the very  hidden treasures  
of wisdom and knowledge which the ,holy 
,spirit by ,isaiah  calls the dark and  
invisible and hidden treasures1 for the 
finding out  of which the divine help is
 required3 for ,god alone can burst the 
brazen  gates by which they are enclosed
 and concealed1 and break in pieces the 
iron bolts and levers by which access is
 prevented to all those things  which   
are written and concealed in ,genesis   
respecting the different  kinds of      
souls1 and of those seeds and           
generations which either have a  close  
connection with ,israel#ajjg or are     
widely separated from his  descendants2 

as well as what is that descent of      
seventy souls into  ,egypt1 which       
seventy souls became in that land as the
 stars of heaven in  multitude4 ,but as 
not all of them were the light of this  
world--8for all  who are of ,israel are 
not ,israel0#ajjh--they grow from being 
seventy  souls to be an important       
people1#ajji and as the 8sand by the    
sea-shore  innumerable40                
,,from ,,the ,,greek4      #bc4 ,and    
perhaps as those here1 dying according  
to the death common to  all1 are1 in    
consequence of the deeds done here1 so  
arranged as to  obtain different places 
according to the proportion of their    
sins1 if  they should be deemed worthy  
of the place called ,hades2#ajaj so     
those  there dying1 so to speak1 descend
 into this ,hades1 being judged         
deserving of different abodes--better or
 worse--throughout all this space  of   
earth1 and of being descended from      
parents of different  kinds1#ajaa so    
that an ,israelite may sometimes fall   

among ,scythians1  and an ,egyptian     
descend into ,judea4 ,and yet the       
,saviour came to gather  together the   
lost sheep of the house of ,israel2 but 
many of the  ,israelites not having     
yielded to ,his teaching1 those from the
 ,gentiles  were called4444 ,and these  
points1 as we suppose1 have been        
concealed in  the histories4 ,for 8the  
kingdom of heaven is like a treasure hid
 in a  field2 the which when a man hath 
found1 he hideth1 and for joy thereof   
goeth and selleth all that he hath1 and 
buyeth that field40#ajab ,let us        
notice1 then1 whether the apparent and  
superficial and obvious meaning  of     
,scripture does not resemble a field    
filled with plants of every kind1  while
 the things lying in it1 and not visible
 to all1 but buried1 as it  were1 under 
the plants that are seen1 are the hidden
 treasures of wisdom  and knowledge2    
which the ,spirit through ,isaiah#ajac  
calls dark and  invisible and concealed1
 ,god alone being able to break the     

brazen gates  that conceal them1 and to 
burst the iron bars that are upon the   
gates1  in order that all the statements
 in the book of ,genesis may be         
discovered which refer to the various   
genuine kinds1 and seeds1 as it  were1  
of souls1 which stand nearly related to 
,israel1 or at a distance  from it2 and 
the descent into ,egypt of the seventy  
souls1 that they may  there become as   
the 8stars of heaven in multitude40 ,but
 since not all  who are of them are the 
light of the world--8for not all who are
 of  ,israel are ,israel0#ajad--they    
become from seventy souls as the 8sand  
that is beside the sea-shore            
innumerable40    ,transcriber's ,note3  
,this is the end of the ,greek section  
in the  original book4                  
,,from ,,the ,,latin4      #bd4 ,this   
descent of the holy fathers into ,egypt 
will appear as granted  to this world by
 the providence of ,god for the         
illumination of others1  and for the    
instruction of the human race1 that so  

by this means the  souls of others might
 be assisted in the work of             
enlightenment4 ,for to  them was first  
granted the privilege of converse with  
,god1 because  theirs is the only race  
which is said to see ,god2 this being   
the  meaning1 by interpretation1 of the 
word 8,israel40#ajae ,and now it        
follows that1 agreeably to this view1   
ought the statement to be accepted  and 
explained that ,egypt was scourged with 
ten plagues1 to allow the  people of    
,god to depart1 or the account of what  
was done with the people  in the        
wilderness1 or of the building of the   
tabernacle by means of  contributions   
from all the people1 or of the wearing  
of the priestly  robes1 or of the       
vessels of the public service1 because1 
as it is  written1 they truly contain   
within them the 8shadow and form of     
heavenly  things40 ,for ,paul openly    
says of them1 that 8they serve unto the 
example  and shadow of heavenly         
things40#ajaf ,there are1 moreover1     

contained in  this same law the precepts
 and institutions1 according to which   
men are  to live in the holy land4      
,threatenings also are held out as      
impending  over those who shall         
transgress the law2 different kinds of  
purifications are moreover prescribed   
for those who required  purification1 as
 being persons who were liable to       
frequent pollution1  that by means of   
these they may arrive at last at that   
one purification  after which no further
 pollution is permitted4 ,the very      
people are  numbered1 though not all2   
for the souls of children are not yet   
old  enough to be numbered according to 
the divine command3 nor are those  souls
 who cannot become the head of another1 
but are themselves  subordinated to     
others as to a head1 who are called     
8women10 who  certainly are not included
 in that numbering which is enjoined by 
,god2  but they alone are numbered who  
are called 8men10 by which it might be  
shown that the women could not be       

counted separately1#ajag but were       
included in those called men4 ,those1   
however1 especially belong to the       
sacred number1 who are prepared to go   
forth to the battles of the             
,israelites1 and are able to fight      
against those public and private        
enemies#ajah whom the ,father subjects  
to the ,son1 who sits on ,his right     
hand that ,he may destroy all           
principality and power1 and by means of 
these bands of ,his soldiery1 who1 being
 engaged in a warfare for ,god1 do  not 
entangle themselves in secular business1
 ,he may overturn the kingdom  of ,his  
adversary2 by whom the shields of faith 
are borne1 and the  weapons of wisdom   
brandished2 among whom also the helmet  
of hope and  salvation gleams forth1 and
 the breastplate of brightness fortifies
 the  breast that is filled with ,god4  
,such soldiers appear to me to be       
indicated1 and to be prepared for wars  
of this kind1 in those persons  who in  
the sacred books are ordered by ,god's  

command to be numbered4 ,but  of these1 
by far the more perfect and             
distinguished are shown to be  those of 
whom the very hairs of the head are said
 to be numbered4 ,such1  indeed1 as were
 punished for their sins1 whose bodies  
fell in the  wilderness1 appear to      
possess a resemblance to those who had  
made indeed  no little progress1 but who
 could not at all1 for various reasons1 
attain to the end of perfection2 because
 they are reported either to  have      
murmured1 or to have worshipped idols1  
or to have committed  fornication1 or to
 have done some evil work which the mind
 ought not  even to conceive4 ,i do not 
consider the following even to be       
without  some mystical meaning1#ajai    
viz4 that certain of the ,israelites1   
possessing many flocks and animals1 take
 possession by anticipation of a        
country adapted for pasture and the     
feeding of cattle1 which was the  very  
first that the right hand of the        
,hebrews had secured in war4#ajbj  ,for1

 making a request of ,moses to receive  
this region1 they are divided  off by   
the waters of the ,jordan1 and set apart
 from any possession in  the holy land4 
,and this ,jordan1 according to the form
 of heavenly  things1 may appear to     
water and irrigate thirsty souls1 and   
the senses  that are adjacent to        
it4#ajba ,in connection with which1 even
 this  statement does not appear        
superfluous1 that ,moses indeed hears   
from ,god  what is described in the book
 of ,leviticus1 while in ,deuteronomy it
 is  the people that are the auditors of
 ,moses1 and who learn from him what    
they could not hear from ,god4 ,for as  
,deuteronomy is called1 as it were1  the
 second law1 which to some will appear  
to convey this signification1  that when
 the first law which was given through  
,moses had come to an  end1 so a second 
legislation seems to have been enacted1 
which was  specially transmitted by     
,moses to his successor ,joshua1 who is 
certainly  believed to embody a         

type#ajbb of our ,saviour1 by whose     
second law--that  is1 the precepts of   
the ,gospel--all things are brought to  
perfection4    #be4 ,we have to see1    
however1 whether this deeper meaning may
 not perhaps  be indicated1 viz4 that as
 in ,deuteronomy the legislation is made
 known  with greater clearness and      
distinctness than in those books which  
were  first written1 so also by that    
advent of the ,saviour which ,he        
accomplished in ,his state of           
humiliation1 when ,he assumed the form  
of a  servant1 that more celebrated and 
renowned second advent in the glory of  
,his ,father may not be pointed out1 and
 in it the types of ,deuteronomy  may be
 fulfilled1 when in the kingdom of      
heaven all the saints shall  live       
according to the laws of the everlasting
 gospel2 and as in ,his  coming now ,he 
fulfilled that law which has a shadow of
 good things to  come1 so also by that  
future glorious advent will be fulfilled
 and  brought to perfection the shadows 

of the present advent4 ,for thus spake  
the prophet regarding it3 8,the breath  
of our countenance1 ,christ the  ,lord1 
to whom we said1 that under ,thy shadow 
we shall live among the  nations20#ajbc 
at the time1 viz41 when ,he will more   
worthily transfer  all the saints from a
 temporal to an everlasting gospel1     
according to  the designation1 employed 
by ,john in the ,apocalypse1 of 8an     
everlasting  gospel40#ajbd    #bf4 ,but 
let it be sufficient for us in all these
 matters to adapt our  understanding to 
the rule of religion1 and so to think of
 the words of  the ,holy ,spirit as not 
to deem the language the ornate         
composition of  feeble human eloquence1 
but to hold1 according to the scriptural
  statement1 that 8all the glory of the 
,king is within10#ajbe and that  the    
treasure of divine meaning is enclosed  
within the frail vessel of  the common  
letter4 ,and if any curious reader were 
still to ask an  explanation of         
individual points1 let him come and     

hear1 along with  ourselves1 how the    
,apostle ,paul1 seeking to penetrate by 
help of the  ,holy ,spirit1 who searches
 even the 8deep things0 of ,god1 into   
the depths  of divine wisdom and        
knowledge1 and yet1 unable to reach the 
end1 so to  speak1 and to come to a     
thorough knowledge1 exclaims in despair 
and  amazement1 8,oh the depth of the   
riches of the knowledge and wisdom of   
,god60#ajbf ,now1 that it was from      
despair of attaining a perfect          
understanding that he uttered this      
exclamation1 listen to his own words3   
8,how unsearchable are ,god's judgments6
 and ,his ways1 how past finding        
out60#ajbg ,for he did not say that     
,god's judgments were difficult to      
discover1 but that they were altogether 
inscrutable2 nor that it was  simply    
difficult to trace out ,his ways1 but   
that they were altogether  past finding 
out4 ,for however far a man may advance 
in his  investigations1 and how great   
soever the progress that he may make by 

unremitting study1 assisted even by the 
grace of ,god1 and with his mind        
enlightened1 he will not be able to     
attain to the end of those things  which
 are the object of his inquiries4 ,nor  
can any created mind deem it  possible  
in any way to attain a full             
comprehension of things2 but  after     
having discovered certain of the objects
 of its research1 it sees  again others 
which have still to be sought out4 ,and 
even if it should  succeed in mastering 
these1 it will see again many others    
succeeding  them which must form the    
subject of investigation4 ,and on this  
account1  therefore1 ,solomon1 the      
wisest of men1 beholding by his wisdom  
the  nature of things1 says1 8,i said1  
,i will become wise2 and wisdom herself 
was made far from me1 far further than  
it was2 and a profound depth who  shall 
find80#ajbh ,isaiah also1 knowing that  
the beginnings of things  could not be  
discovered by a mortal nature1 and not  
even by those  natures which1 although  

more divine than human1 were            
nevertheless  themselves created or     
formed2 knowing then1 that by none of   
these could  either the beginning or the
 end be discovered1 says1 8,tell the    
former  things which have been1 and we  
know that ye are gods2 or announce what 
are the last things1 and then we shall  
see that ye are gods40#ajbi ,for  my    
,hebrew teacher also used thus to teach1
 that as the beginning or end  of all   
things could be comprehended by no one1 
save only our ,lord ,jesus  ,christ and 
the ,holy ,spirit1 so under the form of 
a vision ,isaiah spake  of two seraphim 
alone1 who with two wings cover the     
countenance of ,god1  and with two ,his 
feet1 and with two do fly1 calling to   
each other  alternately1 and saying1    
8,holy1 holy1 holy is the ,lord ,god of 
,sabaoth2  the whole earth is full of   
,thy glory40#ajcj ,that the seraphim    
alone  have both their wings over the   
face of ,god1 and over ,his feet1 we    
venture to declare as meaning that      

neither the hosts of holy angels1 nor   
the 8holy seats10 nor the 8dominions10  
nor the 8principalities10 nor the       
8powers10 can fully understand the      
beginning of all things1 and the  limits
 of the universe4 ,but we are to        
understand that those 8saints0  whom the
 ,spirit has enrolled1 and the          
8virtues10 approach very closely  to    
those very beginnings1 and attain to a  
height which the others cannot  reach2  
and yet whatever it be that these       
8virtues0 have learned through          
revelation from the ,son of ,god and    
from the ,holy ,spirit--and they will   
certainly be able to learn very much1   
and those of higher rank much more  than
 those of a lower--nevertheless it is   
impossible for them to  comprehend all  
things1 according to the statement1     
8,the most part of the  works of ,god   
are hid40#ajca ,and therefore also it is
 to be desired that  every one1         
according to his strength1 should ever  
stretch out to those  things that are   

before1 8forgetting the things that are 
behind10 both to  better works and to a 
clearer apprehension and understanding1 
through  ,jesus ,christ our ,saviour1 to
 whom be glory for ever6    #bg4 ,let   
every one1 then1 who cares for truth1 be
 little concerned about  words and      
language1 seeing that in every nation   
there prevails a  different usage of    
speech2 but let him rather direct his   
attention to  the meaning conveyed by   
the words1 than to the nature of the    
words that  convey the meaning1         
especially in matters of such importance
 and  difficulty3 as1 e4g41 when it is  
an object of investigation whether      
there is any 8substance0 in which       
neither colour1 nor form1 nor touch1    
nor magnitude is to be understood as    
existing visible to the mind alone1     
which any one names as he pleases2 for  
the ,greeks call such 1  i4e4           
8incorporeal10 while holy ,scripture    
declares it to be  8invisible10 for     
,paul calls ,christ the 8image of the   

invisible ,god10 and  says again1 that  
by ,christ were created all things      
8visible and  invisible40 ,and by this  
it is declared that there are1 among    
created  things1 certain 8substances0   
that are1 according to their peculiar   
nature1 invisible4 ,but although these  
are not themselves 8corporeal10  they   
nevertheless make use of bodies1 while  
they are themselves better  than any    
bodily substances4 ,but that 8substance0
 of the ,trinity which is  the beginning
 and cause of all things1 8from which   
are all things1 and  through which are  
all things1 and in which are all        
things10 cannot be  believed to be      
either a body or in a body1 but is      
altogether  incorporeal4 ,and now let it
 suffice to have spoken briefly on these
  points 7although in a digression1     
caused by the nature of the subject71   
in order to show that there are certain 
things1 the meaning of which  cannot be 
unfolded at all by any words of human   
language1 but which are  made known more

 through simple apprehension than by any
 properties of  words4 ,and under this  
rule must be brought also the           
understanding of the  sacred ,scripture1
 in order that its statements may be    
judged not  according to the            
worthlessness of the letter1 but        
according to the  divinity of the ,holy 
,spirit1 by whose inspiration they were 
caused to be  written4                  
,,summary ,,of ,,doctrine ,,regarding   
,,the ,,father1 ,,the ,,son1 ,,and ,,the
 ,,holy      ,,spirit1 ,,and ,,the      
,,other ,,topics ,,discussed ,,in ,,the 
,,preceding ,,pages4      #bh4 ,it is   
now time1 after the rapid consideration 
which to the best of  our ability we    
have given to the topics discussed1 to  
recapitulate1 by  way of summing up what
 we have said in different places1 the  
individual  points1 and first of all to 
restate our conclusions regarding the   
,father1 and the ,son1 and the ,holy    
,spirit4    ,seeing ,god the ,father is 
invisible and inseparable from the ,son1

 the ,son  is not generated from ,him by
 8prolation10 as some suppose4 ,for if  
the  ,son be a 8prolation0 of the       
,father 7the term 8prolation0 being used
 to  signify such a generation as that  
of animals or men usually is71 then1  of
 necessity1 both ,he who 8prolated0 and 
,he who was 8prolated0 are  corporeal4  
,for we do not say1 as the heretics     
suppose1 that some part of  the         
substance of ,god was converted into the
 ,son1 or that the ,son was  procreated 
by the ,father out of things            
non-existent1#ajcb i4e4 beyond  ,his own
 substance1 so that there once was a    
time when ,he did not exist2  but1      
putting away all corporeal conceptions1 
we say that the ,word and  ,wisdom was  
begotten out of the invisible and       
incorporeal without any  corporeal      
feeling1 as if it were an act of the    
will proceeding from the  understanding4
 ,nor1 seeing ,he is called the ,son of 
,his love1 will it  appear absurd if in 
this way ,he be called also the ,son of 

,his will4  ,nay1 ,john also indicates  
that 8,god is ,light10#ajcc and ,paul   
also  declares that the ,son is the     
splendour of everlasting light4#ajcd ,as
  light1 accordingly1 could never exist 
without splendour1 so neither can  the  
,son be understood to exist without the 
,father2 for ,he is called the  8express
 image of ,his person10 and the ,word   
and ,wisdom4 ,how1 then1 can  it be     
asserted that there once was a time when
 ,he was not the ,son8 ,for  that is    
nothing else than to say that there was 
once a time when ,he was  not the       
,truth1 nor the ,wisdom1 nor the ,life1 
although in all these ,he is  judged to 
be the perfect essence of ,god the      
,father2 for these things  cannot be    
severed from ,him1 or even be separated 
from ,his essence4 ,and  although these 
qualities are said to be many in        
understanding1#ajce yet  in their nature
 and essence they are one1 and in them  
is the fulness of  divinity4 ,now this  
expression which we employ--8that there 

never was a  time when ,he did not      
exist0--is to be understood with an     
allowance4 ,for  these very words 8when0
 or 8never0 have a meaning that relates 
to time1  whereas the statements made   
regarding ,father1 ,son1 and ,holy      
,spirit are  to be understood as        
transcending all time1 all ages1 and all
 eternity4  ,for it is the ,trinity     
alone which exceeds the comprehension   
not only of  temporal but even of       
eternal intelligence2 while other things
 which are  not included in it#ajcf are 
to be measured by times and ages4 ,this 
,son  of ,god1 then1 in respect of the  
,word being ,god1 which was in the      
beginning with ,god1 no one will        
logically suppose to be contained in any
  place2 nor yet in respect of ,his     
being 8,wisdom10 or 8,truth10 or the    
8,life10 or 8,righteousness10 or        
8,sanctification10 or 8,redemption30 for
  all these properties do not require   
space to be able to act or to  operate1 
but each one of them is to be understood

 as meaning those  individuals who      
participate in ,his virtue and working4 
#bi4 ,now1 if any one were to say that1 
through those who are partakers of  the 
8,word0 of ,god1 or of ,his 8,wisdom10  
or ,his 8,truth10 or ,his 8,life10  the 
,word and ,wisdom itself appeared to be 
contained in a place1 we  should have to
 say to him in answer1 that there is no 
doubt that ,christ1  in respect of being
 the 8,word0 or 8,wisdom10 or all other 
things1 was in  ,paul1 and that he      
therefore said1 8,do you seek a proof of
 ,christ  speaking in me80#ajcg and     
again1 8,i live1 yet not ,i1 but ,christ
 liveth  in me40#ajch ,seeing1 then1 ,he
 was in ,paul1 who will doubt that ,he  
was  in a similar manner in ,peter and  
in ,john1 and in each one of the saints2
  and not only in those who are upon the
 earth1 but in those also who are  in   
heaven8 ,for it is absurd to say that   
,christ was in ,peter and in ,paul1  but
 not in ,michael the archangel1 nor in  
,gabriel4 ,and from this it is          

distinctly shown that the divinity of   
the ,son of ,god was not shut up in     
some place2 otherwise it would have been
 in it only1 and not in another4  ,but  
since1 in conformity with the majesty of
 its incorporeal nature1 it  is confined
 to no place2 so1 again1 it cannot be   
understood to be  wanting in any4 ,but  
this is understood to be the sole       
difference1 that  although ,he is in    
different individuals as we have        
said--as ,peter1 or  ,paul1 or ,michael1
 or ,gabriel--,he is not in a similar   
way in all beings  whatever4 ,for ,he is
 more fully and clearly1 and1 so to     
speak1 more  openly in archangels than  
in other holy men4#ajci ,and this is    
evident  from the statement1 that when  
all who are saints have arrived at the  
summit of perfection1 they are said to  
be made like1 or equal to1 the  angels1 
agreeably to the declaration in the     
,gospels4#ajdj ,whence it is  clear that
 ,christ is in each individual in as    
great a degree as the  amount of his    

deserts allows4#ajda    #cj4 ,having1   
then1 briefly restated these points     
regarding the nature of  the ,trinity1  
it follows that we notice shortly this  
statement also1 that  8by the ,son0 are 
said to be created 8all things that are 
in heaven1 and  that are in earth1      
visible and invisible1 whether they be  
thrones1 or  dominions1 or              
principalities1 or powers3 all things   
were created by ,him1  and for ,him2 and
 ,he is before all1 and all things      
consist by ,him1 who is  the head40#ajdb
 ,in conformity with which ,john also in
 his ,gospel says3  8,all things were   
created by ,him2 and without ,him was   
not anything  made40#ajdc ,and ,david1  
intimating that the mystery of the      
entire  ,trinity was concerned in the   
creation of all things1 says3 8,by the  
,word of the ,lord were the heavens     
made2 and all the host of them by the   
,spirit of ,his mouth40#ajdd    ,after  
these points we shall appropriately     
remind the reader of the  bodily advent 

and incarnation of the only-begotten    
,son of ,god1 with  respect to whom we  
are not to suppose that all the majesty 
of ,his  divinity is confined within the
 limits of ,his slender body1 so that   
all  the 8word0 of ,god1 and ,his       
8wisdom10 and 8essential truth10 and    
8life10  was either rent asunder from   
the ,father1 or restrained and confined 
within the narrowness of ,his bodily    
person1 and is not to be considered  to 
have operated anywhere besides2 but the 
cautious acknowledgment of a  religious 
man ought to be between the two1 so that
 it ought neither to  be believed that  
anything of divinity was wanting in     
,christ1 nor that  any separation at all
 was made from the essence of the       
,father1 which is  everywhere4 ,for some
 such meaning seems to be indicated by  
,john the  ,baptist1 when he said to the
 multitude in the bodily absence of     
,jesus1  8,there standeth one among you 
whom ye know not3 ,he it is who cometh  
after me1 the latchet of whose shoes ,i 

am not worthy to unloose40#ajde  ,for it
 certainly could not be said of ,him1   
who was absent1 so far as ,his  bodily  
presence is concerned1 that ,he was     
standing in the midst of those  among   
whom the ,son of ,god was not bodily    
present4    #ca4 ,let no one1 however1  
suppose that by this we affirm that some
  portion of the divinity of the ,son of
 ,god was in ,christ1 and that the      
remaining portion was elsewhere or      
everywhere1 which may be the opinion  of
 those who are ignorant of the nature of
 an incorporeal and invisible  essence4 
,for it is impossible to speak of the   
parts of an incorporeal  being1 or to   
make any division of them2 but ,he is in
 all things1 and  through all things1   
and above all things1 in the manner in  
which we have  spoken above1 i4e4 in the
 manner in which ,he is understood to be
  either 8wisdom10 or the 8word10 or the
 8life10 or the 8truth10 by which       
method of understanding all confinement 
of a local kind is undoubtedly          

excluded4 ,the ,son of ,god1 then1      
desiring for the salvation of the human 
race to appear unto men1 and to sojourn 
among them1 assumed not only a  human   
body1 as some suppose1 but also a soul  
resembling our souls indeed  in nature1 
but in will and power#ajdf resembling   
,himself1 and such as  might unfailingly
 accomplish all the desires and         
arrangements of the  8word0 and         
8wisdom40 ,now1 that ,he had a          
soul1#ajdg is most clearly  shown by the
 ,saviour in the ,gospels1 when ,he     
said1 8,no man taketh my  life from me1 
but ,i lay it down of myself4 ,i have   
power to lay down my  life1 and ,i have 
power to take it again40#ajdh ,and      
again1 8,my soul is  sorrowful even unto
 death40#ajdi ,and again1 8,now is my   
soul  troubled40#ajej ,for the 8,word0  
of ,god is not to be understood to be a 
8sorrowful and troubled0 soul1 because  
with the authority of divinity ,he      
says1 8,i have power to lay down my     
life40 ,nor yet do we assert that the   

,son of ,god was in that soul as ,he was
 in the soul of ,paul or ,peter and  the
 other saints1 in whom ,christ is       
believed to speak as ,he does in  ,paul4
 ,but regarding all these we are to     
hold1 as ,scripture declares1 8,no  one 
is clean from filthiness1 not even if   
his life lasted but a single  day40#ajea
 ,but this soul which was in ,jesus1    
before it knew the evil1  selected the  
good2 and because ,he loved             
righteousness1 and hated  iniquity1     
therefore ,god 8anointed ,him with the  
oil of gladness above ,his              
fellows40#ajeb ,he is anointed1 then1   
with the oil of gladness when ,he  is   
united to the 8word0 of ,god in a       
stainless union1 and by this means      
alone of all souls was incapable of sin1
 because it was capable of  receiving   
well and fully the ,son of ,god2 and    
therefore also it is one  with ,him1 and
 is named by ,his titles1 and is called 
,jesus ,christ1 by  whom all things are 
said to be made4 ,of which soul1 seeing 

it had  received into itself the whole  
wisdom of ,god1 and the truth1 and the  
life1 ,i think that the apostle also    
said this3 8,our life is hidden with    
,christ in ,god2 but when ,christ1 who  
is our life1 shall appear1 then  shall  
we also appear with ,him in glory40#ajec
 ,for what other ,christ can  be here   
understood1 who is said to be hidden in 
,god1 and who is  afterwards to appear1 
except ,him who is related to have been 
anointed  with the oil of gladness1 i4e4
 to have been filled with ,god          
essentially1#ajed in whom ,he is now    
said to be hidden8 ,for on this  account
 is ,christ proposed as an example to   
all believers1 because as ,he  always1  
even before ,he knew evil at all1       
selected the good1 and loved            
righteousness1 and hated iniquity1 and  
therefore ,god anointed ,him with  the  
oil of gladness2 so also ought each one1
 after a lapse or sin1 to  cleanse      
himself from his stains1 making ,him his
 example1 and1 taking ,him  as the guide

 of his journey1 enter upon the steep   
way of virtue1 that so  perchance by    
this means1 as far as possible we may1  
by imitating ,him1 be  made partakers of
 the divine nature1 according to the    
words of  ,scripture3 8,he that saith   
that he believeth in ,christ1 ought so  
to walk1  as ,he also walked40#ajee     
,this 8word10 then1 and this 8wisdom10  
by the imitation of which we are  said  
to be either wise or rational beings1   
becomes 8all things to all  men1 that it
 may gain all20 and because it is made  
weak1 it is therefore  said of it1      
8,though ,he was crucified through      
weakness1 yet ,he liveth by  the power  
of ,god40#ajef ,finally1 to the         
,corinthians who were weak1 ,paul       
declares that he 8knew nothing1 save    
,jesus ,christ1 and ,him                
crucified40#ajeg    #cb4 ,some1 indeed1 
would have the following language of the
 apostle  applied to the soul itself1 as
 soon as it had assumed flesh from      
,mary1#ajeh viz41 8,who1 being in the   

form of ,god1 thought it not robbery  to
 be equal with ,god1 but divested       
,himself of ,his glory1#ajei taking     
upon ,himself the form of a             
servant20#ajfj since ,he undoubtedly    
restored  it to the form of ,god by     
means of better examples and training1  
and  recalled it to that fulness of     
which ,he had divested ,himself4    ,as 
now by participation in the ,son of ,god
 one is adopted as a son1#ajfa  and by  
participating in that wisdom which is in
 ,god is rendered wise1 so  also by     
participation in the ,holy ,spirit is a 
man rendered holy and  spiritual4 ,for  
it is one and the same thing to have a  
share in the ,holy  ,spirit1 which is   
the ,spirit of the ,father and the ,son1
 since the  nature of the ,trinity is   
one and incorporeal4 ,and what we have  
said  regarding the participation of the
 soul is to be understood of angels  and
 heavenly powers in a similar way as of 
souls1 because every rational  creature 
needs a participation in the ,trinity4  

,respecting also the plan of this       
visible world--seeing one of the most   
important questions usually raised is as
 to the manner of its  existence--we    
have spoken to the best of our ability  
in the preceding  pages1 for the sake of
 those who are accustomed to seek the   
grounds of  their belief in our         
religion1 and also for those who stir   
against us  heretical questions1 and who
 are accustomed to bandy about#ajfb the 
word 8matter10 which they have not yet  
been able to understand2 of which       
subject ,i now deem it necessary briefly
 to remind the reader4    #cc4 ,and1 in 
the first place1 it is to be noted that 
we have nowhere  found in the canonical 
,scriptures1#ajfc up to the present     
time1 the  word 8matter0 used for that  
substance which is said to underlie     
bodies4  ,for in the expression of      
,isaiah1 8,and he shall devour 10 i4e4  
matter1 8like hay10#ajfd when speaking  
of those who were appointed to  undergo 
their punishments1 the word 8matter0 was

 used instead of 8sins40  ,and if this  
word 8matter0 should happen to occur in 
any other passage1  it will never be    
found1 in my opinion1 to have the       
signification of  which we are now in   
quest1 unless perhaps in the book which 
is called  the ,wisdom of ,solomon1 a   
work which is certainly not esteemed    
authoritative by all4 ,in that book1    
however1 we find written as follows3    
8,for ,thy almighty hand1 that made the 
world out of shapeless matter1  wanted  
not means to send among them a multitude
 of bears and fierce  lions40#ajfe ,very
 many1 indeed1 are of opinion that the  
matter of which  things are made is     
itself signified in the language used by
 ,moses in the  beginning of ,genesis3  
8,in the beginning ,god made heaven and 
earth2 and  the earth was invisible1 and
 not arranged30#ajff for by the words   
8invisible and not arranged0 ,moses     
would seem to mean nothing else than    
shapeless matter4 ,but if this be truly 
matter1 it is clear then that the       

original elements of bodies#ajfg are not
 incapable of change4 ,for those  who   
posited 8atoms0--either those particles 
which are incapable of  subdivision1 or 
those which are subdivided into equal   
parts--or any one  element1 as the      
principles of bodily things1 could not  
posit the word  8matter0 in the proper  
sense of the term among the first       
principles of  things4 ,for if they will
 have it that matter underlies every    
body--a  substance convertible or       
changeable1 or divisible in all its     
parts--they  will not1 as is proper1    
assert that it exists without qualities4
 ,and  with them we agree1 for we       
altogether deny that matter ought to be 
spoken of as 8unbegotten0 or            
8uncreated10 agreeably to our former    
statements1 when we pointed out that    
from water1 and earth1 and air or  heat1
 different kinds of fruits were produced
 by different kinds of  trees2 or when  
we showed that fire1 and air1 and water1
 and earth were  alternately converted  

into each other1 and that one element   
was resolved  into another by a kind of 
mutual consanguinity2 and also when we  
proved  that from the food either of men
 or animals the substance of the flesh  
was derived1 or that the moisture of the
 natural seed was converted into  solid 
flesh and bones2--all which go to prove 
that the substance of the  body is      
changeable1 and may pass from one       
quality into all others4    #cd4        
,nevertheless we must not forget that a 
substance never exists  without a       
quality1 and that it is by an act of the
 understanding alone  that this         
substance which underlies bodies1 and   
which is capable of  quality1 is        
discovered to be matter4 ,some indeed1  
in their desire to  investigate these   
subjects more profoundly1 have ventured 
to assert that  bodily nature#ajfh is   
nothing else than qualities4 ,for if    
hardness and  softness1 heat and cold1  
moisture and aridity1 be qualities2 and 
if1  when these or other qualities of   

this sort be cut away1 nothing else  is 
understood to remain1 then all things   
will appear to be 8qualities40  ,and    
therefore also those persons who make   
these assertions have  endeavoured to   
maintain1 that since all who say that   
matter was  uncreated will admit that   
qualities were created by ,god1 it may  
be in  this way shown that even         
according to them matter was not        
uncreated2  since qualities constitute  
everything1 and these are declared by   
all  without contradiction to have been 
made by ,god4 ,those1 again1 who would  
make out that qualities are superimposed
 from without upon a certain  underlying
 matter1 make use of illustrations of   
this kind3 e4g4 ,paul  undoubtedly is   
either silent1 or speaks1 or watches1 or
 sleeps1 or  maintains a certain        
attitude of body2 for he is either in a 
sitting1 or  standing1 or recumbent     
position4 ,for these are 8accidents0    
belonging to  men1 without which they   
are almost never found4 ,and yet our    

conception  of man does not lay down any
 of these things as a definition of him2
 but  we so understand and regard him by
 their means1 that we do not at all     
take into account the reason of his     
particular condition either in          
watching1 or in sleeping1 or in         
speaking1 or in keeping silence1 or in  
any other action that must necessarily  
happen to men4#ajfi ,if any one1  then1 
can regard ,paul as being without all   
these things which are  capable of      
happening1 he will in the same way also 
be able to understand  this underlying  
substance without qualities4 ,when1     
then1 our mind puts  away all qualities 
from its conception1 and gazes1 so to   
speak1 upon the  underlying element     
alone1 and keeps its attention closely  
upon it1  without any reference to the  
softness or hardness1 or heat or cold1  
or  humidity or aridity of the          
substance1 then by means of this        
somewhat  simulated process of          
thought#ajgj it will appear to behold   

matter clear  from qualities of every   
kind4    #ce4 ,but some one will perhaps
 inquire whether we can obtain out of   
,scripture any grounds for such an      
understanding of the subject4 ,now ,i   
think some such view is indicated in the
 ,psalms1 when the prophet  says1 8,mine
 eyes have seen thine                   
imperfection20#ajga by which the  mind  
of the prophet1 examining with keener   
glance the first principles  of things1 
and separating in thought and           
imagination only between  matter and its
 qualities1 perceived the imperfection  
of ,god1 which  certainly is understood 
to be perfected by the addition of      
qualities4  ,enoch also1 in his book1   
speaks as follows3 8,i have walked on   
even to  imperfection20#ajgb which      
expression ,i consider may be understood
 in  a similar manner1 viz4 that the    
mind of the prophet proceeded in its    
scrutiny and investigation of all       
visible things1 until it arrived at     
that first beginning in which it beheld 

imperfect matter existing  without      
8qualities40 ,for it is written in the  
same book of ,enoch1 8,i  beheld the    
whole of matter20#ajgc which is so      
understood as if he had  said3 8,i have 
clearly seen all the divisions of matter
 which are  broken up from one into each
 individual species either of men1 or   
animals1 or of the sky1 or of the sun1  
or of all other things in this  world40 
,after these points1 now1 we proved to  
the best of our power in  the preceding 
pages that all things which exist were  
made by ,god1 and  that there was       
nothing which was not made1 save the    
nature of the  ,father1 and the ,son1   
and the ,holy ,spirit2 and that ,god1   
who is by  nature good1 desiring to have
 those upon whom ,he might confer       
benefits1 and who might rejoice in      
receiving ,his benefits1 created        
creatures worthy of this1 i4e4 who were 
capable of receiving ,him  in a worthy  
manner1 who1 ,he says1 are also begotten
 by ,him as his  sons4 ,he made all     

things1 moreover1 by number and measure4
 ,for there  is nothing before ,god     
without either limit or measure4 ,for by
 ,his  power ,he comprehends all things1
 and ,he ,himself is comprehended by the
  strength of no created thing1 because 
that nature is known to itself  alone4  
,for the ,father alone knoweth the ,son1
 and the ,son alone knoweth  the        
,father1 and the ,holy ,spirit alone    
searcheth even the deep things  of ,god4
 ,all created things1 therefore1 i4e4   
either the number of  rational beings or
 the measure of bodily matter1 are      
distinguished by  ,him as being within a
 certain number or measurement2 since1  
as it was  necessary for an intellectual
 nature to employ bodies1 and this      
nature  is shown to be changeable and   
convertible by the very condition of its
  being created 7for what did not exist1
 but began to exist1 is said by  this   
very circumstance to be of mutable      
nature71 it can have neither  goodness  
nor wickedness as an essential1 but only

 as an accidental  attribute of its     
being4 ,seeing1 then1 as we have said1  
that rational  nature was mutable and   
changeable1 so that it made use of a    
different  bodily covering of this or   
that sort of quality1 according to its  
merits1 it was necessary1 as ,god       
foreknew there would be diversities  in 
souls or spiritual powers1 that ,he     
should create also a bodily  nature the 
qualities of which might be changed at  
the will of the  ,creator into all that 
was required4 ,and this bodily nature   
must last  as long as those things which
 require it as a covering3 for there    
will  be always rational natures which  
need a bodily covering2 and there  will 
therefore always be a bodily nature     
whose coverings must  necessarily be    
used by rational creatures1 unless some 
one be able to  demonstrate by arguments
 that a rational nature can live without
 a  body4 ,but how difficult--nay1 how  
almost impossible--this is for our      
understanding1 we have shown in the     

preceding pages1 in our discussion  of  
the individual topics4    #cf4 ,it will 
not1 ,i consider1 be opposed to the     
nature of our  undertaking1 if we       
restate with all possible brevity our   
opinions on the  immortality of rational
 natures4 ,every one who participates in
 anything1  is unquestionably of one    
essence and nature with him who is      
partaker of  the same thing4 ,for       
example1 as all eyes participate in the 
light1 so  accordingly all eyes which   
partake of the light are of one nature2 
but  although every eye partakes of the 
light1 yet1 inasmuch as one sees more   
clearly1 and another more obscurely1    
every eye does not equally share in  the
 light4 ,and again1 all hearing receives
 voice or sound1 and therefore  all     
hearing is of one nature2 but each one  
hears more rapidly or more  slowly1     
according as the quality of his hearing 
is clear and sound4 ,let  us pass now   
from these sensuous illustrations to the
 consideration of  intellectual things4 

,every mind which partakes of           
intellectual light  ought undoubtedly to
 be of one nature with every mind which 
partakes in  a similar manner of        
intellectual light4 ,if the heavenly    
virtues1 then1  partake of intellectual 
light1 i4e4 of divine nature1 because   
they  participate in wisdom and         
holiness1 and if human souls have       
partaken of  the same light and wisdom1 
and thus are mutually of one nature and 
of  one essence1--then1 since the       
heavenly virtues are incorruptible and  
immortal1 the essence of the human soul 
will also be immortal and               
incorruptible4 ,and not only so1 but    
because the nature of ,father1 and      
,son1 and ,holy ,spirit1 of whose       
intellectual light alone all created    
things have a share1 is incorruptible   
and eternal1 it is altogether           
consistent and necessary that every     
substance which partakes of that        
eternal nature should last for ever1 and
 be incorruptible and eternal1  so that 

the eternity of divine goodness may be  
understood also in this  respect1 that  
they who obtain its benefits are also   
eternal4 ,but as1 in  the instances     
referred to1 a diversity in the         
participation of the light  was         
observed1 when the glance of the        
beholder was described as being  duller 
or more acute1 so also a diversity is to
 be noted in the  participation of      
,father1 ,son1 and ,holy ,spirit1       
varying with the degree  of zeal or     
capacity of mind4 ,if such were not the 
case1#ajgd we have to  consider whether 
it would not seem to be an act of       
impiety to say that  the mind which is  
capable of receiving ,god should admit  
of a  destruction of its essence2#ajge  
as if the very fact that it is able to  
feel and understand ,god could not      
suffice for its perpetual existence1    
especially since1 if even through       
neglect the mind fall away from a pure  
and complete reception of ,god1 it      
nevertheless contains within it  certain

 seeds of restoration and renewal to a  
better understanding1  seeing the       
8inner10 which is also called the       
8rational0 man1 is renewed  after 8the  
image and likeness of ,god1 who created 
him40 ,and therefore  the prophet says1 
8,all the ends of the earth shall       
remember1 and turn  unto the ,lord2 and 
all the kindreds of the nations shall   
worship before  ,thee40#ajgf    #cg4 ,if
 any one1 indeed1 venture to ascribe    
essential corruption to him  who was    
made after the image and likeness of    
,god1 then1 in my opinion1  this impious
 charge extends even to the ,son of ,god
 ,himself1 for ,he is  called in        
,scripture the image of ,god4#ajgg ,or  
he who holds this opinion  would        
certainly impugn the authority of       
,scripture1 which says that man  was    
made in the image of ,god2 and in him   
are manifestly to be discovered  traces 
of the divine image1 not by any         
appearance of the bodily frame1  which  
is corruptible1 but by mental wisdom1 by

 justice1 moderation1  virtue1 wisdom1  
discipline2 in fine1 by the whole band  
of virtues1 which  are innate in the    
essence of ,god1 and which may enter    
into man by  diligence and imitation of 
,god2 as the ,lord also intimates in the
  ,gospel1 when ,he says1 8,be ye       
therefore merciful1 as your ,father also
 is  merciful20#ajgh and1 8,be ye       
perfect1 even as your ,father also is   
perfect40#ajgi ,from which it is clearly
 shown that all these virtues  are      
perpetually in ,god1 and that they can  
never approach to or depart  from ,him1 
whereas by men they are acquired only   
slowly1 and one by one4  ,and hence also
 by these means they seem to have a kind
 of relationship  with ,god2 and since  
,god knows all things1 and none of      
things  intellectual in themselves can  
elude ,his notice#ajhj 7for ,god the    
,father alone1 and ,his only-begotten   
,son1 and the ,holy ,spirit1 not only   
possess a knowledge of those things     
which they have created1 but also of    

themselves71 a rational understanding   
also1 advancing from small things  to   
great1 and from things visible to things
 invisible1 may attain to a  more       
perfect knowledge4 ,for it is placed in 
the body1 and advances from  sensible   
things themselves1 which are corporeal1 
to things that are  intellectual4 ,but  
lest our statement that things          
intellectual are not  cognisable by the 
senses should appear unbecoming1 we     
shall employ the  instance of ,solomon1 
who says1 8,you will find also a divine 
sense20#ajha by which he shows that     
those things which are intellectual  are
 to be sought out not by means of a     
bodily sense1 but by a certain  other   
which he calls 8divine40 ,and with this 
sense must we look on each  of those    
rational beings which we have enumerated
 above2 and with this  sense are to be  
understood those words which we speak1  
and those  statements to be weighed     
which we commit to writing4 ,for the    
divine  nature knows even those thoughts

 which we revolve within us in silence4 
,and on those matters of which we have  
spoken1 or on the others which  follow  
from them1 according to the rule above  
laid down1 are our  opinions to be      
formed4    ,footnote #gfi3              
,visibiliter de invisibilibus           
pronunciare4    ,footnote #ggj3         
,principis ,christianorum religionis et 
dogmatis4    ,footnote #gga3         4  
,footnote #ggb3      ,satis idonei4     
,footnote #ggc3      ,religionem        
,christian doctrin4    ,footnote #ggd3  
,matt4 x4 #ah4    ,footnote #gge3       
,cf4 ,matt4 xxiv4 #ad4    ,footnote     
#ggf3      ,cf4 ,matt4 vii4 #bb1 #bc4   
,footnote #ggg3      ,fortasse minus    
vera esse viderentur4    ,footnote #ggh3
      ,salutaria prcepta4    ,footnote  
#ggi3         4    ,footnote #ghj3      
4    ,footnote #gha3            4       
,footnote #ghb3      4    ,footnote     
#ghc3      ,matt4 x4 #ah4    ,footnote  
#ghd3      ,cf4 ,matt4 vii4 #bb1 #bc4   
,footnote #ghe3       4    ,footnote    

#ghf3      ,ill omnes ambitiones        
,judaic4    ,footnote #ghg3      ,cf4   
,hos4 iii4 #d4    ,footnote #ghh3       
,on the ,patriarch of the ,jews1 cf4    
,milman's ,history of the ,jews1 vol4   
ii4 p4 #cii sq41 and vol4 iii4 p4 #g sq4
    ,footnote #ghi3      ,deut4 xxxii4  
,footnote #gij3        4    ,footnote   
#gia3        4    ,footnote #gib3      4
    ,footnote #gic3          4          
,footnote #gid3      ,cf4 ,hos4 iii4 #d4
 ,quoted from the ,septuagint4          
,footnote #gie3      ,termed by ,rufinus
 8,patriarch40    ,footnote #gif3       
,deut4 xxxii4    ,footnote #gig3        
,deut4 xxxii4 #ba4    ,footnote #gih3   
#a ,cor4 i4 #bf-bh4 ,qu erant prius4    
,footnote #gii3      #a ,cor4 i4 #bi4   
,footnote #hjj3      ,deut4 xxxii4      
,footnote #hja3        4    ,footnote   
#hjb3      ,deut4 xxxii4 #ba4           
,footnote #hjc3      ,cf4 #a ,cor4 i4   
#bf-bh4 8,the things which formerly     
existed1      40    ,footnote #hjd3     
,ps4 xliv4 #b1 #c4    ,footnote #hje3   

,cf4 ,ps4 lxxii4 #g4    ,footnote #hjf3 
,ps4 lxxii4 #h4    ,footnote #hjg3      
,cf4 ,isa4 viii4 #h1 #i4 ,quoted from   
the ,septuagint4    ,footnote #hjh3     
,cf4 ,mic4 v4 #b and ,matt4 ii4 #f4     
,footnote #hji3      ,cf4 ,dan4 ix4 #d4 
,ad ducem ,christum2 8,to ,messiah the  
,prince10 auth4    vers4    ,footnote   
#haj3      ,the allusion is perhaps to  
,job xli4 #a4    ,footnote #haa3        
,ps4 xlv4 #db4    ,footnote #hab3       
,ps4 lxxii4 #g4    ,footnote #hac3      
,ps4 lxxii4 #h4    ,footnote #had3      
1   4    ,footnote #hae3      ,cf4 ,isa4
 viii4 #h1 #i4 ,quoted from the         
,septuagint4    ,footnote #haf3         
,cf4 ,mic4 v4 #b with ,matt4 ii4 #f4    
,footnote #hag3      ,cf4 ,dan4 ix4 #bd4
    ,footnote #hah3      ,cf4 ,job xl4  
and xli4    ,footnote #hai3        4    
,footnote #hbj3      ,cf4 ,luke x4 #ai4 
,footnote #hba3      ,divino1 ut ita    
dixerim1 cothurno4    ,footnote #hbb3   
4    ,footnote #hbc3             4      
,footnote #hbd3       4    ,footnote    

#hbe3      8,nam et inter ipsos homines 
ab alio minus1 ab alio amplius          
consideratur3 plus vero ab omni homine1 
qui in terris est1 quis-quis    ille est
 cli habitator1 agnoscitur40 ,the       
translation of ,rufinus1 as             
,redepenning remarks1 seems very        
confused4 ,probably also the text is    
corrupt4 ,the ,greek without doubt gives
 the genuine thought of ,origen4    ,by 
omitting the ab we approximate to the   
,greek1 and get3 8but he1    whoever he 
be1 who is inhabitant of heaven1 is     
better known than any    man who is on  
the earth20 or according to the         
punctuation in the old    editions1 8but
 he who is inhabitant of heaven is      
better known than any    man on earth1  
whoever he be40    ,footnote #hbf3      
,in vilioribus et incomptis verborum    
vasculis4    ,footnote #hbg3      ,cf4  
#b ,cor4 iv4 #g4    ,footnote #hbh3     
,ad fidem credulitatemque4    ,footnote 
#hbi3      #a ,cor4 ii4 #f4    ,footnote
 #hcj3      ,temporibus eternis4        

,footnote #hca3      ,male4    ,footnote
 #hcb3          4    ,footnote #hcc3    
4    ,footnote #hcd3                   1
   1   1    1        4    ,footnote     
#hce3      4    ,footnote #hcf3         
4    ,footnote #hcg3      4    ,footnote
 #hch3      #b ,cor4 ii4 #d4            
,footnote #hci3       4    ,footnote    
#hdj3      4    ,footnote #hda3       4 
,footnote #hdb3      ,cf4 ,zech4 ix4    
#aj4    ,footnote #hdc3      ,cf4 ,isa4 
vii4 #ae4    ,footnote #hdd3      ,ut   
priusquam cognosceret proferre malum1   
eligeret bonum4    ,footnote #hde3      
,contra jus fasque4    ,footnote #hdf3  
,cf4 ,jer4 xv4 #ad4    ,footnote #hdg3  
,cf4 ,ex4 xxv4 #e4    ,footnote #hdh3   
,cf4 #a ,sam4 xv4 #aa4    ,footnote     
#hdi3      ,cf4 ,isa4 xlv4 #g4          
,footnote #hej3      ,cf4 ,amos iii4    
#af4    ,footnote #hea3      ,cf4 ,mic4 
i4 #ab4    ,footnote #heb3      ,cf4 #a 
,sam4 xviii4 #aj4    ,footnote #hec3    
4    ,footnote #hed3        4           
,footnote #hee3        4    ,footnote   

#hef3           4    ,footnote #heg3    
4    ,footnote #heh3      ,cf4 ,zech4   
ix4 #aj4    ,footnote #hei3      ,cf4   
,isa4 vii4 #ae4    ,footnote #hfj3      
,cf4 ,isa4 xi4 #f1 #g4    ,footnote     
#hfa3        4    ,footnote #hfb3       
,cf4 ,jer4 xv4 #ad4    ,footnote #hfc3  
,cf4 ,ex4 xxv4 #e4    ,footnote #hfd3   
,cf4 #a ,sam4 xv4 #aa4    ,footnote     
#hfe3      ,cf4 ,isa4 xlv4 #g4          
,footnote #hff3      ,cf4 ,amos iii4 #f4
    ,footnote #hfg3      ,cf4 ,mic4 i4  
#ab4    ,footnote #hfh3      ,cf4 #a    
,sam4 xvi4 #ae4    ,footnote #hfi3      
,the text1 as it stands1 is probably    
corrupt3 8,propter quod conabimur    pro
 mediocritate sensus nostri his1 qui    
credunt ,scripturas sanctas non         
humana verba aliqua esse composita1 sed 
sancti ,spiritus inspiratione           
conscripta1 et voluntate ,dei patris per
 unigenitum filium suum ,jesum          
,christum nobis quoque esse tradita et  
commissa1 qu nobis videntur1    recta   
via intelligenti observantibus1         

demonstrare illam regulam et            
disciplinam1 quam ab ,jesu ,christo     
traditam sibi apostoli per              
successionem posteris quoque suis1      
sanctam ecclesiam docentibus1           
tradiderunt40    ,footnote #hgj3        
,dispensationes4    ,footnote #hga3     
,religiosius4    ,footnote #hgb3        
,contra fas4    ,footnote #hgc3         
,sacramenta qudam4    ,footnote #hgd3   
,fas4    ,footnote #hge3      4         
,footnote #hgf3      4    ,footnote     
#hgg3      4    ,footnote #hgh3         
4    ,footnote #hgi3      ,cf4 #a ,cor4 
ii4 #af and #ab1 #aa4    ,footnote #hhj3
      ,tantam occultationem ineffabilium
 sacramentorum4    ,footnote #hha3      
,per breve quoddam receptaculum4        
,footnote #hhb3      ,immens lucis      
claritas4    ,footnote #hhc3      ,luke 
xi4 #eb4    ,footnote #hhd3      #a     
,cor4 ii4 #ab1 #ac1 and #af ad fin4     
,footnote #hhe3        1  ' 1           
4    ,footnote #hhf3      4    ,footnote
 #hhg3       4    ,footnote #hhh3       

,luke xi4 #eb4    ,footnote #hhi3       
,cf4 ,prov4 xxii4 #bj1 #ba4 ,the        
,masoretic text reads1        77        
4    ,footnote #hij3      #a ,cor4 ii4  
#f1 #g4    ,footnote #hia3              
,largitione4    ,footnote #hib3         
,cf4 ,ante-,nicene ,library1 vol4       
containing 8,apostolic ,fathers10 p4    
#cca    and note4    ,footnote #hic3    
,the ,septuagint3                       
1           4 ,the ,vulgate reads3      
,ecce1 descripsi eam tibi    tripliciter
 in cogitationibus et scientia1 ut      
ostenderem tibi    firmitatem et eloquia
 veritatis1 respondere ex his illis1 qui
 miserunt    te4    ,footnote #hid3     
,cf4 note #a1 ut supra4    ,footnote    
#hie3      #a ,cor4 ii4 #f1 #g4         
,footnote #hif3      ,cf4 ,ante-,nicene 
,library1 vol4 8,apostolic ,fathers10 p4
 #cca and note4    ,footnote #hig3      
4    ,footnote #hih3        4           
,footnote #hii3      4    ,footnote     
#ijj3      ,consequentia historialis    
intelligenti4    ,footnote #ija3        

,metretes4    ,footnote #ijb3      ,cf4 
#a ,cor4 ix4 #i and ,deut4 xxv4 #d4     
,footnote #ijc3      ,cf4 #a ,cor4 ix4  
#i1 #aj4    ,footnote #ijd3      ,cf4 #a
 ,cor4 ix4 #i and ,deut4 xxv4 #d4       
,footnote #ije3      #a ,cor4 ix4 #i1   
#aj4    ,footnote #ijf3      ,cf4 #a    
,cor4 ii4 #g4    ,footnote #ijg3        
,in figur4 ,greek 7text4 recept47 4     
,lachmann reads 4    ,footnote #ijh3    
#a ,cor4 x4 #aa4    ,footnote #iji3     
#a ,cor4 x4 #d4    ,footnote #iaj3      
,cf4 ,ex4 xxv4 #dj and ,heb4 viii4 #e4  
,footnote #iaa3      ,gal4 iv4 #ba-bd4  
,footnote #iab3      ,col4 ii4 #af4     
,footnote #iac3      ,heb4 viii4 #e4    
,footnote #iad3      ,rom4 xi4 #d2 cf4  
#a ,kings xix4 #ah4    ,footnote #iae3  
,cf4 #a ,cor4 ii4 #f1 #g1 #h4           
,footnote #iaf3      #a ,cor4 x4 #aa4   
,footnote #iag3      #a ,cor4 x4 #d4    
,footnote #iah3      ,cf4 ,ex4 xxv4 #dj 
and ,heb4 viii4 #e4    ,footnote #iai3  
4    ,footnote #ibj3      ,col4 ii4 #af4
    ,footnote #iba3      ,heb4 viii4 #e4

    ,footnote #ibb3        4            
,footnote #ibc3      ,rom4 xi4 #d2 cf4  
#a ,kings xix4 #ah4    ,footnote #ibd3  
1 i4e4 ,israelites4    ,footnote #ibe3  
,qu inter homines1 vel de hominibus     
geruntur4    ,footnote #ibf3            
,figuraliter describebant4    ,footnote 
#ibg3         4    ,footnote #ibh3      
,intercapedines4    ,footnote #ibi3     
,ut ita celsioris cujusdam et           
eminentioris tramitis per angusti callis
    ingressum immensam divin scienti    
latitudinem pandat4    ,footnote #icj3  
4    ,footnote #ica3      4    ,footnote
 #icb3             4    ,footnote #icc3 
4    ,footnote #icd3        4           
,footnote #ice3      ,consequenter1 alii
 8convenienter40    ,footnote #icf3     
,lignum4    ,footnote #icg3             
1               4 ,one ,,ms4 reads 1    
referring to    1 on which one editor   
remarks1 8,hic et in sequentibus imploro
    fidem codicum60    ,footnote #ich3  
4    ,footnote #ici3        4           
,footnote #idj3      ,inconsequens4     

,footnote #ida3      ,cf4 ,gen4 xvii4   
#ad4    ,footnote #idb3                 
,tragelaphus2 8wild goat10 auth4 vers4  
,deut4 xiv4 #e2 ,heb4 1     4           
,footnote #idc3      ,gryphus2          
8ossifrage10 auth4 vers4 ,lev4 xi4 #ac2 
,heb4 4    ,footnote #idd3              
,opinatissim4    ,footnote #ide3        
,cf4 ,ex4 xvi4 #bi4    ,footnote #idf3  
,ulnas4    ,footnote #idg3      ,jer4   
xvii4 #ba4    ,footnote #idh3         ' 
4    ,footnote #idi3      ,gen4 xvii4   
#ad4    ,footnote #iej3      ,ex4 xvi4  
#bi4    ,footnote #iea3       4         
,footnote #ieb3          4    ,footnote 
#iec3        4    ,footnote #ied3       
,luke x4 #d4    ,footnote #iee3         
,luke x4 #d4    ,footnote #ief3      #a 
,cor4 vii4 #ah4    ,footnote #ieg3      
,secundo vero1 quid obesset1 si         
obscnitatis vitand causa ejus1 qu ex    
circumcisione est1 posset aliquis       
revocare prputium8    ,footnote #ieh3   
,luke x4 #d4    ,footnote #iei3         
4    ,footnote #ifj3      #a ,cor4 vii4 

#ah4    ,footnote #ifa3      4          
,footnote #ifb3            4            
,footnote #ifc3      ,duplici spelunca4 
,footnote #ifd3      ,cf4 ,gen4 xlviii4 
#bb and ,josh4 xxiv4 #cb4    ,footnote  
#ife3      ,cf4 ,ex4 xx4 #ab and ,eph4  
vi4 #b1 #c4    ,footnote #iff3      ,cf4
 ,ex4 xx4 #ac4    ,footnote #ifg3       
,cf4 ,matt4 v4 #bb4    ,footnote #ifh3  
,matt4 v4 #bh4    ,footnote #ifi3       
#a ,thess4 v4 #ad4    ,footnote #igj3   
4    ,footnote #iga3        4           
,footnote #igb3      ,cf4 ,gen4 xlviii4 
#bb and ,josh4 xxiv4 #cb4    ,footnote  
#igc3      ,ex4 xx4 #ab and ,eph4 vi4   
#b1 #c4    ,footnote #igd3        4     
,footnote #ige3      ,cf4 ,ex4 xx4 #ab  
and ,eph4 vi4 #b1 #c4    ,footnote #igf3
      ,cf4 ,ex4 xx4 #ac4    ,footnote   
#igg3      ,matt4 v4 #bb4    ,footnote  
#igh3      #a ,thess4 v4 #ad4           
,footnote #igi3              1          
1   4    ,footnote #ihj3      4         
,footnote #iha3      ,john v4 #ci4      
,footnote #ihb3      ,in libro ,jesu    

,naue4    ,footnote #ihc3       4       
,footnote #ihd3          1              
1         1      1     4    ,footnote   
#ihe3          4    ,footnote #ihf3     
#a ,cor4 x4 #ah4    ,footnote #ihg3     
,rom4 ix4 #f4    ,footnote #ihh3      #a
 ,cor4 x4 #ah4    ,footnote #ihi3       
,rom4 ix4 #f1 #h4    ,footnote #iij3    
,rom4 ii4 #bh4    ,footnote #iia3       
1                4    ,footnote #iib3   
,matt4 xv4 #bd4    ,footnote #iic3      
,ebion1 ,heb4 1 7from  1 to desire71    
lit4 8wishing10    8desiring20          
secondarily1 8poor40    ,footnote #iid3 
,gal4 iv4 #bf4    ,footnote #iie3       
,cf4 ,heb4 xii4 #bb1 #bc4    ,footnote  
#iif3      ,matt4 xv4 #bd4    ,footnote 
#iig3      ,rom4 ix4 #h4    ,footnote   
#iih3      ,gal4 iv4 #bf4    ,footnote  
#iii3      ,heb4 xii4 #bb1 #bc4         
,footnote #ajjj3        4    ,footnote  
#ajja3      ,infernus4    ,footnote     
#ajjb3      ,velut illic1 si dici       
potest1 morientes4    ,footnote #ajjc3  
,a superis4    ,footnote #ajjd3         

,cf4 ,ps4 xxx4 #d and ,deut4 xxxii4 #bb4
    ,footnote #ajje3      ,corporaliter4
    ,footnote #ajjf3      ,matt4 xiii4  
#dd4    ,footnote #ajjg3      ,ad       
propinquitatem pertinent ,israel4       
,footnote #ajjh3      ,rom4 ix4 #f4     
,footnote #ajji3      ,ex ipsis         
,septuaginta animabus fiunt aliqui4     
,footnote #ajaj3         4    ,footnote 
#ajaa3        1    4    ,footnote #ajab3
      ,matt4 xii4 #dd4    ,footnote     
#ajac3      ,cf4 ,isa4 xlv4 #c4         
,footnote #ajad3      ,rom4 ix4 #f4     
,footnote #ajae3      ,cf4 ,gen4 xxxii4 
#bi4    ,footnote #ajaf3      ,heb4     
viii4 #e4    ,footnote #ajag3           
,extrinsecus4    ,footnote #ajah3       
,hostes inimicosque4    ,footnote #ajai3
      ,ne illud quidem sacramento aliquo
 vacuum puto4    ,footnote #ajbj3       
,quem primum omnium ,israelitici belli  
dextra defenderat4    ,footnote #ajba3  
,rigare et inundare animas sitientes1 et
 sensus adjacentes sibi4    ,footnote   
#ajbb3      ,formam4    ,footnote #ajbc3

      ,lam4 iv4 #bj4    ,footnote #ajbd3
      ,cf4 ,rev4 xiv4 #f4    ,footnote  
#ajbe3      ,omnis gloria regis         
intrinsecus est4 ,heb41 ,sept41 and     
,vulgate all read1    8daughter of the  
king40 ,probably the omission of 8fili0 
in the text    may be due to an error of
 the copyists4    ,footnote #ajbf3      
,rom4 xi4 #cc4    ,footnote #ajbg3      
,rom4 xi4 #cc4    ,footnote #ajbh3      
,the ,septuagint reads3      '       ' 1
      4 ,the ,vulgate    translates this
 literally4    ,footnote #ajbi3         
,cf4 ,isa4 xli4 #bb1 #bc4    ,footnote  
#ajcj3      ,isa4 vi4 #c4    ,footnote  
#ajca3      ,cf4 ,ecclus4 xvi4 #ba4     
,footnote #ajcb3      ,ex nullis        
substantibus4    ,footnote #ajcc3       
#a ,john i4 #e4    ,footnote #ajcd3     
,cf4 ,heb4 i4 #c4    ,footnote #ajce3   
,qu quidem quamvis intellectu multa esse
 dicantur4    ,footnote #ajcf3      ,qu 
sunt extra ,trinitatem4    ,footnote    
#ajcg3      ,cf4 #b ,cor4 xiii4 #c4     
,footnote #ajch3      ,gal4 ii4 #bj4    

,footnote #ajci3      ,quam in aliis    
sanctis viris4 8,aliis0 is found in the 
,,mss41 but is    wanting in many       
editions4    ,footnote #ajdj3      ,cf4 
,matt4 xxii4 #cj and ,luke xx4 #cf4     
,footnote #ajda3      ,unde constat in  
singulis quibusque tantum effici        
,christum1 quantum    ratio indulserit  
meritorum4    ,footnote #ajdb3      ,cf4
 ,col4 i4 #af-ah4    ,footnote #ajdc3   
,john i4 #c4    ,footnote #ajdd3        
,ps4 xxxiii4 #f4    ,footnote #ajde3    
,cf4 ,john i4 #bf1 #bg4    ,footnote    
#ajdf3      ,proposito vero et virtute  
similem sibi4    ,footnote #ajdg3       
,animam4    ,footnote #ajdh3      ,john 
x4 #ah4    ,footnote #ajdi3      ,matt4 
xxvi4 #ch4    ,footnote #ajej3          
,john xii4 #bg4    ,footnote #ajea3     
,cf4 ,job xv4 #ad4    ,footnote #ajeb3  
,ps4 xlv4 #g4    ,footnote #ajec3       
,cf4 ,col4 iii4 #c4    ,footnote #ajed3 
,substantialiter4    ,footnote #ajee3   
,cf4 #a ,john ii4 #f4    ,footnote      
#ajef3      #b ,cor4 xiii4 #d4          

,footnote #ajeg3      #a ,cor4 ii4 #b4  
,footnote #ajeh3      ,de ,maria corpus 
assumsit4    ,footnote #ajei3           
,semet ipsum exinanivit4    ,footnote   
#ajfj3      ,phil4 ii4 #f1 #g4          
,footnote #ajfa3      ,in filium        
adoptatur4    ,footnote #ajfb3          
,ventilare4    ,footnote #ajfc3      ,in
 ,scripturis canonicis4    ,footnote    
#ajfd3      ,isa4 x4 #ag1      1 ,sept4 
,the ,vulgate    follows the ,masoretic 
text4    ,footnote #ajfe3      ,wisd4   
xi4 #ag4    ,footnote #ajff3      ,gen4 
i4 #b1 8invisibilis et incomposita20    
8inanes et vacua10 ,vulg4    ,footnote  
#ajfg3      ,initia corporum4           
,footnote #ajfh3      ,naturam          
corpoream4    ,footnote #ajfi3      ,nec
 tamen sensus noster manifeste de eo    
aliquid horum definit1 sed ita    eum   
per hc intelligimus1 vel consideramus1  
ut non omnino rationem    status ejus   
comprehendamus1 vel in eo1 quod vigilat1
 vel in eo1 quod    dormit1 aut in quo  
loquitur1 vel tacet1 et si qua alia     

sunt1 qu    accidere necesse est        
hominibus4    ,footnote #ajgj3          
,tunc simulat quodammodo cogitatione4   
,footnote #ajga3      ,ps4 cxxxix4 #af1 
1 ,sept42    8,imperfectum tuum viderunt
 oculi tui10 ,vulg4 7same as in the     
text47      --8,thine eyes did see my   
substance1 yet    being imperfect10     
auth4 vers4 ,cf4 ,gesenius and ,frst1   
s4v4 4    ,footnote #ajgb3              
,ambulavi usque ad imperfectum2 cf4     
,book of ,enoch1 chap4 xvii4            
,footnote #ajgc3      ,universas        
materias perspexi2 cf4 ,book of ,enoch1 
chap4 xvii4    ,footnote #ajgd3         
,alioquin4    ,footnote #ajge3          
,substantialem interitum4    ,footnote  
#ajgf3      ,ps4 xxii4 #bg4    ,footnote
 #ajgg3      ,cf4 ,col4 i4 #ae and #b   
,cor4 iv4 #d4    ,footnote #ajgh3       
,luke vi4 #cf4    ,footnote #ajgi3      
,matt4 v4 #dh4    ,footnote #ajhj3      
,nihil eum rerum intellectualium ex se  
lateat4    ,footnote #ajha3      ,cf4   
,prov4 ii4 #e1   1 ,sept4 ,scientiam    

,dei    invenies1 ,vulg4   4            
,i4--,,index ,,of ,,subjects4           
,acts of ,paul1 ,the1 quoted1 #bj4      
,ages1 the1 #he4     ,angels1 the       
doctrine of the church respecting1 #g2  
how referred to by ,paul1 #de2          
inquiries respecting1 #dg2     a        
particular office assigned to each1 #fe2
     diversities among1 the results of  
merit1 #ff2     capable of good or evil1
 #fg1 #fi2     the substance of1 #abb1  
#abc4     ,annihilation of material     
substances not possible1 #eh4           
,animal man1 the1 #abj1 #aba4     1 #hf4
     ,apopompus1 #bbc4     ,apostles1   
the1 the subjects of their preaching1   
#c1 etc4     ,artaxerxes and ,mordecai1 
#bca4     ,ascension of ,moses1 ,the1   
quoted1 #bbb4     1 #e4       ,barnabas1
 ,the ,epistle of1 quoted1 #bca4        
,blessedness1 the future1 of the saints1
 not carnal1 #ade1 #adf2     but        
spiritual1 #adg-aec4     ,body1 the1 can
 rational creatures live without1 #hj1  
#hb2     to be made incorruptible and   

immortal1 resurrection of the1 #acg2    
varieties in the resurrection body1     
#ach2     a word to weak believers about
 the resurrection body1 #aci1 etc4      
,bodily nature1 its perpetuity1 #gg-gi4 
,breath of the power of ,god1 the1      
#bf-bh4     ,brightness of the ,father's
 glory1 ,christ the1 #bd4       ,christ1
 the words of1 #a2     apostolical      
doctrine respecting1 #c2     the        
only-begotten ,son of ,god1 #ah2     the
 wisdom of ,god1 #ah1 #ai1 #bj2     the 
eternal generation of1 #ai1 #bb2        
generated by the divine will1 #bc2      
the image of the invisible ,god1 #bc1   
#bd2     the brightness of the glory of 
,god1 #bd1 #be2     the figure of ,god's
 person or subsistence1 #be2     the    
breath of the power of ,god1 #bf2       
the efflux of ,god's glory1 #bh2     the
 splendour of eternal light1 #cj2       
the stainless mirror of ,god's 1 #ca2   
the image of ,god's goodness1 #ca1 #cb2 
the incarnation of1 #aje-aab2     the   
wonder of the incarnation of1 #ajf1     

#ajg2     ,his union with ,god1 #ajh2   
,his union with ,god the reward of ,his 
love1 #aji2     possessed a human and   
rational soul1 #aaj1 #aaa2     anointed 
with the oil of joy1 #aaa1 #aab2     and
 ,moses as lawgivers1 #bge1 etc42       
predicted1 #bgi1 etc41 #bhe1 etc42      
all the majesty of ,his divinity not    
confined within the limits of ,his      
body1 #cde-cdg4     ,christianity1 the  
power of1 #bgg1 etc4     ,clement of    
,rome1 quoted1 #hf1 #hg4     ,clothing1 
the1 of the soul and of the body1 #ha4  
,conflict1 the1 with the powers of evil1
 #bcb1 etc4     ,consummation1 the1     
#ec-ei4     ,corporeal and incorporeal  
beings1 #ei-fe4     ,corporeity1 will it
 ever be destroyed8 #hb1 etc4           
,corruptible1 the1 putting on           
incorruption1 #hj1 #ha4     ,creation1  
the1 of the world in time1 #bec1 etc42  
objection to the creation of the world  
in time answered1 #bee2     the peculiar
 term used in ,scripture to express1    
#bef-beh4     ,creatures1 the1 subjected

 to vanity1 #fc-fe1 #beg1 #beh4         
,creatures made by ,god in the          
beginning1 #abf2     changeable and     
mutable1 #abh2     varieties of1 #abi1  
#acj4       ,darkness1 outer1 #add4     
,darkness1 the rulers and powers of1    
have obtained their degrees of evil     
through their own conduct1 #fi4         
,death1 the last enemy1 destroyed1 #bfh1
 #bfi4     ,defection1 the1 of men1 #dc4
     ,desire of knowledge to be         
satisfied in a future state1 #adf-aea4  
,deuteronomy1 #cch1 #cci4     ,devil1   
the1 and his angels1 the doctrine of the
 church respecting1 #e2     the titles  
of1 #de2     not incapable of goodness1 
#fh2     the agency of1 as set forth in 
the ,old ,testament1 #bbb2     as       
revealed in the ,new ,testament1 #bbd2  
not the prompter to all sins--man would 
go astray if there were no        devil1
 #bbg-bbi2     how he and his allied    
powers tempt1 #bbi2     the contest     
against1 #bcb1 etc4     ,doctrine of    
,peter1 ,the1 the apocryphal work so    

named1 quoted1 #f4       ,ebionite1     
meaning of the name1 #cbi4     ,efflux  
of the glory of ,god1 ,christ the1 #bh4 
,end1 the1 #ec2     when it will come1  
#ed2     and the beginning1 #ee2        
what shall be after1 #eh2     admonitory
 remarks respecting1 #bfb-bgc4          
,enemy1 the last1 destroyed1 #bfh1 #bfi4
     ,enoch1 ,the ,book of1 quoted1     
#ceb4     ,eternal generation1 the1 of  
,christ1 #ai1 #bc4     ,evil or good1   
every rational nature except ,god's     
capable of either1 #fh4     ,evil beings
 made such by themselves1 in their      
respective degrees1 #fi4       ,fallen  
spirits1 #eg2     the restoration of1   
#eg1 #eh4     ,falling away described1  
#dc1 etc4     ,father1 ,son1 and ,holy  
,spirit1 a summary of doctrine          
concerning1 #cdb1      etc4     ,figure 
of the ,father's person1 ,christ the1   
#be4     ,fire1 eternal1 the threatening
 of1 #dj-dc4     ,fire1 ,god a          
consuming1 #i4     ,flesh and spirit1   
#bde-bdh4     ,food1 spiritual1 #adg4   

,foundation of the world1 the1 #bef4    
,free-will1 #d1 #acb1 #acc2     asserted
 fully1 #aeg1 etc42     able to resist  
external causes1 #afa2     proved from  
,scripture1 #afe1 etc42     passages of 
,scripture apparently opposed to1       
explained1 #afh-bba4       ,generation1 
eternal1 the1 of ,christ1 #ai1 #bb2     
effected by the divine will1 #bc4       
,god1 apostolic doctrine respecting1 #c2
     a ,spirit1 #h-aa2     light1 ibid42
     fire1 #i2     incomprehensible1    
#aa2     revealed in ,his works1 #ab1   
#ac2     simple and uncompounded in ,his
 nature1 #ab1 #ae2     ,his nature      
surpasses natural bodies1--this proved  
from ,scripture1 #ae1        #af2       
invisible--how said to be seen1 #af1    
#ag2     omnipotent1 #bh1 #cj2          
nature of ,his power1 #ca2     created  
all things1 #cd2     the1 of the law and
 the prophets the same as the ,father of
 ,jesus        ,christ1 #ia-ig2     not 
a body1 #ia2     anthropopathic         
expressions respecting1 in the ,old     

,testament        explained1 #if1 #ig2  
the justice and goodness of1 #ig-aje2   
the soul of1 #abe1 #abf2     nothing    
happens without1 #bce2     what was ,he 
doing before ,he created the world8     
#bef2     the image of1 #bc1 #bd1 #bfb1 
#bfc2     in the end1 all in all1 #bfd1 
#bfe4     ,goodness1 divine1 #cb2       
and justice1 #ig1 etc42     consistent  
with the infliction of punishment1 #ih1 
etc4     ,gospels1 the1 not all pure    
history1 #cae1 #cag1 #cbj4              
,hardening1 the1 of ,pharaoh's heart1   
#aga1 etc41 #agf-aia4     ,heaven1 #hh1 
#hi1 #ij4     ,heavenly bodies1 the1    
animated and endowed with souls1 #ei-fe4
     ,heavens1 the1 #aeb4     ,hebrew   
master1 the1 of ,origen1 cited1 #ce4    
,hermas1 ,the ,pastor of1 quoted1 #cd1  
#ce1 #bcj1 #cja4     ,holy ,spirit1 the1
 the apostolic doctrine of1 #c2         
what1 #aj2     the existence of1 #cc2   
what ,he has taught in ,scripture1 #cd2 
not created1 #ce2     one of the two    
seraphim of ,isaiah1 #cd2     reveals   

,god1 #cf2     the nature of ,his       
working as distinguished from that of   
the ,father        and the ,son1 #cg-dj1
 #da1 #dc2     taken from the unworthy1 
#ci2     dwells in the renewed1 #ci1    
#dj2     bestowed on the saints1 #dj2   
one1 #aad2     every rational creature  
receives a share of1 #aad1 #aae2     the
 advent of1 after the ascension of      
,christ1 #aae2     gifts of1 #aaf2      
the ,paraclete1 #aaf1 #aag4             
,image1 the1 of ,god1 man made in1      
#bfb-bfd4     ,image of ,god's goodness1
 ,christ the1 #cb4     ,image of the    
invisible ,god1 ,christ the1 #bc1 #bd4  
,immortality1 the1 of rational natures1 
#cec4     ,incarnation1 the1 of ,christ1
 #aje2     the wonder of1 #ajf1 #ajg2   
the intermediacy of ,christ's soul      
between the flesh and ,god in1 #ajh1    
#aji2     the assumption of that soul in
 the1 the reward of its virtues1 #aji2  
difficulty of ,christ possessing a human
 soul removed1 #aaj2     the subject    
illustrated1 #aaa1 #aab4                

,incorporeal1 meaning of the term1 #e1  
#f4     ,inspiration1 the1 of the       
,scriptures1 #bgd1 #bhe4                
,interpretation of the promises1 the1   
not literal1 but spiritual1             
#adc-adh4     ,interpretation of the    
,scriptures1 the true method1 #bia-cbc4 
,israel1 the carnal and spiritual1 #cbg4
       ,jacob1 and ,esau1 #acc1 #acd2   
wrestles with an angel1 #bcd4           
,jesus1 ,his conversation with the      
,samaritan woman1 #aa4     ,justice and 
goodness1 their harmony and consistency1
 #ig-aje4       1 #bef1 #beh4           
,knowledge1 the increase of1 in the     
future state1 #adh-aea4     1 #hf4      
,law1 the1 of ,moses1 the irrationality 
and impossibility of some of its        
precepts taken literally1 #cag-cbj4     
,light1 ,god is1 #h1 #ca4     ,literal  
interpretation1 the1 of the promises    
condemned1 #adc-ade2     of some of the 
laws of ,moses impossible1 #cag1 etc4   
,lucifer1 his fall from heaven1 #ea-ec4 
,new heavens and new earth1 #ef1 #eh4   

,only-begotten ,son of ,god1 ,christ    
the1 #ah2     ,his self-abasement1 #bei4
     ,opposing powers1 or powers of     
darkness1 the1 #bbb1 etc42     our      
conflict with1 #bcb1 etc4               
,parables1 why ,jesus spake in1         
#aie-bjb4     ,paraclete1 the1 #aad1    
#aaf4     ,paradise1 the1 prepared for  
departed saints1 #aea4     ,passions1   
the1 which affect the soul1 #ada4       
,pastor1 or ,angel of ,repentance1 of   
,hermas1 quoted1 #cd1 #ce4     ,paul1   
his desire to depart1 #adi1 #aej4       
,pharaoh1 the hardening of the heart of1
 #aga-aia4     ,planets1 the1 #hg4      
,potter1 the1 his power over the clay1  
#baa1 etc4     ,predictions respecting  
,india1 ,egypt1 and ,babylon1 etc41     
#cca1 #ccb4     ,pre-existence1 the1 of 
rational creatures1 #bef-beh4           
,principalities and powers of darkness1 
#fh-gj4     ,promises1 the1 of future   
good1 not to be interpreted literally   
and      carnally1 #ade-aec4     1 #abc4
     ,punishment1 future1 #adj1 etc4    

,qualities always belong to substances1 
not substance1 #cej1 #cea4              
,rational natures1 various1 #dd1 #de2   
capable of sin1 #de2     evil1 #de1 #df2
     whether any were created so as to  
be incapable of sin1 or incapable       
of virtue1 #df1 #dg2     the glory of   
some and the wickedness of others1 not  
original and        essential to their  
being1 but the result of desert1 #dh1   
#fi2     this proved from ,scripture1   
#dh-ec2     never sink into the         
condition of irrational animals1 #gj2   
can they lead an existence out of the   
body1 #hb2     the immortality of1 #cec1
 etc4     ,restoration1 the1 of fallen  
beings1 #ef1 #eg4     ,resurrection1    
the1 of the body1 #acf2     weak        
believers instructed on the subject1    
#aci4       ,samaritan woman1 the1      
,jesus converses with1 #aa4             
,scriptures1 the1 the teaching of the   
church respecting1 #e2     the          
inspiration of1 #bgd1 etc41 #bhe1 etc2  
the superhuman element in1 does not     

present itself to the                   
uninstructed1 #bhg-bij2     how to be   
regarded and understood1 #bia1 #bid1    
#bii2     a three-fold sense in1 #cjj2  
the soul of1 #cjc-cjh2     the mysteries
 contained in1 #cjh1 etc42              
stumbling-blocks in1 #bab2     all not  
pure history1 but some to be mystically 
understood1 #cac-cbb2     in regard to  
many things the historical and literal  
sense the true        one1 #cbc2        
passages true in their historical       
meaning more numerous than those        
which are to be spiritually understood1 
#cbd2     the need of careful search to 
distinguish what is literal and what is 
not1 #cbe2     our duty to grasp the    
whole meaning of1 #cbf4     ,seeing     
,god1 how to be understood1 #af1 #ag4   
,sense1 and the senses1 #ae4            
,seraphim1 the1 #cdj1 #cda4             
,seraphim1 the two1 of ,isaiah1 #ce4    
,shepherd of ,hermas1 ,the1 quoted1 #cd1
 #ce1 #bcj1 #cja4     ,sin1 incentives  
to1 #bbf4     ,son1 the only-begotten1  

of ,god1 ,christ the1 #ah2              
self-abasement of1 #beg2     subjection 
of1 to the ,father1 #bfj-bfb2     the   
generation of1 #cdb1 #cdc2     the      
advent and incarnation of1 #cde-cdg4    
,soul1 the1 apostolic teaching          
respecting1 #d2     various sorts of1   
#aah1 #aai2     of angels1 #aai2     of 
,god1 #aai1 #abj2     a lost1 #aba1     
#abb2     and spirit of ,christ1 #abe2  
why acted on sometimes by evil and      
sometimes by good spirits1 #bdb1        
etc42     has man two souls1 #bdd1 etc42
     three theories discussed1 #bdg-beb4
     ,soul1 meaning of the word1 #abc1  
#abd4     ,spirit1 what1 #i4            
,spirits1 wicked1 their mode of         
operation1 #bda2     good1 their agency1
 #bdb4     ,spiritual body1 the1 what1  
#bff1 #bfg4     ,splendour of the       
eternal light1 ,christ the1 #cj4        
,stony heart1 the1 how taken away1 #aia1
 etc4     ,stumbling-blocks designedly  
placed in the ,scriptures1 #cab4        
,subjection1 the1 of the ,son to the    

,father1 #bfj1 etc4     ,substance1     
#cej4     ,sun1 the1 and other planets  
endowed with life and souls1 #ei-fe4    
,temptations proportioned to the        
strength of the tempted1 #bbg-bbi2      
human1 treated of at large1 #bdd1 etc4  
,things in heaven1 earth1 and the under 
world1 #eg4     ,thoughts1 how          
suggested1 #bbi1 #bcj4     ,threefold   
sense of ,scripture1 the1 #cjj1 etc4    
,thrones1 dominions1 etc41 #ef4         
,trinity1 the1 the unity and operations 
of the persons of1 #cg-da2     the sum  
of the doctrine concerning1 #cdb1 etc4  
,typical interpretations1 #cjf4         
,tyre1 the prince of1 #di-ea4           
,vanity1 the creature made subject to1  
#fc-fe1 #beg1 #beh4     ,variety of     
creatures in the world1 #abh2           
accordance of this variety with         
righteousness and reason1 #aca1 etc42   
this variety brought to pass by the     
free-will of individuals1               
#acb-acf4     ,veil on the heart1 the1  
what1 #i4     ,vessels to honour and to 

dishonour1 #bac4       ,will1 the1 free1
 #d1 #acb1 #acc2     asserted fully1    
#aeg1 etc42     able to resist external 
causes1 #afa2     its freedom proved    
from ,scripture1 #afe1 etc4     ,wisdom1
 threefold1 #bcg2     of the world1     
#bch2     of the princes of the world1  
#bci4     ,wisdom of ,god1 ,christ the1 
#ai1 #bj1 #bf1 #bh4     ,words not to be
 specially considered by searchers after
 truth1 but the      meaning of1 #cci1  
#cda4     ,words of ,christ1 the1 #a4   
,working1 the1 of the ,father1 ,son1 and
 ,holy ,spirit respectively1 #cg-dc4    
,world1 the1 church doctrine respecting1
 #e2     the great variety in1 #gb2     
cause of the variety in1 #gb1 #gc2      
unity of1 in diversity1 #gc1 #gd2       
the oneness of1 proved from ,scripture1 
#ge2     the matter of1 its             
transformations and qualities1 #ge2     
the matter of1 not uncreated1 #gf1 #gg2 
the beginning of1 was there one before1 
and shall there be one after1           
#gi2     this1 the conclusion of many   

ages1 #he2     different meanings of the
 word in ,scripture1 #hf2     the end   
of1 three opinions concerning1 #hi1 #ij2
     comprehensiveness of1 and variety  
of creatures in1 #abh-acj2     the      
accordance of this variety in1 with     
righteousness and reason1        #aca1  
etc42     the cause of the variety in1  
#acd-acf2     had its beginning in time1
 #bec2     shall come to an end1 #bee1  
etc42     another shall exist after     
this1 #bee2     end of1 #bfb4           
,worlds1 the1 not similar1 but          
dissimilar1 #hd4                        
,,ii4--,,index ,,of ,,texts4       ,gen4
 i4 #a1     #abg1 #bga       i4 #b1     
#cdi       i4 #af1     #fb       i4 #bd1
     #aaj       i4 #bf1     #bfb        
i4 #bg1 #bh1     #bfc       ii4 #g1     
#ci       ii4 #bd1     #aji       iii41 
#bbb       iii4 #ai1     #bfi       iv4 
#aj1     #bea       v4 #c1     #bc1 #aai
       vi4 #c1     #ci       xvii4 #ad1 
#cah       xlviii4 #bb1     #cbc        
xlix4 #a1     #bec     ,ex4 iii4 #b1    

#abb       iii4 #f1     #ib       iii4  
#ad1     #ch       iv4 #ba1     #afi    
iv4 #bc1     #age       iv4 #bd-bf1     
#bbb       vii4 #c1     #afi       viii4
 #bh1 #bi1     #agi       ix4 #ab1      
#age       ix4 #ag1     #age       xii4 
#bc1     #bbc       xvi4 #bi1     #cai  
xix4 #ai1     #baf       xx4 #ab1       
#id1 #cbd bis4       xx4 #ac1     #cbd  
xxiii4 #bj1     #if       xxv4 #e1      
#bic       xxv4 #dj1     #bgb           
xxxii41     #bha       xxxii4 #ba1      
#bha       xxxv4 #dj1     #cjf     ,lev4
 xvi4 #ah1     #bbc       xvii4 #aj1    
#aai       xvii4 #ad1     #aah1 #bdf    
,deut4 iv4 #bd1     #h1 #abb       viii4
 #c1     #adh       xxv4 #d1     #id1   
#cjd       xxviii41     #adb1 #cjd      
xxx4 #ae1 #af1 #ai1     #afe            
xxxii4 #h1     #df       xxxii4 #i1     
#df     ,josh4 xxiv4 #cb1     #cbc      
#a ,sam4 xv4 #aa1     #bic       xvi4   
#ae1     #bic       xviii4 #aj1     #bic
     #a ,kings xix4 #ah1     #cjh       
xxii4 #ai-bc1     #bbc     ,job i4      

#aj1aa1     #bce       vii4 #a1     #bcf
       viii4 #ab1     #aac       xv4    
#ad1     #cdg       xxv4 #e1     #fa    
xl41     #bhd       xl4 #bj1     #ec    
xli41     #bhd       xli4 #cd1     #abc 
,ps4 ii4 #b1     #bci       ii4 #e1     
#ig       viii4 #c1     #hi       xxii4 
#bj1 #ba1     #abj       xxvii4 #a-c1   
#bcd       xxxiii4 #f1     #dj1 #cde    
xxxiv4 #g1     #ff       xxxvi4 #i1     
#h       xxxvii4 #cd1     #ij           
xliv4 #ai1     #abf       xlv4 #a1 #b1  
#bhb       xlv4 #g1     #aji1 #aaa1 #cdg
       xlv4 #h1     #aaa       li4 #aa1 
#cd       lxii4 #a1     #ed       lxxii4
 #g1     #bhc       lxxii4 #h1     #bhc 
lxxii4 #aa1     #aae       lxxiii4 #a1  
#ajd       lxxvi4 #aj1     #bcj         
lxxviii4 #cd1     #ajb       lxxx4 #ac1 
#ad1     #aff       lxxxiv4 #e1     #bcj
       lxxxix4 #ej1 #ea1     #aab       
xcvii4 #f1     #abd       cii4 #bf1 #bg1
     #bed1 #bga       cii4 #df1     #eh 
civ4 #d1     #abb       civ4 #bd1       
#bi1 #acj       civ4 #bi1 #cj1     #ci  

cx4 #a1     #ed       cxviii4 #b1       
#ajd       cxxvi4 #a1     #bje          
cxxxix4 #af1     #cea       cxlviii4 #e1
     #gg     ,prov4 ii4 #e1     #ag1    
#cee       iv4 #bc1     #bcb       viii4
 #bb-be1     #ah       ix4 #a-e1        
#bee       xxii4 #bj1 #ba1     #cjj     
,eccles4 i4 #a-ad1     #fd       i4 #i1 
#bee       x4 #d1     #bbc1 #bcj        
,song i4 #c1     #aa     ,isa4 i4 #aa1  
#adj       i4 #ac1 #ad1     #aai        
i4 #ai1 #bj1     #afe       iii4 #bd1   
#hf       iv4 #d1     #adc       vi4 #c1
     #be1 #cdj       vii4 #ae1     #bib 
vii4 #af1     #aaj       viii4 #d1      
#aaj       viii4 #h1 #i1     #bhc       
x4 #ag1     #adc1 #cdi       xi4 #f1 #g1
     #bib       xiv4 #ab-bb1     #eb    
xxv4 #h1     #hj       xxvii4 #a1       
#abc1 #bbd       xli4 #bb1 #bc1     #cdj
       xlii4 #e1     #ce       xlv4 #c1 
#cce       xlv4 #f1     #ib       xlv4  
#g1     #bic       xlv4 #ab1     #fa    
xlvii4 #ad1 #ae1     #ajb1 #adc         
liii4 #i1     #aaj       lxiii4 #ag1    

#ah1     #ahb       lxiv4 #h1     #bfg  
lxvi4 #a1     #gd1 #ib       lxvi4 #b1  
#hi       lxvi4 #af1     #adc           
lxvi4 #bb1     #bee     ,jer4 i4 #e1 #f1
     #bdb       i4 #i1     #abb       i4
 #ad1     #abc       vii4 #ah1     #fb  
xv4 #ad1     #bic       xx4 #g1     #ahb
       xxiii4 #bd1     #gd       xxv4   
#ae1 #af1     #adc       xxv4 #bh1 #bi1 
#adc     ,lam4 iii4 #be1     #ajd       
iv4 #bj1     #aab1 #cci     ,ezek4 i4   
#ai1 #bj1     #afi       xi4 #ai1 #bj1  
#aia       xvi4 #ee1     #ajb           
xviii4 #c1     #ii       xviii4 #d1     
#abc       xviii4 #d1 #ai1     #abc     
xxvi41     #bci       xxviii4 #aa-ai1   
#ej       xxviii4 #ab1     #bbd         
xxxii4 #b1     #abc     ,dan4 iv4 #h1   
#cd       ix4 #bd1     #bhd       x41   
#bci     ,hos4 iii4 #d1     #bgi        
x4 #ab1     #g       xiii4 #ad1     #hj 
,joel ii4 #bh1     #aae     ,amos iii4  
#f1     #bic       ix4 #c1     #abc     
,mic4 i4 #ab1     #bic       v4 #b1     
#bhd       vi4 #h1     #afe     ,hab4   

iii4 #b1     #cf     ,zech4 i4 #ad1     
#bcj       iii4 #a1     #bbd       ix4  
#aj1     #bib     ,mal4 iii4 #c1        
#adc       ,,apocrypha4     ,wisd4 vii4 
#af1     #aia       vii4 #be1     #bb   
vii4 #be1 #bf1     #bf       xi4 #ag1   
#cdi       xi4 #bj1     #abg            
xviii4 #bd1     #hf     ,ecclus4 vi4 #d1
     #abc       xvi4 #ba1     #cda      
xliii4 #bj1     #gg     #b ,macc4 vii4  
#bh1     #gg         ,matt4 ii4 #f1     
#bhd       iv4 #ab1     #agj       v4   
#c1     #ij       v4 #e1     #ij        
v4 #f1     #adf       v4 #h1     #ag    
v4 #bb1     #aff1 #cbe       v4 #bh1    
#cbe       v4 #cd1     #gd       v4 #cd1
 #ce1     #ib       v4 #ci1     #aff    
v4 #dh1     #cee       v4 #dh1 #di1     
#ia       vi4 #i1     #ib       vii4    
#ah1     #ajc       vii4 #bb1 #bc1      
#bgh       vii4 #bd1     #aff       vii4
 #bf1     #afg       x4 #ah1     #bgh   
x4 #bi1     #bcf       xi4 #bg1     #af1
 #if1 #ajf       xii4 #cb1     #cd      
xii4 #cc1     #ajc       xii4 #ce1      

#ajd       xii4 #db1     #bcg1 #bch     
xii4 #dd1     #ccd       xv4 #bd1       
#cbi       xviii4 #aj1     #ff          
xix4 #ad1     #bed       xix4 #ag1      
#ajd       xxii4 #ab1 #ac1     #ajj     
xxii4 #cj1     #cde       xxii4 #cb1    
#ib       xxii4 #cg1 #ci1 #dj1     #ic  
xxiv4 #ab1     #abb       xxiv4 #ad1    
#bgh       xxiv4 #ba1     #bef          
xxiv4 #bg1     #eb       xxiv4 #ce1     
#bed       xxv4 #bi1     #adi       xxv4
 #cd1     #afg       xxv4 #ce1     #afg 
xxvi4 #c1     #aje       xxvi4 #bi1     
#adf       xxvi4 #ch1     #abe1 #cdf    
xxvii4 #fc1     #bce     ,mark iv4 #ab1 
#aid       x4 #h1     #aji     ,luke i4 
#ce1     #cd1 #aac       vi4 #cf1       
#cee       vi4 #db1     #be       viii4 
#aj1     #agj       x4 #d1     #cbj     
x4 #ah1     #eb       x4 #ai1     #bhd  
x4 #bb1     #cf       xi4 #eb1     #bii 
xii4 #aj1     #cd       xiv4 #aa1       
#ahe       xvii4 #bj1 #ba1     #ch      
xix4 #ad1     #ig       xix4 #ag1 #ai1  
#adg       xix4 #bf1     #adi       xx4 

#cf1     #cde     ,john i4 #a1 #b1      
#acj       i4 #a-c1     #ei       i4 #c1
     #c1 #bi1 #cde       i4 #ah1        
#af1 #ie       i4 #bf1 #bg1     #cdf    
ii4 #af1     #ib       iii4 #h1     #cf 
iv4 #ai1     #ca       iv4 #bj1     #aj 
iv4 #ba1     #h       iv4 #bc1 #bd1     
#aj       v4 #ci1     #cbe       viii4  
#df1     #aaj       x4 #ah1     #ajh1   
#abe1 #cdf       xii4 #bg1     #abe1    
#cdf       xiii4 #b1     #bcb           
xiii4 #bg1     #bbd       xiv4 #b1      
#aeb       xiv4 #f1     #a       xiv4   
#i1     #bd1 #ic       xiv4 #bc1     #i 
xiv4 #bf1     #ce       xiv4 #cj1       
#aaj       xv4 #bb1     #ch       xvi4  
#ab1 #ac1     #cf       xvi4 #cc1       
#bcc       xvii4 #aj1     #bi           
xvii4 #af1     #hg       xvii4 #bj1 #ba1
     #ef       xvii4 #bb1 #bc1     #ef  
xvii4 #bd 7#ba1 #bb71     #he1 #bfc     
xvii4 #be1     #ajd       xix4 #b1      
#bdb       xix4 #aa1     #bce       xx4 
#bb1     #cd1 #ci     ,acts i4 #h1      
#dj       vii41     #ih       viii4 #ah1

     #cd       ix4 #ae1     #bcc        
xvii4 #bh1     #gd     ,rom4 i4 #a-d1   
#id       i4 #c1 #d1     #bdh       ii4 
#d1 #e1     #aha       ii4 #d-aj1       
#afh       ii4 #aa1     #fc1 #fi        
ii4 #ac-af1     #ada       ii4 #bh1     
#cbg       vii4 #ab1     #ajc       vii4
 #ac1     #ajc       vii4 #bc1     #bdf1
 #bea       viii4 #b1     #bea          
viii4 #g1     #beb       viii4 #i1      
#bdg       viii4 #ai1     #fc           
viii4 #bj1 #ba1     #fc1 #ace1 #bed1    
#beh1 #bfd       viii4 #bb1     #fc     
viii4 #ch1 #ci1     #bcc       ix4 #f1  
#ccf       ix4 #f-h1     #cbg       ix4 
#h1     #cbi       ix4 #aa1 #ab1        
#acc       ix4 #ad1     #fc       ix4   
#af1     #agj1 #bjc       ix4 #ah1      
#aga       ix4 #bj1 #ba1     #aga       
x4 #f-h1     #ch       xi4 #d1     #cjh 
xi4 #cc1     #cci bis4       xii4 #aa1  
#abb       xiii4 #ad1     #ha     #a    
,cor4 i4 #ae1     #ah       i4 #bd1     
#ah1 #bh       i4 #bf1     #bdg       i4
 #bf-bh1     #bhb       i4 #bi1     #ahe

       ii4 #b1     #cdh       ii4 #f1   
#bbe       ii4 #f1 #g1     #cja         
ii4 #f-h1     #bcg1 #bci1 #cjd       ii4
 #g1     #bcg       ii4 #i1     #bfg    
ii4 #aj1     #cf       ii4 #aa1 #ab1    
#ac1     #bih       iii4 #f1 #g1        
#bjg       iii4 #ab1     #adf       v4  
#a1     #bfg       vi4 #ag1     #ajh    
vii4 #ah1     #cba       vii4 #ca1      
#eh1 #hf       ix4 #i1     #cjd         
ix4 #i1 #aj1     #cje       x4 #d1      
#cjf       x4 #aa1     #cjf       x4    
#ac1     #bbg1 #bbh1 #bbi       x4 #ah1 
#cbg       x4 #bc1     #aag       xi4   
#c1     #ajf       xii4 #c1     #cd1 #dj
       xii4 #d-g1     #da       xii4 #f1
     #db       xii4 #aa1     #da        
xiv4 #ae1     #aba       xv4 #i1     #fg
       xv4 #aj1     #bcc       xv4 #be1 
#ed       xv4 #bh1     #bfj1 #bgj       
xv4 #ci-db1     #ach       xv4 #da1     
#abi       xv4 #db1     #d       xv4    
#dd1     #acg       xv4 #ec-ef1     #hj 
#b ,cor4 i4 #aj1     #ef       ii4 #d1  
#aaf1 #bhi       iii4 #f1     #i        

iii4 #ae-ag1     #i       iv4 #d1       
#cee       iv4 #ah1     #hi1 #bfg       
v4 #a1     #hi       v4 #aj1     #bac   
v4 #ac1     #aac       viii4 #af1       
#bcj       ix4 #i1 #aj1     #id       x4
 #e1     #bcj       xi4 #bb1     #id    
xiii4 #c1     #c1 #aab1 #cdd       xiii4
 #d1     #cdh     ,gal4 ii4 #bj1        
#cdd       iii4 #c1     #ce       iv4   
#bf1     #cbi       v4 #h1     #aga     
v4 #ag1     #bbg1 #bde1 #bdg       v4   
#ai-ba1     #bdg       v4 #bb1     #ce  
,eph4 i4 #d1     #bef       i4 #ba1     
#de       ii4 #b1     #aea       iv4 #g1
     #he       iv4 #ac1     #ef         
iv4 #bg1     #bcb       vi4 #b1 #c1     
#id1 #cbd       vi4 #ab1     #bbe1 #bcb 
vi4 #ac1     #bbd     ,phil4 i4 #bc1    
#fd1 #abi       ii4 #f1 #g1     #cdh    
ii4 #aj1 #aa1     #bi       ii4 #ac1    
#agj1 #bji       iv4 #h1 #i1     #aja   
iv4 #ac1     #bcc     ,col4 i4 #ae1     
#bb1 #ie1 #aje1 #cee       i4 #af1      
#acj       i4 #af1 #ag1     #ajf        
i4 #af-ah1     #ei       ii4 #i1        

#aaj       ii4 #af1     #cjg       iii4 
#c1     #aab1 #cdg     #a ,thess4 iv4   
#ag1     #aea       v4 #ad1     #cbe    
#a ,tim4 iv4 #a-c1     #aaf     #b ,tim4
 i4 #c1     #ic       i4 #af-ah1        
#bab       ii4 #bj1     #ace       ii4  
#bj1 #ba1     #bad       ii4 #ba1       
#ace     ,heb4 i4 #c1     #bb1 #bd1 #be1
 #cdc       i4 #g1     #abb       i4    
#ad1     #de1 #bdd       ii4 #a1        
#bcb       iv4 #ab1     #bj       iv4   
#ae1     #aaj       vi4 #g1 #h1     #agg
       viii4 #e1     #aac1 #bga1 #cjf1  
#cjg       ix4 #bf1     #he       xi4   
#bd-bf1     #a       xii4 #bb1 #bc1     
#ccj     ,jas4 iv4 #ag1     #ch     #a  
,pet4 i4 #i1     #aba       iii4 #ah-ba1
     #ajb       v4 #h1     #bdd     #a  
,john i4 #e1     #h1 #cdc       ii4 #a1 
#b1     #aag       ii4 #f1     #cdg     
iii4 #b1     #bfc       v4 #ai1     #eb1
 #hf     ,rev4 i4 #h1     #bi       xiv4
 #f1     #cci                           
,,letters4              ,a ,,letter ,,to
 ,,origen ,,from ,,africanus ,,about    

,,the ,,history ,,of ,,susanna4         
,greeting1 my lord and son1 most worthy 
,origen1 from ,africanus4 ,in your      
sacred discussion with ,agnomon you     
referred to that prophecy of ,daniel    
which is related of his youth4 ,this at 
that time1 as was meet1 ,i  accepted as 
genuine4 ,now1 however1 ,i cannot       
understand how it escaped  you that this
 part of the book is spurious4 ,for1 in 
sooth1 this section1  although apart    
from this it is elegantly written1 is   
plainly a more  modern forgery4 ,there  
are many proofs of this4 ,when ,susanna 
is condemned  to die1 the prophet is    
seized by the ,spirit1 and cries out    
that the  sentence is unjust4 ,now1 in  
the first place1 it is always in some   
other  way that ,daniel prophesies--by  
visions1 and dreams1 and an angel       
appearing to him1 never by prophetic    
inspiration4 ,then1 after crying out  in
 this extraordinary fashion1 he detects 
them in a way no less  incredible1 which
 not even ,philistion the play-writer   

would have  resorted to4 ,for1 not      
satisfied with rebuking them through the
 ,spirit1  he placed them apart1 and    
asked them severally where they saw her 
committing adultery4 ,and when the one  
said1 8,under a holm-tree0  7prinos71 he
 answered that the angel would saw him  
asunder  7prisein72 and in a similar    
fashion menaced the other who said1     
8,under  a mastich-tree0 7schinos71 with
 being rent asunder 7schisthenai74      
,now1 in ,greek1 it happens that        
8holm-tree0 and 8saw asunder10 and      
8rend0  and 8mastich-tree0 sound alike2 
but in ,hebrew they are quite distinct4 
,but all the books of the ,old          
,testament have been translated from    
,hebrew  into ,greek4    #b4 ,moreover1 
how is it that they who were captives   
among the ,chaldans1  lost and won at   
play1#ajhb thrown out unburied on the   
streets1 as was  prophesied of the      
former captivity1 their sons torn from  
them to be  eunuchs1 and their daughters
 to be concubines1 as had been          

prophesied2  how is it that such could  
pass sentence of death1 and that on the 
wife  of their king ,joakim1 whom the   
king of the ,babylonians had made       
partner  of his throne8 ,then if it was 
not this ,joakim1 but some other from   
the  common people1 whence had a captive
 such a mansion and spacious garden8    
,but a more fatal objection is1 that    
this section1 along with the other  two 
at the end of it1 is not contained in   
the ,daniel received among the  ,jews4  
,and add that1 among all the many       
prophets who had been before1  there is 
no one who has quoted from another word 
for word4 ,for they had  no need to go  
a-begging for words1 since their own    
were true2 but this  one1 in rebuking   
one of those men1 quotes the words of   
the ,lord3 8,the  innocent and righteous
 shalt thou not slay40 ,from all this ,i
 infer that  this section is a later    
addition4 ,moreover1 the style is       
different4 ,i  have struck the blow2 do 
you give the echo2 answer1 and instruct 

me4  ,salute all my masters4 ,the       
learned all salute thee4 ,with all my   
heart ,i  pray for your and your        
circle's health4    ,footnote #ajhb3    
,nolte would change  7or 1 as ,wetsten4 
has    it71 which is a  1 into  or    1 
8strangled40 ,he compares ,tob4 ii4 #c4 
,a ,,letter ,,from ,,origen ,,to        
,,africanus4      ,origen to ,africanus1
 a beloved brother in ,god the ,father1 
through ,jesus  ,christ1 ,his holy      
child1 greeting4 ,your letter1 from     
which ,i learn what  you think of the   
,susanna in the book of ,daniel1 which  
is used in the  churches1 although      
apparently somewhat short1 presents in  
its few words  many problems1 each of   
which demands no common treatment1 but  
such as  oversteps the character of a   
letter1 and reaches the limits of a     
discourse4 ,and ,i1 when ,i consider1 as
 best ,i can1 the measure of my         
intellect1 that ,i may know myself1 am  
aware that ,i am wanting in the         
accuracy necessary to reply to your     

letter2 and that the more1 that the  few
 days ,i have spent in ,nicomedia have  
been far from sufficient to send  you an
 answer to all your demands and queries 
even after the fashion of  the present  
epistle4 ,wherefore pardon my little    
ability1 and the little  time ,i had1   
and read this letter with all           
indulgence1 supplying anything  ,i may  
omit4    #b4 ,you begin by saying1 that 
when1 in my discussion with our friend  
,bassus1 ,i used the ,scripture which   
contains the prophecy of ,daniel when   
yet a young man in the affair of        
,susanna1 ,i did this as if it had      
escaped me that this part of the book   
was spurious4 ,you say that you  praise 
this passage as elegantly written1 but  
find fault with it as a  more modern    
composition1 and a forgery2 and you add 
that the forger has  had recourse to    
something which not even ,philistion the
 play-writer  would have used in his    
puns between prinos and prisein1 schinos
  and schisis1 which words as they sound

 in ,greek can be used in this  way1 but
 not in ,hebrew4 ,in answer to this1 ,i 
have to tell you what it  behoves us to 
do in the cases not only of the ,history
 of ,susanna1 which  is found in every  
church of ,christ in that ,greek copy   
which the ,greeks  use1 but is not in   
the ,hebrew1 or of the two other        
passages you mention  at the end of the 
book containing the history of ,bel and 
the ,dragon1  which likewise are not in 
the ,hebrew copy of ,daniel2 but of     
thousands of  other passages also which 
,i found in many places when with my    
little  strength ,i was collating the   
,hebrew copies with ours4 ,for in       
,daniel  itself ,i found the word       
8bound0 followed in our versions by very
 many  verses which are not in the      
,hebrew at all1 beginning 7according to 
one  of the copies which circulate in   
the churches7 thus3 8,ananias1 and      
,azarias1 and ,misael prayed and sang   
unto ,god10 down to 8,o1 all ye that    
worship the ,lord1 bless ye the ,god of 

gods4 ,praise ,him1 and say that ,his   
mercy endureth for ever and ever4 ,and  
it came to pass1 when the king  heard   
them singing1 and saw them that they    
were alive40 ,or1 as in  another copy1  
from 8,and they walked in the midst of  
the fire1 praising  ,god and blessing   
the ,lord10 down to 8,o1 all ye that    
worship the ,lord1  bless ye the ,god of
 gods4 ,praise ,him1 and say that ,his  
mercy endureth to  all                  
generations40#ajhc ,but in the ,hebrew  
copies the words1 8,and these  three    
men1 ,sedrach1 ,misach1 and ,abdenego   
fell down bound into the midst  of the  
fire10 are immediately followed by the  
verse1 8,nabouchodonosor  the king was  
astonished1 and rose up in haste1 and   
spake1 and said unto  his counsellors40 
,for so ,aquila1 following the ,hebrew  
reading1 gives it1  who has obtained the
 credit among the ,jews of having       
interpreted the  ,scriptures with no    
ordinary care1 and whose version is most
 commonly  used by those who do not know

 ,hebrew1 as the one which has been most
  successful4 ,of the copies in my      
possession whose readings ,i gave1 one  
follows the ,seventy1 and the other     
,theodotion2 and just as the ,history   
of ,susanna which you call a forgery is 
found in both1 together with the        
passages at the end of ,daniel1 so they 
give also these passages1  amounting1 to
 make a rough guess1 to more than two   
hundred verses4    #c4 ,and in many     
other of the sacred books ,i found      
sometimes more in our  copies than in   
the ,hebrew1 sometimes less4 ,i shall   
adduce a few  examples1 since it is     
impossible to give them all4 ,of the    
book of ,esther  neither the prayer of  
,mardochaios nor that of ,esther1 both  
fitted to  edify the reader1 is found in
 the ,hebrew4 ,neither are the          
letters2#ajhd  nor the one written to   
,amman about the rooting up of the      
,jewish nation1  nor that of            
,mardochaios in the name of ,artaxerxes 
delivering the nation  from death4 ,then

 in ,job1 the words from 8,it is        
written1 that he shall  rise again with 
those whom the ,lord raises10 to the    
end1 are not in the  ,hebrew1 and so not
 in ,aquila's edition2 while they are   
found in the  ,septuagint and in        
,theodotion's version1 agreeing with    
each other at  least in sense4 ,and many
 other places ,i found in ,job where our
 copies  have more than the ,hebrew     
ones1 sometimes a little more1 and      
sometimes a  great deal more3 a little  
more1 as when to the words1 8,rising up 
in the  morning1 he offered             
burnt-offerings for them according to   
their number10  they add1 8one heifer   
for the sin of their soul20 and to the  
words1 8,the  angels of ,god came to    
present themselves before ,god1 and the 
devil came  with them10 8from going to  
and fro in the earth1 and from walking  
up and  down in it40 ,again1 after 8,the
 ,lord gave1 the ,lord has taken away10 
the  ,hebrew has not1 8,it was so1 as   
seemed good to the ,lord40 ,then our    

copies  are very much fuller than the   
,hebrew1 when ,job's wife speaks to him1
  from 8,how long wilt thou hold out8   
,and he said1 ,lo1 ,i wait yet a little 
while1 looking for the hope of my       
salvation10 down to 8that ,i may cease  
from my troubles1 and my sorrows which  
compass me40 ,for they have only  these 
words of the woman1 8,but say a word    
against ,god1 and die40    #d4 ,again1  
through the whole of ,job there are many
 passages in the ,hebrew  which are     
wanting in our copies1 generally four or
 five verses1 but  sometimes1 however1  
even fourteen1 and nineteen1 and        
sixteen4 ,but why  should ,i enumerate  
all the instances ,i collected with so  
much labour1 to  prove that the         
difference between our copies and those 
of the ,jews did  not escape me8 ,in    
,jeremiah ,i noticed many instances1 and
 indeed in that  book ,i found much     
transposition and variation in the      
readings of the  prophecies4 ,again1 in 
,genesis1 the words1 8,god saw that it  

was good10  when the firmament was made1
 are not found in the ,hebrew1 and there
 is  no small dispute among them about  
this2 and other instances are to be     
found in ,genesis1 which ,i marked1 for 
the sake of distinction1 with the  sign 
the ,greeks call an obelisk1 as on the  
other hand ,i marked with an  asterisk  
those passages in our copies which are  
not found in the ,hebrew4  ,what needs  
there speak of ,exodus1 where there is  
such diversity in what  is said about   
the tabernacle and its court1 and the   
ark1 and the  garments of the high      
priest and the priests1 that sometimes  
the meaning  even does not seem to be   
akin8 ,and1 forsooth1 when we notice    
such  things1 we are forthwith to reject
 as spurious the copies in use in our   
churches1 and enjoin the brotherhood to 
put away the sacred books  current among
 them1 and to coax the ,jews1 and       
persuade them to give us  copies which  
shall be untampered with1 and free from 
forgery6 ,are we to  suppose that that  

,providence which in the sacred         
,scriptures has  ministered to the      
edification of all the churches of      
,christ1 had no  thought for those      
bought with a price1#ajhe for whom      
,christ died2 whom1  although his ,son1 
,god who is love spared not1 but gave   
,him up for us  all1 that with ,him ,he 
might freely give us all things8#ajhf   
#e4 ,in all these cases consider whether
 it would not be well to remember  the  
words1 8,thou shalt not remove the      
ancient landmarks which thy  fathers    
have set40#ajhg ,nor do ,i say this     
because ,i shun the labour of           
investigating the ,jewish ,scriptures1  
and comparing them with ours1 and       
noticing their various readings4 ,this1 
if it be not arrogant to say it1  ,i    
have already to a great extent done to  
the best of my ability1  labouring hard 
to get at the meaning in all the        
editions and various  readings2#ajhh    
while ,i paid particular attention to   
the interpretation  of the ,seventy1    

lest ,i might be found to accredit any  
forgery to the  churches which are under
 heaven1 and give an occasion to those  
who seek  such a starting-point for     
gratifying their desire to slander the  
common  brethren1 and to bring some     
accusation against those who shine forth
 in  our community4 ,and ,i make it my  
endeavour not to be ignorant of their   
various readings1 lest in my            
controversies with the ,jews ,i should  
quote  to them what is not found in     
their copies1 and that ,i may make some 
use  of what is found there1 even       
although it should not be in our        
,scriptures4 ,for if we are so prepared 
for them in our discussions1 they  will 
not1 as is their manner1 scornfully     
laugh at ,gentile believers for  their  
ignorance of the true reading as they   
have them4 ,so far as to the  ,history  
of ,susanna not being found in the      
,hebrew4    #f4 ,let us now look at the 
things you find fault with in the story 
itself4 ,and here let us begin with what

 would probably make any one  averse to 
receiving the history3 ,i mean the play 
of words between  prinos and prisis1    
schinos and schisis4 ,you say that you  
can see  how this can be in ,greek1 but 
that in ,hebrew the words are altogether
  distinct4 ,on this point1 however1 ,i 
am still in doubt2 because1 when ,i  was
 considering this passage 7for ,i myself
 saw this difficulty71 ,i  consulted not
 a few ,jews about it1 asking them the  
,hebrew words for  prinos and prisein1  
and how they would translate schinos the
 tree1  and how schisis4 ,and they said 
that they did not know these ,greek     
words prinos and schinos1 and asked me  
to show them the trees1 that  they might
 see what they called them4 ,and ,i at  
once 7for the truth's  dear sake7 put   
before them pieces of the different     
trees4 ,one of them  then said1 that he 
could not with any certainty give the   
,hebrew name of  anything not mentioned 
in ,scripture1 since1 if one was at a   
loss1 he was  prone to use the ,syriac  

word instead of the ,hebrew one2 and he 
went on  to say1 that some words the    
very wisest could not translate4 8,if1  
then10  said he1 8you can adduce a      
passage in any ,scripture where the     
schinos  is mentioned1 or the prinos1   
you will find there the words you seek1 
together with the words which have the  
same sound2 but if it is nowhere        
mentioned1 we also do not know it40     
,this1 then1 being what the ,hebrews    
said to whom ,i had recourse1 and who   
were acquainted with the history1 ,i  am
 cautious of affirming whether or not   
there is any correspondence to  this    
play of words in the ,hebrew4 ,your     
reason for affirming that there  is not1
 you yourself probably know4    #g4     
,moreover1 ,i remember hearing from a   
learned ,hebrew1 said among  themselves 
to be the son of a wise man1 and to have
 been specially  trained to succeed his 
father1 with whom ,i had intercourse on 
many  subjects1 the names of these      
elders1 just as if he did not reject the

  ,history of ,susanna1 as they occur in
 ,jeremia as follows3 8,the ,lord make  
thee like ,zedekias and ,achiab1 whom   
the king of ,babylon roasted in the     
fire1 for the iniquity they did in      
,israel40#ajhi ,how1 then1 could the    
one be sawn asunder by an angel1 and the
 other rent in pieces8 ,the  answer is1 
that these things were prophesied not of
 this world1 but of  the judgment of    
,god1 after the departure from this     
world4 ,for as the  lord of that wicked 
servant who says1 8,my lord delayeth his
 coming10 and  so gives himself up to   
drunkenness1 eating and drinking with   
drunkards1  and smiting his             
fellow-servants1 shall at his coming    
8cut him asunder1  and appoint him his  
portion with the unbelievers10#ajij even
 so the  angels appointed to punish will
 accomplish these things 7just as they  
will cut asunder the wicked steward of  
that passage7 on these men1 who  were   
called indeed elders1 but who           
administered their stewardship          

wickedly4 ,one will saw asunder him who 
was waxen old in wicked days1 who  had  
pronounced false judgment1 condemning   
the innocent1 and letting the  guilty go
 free2#ajia and another will rend in    
pieces him of the seed of  ,chanaan1 and
 not of ,judah1 whom beauty had         
deceived1 and whose heart  lust had     
perverted4#ajib    #h4 ,and ,i knew     
another ,hebrew1 who told about these   
elders such  traditions as the          
following3 that they pretended to the   
,jews in  captivity1 who were hoping by 
the coming of ,christ to be freed from  
the  yoke of their enemies1 that they   
could explain clearly the things        
concerning ,christ1 444 and that they so
 deceived the wives of their            
countrymen4#ajic ,wherefore it is that  
the prophet ,daniel calls the one       
8waxen old in wicked days10 and says to 
the other1 8,thus have ye dealt  with   
the children of ,israel2 but the        
daughters of ,juda would not abide  your
 wickedness40    #i4 ,but probably to   

this you will say1 ,why then is the     
8,history0 not in  their ,daniel1 if1 as
 you say1 their wise men hand down by   
tradition such  stories8 ,the answer is1
 that they hid from the knowledge of the
 people  as many of the passages which  
contained any scandal against the       
elders1  rulers1 and judges1 as they    
could1 some of which have been preserved
 in  uncanonical writings 7,apocrypha74 
,as an example1 take the story told     
about ,esaias1 and guaranteed by the    
,epistle to the ,hebrews1 which is      
found in none of their public books4    
,for the author of the ,epistle to  the 
,hebrews1 in speaking of the prophets1  
and what they suffered1 says1  8,they   
were stoned1 they were sawn asunder1    
they were slain with the  sword40#ajid  
,to whom1 ,i ask1 does the 8sawn        
asunder0 refer 7for by an  old idiom1   
not peculiar to ,hebrew1 but found also 
in ,greek1 this is said  in the plural1 
although it refers to but one person78  
,now we know very  well that tradition  

says that ,esaias the prophet was sawn  
asunder2 and  this is found in some     
apocryphal work1 which probably the     
,jews have  purposely tampered with1    
introducing some phrases manifestly     
incorrect1  that discredit might be     
thrown on the whole4    ,however1 some  
one hard pressed by this argument may   
have recourse to the  opinion of those  
who reject this epistle as not being    
,paul's2 against  whom ,i must at some  
other time use other arguments to prove 
that it is  ,paul's4 ,at present ,i     
shall adduce from the ,gospel what      
,jesus ,christ  testifies concerning the
 prophets1 together with a story which  
,he refers  to1 but which is not found  
in the ,old ,testament1 since in it also
 there  is a scandal against unjust     
judges in ,israel4 ,the words of our    
,saviour  run thus3 8,woe unto you1     
scribes and ,pharisees1 hypocrites6     
because ye  build the tombs of the      
prophets1 and garnish the sepulchres of 
the  righteous1 and say1 ,if we had been

 in the days of our fathers1 we would   
not have been partakers with them in the
 blood of the prophets4  ,wherefore ye  
be witnesses unto yourselves1 that ye   
are the children of  them which killed  
the prophets4 ,fill ye up then the      
measure of your  fathers4 ,ye serpents1 
ye generation of vipers1 how can ye     
escape the  damnation of ,gehenna8      
,wherefore1 behold1 ,i send unto you    
prophets1 and  wise men1 and scribes2   
and some of them ye shall kill and      
crucify2 and  some of them shall ye     
scourge in your synagogues1 and         
persecute them  from city to city3 that 
upon you may come all the righteous     
blood shed  upon the earth1 from the    
blood of righteous ,abel unto the blood 
of  ,zacharias1 son of ,barachias1 whom 
ye slew between the temple and the      
altar4 ,verily ,i say unto you1 ,all    
these things shall come upon this       
generation40 ,and what follows is of the
 same tenor3 8,o ,jerusalem1            
,jerusalem1 thou that killest the       

prophets1 and stonest them which are    
sent unto thee1 how often would ,i have 
gathered thy children together1  even as
 a hen gathereth her chickens under her 
wings1 and ye would not6  ,behold1 your 
house is left unto you desolate40#ajie  
,let us see now if in these cases we are
 not forced to the conclusion1  that    
while the ,saviour gives a true account 
of them1 none of the  ,scriptures which 
could prove what ,he tells are to be    
found4 ,for they who  build the tombs of
 the prophets and garnish the sepulchres
 of the  righteous1 condemning the      
crimes their fathers committed against  
the  righteous and the prophets1 say1   
8,if we had been in the days of our     
fathers1 we would not have been         
partakers with them in the blood of the 
prophets40#ajif ,in the blood of what   
prophets1 can any one tell me8 ,for     
where do we find anything like this     
written of ,esaias1 or ,jeremias1 or    
any of the twelve1 or ,daniel8 ,then    
about ,zacharias the son of ,barachias1 

who was slain between the temple and the
 altar1 we learn from ,jesus  only1 not 
knowing it otherwise from any           
,scripture4 ,wherefore ,i think no      
other supposition is possible1 than that
 they who had the reputation of  wisdom1
 and the rulers and elders1 took away   
from the people every  passage which    
might bring them into discredit among   
the people4 ,we need  not wonder1 then1 
if this history of the evil device of   
the licentious  elders against ,susanna 
is true1 but was concealed and removed  
from the  ,scriptures by men themselves 
not very far removed from the counsel of
  these elders4    ,in the ,acts of the 
,apostles also1 ,stephen1 in his other  
testimony1 says1  8,which of the        
prophets have not your fathers          
persecuted8 ,and they have  slain them  
which showed before of the coming of the
 ,just ,one2 of whom ye  have been now  
the betrayers and murderers40#ajig ,that
 ,stephen speaks  the truth1 every one  
will admit who receives the ,acts of the

 ,apostles2  but it is impossible to    
show from the extant books of the ,old  
,testament  how with any justice he     
throws the blame of having persecuted   
and slain  the prophets on the fathers  
of those who believed not in ,christ4   
,and  ,paul1 in the first ,epistle to   
the ,thessalonians1 testifies this      
concerning the ,jews3 8,for ye1         
brethren1 became followers of the       
churches  of ,god which in ,judea are in
 ,christ ,jesus3 for ye also have       
suffered  like things of your own       
countrymen1 even as they have of the    
,jews2 who  both killed the ,lord ,jesus
 and their own prophets1 and have       
persecuted  us2 and they please not     
,god1 and are contrary to all men40#ajih
 ,what ,i  have said is1 ,i think1      
sufficient to prove that it would be    
nothing  wonderful if this history were 
true1 and the licentious and cruel      
attack  was actually made on ,susanna by
 those who were at that time elders1 and
  written down by the wisdom of the     

,spirit1 but removed by these rulers of 
,sodom1#ajii as the ,spirit would call  
them4    #aj4 ,your next objection is1  
that in this writing ,daniel is said to 
have  been seized by the ,spirit1 and to
 have cried out that the sentence was   
unjust2 while in that writing of his    
which is universally received he is     
represented as prophesying in quite     
another manner1 by visions and  dreams1 
and an angel appearing to him1 but never
 by prophetic  inspiration4 ,you seem to
 me to pay too little heed to the words1
 8,at  sundry times1 and in divers      
manners1 ,god spake in time past unto   
the  fathers by the prophets40#aajj     
,this is true not only in the general1  
but also of individuals4 ,for if you    
notice1 you will find that the same     
saints have been favoured with divine   
dreams and angelic appearances and      
direct inspirations4 ,for the present it
 will suffice to instance what  is      
testified concerning ,jacob4 ,of dreams 
from ,god he speaks thus3 8,and  it came

 to pass1 at the time that the cattle   
conceived1 that ,i saw them  before my  
eyes in a dream1 and1 behold1 the rams  
and he-goats which  leaped upon the     
sheep and the goats1 white-spotted1 and 
speckled1 and  grisled4 ,and the angel  
of ,god spake unto me in a dream1       
saying1 ,jacob4  ,and ,i said1 ,what is 
it8 ,and he said1 ,lift up thine eyes   
and see1 the  goats and rams leaping on 
the goats and sheep1 white-spotted1 and 
speckled1 and grisled3 for ,i have seen 
all that ,laban doeth unto thee4 ,i  am 
,god1 who appeared unto thee in the     
place of ,god1 where thou  anointedst to
 me there a pillar1 and vowed a vow     
there to me3 now arise1  get thee out   
from this land1 and return unto the land
 of thy  kindred40#aaja    ,and as to an
 appearance 7which is better than a     
dream71 he speaks as  follows about     
himself3 8,and ,jacob was left alone2   
and there wrestled a  man with him until
 the breaking of the day4 ,and he saw   
that he prevailed  not against him1 and 

he touched the breadth of his thigh2 and
 the  breadth of ,jacob's thigh grew    
stiff while he was wrestling with him4  
,and  he said to him1 ,let me go1 for   
the day breaketh4 ,and he said1 ,i will 
not  let thee go1 except thou bless me4 
,and he said unto him1 ,what is thy     
name8 ,and he said1 ,jacob4 ,and he said
 to him1 ,thy name shall be called  no  
more ,jacob1 but ,israel shall be thy   
name3 for thou hast prevailed  with     
,god1 and art powerful with men4 ,and   
,jacob asked him1 and said1 ,tell  me   
thy name4 ,and he said1 ,wherefore is it
 that thou dost ask after my  name8 ,and
 he blessed him there4 ,and ,jacob      
called the name of the place  ,vision of
 ,god3 for ,i have seen ,god face to    
face1 and my life is  preserved4 ,and   
the sun rose1 when the vision of ,god   
passed by40#aajb  ,and that he also     
prophesied by inspiration1 is evident   
from this  passage3 8,and ,jacob called 
unto his sons1 and said1 ,gather        
yourselves  together1 that ,i may tell  

you what shall befall you in the last   
days4  ,gather yourselves together1 and 
hear1 ye sons of ,jacob2 and hearken    
unto  ,israel your father4 ,reuben1 my  
first-born1 my might1 and the beginning 
of my children1 hard to be born1 hard   
and stubborn4 ,thou wert wanton1  boil  
not over like water2 because thou       
wentest up to thy father's bed2  then   
defiledst thou the couch to which thou  
wentest up40#aajc ,and so  with the     
rest3 it was by inspiration that the    
prophetic blessings were  pronounced4   
,we need not wonder1 then1 that ,daniel 
sometimes prophesied  by inspiration1 as
 when he rebuked the elders sometimes1  
as you say1 by  dreams and visions1 and 
at other times by an angel appearing    
unto him4    #aa4 ,your other objections
 are stated1 as it appears to me1       
somewhat  irreverently1 and without the 
becoming spirit of piety4 ,i cannot do  
better than quote your very words3      
8,then1 after crying out in this        
extraordinary fashion1 he detects them  

in a way no less incredible1  which not 
even ,philistion the play-writer would  
have resorted to4 ,for1  not satisfied  
with rebuking them through the ,spirit1 
he placed them  apart1 and asked them   
severally where they saw her committing 
adultery2  and when the one said1       
#8,under a holm-tree' 7prinos71 he      
answered that  the angel would saw him  
asunder 7prisein72 and in a similar     
fashion  threatened the other1 who said1
 #8,under a mastich-tree' 7schinos71    
with  being rent asunder40    ,you might
 as reasonably compare to ,philistion   
the play-writer1 a story  somewhat like 
this one1 which is found in the third   
book of ,kings1 which  you yourself will
 admit to be well written4 ,here is what
 we read in  ,kings3    8,then there    
appeared two women that were harlots    
before the king1 and  stood before him4 
,and the one woman said1 ,to me1 my     
lord1 ,i and this  woman dwell in one   
house2 and we were delivered in the     
house4 ,and it  came to pass1 the third 

day after that ,i was delivered1 that   
this woman  was delivered also3 and we  
were together2 there is no one in our   
house  except us two4 ,and this woman's 
child died in the night2 because she    
overlaid it4 ,and she arose at midnight1
 and took my son from my arms4  ,and    
thine handmaid slept4 ,and she laid it  
in her bosom1 and laid her  dead child  
in my bosom4 ,and ,i arose in the       
morning to give my child  suck1 and he  
was dead2 but when ,i had considered it 
in the morning1  behold1 it was not my  
son which ,i did bear4 ,and the other   
woman said1  ,nay2 the dead is thy son1 
but the living is my son4 ,and the other
 said1  ,no2 the living is my son1 but  
the dead is thy son4 ,thus they spake   
before the king4 ,then said the king1   
,thou sayest1 ,this is my son that      
liveth1 and thy son is the dead3 and    
thou sayest1 ,nay2 but thy son is  the  
dead1 and my son is the living4 ,and the
 king said1 ,bring me a sword4  ,and    
they brought a sword before the king4   

,and the king said1 ,divide the  living 
child in two1 and give half to the one1 
and half to the other4  ,then spake the 
woman whose the living child was unto   
the king 7for her  bowels yearned after 
her son71 and she said1 ,to me1 my lord1
 give her  the living child1 and in no  
wise slay it4 ,but the other said1 ,let 
it be  neither mine nor thine1 but      
divide it4 ,then the king answered and  
said1  ,give the child to her which     
said1 ,give her the living child1 and in
 no  wise slay it3 for she is the mother
 of it4 ,and all ,israel heard of the   
judgment which the king had judged2 and 
they feared the face of the  king3 for  
they saw that the wisdom of ,god was in 
him to do  judgment40#aajd    ,for if we
 were at liberty to speak in this       
scoffing way of the  ,scriptures in use 
in the churches1 we should rather       
compare this story  of the two harlots  
to the play of ,philistion than that of 
the chaste  ,susanna4 ,and just as the  
people would not have been persuaded if 

,solomon  had merely said1 8,give this  
one the living child1 for she is the    
mother  of it20 so ,daniel's attack on  
the elders would not have been          
sufficient  had there not been added the
 condemnation from their own mouth1 when
  both said that they had seen her lying
 with the young man under a tree1  but  
did not agree as to what kind of tree it
 was4 ,and since you have  asserted1 as 
if you knew for certain1 that ,daniel in
 this matter judged  by inspiration     
7which may or may not have been the     
case71 ,i would have  you notice that   
there seem to me to be some analogies in
 the story of  ,daniel to the judgment  
of ,solomon1 concerning whom the        
,scripture  testifies that the people   
saw that the wisdom of ,god was in him  
to do  judgment4#aaje ,this might be    
said also of ,daniel1 for it was because
  wisdom was in him to do judgment that 
the elders were judged in the  manner   
described4    #ab4 ,i had nearly        
forgotten an additional remark ,i have  

to make about the  prino-prisein and    
schino-schisein difficulty2 that is1    
that in our  ,scriptures there are many 
etymological fancies1 so to call them1  
which  in the ,hebrew are perfectly     
suitable1 but not in the ,greek4 ,it    
need not  surprise us1 then1 if the     
translators of the ,history of ,susanna 
contrived it so that they found out some
 ,greek words1 derived from the  same   
root1 which either corresponded exactly 
to the ,hebrew form 7though  this ,i    
hardly think possible71 or presented    
some analogy to it4 ,here is  an        
instance of this in our ,scripture4     
,when the woman was made by ,god  from  
the rib of the man1 ,adam says1 8,she   
shall be called woman1 because  she was 
taken out of her husband40 ,now the     
,jews say that the woman was  called    
8,essa10 and that 8taken0 is a          
translation of this word1 as is  evident
 from 8chos isouoth essa10 which means1 
8,i have taken the cup  of              
salvation20#aajf and that 8is0 means    

8man10 as we see from 8,hesre  as10     
which is1 8,blessed is the man40#aajg   
,according to the ,jews1  then1 8is0 is 
8man10 and 8essa0 8woman10 because she  
was taken out  of her husband 7is74 ,it 
need not then surprise us if some       
interpreters  of the ,hebrew 8,susanna10
 which had been concealed among them at 
a very  remote date1 and had been       
preserved only by the more learned and  
honest1  should have either given the   
,hebrew word for word1 or hit upon some 
analogy to the ,hebrew forms1 that the  
,greeks might be able to follow  them4  
,for in many other passages we can find 
traces of this kind of  contrivance on  
the part of the translators1 which ,i   
noticed when ,i was  collating the      
various editions4    #ac4 ,you raise    
another objection1 which ,i give in your
 own words3  8,moreover1 how is it that 
they1 who were captives among the       
,chaldans1  lost and won at play1 thrown
 out unburied on the streets1 as was    
prophesied of the former captivity1     

their sons torn from them to be         
eunuchs1 and their daughters to be      
concubines1 as had been prophesied2  how
 is it that such could pass sentence of 
death1 and that on the wife  of their   
king ,joakim1 whom the king of the      
,babylonians had made partner  of his   
throne8 ,then1 if it was not this       
,joakim1 but some other from the  common
 people1 whence had a captive such a    
mansion and spacious garden80    ,where 
you get your 8lost and won at play1 and 
thrown out unburied on the  streets10 ,i
 know not1 unless it is from ,tobias2   
and ,tobias 7as also  ,judith71 we ought
 to notice1 the ,jews do not use4 ,they 
are not even  found in the ,hebrew      
,apocrypha1 as ,i learned from the ,jews
 themselves4  ,however1 since the       
churches use ,tobias1 you must know that
 even in the  captivity some of the     
captives were rich and well to do4      
,tobias himself  says1 8,because ,i     
remembered ,god with all my heart2 and  
the ,most ,high  gave me grace and      

beauty in the eyes of ,nemessarus1 and  
,i was his  purveyor2 and ,i went into  
,media1 and left in trust with ,gabael1 
the  brother of ,gabrias at ,ragi1 a    
city of ,media1 ten talents of          
silver40#aajh ,and he adds1 as he were a
 rich man1 8,in the days of  ,nemessarus
 ,i gave many alms to my brethren4 ,i   
gave my bread to the  hungry1 and my    
clothes to the naked3 and if ,i saw any 
of my nation dead1  and cast outside the
 walls of ,nineve1 ,i buried him2 and if
 king  ,senachereim had slain any when  
he came fleeing from ,judea1 ,i buried  
them  privily 7for in his wrath he      
killed many740 ,think whether this great
  catalogue of ,tobias' good deeds does 
not betoken great wealth and much       
property1 especially when he adds1      
8,understanding that ,i was sought for  
to be put to death1 ,i withdrew myself  
for fear1 and all my goods were         
forcibly taken away40#aaji    ,and      
another captive1 ,dachiacharus1 the son 
of ,ananiel1 the brother of  ,tobias1   

was set over all the exchequer of the   
kingdom of king ,acherdon2  and we read1
 8,now ,achiacharus was cup-bearer and  
keeper of the signet1  and steward and  
overseer of the accounts40#aaaj         
,mardochaios1 too1 frequented the court 
of the king1 and had such  boldness     
before him1 that he was inscribed among 
the benefactors of  ,artaxerxes4        
,again we read in ,esdras1 that         
,neemias1 a cup-bearer and eunuch of the
  king1 of ,hebrew race1 made a request 
about the rebuilding of the temple1  and
 obtained it2 so that it was granted to 
him1 with many more1 to  return and     
build the temple again4 ,why then should
 we wonder that one  ,joakim had garden1
 and house1 and property1 whether these 
were very  expensive or only moderate1  
for this is not clearly told us in the  
writing8    #ad4 ,but you say1 8,how    
could they who were in captivity pass   
sentence of  death80 asserting1 ,i know 
not on what grounds1 that ,susanna was  
the wife  of a king1 because of the name

 ,joakim4 ,the answer is1 that it is no 
uncommon thing1 when great nations      
become subject1 that the king should    
allow the captives to use their own laws
 and courts of justice4 ,now1 for       
instance1 that the ,romans rule1 and the
 ,jews pay the half-shekel to  them1 how
 great power by the concession of ,csar 
the ethnarch has2 so  that we1 who have 
had experience of it1 know that he      
differs in little  from a true king6    
,private trials are held according to   
the law1 and some  are condemned to     
death4 ,and though there is not full    
licence for this1  still it is not done 
without the knowledge of the ruler1 as  
we learned  and were convinced of when  
we spent much time in the country of    
that  people4 ,and yet the ,romans only 
take account of two tribes1 while at    
that time besides ,juda there were the  
ten tribes of ,israel4 ,probably the    
,assyrians contented themselves with    
holding them in subjection1 and         
conceded to them their own judicial     

processes4    #ae4 ,i find in your      
letter yet another objection in these   
words3 8,and  add1 that among all the   
many prophets who had been before1 there
 is no  one who has quoted from another 
word for word4 ,for they had no need to 
go a-begging for words1 since their own 
were true4 ,but this one1 in  rebuking  
one of these men1 quotes the words of   
the ,lord1 #8,the innocent  and         
righteous shalt thou not slay4'0 ,i     
cannot understand how1 with all  your   
exercise in investigating and meditating
 on the ,scriptures1 you  have not      
noticed that the prophets continually   
quote each other almost  word for word4 
,for who of all believers does not know 
the words in  ,esaias8 8,and in the last
 days the mountain of the ,lord shall be
  manifest1 and the house of the ,lord  
on the top of the mountains1 and it     
shall be exalted above the hills2 and   
all nations shall come unto it4  ,and   
many people shall go and say1 ,come ye1 
and let us go up to the  mountain of the

 ,lord1 unto the house of the ,god of   
,jacob2 and ,he will  teach us ,his way1
 and we will walk in it3 for out of     
,zion shall go forth  a law1 and a word 
of the ,lord from ,jerusalem4 ,and ,he  
shall judge among  the nations1 and     
shall rebuke many people2 and they shall
 beat their  swords into ploughshares1  
and their spears into pruning-hooks3    
nation  shall not lift up sword against 
nation1 neither shall they learn war any
  more40#aaaa    ,but in ,micah we find 
a parallel passage1 which is almost word
 for word3  8,and in the last days the  
mountain of the ,lord shall be manifest1
  established on the top of the         
mountains1 and it shall be exalted above
  the hills2 and people shall hasten    
unto it4 ,and many nations shall come1  
and say1 ,come1 let us go up to the     
mountain of the ,lord1 to the house of  
the ,god of ,jacob2 and they will teach 
us ,his way1 and we will walk in  ,his  
paths3 for a law shall go forth from    
,zion1 and a word of the ,lord  from    

,jerusalem4 ,and ,he shall judge among  
many people1 and rebuke strong  nations2
 and they shall beat their swords into  
ploughshares1 and their  spears into    
pruning-hooks3 nation shall not lift up 
a sword against  nation1 neither shall  
they learn war any more40#aaab          
,again1 in ,first ,chronicles1 the psalm
 which is put in the hands of ,asaph    
and his brethren to praise the ,lord1   
beginning1 8,give thanks unto the       
,lord1 call upon ,his name10#aaac is in 
the beginning almost identical  with    
,ps4 civ41 down to 8and do my prophets  
no harm20 and after that it  is the same
 as ,ps4 xcv41 from the beginning of    
that psalm1 which is  something like    
this1 8,praise the ,lord all the earth10
 down to 8,for ,he  cometh to judge the 
earth40 7,it would have taken up too    
much time to  quote more fully2 so ,i   
have given these short references1 which
 are  sufficient for the matter before  
us47 ,and you will find the law about   
not bearing a burden on the ,sabbath-day

 in ,jeremia1 as well as in             
,moses4#aaad ,and the rules about the   
passover1 and the rules for the         
priests1 are not only in ,moses1 but    
also at the end of ,ezekiel4#aaae ,i    
would have quoted these1 and many more1 
had ,i not found that from the          
shortness of my stay in ,nicomedia my   
time for writing you was already  too   
much restricted4    ,your last objection
 is1 that the style is different4 ,this 
,i cannot see4    ,this1 then1 is my    
defence4 ,i might1 especially after all 
these  accusations1 speak in praise of  
this history of ,susanna1 dwelling on it
  word by word1 and expounding the      
exquisite nature of the thoughts4 ,such 
an encomium1 perhaps1 some of the       
learned and able students of divine     
things may at some other time compose4  
,this1 however1 is my answer to  your   
strokes1 as you call them4 ,would that  
,i could instruct you6 ,but ,i  do not  
now arrogate that to myself4 ,my lord   
and dear brother ,ambrosius1  who has   

written this at my dictation1 and has1  
in looking over it1  corrected as he    
pleased1 salutes you4 ,his faithful     
spouse1 ,marcella1 and  her children1   
also salute you4 ,also ,anicetus4 ,do   
you salute our dear  father             
,apollinarius1 and all our friends4     
,footnote #ajhc3      ,the ,song of the 
,three ,holy ,children in the           
,apocrypha4    ,footnote #ajhd3         
,this should probably be corrected1 with
 ,pat4 ,jun41 into1 8,nor are the       
letters1 neither10 etc4    ,footnote    
#ajhe3      #a ,cor4 vi4 #bj2 ,rom4 xiv4
 #ae4    ,footnote #ajhf3      ,rom4    
viii4 #cb4    ,footnote #ajhg3          
,prov4 xxii4 #bh4    ,footnote #ajhh3   
,origen's most important contribution to
 biblical literature was his            
elaborate attempt to rectify the text of
 the ,septuagint by collating    it with
 the ,hebrew original and other ,greek  
versions4 ,on this he spent             
twenty-eight years1 during which he     
travelled through the ,east             

collecting materials4 ,the form in which
 he first issued the result of    his   
labours was that of the ,tetrapla1 which
 presented in four    columns the texts 
of the ,,lxx41 ,aquila1 ,symmachus1 and 
,theodotion4 ,he    next issued the     
,hexapla1 in which the ,hebrew text was 
given1 first    in ,hebrew and then in  
,greek letters4 ,of some books he gave  
two    additional ,greek versions1      
whence the title ,octapla2 and there was
    even a seventh ,greek version added 
for some books4 ,unhappily this    great
 work1 which extended to nearly fifty   
volumes1 was never    transcribed1 and  
so perished 7,kitto1 ,cycl474           
,footnote #ajhi3      ,jer4 xxix4 #bb4  
,footnote #ajij3      ,luke xii4 #de1   
#df4    ,footnote #ajia3      ,susanna  
#eb1 #ec4    ,footnote #ajib3           
,susanna #ef4    ,footnote #ajic3       
,et utrumque sigillatim in quamcunque   
mulierem incidebat1 et cui vitium       
afferre cupiebat1 ei secreto affirmasse 
sibi a ,deo datum gignere    ,christum4 

,hinc spe gignendi ,christum decepta    
mulier1 sui copiam    decipienti        
faciebat1 et sic civium uxores          
stuprabant seniores ,achib et           
,sedekias4    ,footnote #ajid3          
,heb4 xi4 #ch4    ,footnote #ajie3      
,matt4 xxiii4 #bi-cf4    ,footnote      
#ajif3      ,matt4 xxiii4 #cj4          
,footnote #ajig3      ,acts vii4 #eb4   
,footnote #ajih3      #a ,thess4 ii4    
#ad-af4    ,footnote #ajii3      ,isa4  
i4 #aj4    ,footnote #aajj3      ,heb4  
i4 #a4    ,footnote #aaja3      ,gen4   
xxxi4 #aj4    ,footnote #aajb3          
,gen4 xxxii4 #bd4    ,footnote #aajc3   
,gen4 xlix4 #a4    ,footnote #aajd3     
#a ,kings iii4 #af-bh4    ,footnote     
#aaje3      #a ,kings iii4 #bh4         
,footnote #aajf3      ,ps4 cxv4 #ac4    
,footnote #aajg3      ,ps4 i4 #a4       
,footnote #aajh3      ,tob4 i4 #ab4     
,footnote #aaji3      ,tob4 i4 #ai4     
,footnote #aaaj3      ,tob4 i4 #bb4     
,footnote #aaaa3      ,isa4 ii4 #b4     
,footnote #aaab3      ,mic4 iv4 #a4     

,footnote #aaac3      #a ,chron4 xvi4   
#h4    ,footnote #aaad3      ,ex4 xxxv4 
#b2 ,num4 xv4 #cb2 ,jer4 xvii4 #ba-bd4  
,footnote #aaae3      ,in ,levit4       
passim2 ,ezek4 xliii4 xliv4 xlv4 xlvi4  
,a ,,letter ,,from ,,origen ,,to        
,,gregory4#aaaf      ,greeting in ,god1 
my most excellent sir1 and venerable son
 ,gregory1 from  ,origen4 ,a natural    
readiness of comprehension1 as you well 
know1 may1 if  practice be added1       
contribute somewhat to the contingent   
end1 if ,i may  so call it1 of that     
which any one wishes to practise4 ,thus1
 your natural  good parts might make of 
you a finished ,roman lawyer or a ,greek
  philosopher1 so to speak1 of one of   
the schools in high reputation4 ,but  ,i
 am anxious that you should devote all  
the strength of your natural  good parts
 to ,christianity for your end2 and in  
order to this1 ,i wish to  ask you to   
extract from the philosophy of the      
,greeks what may serve as a  course of  
study or a preparation for              

,christianity1 and from geometry and    
astronomy what will serve to explain the
 sacred ,scriptures1 in order  that all 
that the sons of the philosophers are   
wont to say about  geometry and music1  
grammar1 rhetoric1 and astronomy1 as    
fellow-helpers  to philosophy1 we may   
say about philosophy itself1 in relation
 to  ,christianity4    #b4 ,perhaps     
something of this kind is shadowed forth
 in what is written  in ,exodus from the
 mouth of ,god1 that the children of    
,israel were  commanded to ask from     
their neighbours1 and those who dwelt   
with them1  vessels of silver and gold1 
and raiment1 in order that1 by spoiling 
the  ,egyptians1 they might have        
material for the preparation of the     
things  which pertained to the service  
of ,god4 ,for from the things which the 
children of ,israel took from the       
,egyptians the vessels in the holy of   
holies were made1--the ark with its lid1
 and the cherubim1 and the  mercy-seat1 
and the golden coffer1 where was the    

manna1 the angels'  bread4 ,these things
 were probably made from the best of the
 ,egyptian  gold4 ,an inferior kind     
would be used for the solid golden      
candlestick  near the inner veil1 and   
its branches1 and the golden table on   
which  were the pieces of shewbread1 and
 the golden censer between them4 ,and if
  there was a third and fourth quality  
of gold1 from it would be made the  holy
 vessels2 and the other things would be 
made of ,egyptian silver4 ,for  when the
 children of ,israel dwelt in ,egypt1   
they gained this from their  dwelling   
there1 that they had no lack of such    
precious material for the  utensils of  
the service of ,god4 ,and of the        
,egyptian raiment were  probably made   
all those things which1 as the          
,scripture mentions1 needed  sewed and  
embroidered work1 sewed with the wisdom 
of ,god1 the one to the  other1 that the
 veils might be made1 and the inner and 
the outer courts4  ,and why should ,i go
 on1 in this untimely digression1 to set

 forth how  useful to the children of   
,israel were the things brought from    
,egypt1  which the ,egyptians had not   
put to a proper use1 but which the      
,hebrews1  guided by the wisdom of ,god1
 used for ,god's service8 ,now the      
sacred  ,scripture is wont to represent 
as an evil the going down from the land 
of the children of ,israel into ,egypt1 
indicating that certain persons  get    
harm from sojourning among the          
,egyptians1 that is to say1 from        
meddling with the knowledge of this     
world1 after they have subscribed to    
the law of ,god1 and the ,israelitish   
service of ,him4 ,ader#aaag at least1   
the ,iduman1 so long as he was in the   
land of ,israel1 and had not tasted  the
 bread of the ,egyptians1 made no idols4
 ,it was when he fled from the  wise    
,solomon1 and went down into ,egypt1 as 
it were flying from the  wisdom of ,god1
 and was made a kinsman of ,pharaoh by  
marrying his wife's  sister1 and        
begetting a child1 who was brought up   

with the children of  ,pharaoh1 that he 
did this4 ,wherefore1 although he did   
return to the land  of ,israel1 he      
returned only to divide the people of   
,god1 and to make  them say to the      
golden calf1 8,these be thy gods1 ,o    
,israel1 which brought  thee up from the
 land of ,egypt40 ,and ,i may tell you  
from my experience1  that not many take 
from ,egypt only the useful1 and go away
 and use it  for the service of ,god2   
while ,ader the ,iduman has many        
brethren4 ,these  are they who1 from    
their ,greek studies1 produce heretical 
notions1 and  set them up1 like the     
golden calf1 in ,bethel1 which signifies
 8,god's  house40 ,in these words also  
there seems to me an indication that    
they  have set up their own imaginations
 in the ,scriptures1 where the word of  
,god dwells1 which is called in a figure
 ,bethel4 ,the other figure1 the  word  
says1 was set up in ,dan4 ,now the      
borders of ,dan are the most  extreme1  
and nearest the borders of the          

,gentiles1 as is clear from what  is    
written in ,joshua1 the son of ,nun4    
,now some of the devices of these       
brethren of ,ader1 as we call them1 are 
also very near the borders of the       
,gentiles4    #c4 ,do you then1 my son1 
diligently apply yourself to the reading
 of the  sacred ,scriptures4 ,apply     
yourself1 ,i say4 ,for we who read the  
things of  ,god need much application1  
lest we should say or think anything too
  rashly about them4 ,and applying      
yourself thus to the study of the things
  of ,god1 with faithful prejudgments   
such as are well pleasing to ,god1      
knock at its locked door1 and it will be
 opened to you by the porter1 of  whom  
,jesus says1 8,to him the porter        
opens40#aaah ,and applying yourself     
thus to the divine study1 seek aright1  
and with unwavering trust in ,god1  the 
meaning of the holy ,scriptures1 which  
so many have missed4 ,be not  satisfied 
with knocking and seeking2 for prayer is
 of all things  indispensable to the    

knowledge of the things of ,god4 ,for to
 this the  ,saviour exhorted1 and said  
not only1 8,knock1 and it shall be      
opened to  you2 and seek1 and ye shall  
find10#aaai but also1 8,ask1 and it     
shall be  given unto you40#aabj ,my     
fatherly love to you has made me thus   
bold2  but whether my boldness be good1 
,god will know1 and ,his ,christ1 and   
all  partakers of the ,spirit of ,god   
and the ,spirit of ,christ4 ,may you    
also be  a partaker1 and be ever        
increasing your inheritance1 that you   
may say  not only1 8,we are become      
partakers of ,christ10#aaba but also    
partakers  of ,god4    ,footnote #aaaf3 
,this ,gregory1 styled the              
,wonder-worker1 was afterwards bishop of
    ,neo-,csarea4    ,footnote #aaag3   
,origen evidently confounds ,hadad the  
,edomite1 of #a ,kings xii4 #ad1 with   
,jeroboam4    ,footnote #aaah3          
,john x4 #c4    ,footnote #aaai3        
,matt4 vii4 #g4    ,footnote #aabj3     
,luke xi4 #i4    ,footnote #aaba3       

,heb4 iii4 #ad4                         
,,origen ,,contra ,,celsum4             
,,origen ,,against ,,celsus4            
,,book ,i4                              
,,preface4      #a4 ,when false         
witnesses testified against our ,lord   
and ,saviour ,jesus  ,christ1 ,he       
remained silent2 and when unfounded     
charges were brought  against ,him1 ,he 
returned no answer1 believing that ,his 
whole life and  conduct among the ,jews 
were a better refutation than any answer
 to the  false testimony1 or than any   
formal defence against the accusations4 
,and  ,i know not1 my pious             
,ambrosius1#aabb why you wished me to   
write a reply  to the false charges     
brought by ,celsus against the          
,christians1 and to  his accusations    
directed against the faith of the       
churches in his  treatise2 as if the    
facts themselves did not furnish a      
manifest  refutation1 and the doctrine a
 better answer than any writing1 seeing 
it  both disposes of the false          

statements1 and does not leave to the   
accusations any credibility or validity4
 ,now1 with respect to our ,lord's      
silence when false witness was borne    
against ,him1 it is sufficient at       
present to quote the words of ,matthew1 
for the testimony of ,mark is to  the   
same effect4 ,and the words of ,matthew 
are as follow3 8,and the high  priest   
and the council sought false witness    
against ,jesus to put ,him to  death1   
but found none1 although many false     
witnesses came forward4 ,at  last two   
false witnesses came and said1 ,this    
fellow said1 ,i am able to  destroy the 
temple of ,god1 and after three days to 
build it up4 ,and the  high priest      
arose1 and said to ,him1 ,answerest thou
 nothing to what these  witness against 
thee8 ,but ,jesus held ,his peace40#aabc
 ,and that ,he  returned no answer when 
falsely accused1 the following is the   
statement3  8,and ,jesus stood before   
the governor2 and he asked ,him1 saying1
 ,art thou  the king of the ,jews8 ,and 

,jesus said to him1 ,thou sayest4 ,and  
when ,he  was accused of the chief      
priests and elders1 ,he answered        
nothing4 ,then  said ,pilate unto ,him1 
,hearest thou not how many things they  
witness  against thee8 ,and ,he answered
 him to never a word1 insomuch that the 
governor marvelled greatly40#aabd    #b4
 ,it was1 indeed1 matter of surprise to 
men even of ordinary  intelligence1 that
 one who was accused and assailed by    
false testimony1  but who was able to   
defend ,himself1 and to show that ,he   
was guilty of  none of the charges      
alleged1 and who might have enumerated  
the  praiseworthy deeds of ,his own     
life1 and ,his miracles wrought by      
divine  power1 so as to give the judge  
an opportunity of delivering a more     
honourable judgment regarding ,him1     
should not have done this1 but should   
have disdained such a procedure1 and in 
the nobleness of ,his nature have       
contemned ,his accusers4#aabe ,that the 
judge would1 without any  hesitation1   

have set ,him at liberty if ,he had     
offered a defence1 is  clear from what  
is related of him when he said1 8,which 
of the two do ye  wish that ,i should   
release unto you1 ,barabbas or ,jesus1  
who is called  ,christ80#aabf and from  
what the ,scripture adds1 8,for he knew 
that for  envy they had delivered       
,him40#aabg ,jesus1 however1 is at all  
times  assailed by false witnesses1 and1
 while wickedness remains in the world1 
is ever exposed to accusation4 ,and yet 
even now ,he continues silent  before   
these things1 and makes no audible      
answer1 but places ,his defence  in the 
lives of ,his genuine disciples1 which  
are a pre-eminent  testimony1 and one   
that rises superior to all false        
witness1 and refutes  and overthrows all
 unfounded accusations and charges4     
#c4 ,i venture1 then1 to say that this  
8apology0 which you require me to       
compose will somewhat weaken that       
defence of ,christianity which rests  on
 facts1 and that power of ,jesus which  

is manifest to those who are not        
altogether devoid of perception4        
,notwithstanding1 that we may not have  
the appearance of being reluctant to    
undertake the task which you have       
enjoined1 we have endeavoured1 to the   
best of our ability1 to suggest1  by way
 of answer to each of the statements    
advanced by ,celsus1 what  seemed to us 
adapted to refute them1 although his    
arguments have no  power to shake the   
faith of any true believer4 ,and forbid1
 indeed1  that any one should be found  
who1 after having been a partaker in    
such a  love of ,god as was displayed in
 ,christ ,jesus1 could be shaken in his 
purpose by the arguments of ,celsus1 or 
of any such as he4 ,for ,paul1 when     
enumerating the innumerable causes which
 generally separate men from the  love  
of ,christ and from the love of ,god in 
,christ ,jesus 7to all of  which1 the   
love that was in himself rose superior71
 did not set down  argument among the   
grounds of separation4 ,for observe that

 he says1  firstly3 8,who shall separate
 us from the love of ,christ8 ,shall    
tribulation1 or distress1 or            
persecution1 or famine1 or nakedness1 or
  peril1 or sword8 7as it is written1   
,for ,thy sake we are killed all the    
day long2 we are accounted as sheep for 
the slaughter47 ,nay1 in all  these     
things we are more than conquerors      
through ,him that loved  us40#aabh ,and 
secondly1 when laying down another      
series of causes which  naturally tend  
to separate those who are not firmly    
grounded in their  religion1 he says3   
8,for ,i am persuaded that neither      
death1 nor life1 nor  angels1 nor       
principalities1 nor powers1 nor things  
present1 nor things  to come1 nor       
height1 nor depth1 nor any other        
creature1 shall be able to  separate us 
from the love of ,god1 which is in      
,christ ,jesus our  ,lord40#aabi    #d4 
,now1 truly1 it is proper that we should
 feel elated because  afflictions1 or   
those other causes enumerated by ,paul1 

do not separate  us from ,christ2 but   
not that ,paul and the other apostles1  
and any  other resembling them1 should  
entertain that feeling1 because they    
were far exalted above such things when 
they said1 8,in all these things  we are
 more than conquerors through ,him that 
loved us10#aacj which is  a stronger    
statement than that they are simply     
8conquerors40 ,but if it  be proper for 
apostles to entertain a feeling of      
elation in not being  separated from the
 love of ,god that is in ,christ ,jesus 
our ,lord1 that  feeling will be        
entertained by them because neither     
death1 nor life1 nor  angels1 nor       
principalities1 nor any of the things   
that follow1 can  separate them from the
 love of ,god which is in ,christ ,jesus
 our ,lord4  ,and therefore ,i do not   
congratulate that believer in ,christ   
whose faith  can be shaken by           
,celsus--who no longer shares the common
 life of men1 but  has long since       
departed--or by any apparent            

plausibility of  argument4#aaca ,for ,i 
do not know in what rank to place him   
who has need  of arguments written in   
books in answer to the charges of       
,celsus against  the ,christians1 in    
order to prevent him from being shaken  
in his faith1  and confirm him in it4   
,but nevertheless1 since in the         
multitude of those  who are considered  
believers some such persons might be    
found as would  have their faith shaken 
and overthrown by the writings of       
,celsus1 but  who might be preserved by 
a reply to them of such a nature as to  
refute  his statements and to exhibit   
the truth1 we have deemed it right to   
yield to your injunction1 and to furnish
 an answer to the treatise which  you   
sent us1 but which ,i do not think that 
any one1 although only a  short way     
advanced in philosophy1 will allow to be
 a 8,true ,discourse10  as ,celsus has  
entitled it4    #e4 ,paul1 indeed1      
observing that there are in ,greek      
philosophy certain  things not to be    

lightly esteemed1 which are plausible in
 the eyes of  the many1 but which       
represent falsehood as truth1 says with 
regard to  such3 8,beware lest any man  
spoil you through philosophy and vain   
deceit1  after the tradition of men1    
after the rudiments of the world1 and   
not  after ,christ40#aacb ,and seeing   
that there was a kind of greatness      
manifest in the words of the world's    
wisdom1 he said that the words of  the  
philosophers were 8according to the     
rudiments of the world40 ,no man  of    
sense1 however1 would say that those of 
,celsus were 8according to the          
rudiments of the world40 ,now those     
words1 which contained some element  of 
deceitfulness1 the apostle named 8vain  
deceit10 probably by way of  distinction
 from a deceit that was not 8vain20 and 
the prophet ,jeremiah  observing this1  
ventured to say to ,god1 8,o ,lord1     
,thou hast deceived me1  and ,i was     
deceived2 ,thou art stronger than ,i1   
and hast prevailed40#aacc  ,but in the  

language of ,celsus there seems to me to
 be no deceitfulness  at all1 not even  
that which is 8vain20 such              
deceitfulness1 viz41 as is  found in the
 language of those who have founded     
philosophical sects1 and  who have been 
endowed with no ordinary talent for such
 pursuits4 ,and as  no one would say    
that any ordinary error in geometrical  
demonstrations  was intended to deceive1
 or would describe it for the sake of   
exercise  in such matters2#aacd so those
 opinions which are to be styled 8vain  
deceit10 and the 8tradition of men10 and
 8according to the rudiments of  the    
world10 must have some resemblance to   
the views of those who have  been the   
founders of philosophical sects1 if such
 titles are to be  appropriately applied
 to them4    #f4 ,after proceeding with 
this work as far as the place where     
,celsus  introduces the ,jew disputing  
with ,jesus1 ,i resolved to prefix this 
preface to the beginning of the         
treatise1 in order that the reader of   

our reply to ,celsus might fall in with 
it first1 and see that this book  has   
been composed not for those who are     
thorough believers1 but for such  as are
 either wholly unacquainted with the    
,christian faith1 or for those  who1 as 
the apostle terms them1 are 8weak in the
 faith20 regarding whom  he says1 8,him 
that is weak in the faith receive       
ye40#aace ,and this  preface must be my 
apology for beginning my answer to      
,celsus on one  plan1 and carrying it on
 on another4 ,for my first intention was
 to  indicate his principal objections1 
and then briefly the answers that  were 
returned to them1 and subsequently to   
make a systematic treatise of  the whole
 discourse4#aacf ,but afterwards1       
circumstances themselves  suggested to  
me that ,i should be economical of my   
time1 and that1  satisfied with what ,i 
had already stated at the commencement1 
,i should  in the following part grapple
 closely1 to the best of my ability1    
with  the charges of ,celsus4 ,i have   

therefore to ask indulgence for those   
portions which follow the preface       
towards the beginning of the book4 ,and 
if you are not impressed by the powerful
 arguments which succeed1 then1  asking 
similar indulgence also with respect to 
them1 ,i refer you1 if you  still desire
 an argumentative solution of the       
objections of ,celsus1 to  those men who
 are wiser than myself1 and who are able
 by words and  treatises to overthrow   
the charges which he brings against us4 
,but  better is the man who1 although   
meeting with the work of ,celsus1 needs 
no answer to it at all1 but who despises
 all its contents1 since they  are      
contemned1 and with good reason1 by     
every believer in ,christ1  through the 
,spirit that is in him4    ,footnote    
#aabb3      ,this individual is         
mentioned by ,eusebius 7,eccles4 ,hist4 
b4 vi4 c4    #ah7 as having been        
converted from the heresy of ,valentinus
 to the    faith of the church by the   
efforts of ,origen4    ,footnote #aabc3 

,cf4 ,matt4 xxvi4 #ei-fb4    ,footnote  
#aabd3      ,cf4 ,matt4 xxvii4 #aa-ad4  
,footnote #aabe3         4    ,footnote 
#aabf3      ,cf4 ,matt4 xxvii4 #ag4     
,footnote #aabg3      ,cf4 ,matt4 xxvii4
 #ah4    ,footnote #aabh3      ,rom4    
viii4 #ce-cg4    ,footnote #aabi3       
,rom4 viii4 #ch1 #ci4    ,footnote      
#aacj3      ,rom4 viii4 #cg1 4          
,footnote #aaca3         4    ,footnote 
#aacb3      ,col4 ii4 #h4    ,footnote  
#aacc3      ,cf4 ,jer4 xx4 #g4          
,footnote #aacd3                      1 
4 ,cf4 note of ,ruus in loc4            
,footnote #aace3      ,rom4 xiv4 #a4    
,footnote #aacf3      4                 
,chapter ,i4      ,the first point which
 ,celsus brings forward1 in his desire  
to throw  discredit upon ,christianity1 
is1 that the ,christians entered into   
secret  associations with each other    
contrary to law1 saying1 that 8of       
associations some are public1 and that  
these are in accordance with the  laws2 
others1 again1 secret1 and maintained in

 violation of the laws40  ,and his wish 
is to bring into disrepute what are     
termed the  8love-feasts0#aacg of the   
,christians1 as if they had their origin
 in  the common danger1 and were more   
binding than any oaths4 ,since1 then1 he
  babbles about the public law1 alleging
 that the associations of the           
,christians are in violation of it1 we  
have to reply1 that if a man were       
placed among ,scythians1 whose laws were
 unholy1#aach and having no  opportunity
 of escape1 were compelled to live among
 them1 such an one  would with good     
reason1 for the sake of the law of      
truth1 which the  ,scythians would      
regard as wickedness1#aaci enter into   
associations  contrary to their laws1   
with those like-minded with himself2 so1
 if  truth is to decide1 the laws of the
 heathens which relate to images1 and   
an atheistical polytheism1 are          
8,scythian0 laws1 or more impious even  
than these1 if there be any such4 ,it is
 not irrational1 then1 to form          

associations in opposition to existing  
laws1 if done for the sake of the       
truth4 ,for as those persons would do   
well who should enter into a secret     
association in order to put to death a  
tyrant who had seized upon the          
liberties of a state1 so ,christians    
also1 when tyrannized over by him  who  
is called the devil1 and by falsehood1  
form leagues contrary to the  laws of   
the devil1 against his power1 and for   
the safety of those others  whom they   
may succeed in persuading to revolt from
 a government which  is1 as it were1    
8,scythian10 and despotic4    ,footnote 
#aacg3        4    ,footnote #aach3     
4    ,footnote #aaci3      4            
,chapter ,,ii4      ,celsus next        
proceeds to say1 that the system of     
doctrine1 viz4 ,judaism1  upon which    
,christianity depends1 was barbarous in 
its origin4 ,and with  an appearance of 
fairness1 he does not reproach          
,christianity#aadj  because of its      
origin among barbarians1 but gives the  

latter credit for  their ability in     
discovering such doctrines4 ,to this1   
however1 he adds  the statement1 that   
the ,greeks are more skilful than any   
others in  judging1 establishing1 and   
reducing to practice the discoveries of 
barbarous nations4 ,now this is our     
answer to his allegations1 and our      
defence of the truths contained in      
,christianity1 that if any one were to  
come from the study of ,grecian opinions
 and usages to the gospel1 he  would not
 only decide that its doctrines were    
true1 but would by  practice establish  
their truth1 and supply whatever seemed 
wanting1 from  a ,grecian point of view1
 to their demonstration1 and thus       
confirm the  truth of ,christianity4 ,we
 have to say1 moreover1 that the gospel 
has a  demonstration of its own1 more   
divine than any established by ,grecian 
dialectics4 ,and this diviner method is 
called by the apostle the               
8manifestation of the ,spirit and of    
power30 of 8the ,spirit10 on account  of

 the prophecies1 which are sufficient to
 produce faith in any one who  reads    
them1 especially in those things which  
relate to ,christ2 and of  8power10     
because of the signs and wonders which  
we must believe to have  been performed1
 both on many other grounds1 and on     
this1 that traces of  them are still    
preserved among those who regulate their
 lives by the  precepts of the gospel4  
,footnote #aadj3       4                
,chapter ,,iii4      ,after this1       
,celsus proceeding to speak of the      
,christians teaching and  practising    
their favourite doctrines in secret1 and
 saying that they do  this to some      
purpose1 seeing they escape the penalty 
of death which is  imminent1 he compares
 their dangers with those which were    
encountered by  such men as ,socrates   
for the sake of philosophy2 and here he 
might have  mentioned ,pythagoras as    
well1 and other philosophers4 ,but our  
answer to  this is1 that in the case of 
,socrates the ,athenians immediately    

afterwards repented2 and no feeling of  
bitterness remained in their  minds     
regarding him1 as also happened in the  
history of ,pythagoras4 ,the  followers 
of the latter1 indeed1 for a            
considerable time established  their    
schools in that part of ,italy called   
,magna ,grcia2 but in the case  of the  
,christians1 the ,roman ,senate1 and the
 princes of the time1 and  the soldiery1
 and the people1 and the relatives of   
those who had become  converts to the   
faith1 made war upon their doctrine1 and
 would have  prevented its progress1    
overcoming it by a confederacy of so    
powerful  a nature1 had it not1 by the  
help of ,god1 escaped the danger1 and   
risen  above it1 so as finally to defeat
 the whole world in its conspiracy      
against it4                             
,chapter ,,iv4      ,let us notice also 
how he thinks to cast discredit upon our
 system of  morals1#aada alleging that  
it is only common to us with other      
philosophers1 and no venerable or new   

branch of instruction4 ,in reply to     
which we have to say1 that unless all   
men had naturally impressed upon  their 
minds sound ideas of morality1 the      
doctrine of the punishment of  sinners  
would have been excluded by those who   
bring upon themselves the  righteous    
judgments of ,god4 ,it is not therefore 
matter of surprise that  the same ,god  
should have sown in the hearts of all   
men those truths  which ,he taught by   
the prophets and the ,saviour1 in order 
that at the  divine judgment every man  
may be without excuse1 having the       
8requirements#aadb of the law written   
upon his heart10--a truth  obscurely    
alluded to by the ,bible#aadc in what   
the ,greeks regard as a  myth1 where it 
represents ,god as having with ,his own 
finger written down  the commandments1  
and given them to ,moses1 and which the 
wickedness of  the worshippers of the   
calf made him break in pieces1 as if the
 flood of  wickedness1 so to speak1 had 
swept them away4 ,but ,moses having     

again  hewn tables of stone1 ,god wrote 
the commandments a second time1 and gave
  them to him2 the prophetic word       
preparing the soul1 as it were1 after   
the first transgression1 for the writing
 of ,god a second time4    ,footnote    
#aada3        4    ,footnote #aadb3     
4    ,footnote #aadc3       4           
,chapter ,v4      ,treating of the      
regulations respecting idolatry as being
 peculiar to  ,christianity1 ,celsus    
establishes their correctness1 saying   
that the  ,christians do not consider   
those to be gods that are made with     
hands1 on  the ground that it is not in 
conformity with right reason to suppose 
that images1 fashioned by the most      
worthless and depraved of workmen1  and 
in many instances also provided by      
wicked men1 can be regarded as  gods4   
,in what follows1 however1 wishing to   
show that this is a common  opinion1 and
 one not first discovered by            
,christianity1 he quotes a  saying of   
,heraclitus to this effect3 8,that those

 who draw near to  lifeless images1 as  
if they were gods1 act in a similar     
manner to those  who would enter into   
conversation with houses40 ,respecting  
this1 then1  we have to say1 that ideas 
were implanted in the minds of men like 
the  principles of morality1 from which 
not only ,heraclitus1 but any other     
,greek or barbarian1 might by reflection
 have deduced the same  conclusion2 for 
he states that the ,persians also were  
of the same  opinion1 quoting ,herodotus
 as his authority4 ,we also can add to  
these  ,zeno of ,citium1 who in his     
,polity says3 8,and there will be no    
need to  build temples1 for nothing     
ought to be regarded as sacred1 or of   
much  value1 or holy1 which is the work 
of builders and of mean men40 ,it is    
evident1 then1 with respect to this     
opinion as well as others1 that  there  
has been engraven upon the hearts of men
 by the finger of ,god a  sense of the  
duty that is required4                  
,chapter ,,vi4      ,after this1 through

 the influence of some motive which is  
unknown to me1  ,celsus asserts that it 
is by the names of certain demons1 and  
by the use  of incantations1 that the   
,christians appear to be possessed of   
miraculous power2 hinting1 ,i suppose1  
at the practices of those who  expel    
evil spirits by incantations4 ,and here 
he manifestly appears to  malign the    
gospel4 ,for it is not by incantations  
that ,christians seem to  prevail over  
evil spirits1 but by the name of ,jesus1
 accompanied by  the announcement of the
 narratives which relate to ,him2 for   
the  repetition of these has frequently 
been the means of driving demons out  of
 men1 especially when those who repeated
 them did so in a sound and  genuinely  
believing spirit4 ,such power1 indeed1  
does the name of ,jesus  possess over   
evil spirits1 that there have been      
instances where it was  effectual1 when 
it was pronounced even by bad men1 which
 ,jesus ,himself  taught would be the   
case1 when ,he said3 8,many shall say to

 me in that  day1 ,in ,thy name we have 
cast out devils1 and done many wonderful
  works40#aadd ,whether ,celsus omitted 
this from intentional malignity1 or     
from ignorance1 ,i do not know4 ,and he 
next proceeds to bring a charge  against
 the ,saviour ,himself1 alleging that it
 was by means of sorcery  that ,he was  
able to accomplish the wonders which ,he
 performed2 and that  foreseeing that   
others would attain the same knowledge1 
and do the same  things1 making a boast 
of doing them by help of the power of   
,god1 ,he  excludes such from ,his      
kingdom4 ,and his accusation is1 that if
 they are  justly excluded1 while ,he   
,himself is guilty of the same          
practices1 ,he is  a wicked man2 but if 
,he is not guilty of wickedness in doing
 such  things1 neither are they who do  
the same as ,he4 ,but even if it be     
impossible to show by what power ,jesus 
wrought these miracles1 it is  clear    
that ,christians employ no spells or    
incantations1 but the simple  name of   

,jesus1 and certain other words in which
 they repose faith1  according to the   
,holy ,scriptures4    ,footnote #aadd3  
,cf4 ,matt4 vii4 #bb4                   
,chapter ,,vii4      ,moreover1 since he
 frequently calls the ,christian        
doctrine a secret  system of belief1 we 
must confute him on this point also1    
since almost  the entire world is better
 acquainted with what ,christians preach
 than  with the favourite opinions of   
philosophers4 ,for who is ignorant of   
the  statement that ,jesus was born of a
 virgin1 and that ,he was crucified1    
and that ,his resurrection is an article
 of faith among many1 and that a        
general judgment is announced to come1  
in which the wicked are to be  punished 
according to their deserts1 and the     
righteous to be duly  rewarded8 ,and yet
 the mystery of the resurrection1 not   
being  understood1#aade is made a       
subject of ridicule among unbelievers4  
,in  these circumstances1 to speak of   
the ,christian doctrine as a secret     

system1 is altogether absurd4 ,but that 
there should be certain  doctrines1 not 
made known to the multitude1 which are  
revealed after  the exoteric ones have  
been taught1 is not a peculiarity of    
,christianity  alone1 but also of       
philosophic systems1 in which certain   
truths are  exoteric and others         
esoteric4 ,some of the hearers of       
,pythagoras were  content with his ipse 
dixit2 while others were taught in      
secret those  doctrines which were not  
deemed fit to be communicated to profane
 and  insufficiently prepared ears4     
,moreover1 all the mysteries that are   
celebrated everywhere throughout ,greece
 and barbarous countries1  although held
 in secret1 have no discredit thrown    
upon them1 so that it  is in vain that  
he endeavours to calumniate the secret  
doctrines of  ,christianity1 seeing he  
does not correctly understand its       
nature4    ,footnote #aade3      ,the   
words1 as they stand in the text of     
,lommatzsch1 are1            4 ,ruus    

would read  instead    of 4 ,this       
emendation has been adopted in the      
translation4                            
,chapter ,,viii4    ,it is with a       
certain eloquence1#aadf indeed1 that he 
appears to  advocate the cause of those 
who bear witness to the truth of        
,christianity by their death1 in the    
following words3 8,and ,i do not        
maintain that if a man1 who has adopted 
a system of good doctrine1 is to  incur 
danger from men on that account1 he     
should either apostatize1 or  feign     
apostasy1 or openly deny his opinions40 
,and he condemns those who1  while      
holding the ,christian views1 either    
pretend that they do not1 or  deny them1
 saying that 8he who holds a certain    
opinion ought not to  feign recantation1
 or publicly disown it40 ,and here      
,celsus must be  convicted of           
self-contradiction4 ,for from other     
treatises of his it is  ascertained that
 he was an ,epicurean2 but here1 because
 he thought that  he could assail       

,christianity with better effect by not 
professing the  opinions of ,epicurus1  
he pretends that there is a something   
better in  man than the earthly part of 
his nature1 which is akin to ,god1 and  
says  that 8they in whom this element1  
viz4 the soul1 is in a healthy          
condition1 are ever seeking after their 
kindred nature1 meaning ,god1 and  are  
ever desiring to hear something about   
,him1 and to call it to  remembrance40  
,observe now the insincerity of his     
character6 ,having said  a little       
before1 that 8the man who had embraced a
 system of good  doctrine ought not1    
even if exposed to danger on that       
account from men1  to disavow it1 or    
pretend that he had done so1 nor yet    
openly disown  it10 he now involves     
himself in all manner of contradictions4
 ,for he  knew that if he acknowledged  
himself an ,epicurean1 he would not     
obtain  any credit when accusing those  
who1 in any degree1 introduce the       
doctrine of ,providence1 and who place a

 ,god over the world4 ,and we have      
heard that there were two individuals of
 the name of ,celsus1 both of  whom were
 ,epicureans2 the earlier of the two    
having lived in the time of  ,nero1 but 
this one in that of ,adrian1 and later4 
,footnote #aadf3      4                 
,chapter ,,ix4      ,he next proceeds to
 recommend1 that in adopting opinions we
 should  follow reason and a rational   
guide1#aadg since he who assents to     
opinions without following this course  
is very liable to be deceived4  ,and he 
compares inconsiderate believers to     
,metragyrt1 and soothsayers1  and       
,mithr1 and ,sabbadians1 and to anything
 else that one may fall in  with1 and to
 the phantoms of ,hecate1 or any other  
demon or demons4 ,for  as amongst such  
persons are frequently to be found      
wicked men1 who1  taking advantage of   
the ignorance of those who are easily   
deceived1 lead  them away whither they  
will1 so also1 he says1 is the case     
among  ,christians4 ,and he asserts that

 certain persons who do not wish either 
to give or receive a reason for their   
belief1 keep repeating1 8,do not        
examine1 but believe60 and1 8,your faith
 will save you60 ,and he alleges  that  
such also say1 8,the wisdom of this life
 is bad1 but that  foolishness is a good
 thing60 ,to which we have to answer1   
that if it  were possible for all to    
leave the business of life1 and devote  
themselves to philosophy1 no other      
method ought to be adopted by any  one1 
but this alone4 ,for in the ,christian  
system also it will be found  that there
 is1 not to speak at all arrogantly1 at 
least as much of  investigation into    
articles of belief1 and of explanation  
of dark  sayings1 occurring in the      
prophetical writings1 and of the        
parables in  the ,gospels1 and of       
countless other things1 which either    
were narrated  or enacted with a        
symbolical signification1#aadh as is the
 case with  other systems4 ,but since   
the course alluded to is impossible1    

partly on  account of the necessities of
 life1 partly on account of the weakness
 of  men1 as only a very few individuals
 devote themselves earnestly to         
study1#aadi what better method could be 
devised with a view of  assisting the   
multitude1 than that which was delivered
 by ,jesus to the  heathen8 ,and let us 
inquire1 with respect to the great      
multitude of  believers1 who have washed
 away the mire of wickedness in which   
they  formerly wallowed1 whether it were
 better for them to believe without a   
reason1 and so to have become reformed  
and improved in their habits1  through  
the belief that men are chastised for   
sins1 and honoured for  good works2 or  
not to have allowed themselves to be    
converted on the  strength of mere      
faith1 but to have waited until they    
could give  themselves to a thorough    
examination of the necessary reasons4   
,for it  is manifest that1 on such a    
plan1 all men1 with very few exceptions1
  would not obtain this amelioration of 

conduct which they have obtained        
through a simple faith1 but would       
continue to remain in the practice of  a
 wicked life4 ,now1 whatever other      
evidence can be furnished of the  fact1 
that it was not without divine          
intervention that the philanthropic     
scheme of ,christianity was introduced  
among men1 this also must be  added4    
,for a pious man will not believe that  
even a physician of the  body1 who      
restores the sick to better health1     
could take up his abode in  any city or 
country without divine permission1 since
 no good happens to  men without the    
help of ,god4 ,and if he who has cured  
the bodies of  many1 or restored them to
 better health1 does not effect his     
cures  without the help of ,god1 how    
much more ,he who has healed the souls  
of  many1 and has turned them to virtue1
 and improved their nature1 and         
attached them to ,god who is over all   
things1 and taught them to refer  every 
action to ,his good pleasure1 and to    

shun all that is displeasing  to ,him1  
even to the least of their words or     
deeds1 or even of the  thoughts of their
 hearts8    ,footnote #aadg3         4  
,footnote #aadh3       1  4    ,footnote
 #aadi3           4                     
,chapter ,x4      ,in the next place1   
since our opponents keep repeating those
 statements  about faith1 we must say   
that1 considering it as a useful thing  
for the  multitude1 we admit that we    
teach those men to believe without      
reasons1  who are unable to abandon all 
other employments1 and give themselves  
to  an examination of arguments2 and our
 opponents1 although they do not        
acknowledge it1 yet practically do the  
same4 ,for who is there that1 on        
betaking himself to the study of        
philosophy1 and throwing himself into   
the ranks of some sect1 either by       
chance1#aaej or because he is  provided 
with a teacher of that school1 adopts   
such a course for any  other reason1    
except that he believes his particular  

sect to be  superior to any other8 ,for1
 not waiting to hear the arguments of   
all the  other philosophers1 and of all 
the different sects1 and the reasons for
  condemning one system and for         
supporting another1 he in this way      
elects  to become a ,stoic1 e4g41 or a  
,platonist1 or a ,peripatetic1 or an    
,epicurean1 or a follower of some other 
school1 and is thus borne1  although    
they will not admit it1 by a kind of    
irrational impulse to the  practice1 say
 of ,stoicism1 to the disregard of the  
others2 despising  either ,platonism1 as
 being marked by greater humility than  
the others2  or ,peripateticism1 as more
 human1 and as admitting with more      
fairness#aaea than other systems the    
blessings of human life4 ,and some      
also1 alarmed at first sight#aaeb about 
the doctrine of providence1  from seeing
 what happens in the world to the       
vicious and to the  virtuous1 have      
rashly concluded that there is no divine
 providence at  all1 and have adopted   

the views of ,epicurus and ,celsus4     
,footnote #aaej3      4    ,footnote    
#aaea3       4    ,footnote #aaeb3      
4                                       
,chapter ,,xi4      ,since1 then1 as    
reason teaches1 we must repose faith in 
some one of  those who have been the    
introducers of sects among the ,greeks  
or  barbarians1 why should we not rather
 believe in ,god who is over all        
things1 and in ,him who teaches that    
worship is due to ,god alone1 and  that 
other things are to be passed by1 either
 as non-existent1 or as  existing       
indeed1 and worthy of honour1 but not of
 worship and reverence8  ,and respecting
 these things1 he who not only believes1
 but who  contemplates things with the  
eye of reason1 will state the           
demonstrations that occur to him1 and   
which are the result of careful         
investigation4 ,and why should it not be
 more reasonable1 seeing all  human     
things are dependent upon faith1 to     
believe ,god rather than them8  ,for who

 enters on a voyage1 or contracts a     
marriage1 or becomes the  father of     
children1 or casts seed into the ground1
 without believing  that better things  
will result from so doing1 although the 
contrary  might and sometimes does      
happen8 ,and yet the belief that better 
things1  even agreeably to their wishes1
 will follow1 makes all men venture upon
  uncertain enterprises1 which may turn 
out differently from what they  expect4 
,and if the hope and belief of a better 
future be the support of  life in every 
uncertain enterprise1 why shall not this
 faith rather be  rationally accepted by
 him who believes on better grounds than
 he who  sails the sea1 or tills the    
ground1 or marries a wife1 or engages in
 any  other human pursuit1 in the       
existence of a ,god who was the ,creator
 of  all these things1 and in ,him who  
with surpassing wisdom and divine       
greatness of mind dared to make known   
this doctrine to men in every part  of  
the world1 at the cost of great danger1 

and of a death considered  infamous1    
which ,he underwent for the sake of the 
human race2 having also  taught those   
who were persuaded to embrace ,his      
doctrine at the first1 to  proceed1     
under the peril of every danger1 and of 
ever impending death1  to all quarters  
of the world to ensure the salvation of 
men8                                    
,chapter ,,xii4      ,in the next place1
 when ,celsus says in express words1    
8,if they would  answer me1 not as if ,i
 were asking for information1 for ,i am 
acquainted  with all their opinions1 but
 because ,i take an equal interest in   
them  all1 it would be well4 ,and if    
they will not1 but will keep            
reiterating1  as they generally do1     
#8,do not investigate1' etc41 they must1
 he  continues1 explain to me at least  
of what nature these things are of      
which they speak1 and whence they are   
derived10 etc4 ,now1 with regard to  his
 statement that he 8is acquainted with  
all our doctrines10 we have to  say that

 this is a boastful and daring          
assertion2 for if he had read the       
prophets in particular1 which are full  
of acknowledged difficulties1 and  of   
declarations that are obscure to the    
multitude1 and if he had perused  the   
parables of the ,gospels1 and the other 
writings of the law and of  the ,jewish 
history1 and the utterances of the      
apostles1 and had read  them candidly1  
with a desire to enter into their       
meaning1 he would not  have expressed   
himself with such boldness1 nor said    
that he 8was  acquainted with all their 
doctrines40 ,even we ourselves1 who have
  devoted much study to these writings1 
would not say that 8we were  acquainted 
with everything10 for we have a regard  
for truth4 ,not one of  us will assert1 
8,i know all the doctrines of           
,epicurus10 or will be  confident that  
he knows all those of ,plato1 in the    
knowledge of the fact  that so many     
differences of opinion exist among the  
expositors of these  systems4 ,for who  

is so daring as to say that he knows all
 the opinions  of the ,stoics or of the 
,peripatetics8 ,unless1 indeed1 it      
should be the  case that he has heard   
this boast1 8,i know them all10 from    
some ignorant  and senseless            
individuals1 who do not perceive their  
own ignorance1 and  should thus imagine1
 from having had such persons as his    
teachers1 that  he was acquainted with  
them all4 ,such an one appears to me to 
act very  much as a person would do who 
had visited ,egypt 7where the ,egyptian 
savans1 learned in their country's      
literature1 are greatly given to        
philosophizing about those things which 
are regarded among them as  divine1 but 
where the vulgar1 hearing certain myths1
 the reasons of  which they do not      
understand1 are greatly elated because  
of their  fancied knowledge71 and who   
should imagine that he is acquainted    
with  the whole circle of ,egyptian     
knowledge1 after having been a disciple 
of  the ignorant alone1 and without     

having associated with any of the       
priests1 or having learned the mysteries
 of the ,egyptians from any other       
source4 ,and what ,i have said regarding
 the learned and ignorant among  the    
,egyptians1 ,i might have said also of  
the ,persians2 among whom there  are    
mysteries1 conducted on rational        
principles by the learned among  them1  
but understood in a symbolical sense by 
the more superficial of  the            
multitude4#aaec ,and the same remark    
applies to the ,syrians1 and  ,indians1 
and to all those who have a literature  
and a mythology4    ,footnote #aaec3    
'   1      '     1      '       4 ,for  
,ruus prefers 1 which is    adopted in  
the translation4                        
,chapter ,,xiii4      ,but since ,celsus
 has declared it to be a saying of many 
,christians1 that  8the wisdom of this  
life is a bad thing1 but that           
foolishness is good10  we have to answer
 that he slanders the gospel1 not giving
 the words as  they actually occur in   

the writings of ,paul1 where they run as
 follow3  8,if any one among you seemeth
 to be wise in this world1 let him      
become a  fool1 that he may become wise4
 ,for the wisdom of this world is       
foolishness with ,god40#aaed ,the       
apostle1 therefore1 does not say simply 
that 8wisdom is foolishness with ,god10 
but 8the wisdom of this world40  ,and   
again1 not1 8,if any one among you      
seemeth to be wise1 let him become  a   
fool universally20 but1 8let him become 
a fool in this world1 that  he may      
become wise40 ,we term1 then1 8the      
wisdom of this world10 every  false     
system of philosophy1 which1 according  
to the ,scriptures1 is  brought to      
nought2 and we call foolishness good1   
not without  restriction1 but when a man
 becomes foolish as to this world4 ,as  
if we  were to say that the ,platonist1 
who believes in the immortality of the  
soul1 and in the doctrine of its        
metempsychosis1#aaee incurs the charge  
of folly with the ,stoics1 who discard  

this opinion2 and with the              
,peripatetics1 who babble about the     
subtleties of ,plato2 and with the      
,epicureans1 who call it superstition to
 introduce a providence1 and to  place a
 ,god over all things4 ,moreover1 that  
it is in agreement with the  spirit of  
,christianity1 of much more importance  
to give our assent to  doctrines upon   
grounds of reason and wisdom than on    
that of faith  merely1 and that it was  
only in certain circumstances that the  
latter  course was desired by           
,christianity1 in order not to leave men
 altogether  without help1 is shown by  
that genuine disciple of ,jesus1 ,paul1 
when he  says3 8,for after that1 in the 
wisdom of ,god1 the world by wisdom knew
  not ,god1 it pleased ,god by the      
foolishness of preaching to save them   
that believe40#aaef ,now by these words 
it is clearly shown that it is  by the  
wisdom of ,god that ,god ought to be    
known4 ,but as this result did  not     
follow1 it pleased ,god a second time to

 save them that believe1 not  by 8folly0
 universally1 but by such foolishness as
 depended on  preaching4 ,for the       
preaching of ,jesus ,christ as crucified
 is the  8foolishness0 of preaching1 as 
,paul also perceived1 when he said1     
8,but  we preach ,christ crucified1 to  
the ,jews a stumbling-block1 and to the 
,greeks foolishness2 but to them who are
 called1 both ,jews and ,greeks1        
,christ the power of ,god1 and wisdom of
 ,god40#aaeg    ,footnote #aaed3      #a
 ,cor4 iii4 #ah1 #ai4    ,footnote      
#aaee3      4    ,footnote #aaef3       
1            1              '   1       
1 etc4    ,footnote #aaeg3      #a ,cor4
 i4 #bc1 #bd4                           
,chapter ,,xiv4      ,celsus1 being of  
opinion that there is to be found among 
many nations a  general relationship of 
doctrine1 enumerates all the nations    
which gave  rise to such and such       
opinions2 but for some reason1 unknown  
to me1 he  casts a slight upon the      
,jews1 not including them amongst the   

others1 as  having either laboured along
 with them1 and arrived at the same     
conclusions1 or as having entertained   
similar opinions on many subjects4  ,it 
is proper1 therefore1 to ask him why he 
gives credence to the  histories of     
barbarians and ,greeks respecting the   
antiquity of those  nations of whom he  
speaks1 but stamps the histories of this
 nation alone  as false4 ,for if the    
respective writers related the events   
which are  found in these works in the  
spirit of truth1 why should we distrust 
the  prophets of the ,jews alone8 ,and  
if ,moses and the prophets have recorded
  many things in their history from a   
desire to favour their own system1  why 
should we not say the same of the       
historians of other countries8 ,or1     
when the ,egyptians or their histories  
speak evil of the ,jews1 are they  to be
 believed on that point2 but the ,jews1 
when saying the same things  of the     
,egyptians1 and declaring that they had 
suffered great injustice  at their      

hands1 and that on this account they had
 been persecuted by  ,god1 are to be    
charged with falsehood8 ,and this       
applies not to the  ,egyptians alone1   
but to others2 for we shall find that   
there was a  connection between the     
,assyrians and the ,jews1 and that this 
is recorded  in the ancient histories of
 the ,assyrians4 ,and so also the       
,jewish  historians 7,i avoid using the 
word 8prophets10 that ,i may not appear 
to  prejudge the case7 have related that
 the ,assyrians were enemies of the     
,jews4 ,observe at once1 then1 the      
arbitrary procedure of this individual1 
who believes the histories of these     
nations on the ground of their being    
learned1 and condemns others as being   
wholly ignorant4 ,for listen to the     
statement of ,celsus3 8,there is10 he   
says1 8an authoritative account from    
the very beginning1 respecting which    
there is a constant agreement among  all
 the most learned nations1 and cities1  
and men40 ,and yet will not  call the   

,jews a learned nation in the same way  
in which he does the  ,egyptians1 and   
,assyrians1 and ,indians1 and ,persians1
 and ,odrysians1 and  ,samothracians1   
and ,eleusinians4                       
,chapter ,,xv4      ,how much more      
impartial than ,celsus is ,numenius the 
,pythagorean1 who has  given many proofs
 of being a very eloquent man1 and who  
has carefully  tested many opinions1 and
 collected together from many sources   
what had  the appearance of truth2 for1 
in the first book of his treatise ,on   
the  ,good1 speaking of those nations   
who have adopted the opinion that ,god  
is incorporeal1 he enumerates the ,jews 
also among those who hold this  view2   
not showing any reluctance to use even  
the language of their  prophets in his  
treatise1 and to give it a metaphorical 
signification4  ,it is said1 moreover1  
that ,hermippus has recorded in his     
first book1 ,on  ,lawgivers1 that it was
 from the ,jewish people that           
,pythagoras derived  the philosophy     

which he introduced among the ,greeks4  
,and there is extant  a work by the     
historian ,hecatus1 treating of the     
,jews1 in which so high  a character is 
bestowed upon that nation for its       
learning1 that  ,herennius ,philo1 in   
his treatise on the ,jews1 has doubts1  
in the first  place1 whether it is      
really the composition of the historian2
 and says1  in the second place1 that if
 really his1 it is probable that he was 
carried away by the plausible nature of 
the ,jewish history1 and so  yielded his
 assent to their system4                
,chapter ,,xvi4      ,i must express my 
surprise that ,celsus should class the  
,odrysians1 and  ,samothracians1 and    
,eleusinians1 and ,hyperboreans among   
the most ancient  and learned nations1  
and should not deem the ,jews worthy of 
a place  among such1 either for their   
learning or their antiquity1 although   
there  are many treatises in circulation
 among the ,egyptians1 and ,phnicians1  
and ,greeks1 which testify to their     

existence as an ancient people1 but     
which ,i have considered it unnecessary 
to quote4 ,for any one who chooses  may 
read what ,flavius ,josephus has        
recorded in his two books1 ,on the      
,antiquity of the ,jews1 where he brings
 together a great collection of         
writers1 who bear witness to the        
antiquity of the ,jewish people2 and    
there exists the ,discourse to the      
,greeks of ,tatian the younger1 in      
which with very great learning he       
enumerates those historians who have    
treated of the antiquity of the ,jewish 
nation and of ,moses4 ,it seems1  then1 
to be not from a love of truth1 but from
 a spirit of hatred1 that  ,celsus makes
 these statements1 his object being to  
asperse the origin of  ,christianity1   
which is connected with ,judaism4 ,nay1 
he styles the  ,galactophagi of ,homer1 
and the ,druids of the ,gauls1 and the  
,get1 most  learned and ancient tribes1 
on account of the resemblance between   
their  traditions and those of the      

,jews1 although ,i know not whether any 
of  their histories survive2 but the    
,hebrews alone1 as far as in him lies1  
he deprives of the honour both of       
antiquity and learning4 ,and again1     
when making a list of ancient and       
learned men who have conferred  benefits
 upon their contemporaries by their     
deeds1 and upon posterity  by their     
writings1 he excluded ,moses from the   
number2 while of ,linus1 to  whom       
,celsus assigns a foremost place in his 
list1 there exist neither  laws nor     
discourses which produced a change for  
the better among any  tribes2 whereas a 
whole nation1 dispersed throughout the  
entire world1  obey the laws of ,moses4 
,consider1 then1 whether it is not from 
open  malevolence that he has expelled  
,moses from his catalogue of learned    
men1 while asserting that ,linus1 and   
,musus1 and ,orpheus1 and  ,pherecydes1 
and the ,persian ,zoroaster1 and        
,pythagoras1 discussed these  topics1   
and that their opinions were deposited  

in books1 and have thus  been preserved 
down to the present time4 ,and it is    
intentionally also  that he has omitted 
to take notice of the myth1 embellished 
chiefly by  ,orpheus1 in which the gods 
are described as affected by human      
weaknesses  and passions4               
,chapter ,,xvii4      ,in what follows1 
,celsus1 assailing the ,mosaic history1 
finds fault with  those who give it a   
tropical and allegorical signification4 
,and here one  might say to this great  
man1 who inscribed upon his own work the
 title  of a ,true ,discourse1 8,why1   
good sir1 do you make it a boast to have
 it  recorded that the gods should      
engage in such adventures as are        
described  by your learned poets and    
philosophers1 and be guilty of          
abominable  intrigues1 and of engaging  
in wars against their own fathers1 and  
of  cutting off their secret parts1 and 
should dare to commit and to suffer     
such enormities2 while ,moses1 who gives
 no such accounts respecting ,god1  nor 

even regarding the holy angels1 and who 
relates deeds of far less  atrocity     
regarding men 7for in his writings no   
one ever ventured to  commit such crimes
 as ,kronos did against ,uranus1 or     
,zeus against his  father1 or that of   
the father of men and gods1 who had     
intercourse with  his own daughter71    
should be considered as having deceived 
those who  were placed under his laws1  
and to have led them into error80 ,and  
here  ,celsus seems to me to act        
somewhat as ,thrasymachus the ,platonic 
philosopher did1 when he would not allow
 ,socrates to answer regarding  justice1
 as he wished1 but said1 8,take care not
 to say that utility is  justice1 or    
duty1 or anything of that kind40 ,for in
 like manner ,celsus  assails 7as he    
thinks7 the ,mosaic histories1 and finds
 fault with those  who understand them  
allegorically1 at the same time         
bestowing also some  praise upon those  
who do so1 to the effect that they are  
more impartial  than those who do not2  

and thus1 as it were1 he prevents by his
 cavils  those who are able to show the 
true state of the case from offering    
such  a defence as they would wish to   
offer4#aaeh    ,footnote #aaeh3        1
  1           4 ,we have taken  as      
middle4 ,some    propose 4 ,and we have 
read 1 a lection which is given    by a 
second hand in one ,,ms4                
,chapter ,,xviii4      ,and challenging 
a comparison of book with book1 ,i would
 say1 8,come now1  good sir1 take down  
the poems of ,linus1 and of ,musus1 and 
of ,orpheus1  and the writings of       
,pherecydes1 and carefully compare these
 with the  laws of ,moses--histories    
with histories1 and ethical discourses  
with laws  and commandments--and see    
which of the two are the better fitted  
to  change the character of the hearer  
on the very spot1 and which to          
harden#aaei him in his wickedness2 and  
observe that your series of  writers    
display little concern for those readers
 who are to peruse them  at once        

unaided1#aafj but have composed their   
philosophy 7as you term  it7 for those  
who are able to comprehend its          
metaphorical and  allegorical           
signification2 whereas ,moses1 like a   
distinguished orator  who meditates some
 figure of ,rhetoric1 and who carefully 
introduces in  every part language of   
twofold meaning1 has done this in his   
five books3  neither affording1 in the  
portion which relates to morals1 any    
handle to  his ,jewish subjects for     
committing evil2 nor yet giving to the  
few  individuals who were endowed with  
greater wisdom1 and who were capable  of
 investigating his meaning1 a treatise  
devoid of material for  speculation4    
,but of your learned poets the very     
writings would seem no  longer to be    
preserved1 although they would have been
 carefully  treasured up if the readers 
had perceived any benefit likely to be  
derived from them2 whereas the works of 
,moses have stirred up many1 who  were  
even aliens to the manners of the ,jews1

 to the belief that1 as  these writings 
testify1 the first who enacted these    
laws and delivered  them to ,moses1 was 
the ,god who was the ,creator of the    
world4 ,for it  became the ,creator of  
the universe1 after laying down laws for
 its  government1 to confer upon ,his   
words a power which might subdue all men
  in every part of the earth4 ,and this 
,i maintain1 having as yet entered  into
 no investigation regarding ,jesus1 but 
still demonstrating that  ,moses1 who is
 far inferior to the ,lord1 is1 as the  
,discourse will  show1 greatly superior 
to your wise poets and philosophers40   
,footnote #aaei3      4 ,other readings 
are  and 1 which convey    the opposite 
meaning4    ,footnote #aafj3      4     
,chapter ,,xix4      ,after these       
statements1 ,celsus1 from a secret      
desire to cast discredit  upon the      
,mosaic account of the creation1 which  
teaches that the world is  not yet ten  
thousand years old1 but very much under 
that1 while  concealing his wish1       

intimates his agreement with those who  
hold that  the world is uncreated4 ,for1
 maintaining that there have been1 from 
all  eternity1 many conflagrations and  
many deluges1 and that the flood which  
lately took place in the time of        
,deucalion is comparatively modern1 he  
clearly demonstrates to those who are   
able to understand him1 that1 in  his   
opinion1 the world was uncreated4 ,but  
let this assailant of the  ,christian   
faith tell us by what arguments he was  
compelled to accept the  statement that 
there have been many conflagrations and 
many cataclysms1  and that the flood    
which occurred in the time of           
,deucalion1 and the  conflagration in   
that of ,phthon1 were more recent than  
any others4 ,and  if he should put      
forward the dialogues of ,plato as      
evidence on these  subjects1 we shall   
say to him that it is allowable for us  
also to  believe that there resided in  
the pure and pious soul of ,moses1 who  
ascended above all created things1 and  

united himself to the ,creator of  the  
universe1 and who made known divine     
things with far greater  clearness than 
,plato1 or those other wise men who     
lived among the  ,greeks and ,romans1 a 
spirit which was divine4 ,and if he     
demand of us our  reasons for such a    
belief1 let him first give grounds for  
his own  unsupported assertions1 and    
then we shall show that this view of    
ours is  the correct one4               
,chapter ,,xx4      ,and yet1 against   
his will1 ,celsus is entangled into     
testifying that the  world is           
comparatively modern1 and not yet ten   
thousand years old1 when  he says that  
the ,greeks consider those things as    
ancient1 because1 owing  to the deluges 
and conflagrations1 they have not beheld
 or received any  memorials of older    
events4 ,but let ,celsus have1 as his   
authorities for  the myth regarding the 
conflagrations and inundations1 those   
persons  who1 in his opinion1 are the   
most learned of the ,egyptians1 traces  

of  whose wisdom are to be found in the 
worship of irrational animals1 and  in  
arguments which prove that such a       
worship of ,god is in conformity  with  
reason1 and of a secret and mysterious  
character4 ,the ,egyptians1  then1 when 
they boastfully give their own account  
of the divinity of  animals1 are to be  
considered wise2 but if any ,jew1 who   
has signified  his adherence to the law 
and the lawgiver1 refer everything to   
the  ,creator of the universe1 and the  
only ,god1 he is1 in the opinion of     
,celsus and those like him1 deemed      
inferior to him who degrades the        
,divinity not only to the level of      
rational and mortal animals1 but even   
to that of irrational also6--a view     
which goes far beyond the mythical      
doctrine of transmigration1 according to
 which the soul falls down from  the    
summit of heaven1 and enters into the   
body of brute beasts1 both  tame and    
savage6 ,and if the ,egyptians related  
fables of this kind1 they  are believed 

to convey a philosophical meaning by    
their enigmas and  mysteries2 but if    
,moses compose and leave behind him     
histories and laws  for an entire       
nation1 they are to be considered as    
empty fables1 the  language of which    
admits of no allegorical meaning6       
,chapter ,,xxi4      ,the following is  
the view of ,celsus and the ,epicureans3
 8,moses having10  he says1 8learned the
 doctrine which is to be found existing 
among wise  nations and eloquent men1   
obtained the reputation of divinity40   
,now1 in  answer to this we have to say1
 that it may be allowed him that ,moses 
did  indeed hear a somewhat ancient     
doctrine1 and transmitted the same to   
the  ,hebrews2 that if the doctrine     
which he heard was false1 and neither   
pious nor venerable1 and if             
notwithstanding1 he received it and     
handed  it down to those under his      
authority1 he is liable to censure2 but 
if1  as you assert1 he gave his         
adherence to opinions that were wise and

  true1 and educated his people by means
 of them1 what1 pray1 has he done       
deserving of condemnation8 ,would1      
indeed1 that not only ,epicurus1 but    
,aristotle1 whose sentiments regarding  
providence are not so impious as  those 
of the former1 and the ,stoics1 who     
assert that ,god is a body1 had  heard  
such a doctrine6 ,then the world would  
not have been filled with  opinions     
which either disallow or enfeeble the   
action of providence1 or  introduce a   
corrupt corporeal principle1 according  
to which the god of  the ,stoics is a   
body1 with respect to whom they are not 
afraid to say  that he is capable of    
change1 and may be altered and          
transformed in all  his parts1 and1     
generally1 that he is capable of        
corruption1 if there be  any one to     
corrupt him1 but that he has the good   
fortune to escape  corruption1 because  
there is none to corrupt4 ,whereas the  
doctrine of  the ,jews and ,christians1 
which preserves the immutability and    

unalterableness of the divine nature1 is
 stigmatized as impious1 because  it    
does not partake of the profanity of    
those whose notions of ,god are  marked 
by impiety1 but because it says in the  
supplication addressed to  the          
,divinity1 8,thou art the same10#aafa it
 being1 moreover1 an article  of faith  
that ,god has said1 8,i change          
not40#aafb    ,footnote #aafa3      ,ps4
 cii4 #bg4    ,footnote #aafb3          
,mal4 iii4 #f4                          
,chapter ,,xxii4      ,after this1      
,celsus1 without condemning circumcision
 as practised by the  ,jews1 asserts    
that this usage was derived from the    
,egyptians2 thus  believing the         
,egyptians rather than ,moses1 who says 
that ,abraham was the  first among men  
who practised the rite4 ,and it is not  
,moses alone who  mentions the name of  
,abraham1 assigning to him great        
intimacy with ,god2  but many also of   
those who give themselves to the        
practice of the  conjuration of evil    

spirits1 employ in their spells the     
expression 8,god  of ,abraham10 pointing
 out by the very name the friendship    
that existed  between that just man and 
,god4 ,and yet1 while making use of the 
phrase  8,god of ,abraham10 they do not 
know who ,abraham is6 ,and the same     
remark  applies to ,isaac1 and ,jacob1  
and ,israel2 which names1 although      
confessedly ,hebrew1 are frequently     
introduced by those ,egyptians who      
profess to produce some wonderful result
 by means of their knowledge4  ,the rite
 of circumcision1 however1 which began  
with ,abraham1 and was  discontinued by 
,jesus1 who desired that ,his disciples 
should not  practise it1 is not before  
us for explanation2 for the present     
occasion  does not lead us to speak of  
such things1 but to make an effort to   
refute the charges brought against the  
doctrine of the ,jews by ,celsus1  who  
thinks that he will be able the more    
easily to establish the falsity  of     
,christianity1 if1 by assailing its     

origin in ,judaism1 he can show  that   
the latter also is untrue4              
,chapter ,,xxiii4      ,after this1     
,celsus next asserts that 8,those       
herdsmen and shepherds who  followed    
,moses as their leader1 had their minds 
deluded by vulgar  deceits1 and so      
supposed that there was one ,god40 ,let 
him show1 then1  how1 after this        
irrational departure1 as he regards it1 
of the herdsmen  and shepherds from the 
worship of many gods1 he himself is able
 to  establish the multiplicity of      
deities that are found amongst the      
,greeks1  or among those other nations  
that are called ,barbarian4 ,let him    
establish1 therefore1 the existence of  
,mnemosyne1 the mother of the  ,muses by
 ,zeus2 or of ,themis1 the parent of the
 ,hours2 or let him prove  that the ever
 naked ,graces can have a real1         
substantial existence4 ,but  he will not
 be able to show1 from any actions of   
theirs1 that these  fictitious          
representations#aafc of the ,greeks1    

which have the  appearance of being     
invested with bodies1 are really gods4  
,and why  should the fables of the      
,greeks regarding the gods be true1 any 
more  than those of the ,egyptians for  
example1 who in their language know     
nothing of a ,mnemosyne1 mother of the  
nine ,muses2 nor of a ,themis1  parent  
of the ,hours2 nor of a ,euphrosyne1 one
 of the ,graces2 nor of any  other of   
these names8 ,how much more manifest    
7and how much better than  all these    
inventions67 is it that1 convinced by   
what we see1 in the  admirable order of 
the world1 we should worship the ,maker 
of it as the  one ,author of one effect1
 and which1 as being wholly in harmony  
with  itself1 cannot on that account    
have been the work of many makers2 and  
that we should believe that the whole   
heaven is not held together by the      
movements of many souls1 for one is     
enough1 which bears the whole of the    
non-wandering#aafd sphere from east to  
west1 and embraces within it all  things

 which the world requires1 and which are
 not self-existing6 ,for  all are parts 
of the world1 while ,god is no part of  
the whole4 ,but ,god  cannot be         
imperfect1 as a part is imperfect4 ,and 
perhaps profounder  consideration will  
show1 that as ,god is not a part1 so    
neither is ,he  properly the whole1     
since the whole is composed of parts2   
and reason  will not allow us to believe
 that the ,god who is over all is       
composed of  parts1 each one of which   
cannot do what all the other parts can4 
,footnote #aafc3      4    ,footnote    
#aafd3       4                          
,chapter ,,xxiv4      ,after this he    
continues3 8,these herdsmen and         
shepherds concluded that  there was but 
one ,god1 named either the ,highest1 or 
,adonai1 or the  ,heavenly1 or ,sabaoth1
 or called by some other of those names 
which they  delight to give this world2 
and they knew nothing beyond that40 ,and
 in a  subsequent part of his work he   
says1 that 8,it makes no difference     

whether the ,god who is over all things 
be called by the name of ,zeus1  which  
is current among the ,greeks1 or by     
that1 e4g41 which is in use  among the  
,indians or ,egyptians40 ,now1 in answer
 to this1 we have to  remark that this  
involves a deep and mysterious          
subject--that1 viz41  respecting the    
nature of names3 it being a question    
whether1 as  ,aristotle thinks1 names   
were bestowed by arrangement1 or1 as the
 ,stoics  hold1 by nature2 the first    
words being imitations of things1       
agreeably  to which the names were      
formed1 and in conformity with which    
they  introduce certain principles of   
etymology2 or whether1 as ,epicurus     
teaches 7differing in this from the     
,stoics71 names were given by           
nature1--the first men having uttered   
certain words varying with the          
circumstances in which they found       
themselves4 ,if1 then1 we shall be able 
to establish1 in reference to the       
preceding statement1 the nature of      

powerful names1 some of which are used  
by the learned amongst the  ,egyptians1 
or by the ,magi among the ,persians1 and
 by the ,indian  philosophers called    
,brahmans1 or by the ,samanans1 and     
others in  different countries2 and     
shall be able to make out that the      
so-called  magic is not1 as the         
followers of ,epicurus and ,aristotle   
suppose1 an  altogether uncertain thing1
 but is1 as those skilled in it prove1 a
  consistent system1 having words which 
are known to exceedingly few2 then  we  
say that the name ,sabaoth1 and ,adonai1
 and the other names treated  with so   
much reverence among the ,hebrews1 are  
not applicable to any  ordinary created 
things1 but belong to a secret theology 
which refers to  the ,framer of all     
things4 ,these names1 accordingly1 when 
pronounced with  that attendant train of
 circumstances which is appropriate to  
their  nature1 are possessed of great   
power2 and other names1 again1 current  
in  the ,egyptian tongue1 are           

efficacious against certain demons who  
can only  do certain things2 and other  
names in the ,persian language have     
corresponding power over other spirits2 
and so on in every individual  nation1  
for different purposes4 ,and thus it    
will be found that1 of the  various     
demons upon the earth1 to whom different
 localities have been  assigned1 each   
one bears a name appropriate to the     
several dialects of  place and country4 
,he1 therefore1 who has a nobler idea1  
however small1  of these matters1 will  
be careful not to apply differing names 
to  different things2 lest he should    
resemble those who mistakenly apply the 
name of ,god to lifeless matter1 or who 
drag down the title of 8the ,good0  from
 the ,first ,cause1 or from virtue and  
excellence1 and apply it to  blind      
,plutus1 and to a healthy and           
well-proportioned mixture of flesh  and 
blood and bones1 or to what is          
considered to be noble birth4#aafe      
,footnote #aafe3         1              

1    4                                  
,chapter ,,xxv4      ,and perhaps there 
is a danger as great as that which      
degrades the name  of 8,god10 or of 8the
 ,good10 to improper objects1 in        
changing the name of  ,god according to 
a secret system1 and applying those     
which belong to  inferior beings to     
greater1 and vice versa4 ,and ,i do not 
dwell on  this1 that when the name of   
,zeus is uttered1 there is heard at the 
same  time that of the son of ,kronos   
and ,rhea1 and the husband of ,hera1 and
  brother of ,poseidon1 and father of   
,athene1 and ,artemis1 who was guilty   
of incest with his own daughter         
,persephone2 or that ,apollo immediately
  suggests the son of ,leto and ,zeus1  
and the brother of ,artemis1 and        
half-brother of ,hermes2 and so with all
 the other names invented by  these wise
 men of ,celsus1 who are the parents of 
these opinions1 and the  ancient        
theologians of the ,greeks4 ,for what   
are the grounds for deciding  that he   

should on the one hand be properly      
called ,zeus1 and yet on the  other     
should not have ,kronos for his father  
and ,rhea for his mother8 ,and  the same
 argument applies to all the others that
 are called gods4 ,but  this charge does
 not at all apply to those who1 for some
 mysterious  reason1 refer the word     
,sabaoth1 or ,adonai1 or any of the     
other names to  the true ,god4 ,and when
 one is able to philosophize about the  
mystery  of names1 he will find much to 
say respecting the titles of the angels 
of ,god1 of whom one is called ,michael1
 and another ,gabriel1 and another      
,raphael1 appropriately to the duties   
which they discharge in the world1      
according to the will of the ,god of all
 things4 ,and a similar philosophy  of  
names applies also to our ,jesus1 whose 
name has already been seen1 in  an      
unmistakeable manner1 to have expelled  
myriads of evil spirits from  the souls 
and bodies of men1 so great was the     
power which it exerted  upon those from 

whom the spirits were driven out4 ,and  
while still upon  the subject of names1 
we have to mention that those who are   
skilled in  the use of incantations1    
relate that the utterance of the same   
incantation in its proper language can  
accomplish what the spell  professes to 
do2 but when translated into any other  
tongue1 it is  observed to become       
inefficacious and feeble4 ,and thus it  
is not the  things signified1 but the   
qualities and peculiarities of words1   
which  possess a certain power for this 
or that purpose4 ,and so on such grounds
  as these we defend the conduct of the 
,christians1 when they struggle  even to
 death to avoid calling ,god by the name
 of ,zeus1 or to give ,him a  name from 
any other language4 ,for they either use
 the common  name--,god--indefinitely1  
or with some such addition as that of   
the 8,maker  of all things10 8the       
,creator of heaven and earth0--,he who  
sent down to  the human race those good 
men1 to whose names that of ,god being  

added1  certain mighty works are wrought
 among men4 ,and much more besides might
  be said on the subject of names1      
against those who think that we ought   
to be indifferent as to our use of them4
 ,and if the remark of ,plato in  the   
,philebus should surprise us1 when he   
says1 8,my fear1 ,o ,protagoras1  about 
the names of the gods is no small one10 
seeing ,philebus in his  discussion with
 ,socrates had called pleasure a 8god10 
how shall we not  rather approve the    
piety of the ,christians1 who apply none
 of the names  used in the mythologies  
to the ,creator of the world8 ,and now  
enough on  this subject for the present4
                                        
,chapter ,,xxvi4      ,but let us see   
the manner in which this ,celsus1 who   
professes to know  everything1 brings a 
false accusation against the ,jews1 when
 he alleges  that 8they worship angels1 
and are addicted to sorcery1 in which   
,moses  was their instructor40 ,now1 in 
what part of the writings of ,moses he  

found the lawgiver laying down the      
worship of angels1 let him tell1 who    
professes to know all about             
,christianity and ,judaism2 and let him 
show  also how sorcery can exist among  
those who have accepted the ,mosaic law1
  and read the injunction1 8,neither    
seek after wizards1 to be defiled by    
them40#aaff ,moreover1 he promises to   
show afterwards 8how it was  through    
ignorance that the ,jews were deceived  
and led into error40 ,now1  if he had   
discovered that the ignorance of the    
,jews regarding ,christ was  the effect 
of their not having heard the prophecies
 about ,him1 he would  show with truth  
how the ,jews fell into error4 ,but     
without any wish  whatever that this    
should appear1 he views as ,jewish      
errors what are no  errors at all4 ,and 
,celsus having promised to make us      
acquainted1 in a  subsequent part of his
 work1 with the doctrines of ,judaism1  
proceeds in  the first place to speak of
 our ,saviour as having been the leader 

of our  generation1 in so far as we are 
,christians1#aafg and says that 8a few  
years ago he began to teach this        
doctrine1 being regarded by ,christians 
as the ,son of ,god40 ,now1 with respect
 to this point--,his prior existence  a 
few years ago--we have to remark as     
follows4 ,could it have come to pass    
without divine assistance1 that ,jesus1 
desiring during these years to  spread  
abroad ,his words and teaching1 should  
have been so successful1  that          
everywhere throughout the world1 not a  
few persons1 ,greeks as well  as        
,barbarians1 learned as well as         
ignorant1 adopted ,his doctrine1 so     
that they struggled even to death in its
 defence1 rather than deny it1  which no
 one is ever related to have done for   
any other system8 ,i  indeed1 from no   
wish to flatter#aafh ,christianity1 but 
from a desire  thoroughly to examine the
 facts1 would say that even those who   
are  engaged in the healing of numbers  
of sick persons1 do not attain their    

object--the cure of the body--without   
divine help2 and if one were to  succeed
 in delivering souls from a flood of    
wickedness1 and excesses1  and acts of  
injustice1 and from a contempt of ,god1 
and were to show1 as  evidence of such a
 result1 one hundred persons improved in
 their natures  7let us suppose the     
number to be so large71 no one would    
reasonably say  that it was without     
divine assistance that he had implanted 
in those  hundred individuals a doctrine
 capable of removing so many evils4 ,and
 if  any one1 on a candid consideration 
of these things1 shall admit that no    
improvement ever takes place among men  
without divine help1 how much  more     
confidently shall he make the same      
assertion regarding ,jesus1 when  he    
compares the former lives of many       
converts to ,his doctrine with their    
after conduct1 and reflects in what acts
 of licentiousness and injustice  and   
covetousness they formerly indulged1    
until1 as ,celsus1 and they who  think  

with him1 allege1 8they were deceived10 
and accepted a doctrine  which1 as these
 individuals assert1 is destructive of  
the life of men2  but who1 from the time
 that they adopted it1 have become in   
some way  meeker1 and more religious1   
and more consistent1 so that certain    
among  them1 from a desire of exceeding 
chastity1 and a wish to worship ,god    
with greater purity1 abstain even from  
the permitted indulgences of  lawful    
love4    ,footnote #aaff3      ,lev4    
xix4 #ca4    ,footnote #aafg3           
4    ,footnote #aafh3       4           
,chapter ,,xxvii4      ,any one who     
examines the subject will see that      
,jesus attempted and  successfully      
accomplished works beyond the reach of  
human power4 ,for  although1 from the   
very beginning1 all things opposed the  
spread of ,his  doctrine in the         
world1--both the princes of the times1  
and their chief  captains and generals1 
and all1 to speak generally1 who were   
possessed  of the smallest influence1   

and in addition to these1 the rulers of 
the  different cities1 and the soldiers1
 and the people1--yet it proved         
victorious1 as being the ,word of ,god1 
the nature of which is such that  it    
cannot be hindered2 and becoming more   
powerful than all such  adversaries1 it 
made itself master of the whole of      
,greece1 and a  considerable portion of 
barbarian lands1 and converted countless
 numbers  of souls to ,his religion4    
,and although1 among the multitude of   
converts  to ,christianity1 the simple  
and ignorant necessarily outnumbered the
  more intelligent1 as the former class 
always does the latter1 yet  ,celsus1   
unwilling to take note of this1 thinks  
that this philanthropic  doctrine1 which
 reaches to every soul under the sun1 is
 vulgar1#aafi  and on account of its    
vulgarity and its want of reasoning     
power1  obtained a hold only over the   
ignorant4 ,and yet he himself admits    
that  it was not the simple alone who   
were led by the doctrine of ,jesus to   

adopt ,his religion2 for he acknowledges
 that there were amongst them  some     
persons of moderate intelligence1 and   
gentle disposition1 and  possessed of   
understanding1 and capable of           
comprehending allegories4    ,footnote  
#aafi3      4                           
,chapter ,,xxviii4      ,and since1 in  
imitation of a rhetorician training a   
pupil1 he introduces  a ,jew1 who enters
 into a personal discussion with ,jesus1
 and speaks in a  very childish manner1 
altogether unworthy of the grey hairs of
 a  philosopher1 let me endeavour1 to   
the best of my ability1 to examine his  
statements1 and show that he does not   
maintain1 throughout the  discussion1   
the consistency due to the character of 
a ,jew4 ,for he  represents him         
disputing with ,jesus1 and confuting    
,him1 as he thinks1 on  many points2 and
 in the first place1 he accuses ,him of 
having 8invented  his birth from a      
virgin10 and upbraids ,him with being   
8born in a certain  ,jewish village1 of 

a poor woman of the country1 who gained 
her  subsistence by spinning1 and who   
was turned out of doors by her husband1 
a carpenter by trade1 because she was   
convicted of adultery2 that after  being
 driven away by her husband1 and        
wandering about for a time1 she         
disgracefully gave birth to ,jesus1 an  
illegitimate child1 who having  hired   
himself out as a servant in ,egypt on   
account of his poverty1 and  having     
there acquired some miraculous powers1  
on which the ,egyptians  greatly pride  
themselves1 returned to his own country1
 highly elated on  account of them1 and 
by means of these proclaimed himself a  
,god40 ,now1  as ,i cannot allow        
anything said by unbelievers to remain  
unexamined1 but  must investigate       
everything from the beginning1 ,i give  
it as my opinion  that all these things 
worthily harmonize with the predictions 
that ,jesus  is the ,son of ,god4       
,chapter ,,xxix4      ,for birth is an  
aid towards an individual's becoming    

famous1 and  distinguished1 and talked  
about2 viz41 when a man's parents happen
 to be  in a position of rank and       
influence1 and are possessed of wealth1 
and  are able to spend it upon the      
education of their son1 and when the    
country of one's birth is great and     
illustrious2 but when a man having  all 
these things against him is able1       
notwithstanding these hindrances1  to   
make himself known1 and to produce an   
impression on those who hear of  him1   
and to become distinguished and visible 
to the whole world1 which  speaks of him
 as it did not do before1 how can we    
help admiring such a  nature as being   
both noble in itself1 and devoting      
itself to great  deeds1 and possessing a
 courage which is not by any means to be
  despised8 ,and if one were to examine 
more fully the history of such an       
individual1 why should he not seek to   
know in what manner1 after being  reared
 up in frugality and poverty1 and       
without receiving any complete          

education1 and without having studied   
systems and opinions by means of  which 
he might have acquired confidence to    
associate with multitudes1  and play the
 demagogue1 and attract to himself many 
hearers1 he  nevertheless devoted       
himself to the teaching of new opinions1
  introducing among men a doctrine which
 not only subverted the customs of  the 
,jews1 while preserving due respect for 
their prophets1 but which  especially   
overturned the established observances  
of the ,greeks  regarding the ,divinity8
 ,and how could such a person--one who  
had been so  brought up1 and who1 as his
 calumniators admit1 had learned nothing
  great from men--have been able to     
teach1 in a manner not at all to be     
despised1 such doctrines as he did      
regarding the divine judgment1 and  the 
punishments that are to overtake        
wickedness1 and the rewards that  are to
 be conferred upon virtue2 so that not  
only rustic and ignorant  individuals   
were won by his words1 but also not a   

few of those who were  distinguished by 
their wisdom1 and who were able to      
discern the hidden  meaning in those    
more common doctrines1 as they were     
considered1 which  were in circulation1 
and which secret meaning enwrapped1 so  
to speak1  some more recondite          
signification still8 ,the ,seriphian1 in
 ,plato1 who  reproaches ,themistocles  
after he had become celebrated for his  
military  skill1 saying that his        
reputation was due not to his own       
merits1 but to  his good fortune in     
having been born in the most illustrious
 country in  ,greece1 received from the 
good-natured ,athenian1 who saw that his
 native  country did contribute to his  
renown1 the following reply3 8,neither  
would ,i1 had ,i been a ,seriphian1 have
 been so distinguished as ,i am1 nor    
would you have been a ,themistocles1    
even if you had had the good fortune  to
 be an ,athenian60 ,and now1 our ,jesus1
 who is reproached with being  born in a
 village1 and that not a ,greek one1 nor

 belonging to any nation  widely        
esteemed1 and being despised as the son 
of a poor labouring  woman1 and as      
having on account of his poverty left   
his native country  and hired himself   
out in ,egypt1 and being1 to use the    
instance already  quoted1 not only a    
,seriphian1 as it were1 a native of a   
very small and  undistinguished island1 
but even1 so to speak1 the meanest of   
the  ,seriphians1 has yet been able to  
shake#aagj the whole inhabited world    
not only to a degree far above what     
,themistocles the ,athenian ever did1   
but beyond what even ,pythagoras or     
,plato1 or any other wise man in any    
part of the world whatever1 or any      
prince or general1 ever succeeded in    
doing4    ,footnote #aagj3      4       
,chapter ,,xxx4      ,now1 would not any
 one who investigated with ordinary care
 the nature of  these facts1 be struck  
with amazement at this man's            
victory8--with his  complete success in 
surmounting by his reputation all causes

 that tended  to bring him into         
disrepute1 and with his superiority over
 all other  illustrious individuals in  
the world8 ,and yet it is a rare thing  
for  distinguished men to succeed in    
acquiring a reputation for several      
things at once4 ,for one man is admired 
on account of his wisdom1 another  for  
his military skill1 and some of the     
barbarians for their marvellous  powers 
of incantation1 and some for one        
quality1 and others for another2  but   
not many have been admired and acquired 
a reputation for many things  at the    
same time2 whereas this man1 in addition
 to his other merits1 is  an object of  
admiration both for his wisdom1 and for 
his miracles1 and  for his power of     
government4 ,for he persuaded some to   
withdraw  themselves from their laws1   
and to secede to him1 not as a tyrant   
would  do1 nor as a robber1 who         
arms#aaga his followers against men2 nor
 as a  rich man1 who bestows help upon  
those who come to him2 nor as one of    

those who confessedly are deserving of  
censure2 but as a teacher of the        
doctrine regarding the ,god of all      
things1 and of the worship which        
belongs to ,him1 and of all moral       
precepts which are able to secure the   
favour of the ,supreme ,god to him who  
orders his life in conformity           
therewith4 ,now1 to ,themistocles1 or to
 any other man of distinction1  nothing 
happened to prove a hindrance to their  
reputation2 whereas to  this man1       
besides what we have already enumerated1
 and which are enough  to cover with    
dishonour the soul of a man even of the 
most noble nature1  there was that      
apparently infamous death of            
crucifixion1 which was  enough to efface
 his previously acquired glory1 and to  
lead those who1  as they who disavow his
 doctrine assert1 were formerly deluded 
by him to  abandon their delusion1 and  
to pass condemnation upon their         
deceiver4    ,footnote #aaga3           
,gelenius reads  7instead of 71 which   

has been adopted in    the translation4 
,chapter ,,xxxi4      ,and besides this1
 one may well wonder how it happened    
that the  disciples--if1 as the         
calumniators of ,jesus say1 they did not
 see him  after his resurrection from   
the dead1 and were not persuaded of his 
divinity--were not afraid to endure the 
same sufferings with their  master1 and 
to expose themselves to danger1 and to  
leave their native  country to teach1   
according to the desire of ,jesus1 the  
doctrine  delivered to them by him4 ,for
 ,i think that no one who candidly      
examines  the facts would say that these
 men devoted themselves to a life of    
danger for the sake of the doctrine of  
,jesus1 without a profound belief  which
 he had wrought in their minds of its   
truth1 not only teaching them  to       
conform to his precepts1 but others     
also1 and to conform1 moreover1  when   
manifest destruction to life impended   
over him who ventured to  introduce     
these new opinions into all places and  

before all audiences1  and who could    
retain as his friend no human being who 
adhered to the  former opinions and     
usages4 ,for did not the disciples of   
,jesus see1 when  they ventured to prove
 not only to the ,jews from their       
prophetic  ,scriptures that this is he  
who was spoken of by the prophets1 but  
also  to the other heathen nations1 that
 he who was crucified yesterday or the  
day before underwent this death         
voluntarily on behalf of the human      
race1--that this was analogous to the   
case of those who have died for  their  
country in order to remove pestilence1  
or barrenness1 or tempests8  ,for it is 
probable that there is in the nature of 
things1 for certain  mysterious reasons 
which are difficult to be understood by 
the  multitude1 such a virtue that one  
just man1 dying a voluntary death for   
the common good1 might be the means of  
removing wicked spirits1 which  are the 
cause of plagues1 or barrenness1 or     
tempests1 or similar  calamities4 ,let  

those1 therefore1 who would disbelieve  
the statement  that ,jesus died on the  
cross on behalf of men1 say whether they
 also  refuse to accept the many        
accounts current both among ,greeks and 
,barbarians1 of persons who have laid   
down their lives for the public         
advantage1 in order to remove those     
evils which had fallen upon cities  and 
countries8 ,or will they say that such  
events actually happened1 but  that no  
credit is to be attached to that account
 which makes this  so-called man to have
 died to ensure the destruction of a    
mighty evil  spirit1 the ruler of evil  
spirits1 who had held in subjection the 
souls  of all men upon earth8 ,and the  
disciples of ,jesus1 seeing this and    
much  more 7which1 it is probable1 they 
learned from ,jesus in private71 and    
being filled1 moreover1 with a divine   
power 7since it was no mere  poetical   
virgin that endowed them with strength  
and courage1 but the  true wisdom and   
understanding of ,god71 exerted all     

their efforts 8to  become distinguished 
among all men10 not only among the      
,argives1 but  among all the ,greeks and
 ,barbarians alike1 and 8so bear away   
for  themselves a glorious renown40#aagb
    ,footnote #aagb3      ,cf4 ,homer's 
,iliad1 book v4 #b1 #c4                 
,chapter ,,xxxii4      ,but let us now  
return to where the ,jew is introduced1 
speaking of the  mother of ,jesus1 and  
saying that 8when she was pregnant she  
was turned  out of doors by the         
carpenter to whom she had been          
betrothed1 as having  been guilty of    
adultery1 and that she bore a child to a
 certain soldier  named ,panthera20 and 
let us see whether those who have       
blindly concocted  these fables about   
the adultery of the virgin with         
,panthera1 and her  rejection by the    
carpenter1 did not invent these stories 
to overturn ,his  miraculous conception 
by the ,holy ,ghost3 for they could have
 falsified  the history in a different  
manner1 on account of its extremely     

miraculous character1 and not have      
admitted1 as it were against their      
will1 that ,jesus was born of no        
ordinary human marriage4 ,it was to be  
expected1 indeed1 that those who would  
not believe the miraculous birth  of    
,jesus would invent some falsehood4 ,and
 their not doing this in a  credible    
manner1 but their preserving the fact   
that it was not by  ,joseph that the    
,virgin conceived ,jesus1 rendered the  
falsehood very  palpable to those who   
can understand and detect such          
inventions4 ,is it  at all agreeable to 
reason1 that he who dared to do so much 
for the  human race1 in order that1 as  
far as in him lay1 all the ,greeks and  
,barbarians1 who were looking for divine
 condemnation1 might depart from  evil1 
and regulate their entire conduct in a  
manner pleasing to the  ,creator of the 
world1 should not have had a miraculous 
birth1 but one  the vilest and most     
disgraceful of all8 ,and ,i will ask of 
them as  ,greeks1 and particularly of   

,celsus1 who either holds or not the    
sentiments of ,plato1 and at any rate   
quotes them1 whether ,he who sends      
souls down into the bodies of men1      
degraded ,him who was to dare such      
mighty acts1 and to teach so many men1  
and to reform so many from the  mass of 
wickedness in the world1 to a birth more
 disgraceful than any  other1 and did   
not rather introduce ,him into the world
 through a lawful  marriage8 ,or is it  
not more in conformity with reason1 that
 every soul1  for certain mysterious    
reasons 7,i speak now according to the  
opinion of  ,pythagoras1 and ,plato1 and
 ,empedocles1 whom ,celsus frequently   
names71 is  introduced into a body1 and 
introduced according to its deserts and 
former actions8 ,it is probable1        
therefore1 that this soul also which    
conferred more benefit by its residence 
in the flesh than that of many  men 7to 
avoid prejudice1 ,i do not say 8all071  
stood in need of a body  not only       
superior to others1 but invested with   

all excellent qualities4                
,chapter ,,xxxiii4      ,now if a       
particular soul1 for certain mysterious 
reasons1 is not  deserving of being     
placed in the body of a wholly          
irrational being1 nor  yet in that of   
one purely rational1 but is clothed with
 a monstrous  body1 so that reason      
cannot discharge its functions in one so
 fashioned1  which has the head         
disproportioned to the other parts1 and 
altogether  too short2 and another      
receives such a body that the soul is a 
little  more rational than the other2   
and another still more so1 the nature of
  the body counteracting to a greater or
 less degree the reception of the       
reasoning principle2 why should there   
not be also some soul which  receives an
 altogether miraculous body1 possessing 
some qualities common  to those of other
 men1 so that it may be able to pass    
through life with  them1 but possessing 
also some quality of superiority1 so    
that the soul  may be able to remain    

untainted by sin8 ,and if there be any  
truth in the  doctrine of the           
physiognomists1 whether ,zopyrus1 or    
,loxus1 or ,polemon1  or any other who  
wrote on such a subject1 and who profess
 to know in  some wonderful way that all
 bodies are adapted to the habits of the
  souls1 must there have been for that  
soul which was to dwell with  miraculous
 power among men1 and work mighty deeds1
 a body produced1 as  ,celsus thinks1 by
 an act of adultery between ,panthera   
and the ,virgin86  ,why1 from such      
unhallowed intercourse there must rather
 have been  brought forth some fool to  
do injury to mankind1--a teacher of     
licentiousness and wickedness1 and other
 evils2 and not of temperance1  and     
righteousness1 and the other virtues4   
,chapter ,,xxxiv4      ,but it was1 as  
the prophets also predicted1 from a     
virgin that there was  to be born1      
according to the promised sign1 one who 
was to give ,his name  to the fact1     
showing that at ,his birth ,god was to  

be with man4 ,now it  seems to me       
appropriate to the character of a ,jew  
to have quoted the  prophecy of ,isaiah1
 which says that ,emmanuel was to be    
born of a virgin4  ,this1 however1      
,celsus1 who professes to know          
everything1 has not done1  either from  
ignorance or from an unwillingness 7if  
he had read it and  voluntarily passed  
it by in silence7 to furnish an argument
 which might  defeat his purpose4 ,and  
the prediction runs thus3 8,and the     
,lord spake  again unto ,ahaz1 saying1  
,ask thee a sign of the ,lord thy ,god2 
ask it  either in the depth or in the   
height above4 ,but ,ahaz said1 ,i will  
not  ask1 neither will ,i tempt the     
,lord4 ,and he said1 ,hear ye now1 ,o   
house of  ,david2 is it a small thing   
for you to weary men1 but will ye weary 
my  ,god also8 ,therefore the ,lord     
,himself shall give you a sign4 ,behold1
 a  virgin shall conceive1 and bear a   
son1 and shall call ,his name ,immanuel1
  which is1 being interpreted1 ,god with

 us40#aagc ,and that it was from        
intentional malice that ,celsus did not 
quote this prophecy1 is clear to  me    
from this1 that although he makes       
numerous quotations from the ,gospel    
according to ,matthew1 as of the star   
that appeared at the birth of  ,christ1 
and other miraculous occurrences1 he has
 made no mention at all  of this4 ,now1 
if a ,jew should split words1 and say   
that the words are  not1 8,lo1 a        
virgin10 but1 8,lo1 a young woman10#aagd
 we reply that the  word 8,olmah0--which
 the ,septuagint have rendered by 8a    
virgin10 and  others by 8a young        
woman0--occurs1 as they say1 in         
,deuteronomy1 as  applied to a 8virgin10
 in the following connection3 8,if a    
damsel that is  a virgin be betrothed   
unto an husband1 and a man find her in  
the city1  and lie with her2 then ye    
shall bring them both out unto the gate 
of  that city1 and ye shall stone them  
with stones that they die2 the          
damsel1#aage because she cried not1     

being in the city2 and the man1  because
 he humbled his neighbour's wife40#aagf 
,and again3 8,but if a man  find a      
betrothed damsel in a field1 and the man
 force her1 and lie with  her3 then the 
man only that lay with her shall die3   
but unto the  damsel#aagg ye shall do   
nothing2 there is in her no sin worthy  
of  death40    ,footnote #aagc3         
,cf4 ,isa4 vii4 #aj-ad with ,matt4 i4   
#bc4    ,footnote #aagd3      4         
,footnote #aage3      4    ,footnote    
#aagf3      ,cf4 ,deut4 xxii4 #bc1 #bd4 
,footnote #aagg3       4                
,chapter ,,xxxv4      ,but that we may  
not seem1 because of a ,hebrew word1 to 
endeavour to  persuade those who are    
unable to determine whether they ought  
to believe  it or not1 that the prophet 
spoke of this man being born of a       
virgin1  because at his birth these     
words1 8,god with us10 were uttered1 let
 us  make good our point from the words 
themselves4 ,the ,lord is related to    
have spoken to ,ahaz thus3 8,ask a sign 

for thyself from the ,lord thy ,god1    
either in the depth or height           
above20#aagh and afterwards the sign is 
given1 8,behold1 a virgin shall         
conceive1 and bear a son40#aagi ,what   
kind of sign1 then1 would that have     
been--a young woman who was not a       
virgin giving birth to a child8 ,and    
which of the two is the more            
appropriate as the mother of ,immanuel  
7i4e4 8,god with us071--whether a  woman
 who has had intercourse with a man1 and
 who has conceived after  the manner of 
women1 or one who is still a pure and   
holy virgin8 ,surely  it is appropriate 
only to the latter to produce a being at
 whose birth  it is said1 8,god with    
us40 ,and should he be so captious as to
 say that  it is to ,ahaz that the      
command is addressed1 8,ask for thyself 
a sign  from the ,lord thy ,god10 we    
shall ask in return1 who in the times of
 ,ahaz  bore a son at whose birth the   
expression is made use of1 8,immanuel10 
i4e4 8,god with us80 ,and if no one can 

be found1 then manifestly what  was said
 to ,ahaz was said to the house of      
,david1 because it is written  that the 
,saviour was born of the house of ,david
 according to the flesh2  and this sign 
is said to be 8in the depth or in the   
height10 since 8,he  that descended is  
the same also that ascended up far above
 all heavens1  that ,he might fill all  
things40#aahj ,and these arguments ,i   
employ as  against a ,jew who believes  
in prophecy4 ,let ,celsus now tell me1  
or any  of those who think with him1    
with what meaning the prophet utters    
either  these statements about the      
future1 or the others which are         
contained in  the prophecies8 ,is it    
with any foresight of the future or not8
 ,if with a  foresight of the future1   
then the prophets were divinely         
inspired2 if  with no foresight of the  
future1 let him explain the meaning of  
one who  speaks thus boldly regarding   
the future1 and who is an object of     
admiration among the ,jews because of   

his prophetic powers4    ,footnote      
#aagh3      ,cf4 ,isa4 vii4 #aa4        
,footnote #aagi3      ,isa4 vii4 #ad4   
,footnote #aahj3      ,cf4 ,eph4 iv4    
#aj4                                    
,chapter ,,xxxvi4      ,and now1 since  
we have touched upon the subject of the 
prophets1 what we  are about to advance 
will be useful not only to the ,jews1   
who believe  that they spake by divine  
inspiration1 but also to the more candid
 among  the ,greeks4 ,to these we say   
that we must necessarily admit that the 
,jews  had prophets1 if they were to be 
kept together under that system of law  
which had been given them1 and were to  
believe in the ,creator of the  world1  
as they had learned1 and to be without  
pretexts1 so far as the  law was        
concerned1 for apostatizing to the      
polytheism of the heathen4  ,and we     
establish this necessity in the         
following manner4 8,for the  nations10  
as it is written in the law of the ,jews
 itself1 8shall hearken  unto observers 

of times1 and diviners20#aaha but to    
that people it is  said3 8,but as for   
thee1 the ,lord thy ,god hath not       
suffered thee so to  do40#aahb ,and to  
this is subjoined the promise3 8,a      
prophet shall the  ,lord thy ,god raise 
up unto thee from among thy             
brethren40#aahc ,since1  therefore1 the 
heathen employ modes of divination      
either by oracles or  by omens1 or by   
birds1 or by ventriloquists1 or by those
 who profess the  art of sacrifice1 or  
by ,chaldean genealogists--all which    
practices were  forbidden to the        
,jews--this people1 if they had no means
 of attaining a  knowledge of futurity1 
being led by the passion common to      
humanity of  ascertaining the future1   
would have despised their own prophets1 
as not  having in them any particle of  
divinity2 and would not have accepted   
any  prophet after ,moses1 nor committed
 their words to writing1 but would  have
 spontaneously betaken themselves to the
 divining usages of the  heathen1 or    

attempted to establish some such        
practices amongst  themselves4 ,there is
 therefore no absurdity in their        
prophets having  uttered predictions    
even about events of no importance1 to  
soothe those  who desire such things1 as
 when ,samuel prophesies regarding three
  she-asses which were lost1#aahd or    
when mention is made in the third  book 
of ,kings respecting the sickness of a  
king's son4#aahe ,and why  should not   
those who desired to obtain auguries    
from idols be severely  rebuked by the  
administrators of the law among the     
,jews8--as ,elijah is  found rebuking   
,ahaziah1 and saying1 8,is it because   
there is not a ,god in  ,israel that ye 
go to inquire of ,baalzebub1 god of     
,ekron8#aahf0    ,footnote #aaha3       
,cf4 ,deut4 xviii4 #ad4    ,footnote    
#aahb3      ,cf4 ,deut4 xviii4 #ad4     
,footnote #aahc3      ,cf4 ,deut4 xviii4
 #ae4    ,footnote #aahd3      ,cf4 #a  
,sam4 ix4 #aj4    ,footnote #aahe3      
,cf4 #a ,kings xiv4 #ab4    ,footnote   

#aahf3      ,cf4 #b ,kings i4 #c4       
,chapter ,,xxxvii4      ,i think1 then1 
that it has been pretty well established
 not only that  our ,saviour was to be  
born of a virgin1 but also that there   
were  prophets among the ,jews who      
uttered not merely general predictions  
about  the future1--as e4g4 regarding   
,christ and the kingdoms of the world1  
and the events that were to happen to   
,israel1 and those nations which  were  
to believe on the ,saviour1 and many    
other things concerning  ,him1--but also
 prophecies respecting particular       
events2 as1 for instance1  how the asses
 of ,kish1 which were lost1 were to be  
discovered1 and  regarding the sickness 
which had fallen upon the son of the    
king of  ,israel1 and any other recorded
 circumstance of a similar kind4 ,but as
 a  further answer to the ,greeks1 who  
do not believe in the birth of ,jesus   
from a virgin1 we have to say that the  
,creator has shown1 by the  generation  
of several kinds of animals1 that what  

,he has done in the  instance of one    
animal1 ,he could do1 if it pleased     
,him1 in that of  others1 and also of   
man himself4 ,for it is ascertained that
 there is a  certain female animal which
 has no intercourse with the male 7as   
writers  on animals say is the case with
 vultures71 and that this animal1       
without  sexual intercourse1 preserves  
the succession of race4 ,what           
incredibility1 therefore1 is there in   
supposing that1 if ,god wished to  send 
a divine teacher to the human race1 ,he 
caused ,him to be born in  some manner  
different from the common8#aahg ,nay1   
according to the  ,greeks themselves1   
all men were not born of a man and      
woman4 ,for if the  world has been      
created1 as many even of the ,greeks are
 pleased to admit1  then the first men  
must have been produced not from sexual 
intercourse1  but from the earth1 in    
which spermatic elements existed2 which1
 however1  ,i consider more incredible  
than that ,jesus was born like other    

men1 so  far as regards the half of his 
birth4 ,and there is no absurdity in    
employing ,grecian histories to answer  
,greeks1 with the view of showing  that 
we are not the only persons who have    
recourse to miraculous  narratives of   
this kind4 ,for some have thought fit1  
not in regard to  ancient and heroic    
narratives1 but in regard to events of  
very recent  occurrence1 to relate as a 
possible thing that ,plato was the son  
of  ,amphictione1 ,ariston being        
prevented from having marital           
intercourse  with his wife until she had
 given birth to him with whom she was   
pregnant by ,apollo4 ,and yet these are 
veritable fables1 which have led  to the
 invention of such stories concerning a 
man whom they regarded as  possessing   
greater wisdom and power than the       
multitude1 and as having  received the  
beginning of his corporeal substance    
from better and  diviner elements than  
others1 because they thought that this  
was  appropriate to persons who were too

 great to be human beings4 ,and since   
,celsus has introduced the ,jew         
disputing with ,jesus1 and tearing in   
pieces1 as he imagines1 the fiction of  
,his birth from a virgin1  comparing the
 ,greek fables about ,danae1 and        
,melanippe1 and ,auge1 and  ,antiope1   
our answer is1 that such language       
becomes a buffoon1 and not  one who is  
writing in a serious tone4    ,footnote 
#aahg3         1          1       4     
,chapter ,,xxxviii4      ,but1 moreover1
 taking the history1 contained in the   
,gospel according to  ,matthew1 of our  
,lord's descent into ,egypt1 he refuses 
to believe the  miraculous circumstances
 attending it1 viz4 either that the     
angel gave  the divine intimation1 or   
that our ,lord's quitting ,judea and    
residing in  ,egypt was an event of any 
significance2 but he invents something  
altogether different1 admitting somehow 
the miraculous works done by  ,jesus1 by
 means of which ,he induced the         
multitude to follow ,him as the         

,christ4 ,and yet he desires to throw   
discredit on them1 as being done by     
help of magic and not by divine power2  
for he asserts 8that he 7,jesus71       
having been brought up as an            
illegitimate child1 and having served   
for  hire in ,egypt1 and then coming to 
the knowledge of certain miraculous     
powers1 returned from thence to his own 
country1 and by means of those  powers  
proclaimed himself a ,god40 ,now ,i do  
not understand how a magician  should   
exert himself to teach a doctrine which 
persuades us always to  act as if ,god  
were to judge every man for his deeds2  
and should have  trained his disciples1 
whom he was to employ as the ministers  
of his  doctrine1 in the same belief4   
,for did the latter make an impression  
upon  their hearers1 after they had been
 so taught to work miracles2 or was it  
without the aid of these8 ,the          
assertion1 therefore1 that they did no  
miracles at all1 but that1 after        
yielding their belief to arguments      

which were not at all convincing1 like  
the wisdom of ,grecian  dialectics1#aahh
 they gave themselves up to the task of 
teaching the  new doctrine to those     
persons among whom they happened to take
 up their  abode1 is altogether absurd4 
,for in what did they place their       
confidence  when they taught the        
doctrine and disseminated the new       
opinions8 ,but if  they indeed wrought  
miracles1 then how can it be believed   
that magicians  exposed themselves to   
such hazards to introduce a doctrine    
which forbade  the practice of magic8   
,footnote #aahh3      ,this difficult   
passage is rendered in the ,latin       
translation3 8but    that1 after they   
had believed in ,christ1 they with no   
adequate    supply of arguments1 such as
 is furnished by the ,greek dialectics1 
gave themselves up10 etc4               
,chapter ,,xxxix4      ,i do not think  
it necessary to grapple with an argument
 advanced not in  a serious but in a    
scoffing spirit1 such as the following3 

8,if the  mother of ,jesus was          
beautiful1 then the ,god whose nature is
 not to love  a corruptible body1 had   
intercourse with her because she was    
beautiful20  or1 8,it was improbable    
that the ,god would entertain a passion 
for her1  because she was neither rich  
nor of royal rank1 seeing no one1 even  
of  her neighbours1 knew her40 ,and it  
is in the same scoffing spirit that he  
adds3 8,when hated by her husband1 and  
turned out of doors1 she was not  saved 
by divine power1 nor was her story      
believed4 ,such things1 he says1  have  
no connection with the kingdom of       
heaven40 ,in what respect does  such    
language differ from that of those who  
pour abuse on others on the  public     
streets1 and whose words are unworthy of
 any serious attention8                 
,chapter ,,xl4      ,after these        
assertions1 he takes from the ,gospel of
 ,matthew1 and perhaps  also from the   
other ,gospels1 the account of the dove 
alighting upon our  ,saviour at ,his    

baptism by ,john1 and desires to throw  
discredit upon the  statement1 alleging 
that the narrative is a fiction4 ,having
 completely  disposed1 as he imagined1  
of the story of our ,lord's birth from a
  virgin1 he does not proceed to deal in
 an orderly manner with the  accounts   
that follow it2 since passion and hatred
 observe no order1 but  angry and       
vindictive men slander those whom they  
hate1 as the feeling  comes upon them1  
being prevented by their passion from   
arranging their  accusations on a       
careful and orderly plan4 ,for if he had
 observed a  proper arrangement1 he     
would have taken up the ,gospel1 and1   
with the  view of assailing it1 would   
have objected to the first narrative1   
then  passed on to the second1 and so on
 to the others4 ,but now1 after the     
birth from a virgin1 this ,celsus1 who  
professes to be acquainted with  all our
 history1 attacks the account of the    
appearance of the ,holy  ,spirit in the 
form of a dove at the baptism4 ,he then1

 after that1 tries  to throw discredit  
upon the prediction that our ,lord was  
to come into  the world4 ,in the next   
place1 he runs away to what immediately 
follows  the narrative of the birth of  
,jesus--the account of the star1 and of 
the  wise men who came from the east to 
worship the child4 ,and you yourself    
may find1 if you take the trouble1 many 
confused statements made by  ,celsus    
throughout his whole book2 so that even 
in this account he may1  by those who   
know how to observe and require an      
orderly method of  arrangement1 be      
convicted of great rashness and         
boasting1 in having  inscribed upon his 
work the title of ,a ,true              
,discourse1--a thing which  is never    
done by a learned philosopher4 ,for     
,plato says1 that it is not  an         
indication of an intelligent man to make
 strong assertions respecting  those    
matters which are somewhat uncertain2   
and the celebrated  ,chrysippus even1   
who frequently states the reasons by    

which he is  decided1 refers us to those
 whom we shall find to be abler speakers
 than  himself4 ,this man1 however1 who 
is wiser than those already named1 and  
than all the other ,greeks1 agreeably to
 his assertion of being  acquainted with
 everything1 inscribed upon his book the
 words1 ,a ,true  ,discourse6           
,chapter ,,xli4      ,but1 that we may  
not have the appearance of intentionally
 passing by his  charges through        
inability to refute them1 we have       
resolved to answer  each one of them    
separately according to our ability1    
attending not to  the connection and    
sequence of the nature of the things    
themselves1 but  to the arrangement of  
the subjects as they occur in his book4 
,let us  therefore notice what he has to
 say by way of impugning the bodily     
appearance of the ,holy ,spirit to our  
,saviour in the form of a dove4 ,and  it
 is a ,jew who addresses the following  
language to ,him whom we  acknowledge to
 be our ,lord ,jesus3 8,when you were   

bathing10 says the ,jew1  8beside ,john1
 you say that what had the appearance of
 a bird from the  air alighted upon     
you40 ,and then this same ,jew of his1  
continuing his  interrogations1 asks1   
8,what credible witness beheld this     
appearance8 or  who heard a voice from  
heaven declaring you to be the ,son of  
,god8 ,what  proof is there of it1 save 
your own assertion1 and the statement of
  another of those individuals who have 
been punished along with you80          
,chapter ,,xlii4      ,before we begin  
our reply1 we have to remark that the   
endeavour to show1  with regard to      
almost any history1 however true1 that  
it actually  occurred1 and to produce an
 intelligent conception regarding it1 is
 one  of the most difficult undertakings
 that can be attempted1 and is in some  
instances an impossibility4 ,for suppose
 that some one were to assert  that     
there never had been any ,trojan war1   
chiefly on account of the  impossible   
narrative interwoven therewith1 about a 

certain ,achilles  being the son of a   
sea-goddess ,thetis and of a man        
,peleus1 or ,sarpedon  being the son of 
,zeus1 or ,ascalaphus and ,ialmenus the 
sons of ,ares1 or  neas that of         
,aphrodite1 how should we prove that    
such was the case1  especially under the
 weight of the fiction attached1 ,i know
 not how1 to  the universally prevalent 
opinion that there was really a war in  
,ilium  between ,greeks and ,trojans8   
,and suppose1 also1 that some one       
disbelieved  the story of dipus and     
,jocasta1 and of their two sons         
,eteocles and  ,polynices1 because the  
sphinx1 a kind of half-virgin1 was      
introduced  into the narrative1 how     
should we demonstrate the reality of    
such a  thing8 ,and in like manner also 
with the history of the ,epigoni1       
although  there is no such marvellous   
event interwoven with it1 or with the   
return  of the ,heracleid1 or countless 
other historical events4 ,but he who    
deals candidly with histories1 and would

 wish to keep himself also from  being  
imposed upon by them1 will exercise his 
judgment as to what  statements he will 
give his assent to1 and what he will    
accept  figuratively1 seeking to        
discover the meaning of the authors of  
such  inventions1 and from what         
statements he will withhold his belief1 
as  having been written for the         
gratification of certain individuals4   
,and we  have said this by way of       
anticipation respecting the whole       
history  related in the ,gospels        
concerning ,jesus1 not as inviting men  
of  acuteness to a simple and           
unreasoning faith1 but wishing to show  
that  there is need of candour in those 
who are to read1 and of much            
investigation1 and1 so to speak1 of     
insight into the meaning of the         
writers1 that the object with which each
 event has been recorded may be         
discovered4                             
,chapter ,,xliii4      ,we shall        
therefore say1 in the first place1 that 

if he who disbelieves  the appearance of
 the ,holy ,spirit in the form of a dove
 had been  described as an ,epicurean1  
or a follower of ,democritus1 or a      
,peripatetic1 the statement would have  
been in keeping with the character  of  
such an objector4 ,but now even this    
,celsus1 wisest of all men1 did  not    
perceive that it is to a ,jew1 who      
believes more incredible things         
contained in the writings of the        
prophets than the narrative of the      
appearance of the dove1 that he         
attributes such an objection6 ,for one  
might say to the ,jew1 when expressing  
his disbelief of the appearance1  and   
thinking to assail it as a fiction1     
8,how are you able to prove1 sir1  that 
the ,lord spake to ,adam1 or to ,eve1 or
 to ,cain1 or to ,noah1 or to  ,abraham1
 or to ,isaac1 or to ,jacob1 those words
 which ,he is recorded to  have spoken  
to these men80 ,and1 to compare history 
with history1 ,i would  say to the ,jew1
 8,even your own ,ezekiel writes1       

saying1 #8,the heavens were  opened1 and
 ,i saw a vision of ,god4'#aahi ,after  
relating which1 he adds1  #8,this was   
the appearance of the likeness of the   
glory of the ,lord2 and  ,he said to    
me1'0#aaij etc4 ,now1 if what is related
 of ,jesus be false1  since we cannot1  
as you suppose1 clearly prove it to be  
true1 it being  seen or heard by himself
 alone1 and1 as you appear to have      
observed1  also by one of those who were
 punished1 why should we not rather say 
that ,ezekiel also was dealing in the   
marvellous when he said1 8,the  heavens 
were opened10 etc48 ,nay1 even ,isaiah  
asserts1 8,i saw the ,lord of  hosts    
sitting on a throne1 high and lifted up2
 and the seraphim stood  round about it3
 the one had six wings1 and the other   
had six  wings40#aaia ,how can we tell  
whether he really saw them or not8 ,now1
 ,o  ,jew1 you have believed these      
visions to be true1 and to have been not
  only shown to the prophet by a diviner
 ,spirit1 but also to have been  both   

spoken and recorded by the same4 ,and   
who is the more worthy of  belief1 when 
declaring that the heavens were opened  
before him1 and that  he heard a voice1 
or beheld the ,lord of ,sabaoth sitting 
upon a throne  high and lifted          
up1--whether ,isaiah and ,ezekiel or    
,jesus8 ,of the former1  indeed1 no work
 has been found equal to those of the   
latter2 whereas the  good deeds of      
,jesus have not been confined solely to 
the period of ,his  tabernacling in the 
flesh1 but up to the present time ,his  
power still  produces conversion and    
amelioration of life in those who       
believe in ,god  through ,him4 ,and a   
manifest proof that these things are    
done by ,his  power1 is the fact that1  
although1 as ,he ,himself said1 and as  
is  admitted1 there are not labourers   
enough to gather in the harvest of      
souls1 there really is nevertheless such
 a great harvest of those who  are      
gathered together and conveyed into the 
everywhere existing  threshing-floors   

and churches of ,god4    ,footnote      
#aahi3      ,cf4 ,ezek4 i4 #a4          
,footnote #aaij3      ,cf4 ,ezek4 i4 #bh
 and ii4 #a4    ,footnote #aaia3        
,cf4 ,isa4 vi4 #a1 #b4                  
,chapter ,,xliv4      ,and with these   
arguments ,i answer the ,jew1 not       
disbelieving1 ,i who am a  ,christian1  
,ezekiel and ,isaiah1 but being very    
desirous to show1 on the  footing of our
 common belief1 that this man is far    
more worthy of credit  than they are    
when ,he says that ,he beheld such a    
sight1 and1 as is  probable1 related to 
,his disciples the vision which ,he saw1
 and told  them of the voice which ,he  
heard4 ,but another party might object1 
that  not all those who have narrated   
the appearance of the dove and the voice
  from heaven heard the accounts of     
these things from ,jesus1 but that that 
,spirit which taught ,moses the history 
of events before his own time1          
beginning with the creation1 and        
descending down to ,abraham his father1 

taught also the writers of the ,gospel  
the miraculous occurrence which  took   
place at the time of ,jesus' baptism4   
,and he who is adorned with the         
spiritual gift1#aaib called the 8word of
 wisdom10 will explain also the  reason 
of the heavens opening1 and the dove    
appearing1 and why the ,holy  ,spirit   
appeared to ,jesus in the form of no    
other living thing than that  of a dove4
 ,but our present subject does not      
require us to explain this1  our purpose
 being to show that ,celsus displayed no
 sound judgment in  representing a ,jew 
as disbelieving1 on such grounds1 a fact
 which has  greater probability in its  
favour than many events in which he     
firmly  reposes confidence4    ,footnote
 #aaib3      4                          
,chapter ,,xlv4      ,and ,i remember on
 one occasion1 at a disputation held    
with certain ,jews  who were reputed    
learned men1 having employed the        
following argument in  the presence of  
many judges3 8,tell me1 sirs10 ,i said1 

8since there are  two individuals who   
have visited the human race1 regarding  
whom are  related marvellous works      
surpassing human power--,moses1 viz41   
your own  legislator1 who wrote about   
himself1 and ,jesus our teacher1 who has
 left  no writings regarding ,himself1  
but to whom testimony is borne by the   
disciples in the ,gospels--what are the 
grounds for deciding that ,moses is  to 
be believed as speaking the truth1      
although the ,egyptians slander him  as 
a sorcerer1 and as appearing to have    
wrought his mighty works by  jugglery1  
while ,jesus is not to be believed      
because you are ,his  accusers8 ,and yet
 there are nations which bear testimony 
in favour of  both3 the ,jews to ,moses2
 and the ,christians1 who do not deny   
the  prophetic mission of ,moses1 but   
proving from that very source the truth 
of the statement regarding ,jesus1      
accept as true the miraculous           
circumstances related of ,him by ,his   
disciples4 ,now1 if ye ask us for the   

reasons of our faith in ,jesus1 give    
yours first for believing in ,moses1    
who lived before ,him1 and then we shall
 give you ours for accepting the        
latter4 ,but if you draw back1 and shirk
 a demonstration1 then we1  following   
your own example1 decline for the       
present to offer any  demonstration     
likewise4 ,nevertheless1 admit that ye  
have no proof to  offer for ,moses1 and 
then listen to our defence of ,jesus    
derived from  the law and the prophets4 
,and now observe what is almost         
incredible6 ,it  is shown from the      
declarations concerning ,jesus1         
contained in the law  and the prophets1 
that both ,moses and the prophets were  
truly prophets  of ,god40               
,chapter ,,xlvi4      ,for the law and  
the prophets are full of marvels similar
 to those  recorded of ,jesus at ,his   
baptism1 viz4 regarding the dove and the
 voice  from heaven4 ,and ,i think the  
wonders wrought by ,jesus are a proof of
 the  ,holy ,spirit's having then       

appeared in the form of a dove1 although
  ,celsus1 from a desire to cast        
discredit upon them1 alleges that ,he   
performed only what ,he had learned     
among the ,egyptians4 ,and ,i shall     
refer not only to ,his miracles1 but1 as
 is proper1 to those also of the        
apostles of ,jesus4 ,for they could not 
without the help of miracles and        
wonders have prevailed on those who     
heard their new doctrines and new       
teachings to abandon their national     
usages1 and to accept their             
instructions at the danger to themselves
 even of death4 ,and there are  still   
preserved among ,christians traces of   
that ,holy ,spirit which  appeared in   
the form of a dove4 ,they expel evil    
spirits1 and perform  many cures1 and   
foresee certain events1 according to the
 will of the  ,logos4 ,and although     
,celsus1 or the ,jew whom he has        
introduced1 may treat  with mockery what
 ,i am going to say1 ,i shall say it    
nevertheless1--that  many have been     

converted to ,christianity as if against
 their will1 some  sort of spirit having
 suddenly transformed their minds from a
 hatred of  the doctrine to a readiness 
to die in its defence1 and having       
appeared  to them either in a waking    
vision or a dream of the night4 ,many   
such  instances have we known1 which1 if
 we were to commit to writing1  although
 they were seen and witnessed by        
ourselves1 we should afford  great      
occasion for ridicule to unbelievers1   
who would imagine that we1  like those  
whom they suppose to have invented such 
things1 had ourselves  also done the    
same4 ,but ,god is witness of our       
conscientious desire1 not  by false     
statements1 but by testimonies of       
different kinds1 to establish  the      
divinity of the doctrine of ,jesus4 ,and
 as it is a ,jew who is  perplexed about
 the account of the ,holy ,spirit having
 descended upon  ,jesus in the form of a
 dove1 we would say to him1 8,sir1 who  
is it that  says in ,isaiah1 #8,and now 

the ,lord hath sent me and ,his         
,spirit8'0#aaic  ,in which sentence1 as 
the meaning is doubtful--viz4 whether   
the ,father  and the ,holy ,spirit sent 
,jesus1 or the ,father sent both ,christ
 and the  ,holy ,spirit--the latter is  
correct4 ,for1 because the ,saviour was 
sent1  afterwards the ,holy ,spirit was 
sent also1 that the prediction of the   
prophet might be fulfilled2 and as it   
was necessary that the fulfilment  of   
the prophecy should be known to         
posterity1 the disciples of ,jesus for  
that reason committed the result to     
writing4    ,footnote #aaic3      ,cf4  
,isa4 xlviii4 #af4                      
,chapter ,,xlvii4      ,i would like to 
say to ,celsus1 who represents the ,jew 
as accepting  somehow ,john as a        
,baptist1 who baptized ,jesus1 that the 
existence of  ,john the ,baptist1       
baptizing for the remission of sins1 is 
related by one  who lived no great      
length of time after ,john and ,jesus4  
,for in the #ahth  book of his          

,antiquities of the ,jews1 ,josephus    
bears witness to ,john as  having been a
 ,baptist1 and as promising purification
 to those who  underwent the rite4#aaid 
,now this writer1 although not believing
 in  ,jesus as the ,christ1 in seeking  
after the cause of the fall of          
,jerusalem  and the destruction of the  
temple1 whereas he ought to have said   
that  the conspiracy against ,jesus was 
the cause of these calamities befalling 
the people1 since they put to death     
,christ1 who was a prophet1 says        
nevertheless--being1 although against   
his will1 not far from the  truth--that 
these disasters happened to the ,jews as
 a punishment for the  death of ,james  
the ,just1 who was a brother of ,jesus  
7called ,christ71--the  ,jews having put
 him to death1 although he was a man    
most distinguished  for his justice4    
,paul1 a genuine disciple of ,jesus1    
says that he  regarded this ,james as a 
brother of the ,lord1 not so much on    
account of  their relationship by blood1

 or of their being brought up together1 
as  because of his virtue and           
doctrine4#aaie ,if1 then1 he says that  
it was  on account of ,james that the   
desolation of ,jerusalem was made to    
overtake the ,jews1 how should it not be
 more in accordance with reason  to say 
that it happened on account of the death
 of ,jesus ,christ1 of  whose divinity  
so many churches are witnesses1 composed
 of those who  have been converted from 
a flood of sins1 and who have joined    
themselves  to the ,creator1 and who    
refer all their actions to ,his good    
pleasure8    ,footnote #aaid3      ,cf4 
,joseph4 ,antiq4 book xviii4 c4 x4 sec4 
#b4    ,footnote #aaie3      ,cf4 ,gal4 
i4 #ai4                                 
,chapter ,,xlviii4      ,although the   
,jew1 then1 may offer no defence for    
himself in the  instances of ,ezekiel   
and ,isaiah1 when we compare the opening
 of the  heavens to ,jesus1 and the     
voice that was heard by ,him1 to the    
similar  cases which we find recorded in

 ,ezekiel and ,isaiah1 or any other of  
the  prophets1 we nevertheless1 so far  
as we can1 shall support our position1  
maintaining that1 as it is a matter of  
belief that in a dream  impressions have
 been brought before the minds of many1 
some relating to  divine things1 and    
others to future events of this life1   
and this either  with clearness or in an
 enigmatic manner1--a fact which is     
manifest to  all who accept the doctrine
 of providence2 so how is it absurd to  
say  that the mind which could receive  
impressions in a dream should be        
impressed also in a waking vision1 for  
the benefit either of him on whom  the  
impressions are made1 or of those who   
are to hear the account of  them from   
him8 ,and as in a dream we fancy that we
 hear1 and that the  organs of hearing  
are actually impressed1 and that we see 
with our  eyes--although neither the    
bodily organs of sight nor hearing are  
affected1 but it is the mind alone which
 has these sensations--so there  is no  

absurdity in believing that similar     
things occurred to the  prophets1 when  
it is recorded that they witnessed      
occurrences of a  rather wonderful kind1
 as when they either heard the words of 
the ,lord  or beheld the heavens opened4
 ,for ,i do not suppose that the visible
  heaven was actually opened1 and its   
physical structure divided1 in order    
that ,ezekiel might be able to record   
such an occurrence4 ,should not1        
therefore1 the same be believed of the  
,saviour by every intelligent  hearer of
 the ,gospels8--although such an        
occurrence may be a  stumbling-block to 
the simple1 who in their simplicity     
would set the  whole world in movement1 
and split in sunder the compact and     
mighty body  of the whole heavens4 ,but 
he who examines such matters more       
profoundly  will say1 that there being1 
as the ,scripture calls it1 a kind of   
general  divine perception which the    
blessed man alone knows how to discover1
  according to the saying of ,solomon1  

8,thou shalt find the knowledge of      
,god20#aaif and as there are various    
forms of this perceptive power1  such as
 a faculty of vision which can naturally
 see things that are  better than       
bodies1 among which are ranked the      
cherubim and seraphim2  and a faculty of
 hearing which can perceive voices which
 have not their  being in the air2 and a
 sense of taste which can make use of   
living  bread that has come down from   
heaven1 and that giveth life unto the   
world2 and so also a sense of smelling1 
which scents such things as  leads ,paul
 to say that he is a sweet savour of    
,christ unto ,god2#aaig  and a sense of 
touch1 by which ,john says that he      
8handled with his hands  of the ,word of
 life20#aaih--the blessed prophets      
having discovered this  divine          
perception1 and seeing and hearing in   
this divine manner1 and  tasting        
likewise1 and smelling1 so to speak1    
with no sensible organs of  perception1 
and laying hold on the ,logos by faith1 

so that a healing  effluence from it    
comes upon them1 saw in this manner what
 they record  as having seen1 and heard 
what they say they heard1 and were      
affected in  a similar manner to what   
they describe when eating the roll of a 
book  that was given them4#aaii ,and so 
also ,isaac smelled the savour of his   
son's divine garments1#abjj and added to
 the spiritual blessing these  words3   
8,see1 the savour of my son is as the   
savour of a full field which  the ,lord 
blessed40#abja ,and similarly to this1  
and more as a matter to  be understood  
by the mind than to be perceived by the 
senses1 ,jesus  touched the leper1#abjb 
to cleanse him1 as ,i think1 in a       
two-fold  sense1--freeing him not only1 
as the multitude heard1 from the visible
  leprosy by visible contact1 but also  
from that other leprosy1 by ,his  truly 
divine touch4 ,it is in this way1       
accordingly1 that ,john testifies  when 
he says1 8,i beheld the ,spirit         
descending from heaven like a dove1  and

 it abode upon ,him4 ,and ,i knew ,him  
not2 but ,he that sent me to  baptize   
with water1 the same said to me1 ,upon  
whom you will see the  ,spirit          
descending1 and abiding on ,him1 the    
same is ,he that baptizeth  with the    
,holy ,ghost4 ,and ,i saw1 and bear     
witness1 that this is the ,son  of      
,god40#abjc ,now it was to ,jesus that  
the heavens were opened2 and on  that   
occasion no one except ,john is recorded
 to have seen them opened4  ,but with   
respect to this opening of the heavens1 
the ,saviour1  foretelling to ,his      
disciples that it would happen1 and that
 they would  see it1 says1 8,verily1    
verily1 ,i say unto you1 ,ye shall see  
the heavens  opened1 and the angels of  
,god ascending and descending upon the  
,son of  man40#abjd ,and so ,paul was   
carried away into the third heaven1     
having  previously seen it opened1 since
 he was a disciple of ,jesus4 ,it does  
not1 however1 belong to our present     
object to explain why ,paul says1       

8,whether in the body1 ,i know not2 or  
whether out of the body1 ,i know  not3  
,god knoweth40#abje ,but ,i shall add to
 my argument even those very  points    
which ,celsus imagines1 viz4 that ,jesus
 ,himself related the  account of the   
opening of the heavens1 and the descent 
of the ,holy  ,spirit upon ,him at the  
,jordan in the form of a dove1 although 
the  ,scripture does not assert that ,he
 said that ,he saw it4 ,for this great  
man did not perceive that it was not in 
keeping with ,him who commanded  ,his   
disciples on the occasion of the vision 
on the mount1 8,tell what ye  have seen 
to no man1 until the ,son of man be     
risen from the dead10#abjf  to have     
related to ,his disciples what was seen 
and heard by ,john at the  ,jordan4 ,for
 it may be observed as a trait of the   
character of ,jesus1  that ,he on all   
occasions avoided unnecessary talk about
 ,himself2 and on  that account said1   
8,if ,i speak of myself1 my witness is  
not true40#abjg  ,and since ,he avoided 

unnecessary talk about ,himself1 and    
preferred to  show by acts rather than  
words that ,he was the ,christ1 the     
,jews for that  reason said to ,him1    
8,if thou art the ,christ1 tell us      
plainly40#abjh ,and  as it is a ,jew    
who1 in the work of ,celsus1 uses the   
language to ,jesus  regarding the       
appearance of the ,holy ,spirit in the  
form of a dove1 8,this  is your own     
testimony1 unsupported save by one of   
those who were sharers  of your         
punishment1 whom you adduce10 it is     
necessary for us to show him  that such 
a statement is not appropriately placed 
in the mouth of a ,jew4  ,for the ,jews 
do not connect ,john with ,jesus1 nor   
the punishment of ,john  with that of   
,christ4 ,and by this instance1 this man
 who boasts of  universal knowledge is  
convicted of not knowing what words he  
ought to  ascribe to a ,jew engaged in a
 disputation with ,jesus4    ,footnote  
#aaif3      ,cf4 ,prov4 ii4 #e4         
,footnote #aaig3      ,cf4 #b ,cor4 ii4 

#ae4    ,footnote #aaih3      ,cf4 #a   
,john i4 #a4    ,footnote #aaii3        
,cf4 ,ezek4 iii4 #b1 #c4    ,footnote   
#abjj3             4    ,footnote #abja3
      ,cf4 ,gen4 xxvii4 #bg4            
,footnote #abjb3      ,cf4 ,matt4 viii4 
#c4    ,footnote #abjc3      ,cf4 ,john 
i4 #cb-cd4    ,footnote #abjd3      ,cf4
 ,john i4 #eb4    ,footnote #abje3      
,cf4 #b ,cor4 xii4 #b4    ,footnote     
#abjf3      ,cf4 ,matt4 xvii4 #i4       
,footnote #abjg3      ,john v4 #ca4     
,footnote #abjh3      ,john x4 #bd4     
,chapter ,,xlix4      ,after this he    
wilfully sets aside1 ,i know not why1   
the strongest  evidence in confirmation 
of the claims of ,jesus1 viz4 that ,his 
coming  was predicted by the ,jewish    
prophets--,moses1 and those who         
succeeded as  well as preceded that     
legislator--from inability1 as ,i think1
 to meet the  argument that neither the 
,jews nor any other heretical sect      
refuse to  believe that ,christ was the 
subject of prophecy4 ,but perhaps he was

  unacquainted with the prophecies      
relating to ,christ4 ,for no one who was
  acquainted with the statements of the 
,christians1 that many prophets         
foretold the advent of the ,saviour1    
would have ascribed to a ,jew           
sentiments which it would have better   
befitted a ,samaritan or a ,sadducee  to
 utter2 nor would the ,jew in the       
dialogue have expressed himself in      
language like the following3 8,but my   
prophet once declared in ,jerusalem1    
that the ,son of ,god will come as the  
,judge of the righteous and the         
,punisher of the wicked40 ,now it is not
 one of the prophets merely who         
predicted the advent of ,christ4 ,but   
although the ,samaritans and            
,sadducees1 who receive the books of    
,moses alone1 would say that there  were
 contained in them predictions regarding
 ,christ1 yet certainly not  in         
,jerusalem1 which is not even mentioned 
in the times of ,moses1 was the         
prophecy uttered4 ,it were indeed to be 

desired1 that all the accusers of       
,christianity were equally ignorant with
 ,celsus1 not only of the facts1  but of
 the bare letter of ,scripture1 and     
would so direct their assaults  against 
it1 that their arguments might not have 
the least available  influence in       
shaking1 ,i do not say the faith1 but   
the little faith of  unstable and       
temporary believers4 ,a ,jew1 however1  
would not admit that  any prophet used  
the expression1 8,the #8,son of ,god'   
will come20 for the  term which they    
employ is1 8,the #8,christ of ,god' will
 come40 ,and many a  time indeed do they
 directly interrogate us about the 8,son
 of ,god10  saying that no such being   
exists1 or was made the subject of      
prophecy4  ,we do not of course assert  
that the 8,son of ,god0 is not the      
subject of  prophecy2 but we assert that
 he most inappropriately attributes to  
the  ,jewish disputant1 who would not   
allow that ,he was1 such language as1   
8,my  prophet once declared in          

,jerusalem that the #8,son of ,god' will
 come40                                 
,chapter ,l4      ,in the next place1 as
 if the only event predicted were this1 
that ,he was  to be 8the ,judge of the  
righteous and the ,punisher of the      
wicked10 and  as if neither the place of
 ,his birth1 nor the sufferings which   
,he was to  endure at the hands of the  
,jews1 nor ,his resurrection1 nor the   
wonderful  works which ,he was to       
perform1 had been made the subject of   
prophecy1 he  continues3 8,why should it
 be you alone1 rather than innumerable  
others1  who existed after the          
prophecies were published1 to whom these
  predictions are applicable80 ,and     
desiring1 ,i know not how1 to suggest to
  others the possibility of the notion  
that they themselves were the  persons  
referred to by the prophets1 he says    
that 8some1 carried away by  enthusiasm1
 and others having gathered a multitude 
of followers1 give  out that the ,son of
 ,god is come down from heaven40 ,now we

 have not  ascertained that such        
occurrences are admitted to have taken  
place among  the ,jews4 ,we have to     
remark then1 in the first place1 that   
many of the  prophets have uttered      
predictions in all kinds of ways#abji   
regarding  ,christ2 some by means of    
dark sayings1 others in allegories or in
 some  other manner1 and some also in   
express words4 ,and as in what follows  
he  says1 in the character of the ,jew  
addressing the converts from his own    
nation1 and repeating emphatically and  
malevolently1 that 8the  prophecies     
referred to the events of his life may  
also suit other events  as well10 we    
shall state a few of them out of a      
greater number2 and with  respect to    
these1 any one who chooses may say what 
he thinks fitted to  ensure a refutation
 of them1 and which may turn away       
intelligent  believers from the faith4  
,footnote #abji3       4                
,chapter ,,li4      ,now the ,scripture 
speaks1 respecting the place of the     

,saviour's  birth--that the ,ruler was  
to come forth from ,bethlehem--in the   
following  manner3 8,and thou           
,bethlehem1 house of ,ephrata1 art not  
the least among  the thousands of       
,judah3 for out of thee shall ,he come  
forth unto me who  is to be ,ruler in   
,israel2 and ,his goings forth have been
 of old1 from  everlasting40#abaj ,now  
this prophecy could not suit any one of 
those  who1 as ,celsus' ,jew says1 were 
fanatics and mob-leaders1 and who gave  
out that they had come from heaven1     
unless it were clearly shown that ,he   
had been born in ,bethlehem1 or1 as     
another might say1 had come forth  from 
,bethlehem to be the leader of the      
people4 ,with respect to the birth  of  
,jesus in ,bethlehem1 if any one        
desires1 after the prophecy of ,micah   
and after the history recorded in the   
,gospels by the disciples of ,jesus1  to
 have additional evidence from other    
sources1 let him know that1 in          
conformity with the narrative in the    

,gospel regarding ,his birth1 there  is 
shown at ,bethlehem the cave where ,he  
was born1 and the manger in the  cave   
where ,he was wrapped in                
swaddling-clothes4 ,and this sight is   
greatly talked of in surrounding places1
 even among the enemies of the  faith1  
it being said that in this cave was born
 that ,jesus who is  worshipped and     
reverenced by the ,christians4          
,moreover1 ,i am of opinion  that1      
before the advent of ,christ1 the chief 
priests and scribes of the  people1 on  
account of the distinctness and         
clearness of this prophecy1  taught that
 in ,bethlehem the ,christ was to be    
born4 ,and this opinion had  prevailed  
also extensively among the ,jews2 for   
which reason it is  related that ,herod1
 on inquiring at the chief priests and  
scribes of the  people1 heard from them 
that the ,christ was to be born in      
,bethlehem of  ,judea1 8whence ,david   
was40 ,it is stated also in the ,gospel 
according to  ,john1 that the ,jews     

declared that the ,christ was to be born
 in  ,bethlehem1 8whence ,david         
was40#abaa ,but after our ,lord's       
coming1 those  who busied themselves    
with overthrowing the belief that the   
place of ,his  birth had been the       
subject of prophecy from the beginning1 
withheld such  teaching from the people2
 acting in a similar manner to those    
individuals who won over those soldiers 
of the guard stationed around  the tomb 
who had seen ,him arise from the dead1  
and who instructed these  eye-witnesses 
to report as follows3 8,say that his    
disciples1 while we  slept1 came and    
stole him away4 ,and if this come to the
 governor's ears1  we shall persuade    
him1 and secure you40#abab    ,footnote 
#abaj3      ,cf4 ,mic4 v4 #b and ,matt4 
ii4 #f4    ,footnote #abaa3      ,cf4   
,john vii4 #db4    ,footnote #abab3     
,cf4 ,matt4 xxviii4 #ac1 #ad4           
,chapter ,,lii4      ,strife and        
prejudice are powerful instruments in   
leading men to  disregard even those    

things which are abundantly clear2 so   
that they who  have somehow become      
familiar with certain opinions1 which   
have deeply  imbued their minds1 and    
stamped them with a certain character1  
will not  give them up4 ,for a man will 
abandon his habits in respect to other  
things1 although it may be difficult for
 him to tear himself from them1  more   
easily than he will surrender his       
opinions4 ,nay1 even the former  are not
 easily put aside by those who have     
become accustomed to them2  and so      
neither houses1 nor cities1 nor         
villages1 nor intimate  acquaintances1  
are willingly forsaken when we are      
prejudiced in their  favour4 ,this1     
therefore1 was a reason why many of the 
,jews at that time  disregarded the     
clear testimony of the prophecies1 and  
miracles which  ,jesus wrought1 and of  
the sufferings which ,he is related to  
have  endured4 ,and that human nature is
 thus affected1 will be manifest to     
those who observe that those who have   

once been prejudiced in favour of  the  
most contemptible and paltry traditions 
of their ancestors and  fellow-citizens1
 with difficulty lay them aside4 ,for   
example1 no one  could easily persuade  
an ,egyptian to despise what he had     
learned from  his fathers1 so as no     
longer to consider this or that         
irrational animal  as a god1 or not to  
guard against eating1 even under the    
penalty of  death1 of the flesh of such 
an animal4 ,now1 if in carrying our     
examination of this subject to a        
considerable length1 we have enumerated 
the points respecting ,bethlehem1 and   
the prophecy regarding it1 we  consider 
that we were obliged to do this1 by way 
of defence against  those who would     
assert that if the prophecies current   
among the ,jews  regarding ,jesus were  
so clear as we represent them1 why did  
they not at  ,his coming give in their  
adhesion to ,his doctrine1 and betake   
themselves  to the better life pointed  
out by ,him8 ,let no one1 however1 bring

 such a  reproach against believers1    
since he may see that reasons of no     
light  weight are assigned by those who 
have learned to state them1 for their   
faith in ,jesus4                        
,chapter ,,liii4      ,and if we should 
ask for a second prophecy1 which may    
appear to us to  have a clear reference 
to ,jesus1 we would quote that which was
 written  by ,moses very many years     
before the advent of ,christ1 when he   
makes  ,jacob1 on his departure from    
this life1 to have uttered predictions  
regarding each of his sons1 and to have 
said of ,judah along with the  others3  
8,the ruler will not fail from ,judah1  
and the governor from his  loins1 until 
that which is reserved for him          
come40#abac ,now1 any one  meeting with 
this prophecy1 which is in reality much 
older than ,moses1  so that one who was 
not a believer might suspect that it was
 not written  by him1 would be surprised
 that ,moses should be able to predict  
that the  princes of the ,jews1 seeing  

there are among them twelve tribes1     
should  be born of the tribe of ,judah1 
and should be the rulers of the people2 
for which reason also the whole nation  
are called ,jews1 deriving their  name  
from the ruling tribe4 ,and1 in the     
second place1 one who candidly          
considers the prophecy1 would be        
surprised how1 after declaring that the 
rulers and governors of the people were 
to proceed from the tribe of  ,judah1 he
 should determine also the limit of     
their rule1 saying that  8the ruler     
should not fail from ,judah1 nor the    
governor from his loins1  until there   
should come that which was reserved for 
him1 and that ,he is  the expectation of
 the ,gentiles40#abad ,for ,he came for 
whom these  things were reserved1 viz4  
the ,christ of ,god1 the ruler of the   
promises  of ,god4 ,and manifestly ,he  
is the only one among those who         
preceded1 and1  ,i might make bold to   
say1 among those also who followed ,him1
 who was the  expectation of the        

,gentiles2 for converts from among all  
the ,gentile  nations have believed on  
,god through ,him1 and that in          
conformity with  the prediction of      
,isaiah1 that in ,his name the ,gentiles
 had hoped3 8,in  ,thy name shall the   
,gentiles hope40#abae ,and this man said
 also to those  who are in prison1 as   
every man is a captive to the chains of 
his sins1  8,come forth20 and to the    
ignorant1 8,come into the light30 these 
things  also having been thus foretold3 
8,i have given ,thee for a covenant of  
the  people1 to establish the earth1 to 
cause to inherit the desolate  heritage2
 saying to the prisoners1 ,go forth2 and
 to them that are in  darkness1 ,show   
yourselves40#abaf ,and we may see at the
 appearing of  this man1 by means of    
those who everywhere throughout the     
world have  reposed a simple faith in   
,him1 the fulfilment of this prediction3
 8,they  shall feed in the ways1 and    
their pastures shall be in all the      
beaten  tracks40#abag    ,footnote      

#abac3      ,cf4 ,gen4 xlix4 #aj1      4
 ,this is one of the    passages of the 
,septuagint which ,justin ,martyr       
charges the ,jews with    corrupting2   
the true reading1 according to him1     
being        4 ,cf4 ,justin ,martyr1    
,dialogue with ,trypho1 ,ante-,nicene   
,lib4    p4 #bea4    ,footnote #abad3   
,cf4 ,gen4 xlix4 #aj4    ,footnote      
#abae3      ,isa4 xlii4 #d4    ,footnote
 #abaf3      ,cf4 ,isa4 xlix4 #h1 #i4   
,footnote #abag3      ,isa4 xlix4 #i4   
,chapter ,,liv4      ,and since ,celsus1
 although professing to know all about  
the ,gospel1  reproaches the ,saviour   
because of ,his sufferings1 saying that 
,he  received no assistance from the    
,father1 or was unable to aid ,himself2 
we  have to state that ,his sufferings  
were the subject of prophecy1 along     
with the cause of them2 because it was  
for the benefit of mankind that  ,he    
should die on their account1#abah and   
should suffer stripes because  of ,his  
condemnation4 ,it was predicted1        

moreover1 that some from among  the     
,gentiles would come to the knowledge of
 ,him 7among whom the prophets  are not 
included72 and it had been declared that
 ,he would be seen in a  form which is  
deemed dishonourable among men4 ,the    
words of prophecy run  thus3 8,lo1 my   
,servant shall have understanding1 and  
shall be exalted and  glorified1 and    
raised exceedingly high4 ,in like       
manner1 many shall be  astonished at    
,thee2 so ,thy form shall be in no      
reputation among men1 and  ,thy glory   
among the sons of men4 ,lo1 many nations
 shall marvel because  of ,him2 and     
kings shall close their mouths3 because 
they1 to whom no  message about ,him was
 sent1 shall see ,him2 and they who have
 not heard  of ,him1 shall have         
knowledge of ,him40#abai 8,lord1 who    
hath believed our  report8 and to whom  
was the arm of the ,lord revealed8 ,we  
have reported1  as a child before ,him1 
as a root in a thirsty ground4 ,he has  
no form nor  glory2 and we beheld ,him1 

and ,he had not any form nor beauty3 but
 ,his  appearance was without honour1   
and deficient more than that of all men4
  ,he was a man under suffering1 and who
 knew how to bear sickness3 because     
,his countenance was averted1 ,he was   
treated with disrespect1 and was  made  
of no account4 ,this man bears our sins1
 and suffers pain on our  behalf2 and we
 regarded ,him as in trouble1 and in    
suffering1 and as  ill-treated4 ,but ,he
 was wounded for our sins1 and bruised  
for our  iniquities4 ,the chastisement  
of our peace was upon ,him2 by ,his     
stripes  we were healed4 ,we all1 like  
sheep1 wandered from the way4 ,a man    
wandered in his way1 and the ,lord      
delivered ,him on account of our sins2  
and ,he1 because of ,his evil treatment1
 opens not ,his mouth4 ,as a sheep  was 
,he led to slaughter2 and as a lamb     
before her shearer is dumb1 so ,he      
opens not ,his mouth4 ,in ,his          
humiliation ,his judgment was taken     
away4 ,and  who shall describe ,his     

generation8 because ,his life is taken  
away from  the earth2 because of the    
iniquities of my people was ,he led unto
  death40#abbj    ,footnote #abah3      
4    ,footnote #abai3      ,cf4 ,isa4   
lii4 #ac-ae in the ,septuagint version  
7,roman text74    ,footnote #abbj3      
,cf4 ,isa4 liii4 #a-h in the ,septuagint
 version 7,roman text74                 
,chapter ,,lv4      ,now ,i remember    
that1 on one occasion1 at a disputation 
held with certain  ,jews1 who were      
reckoned wise men1 ,i quoted these      
prophecies2 to which my  ,jewish        
opponent replied1 that these predictions
 bore reference to the  whole people1   
regarded as one individual1 and as being
 in a state of  dispersion and          
suffering1 in order that many proselytes
 might be gained1  on account of the    
dispersion of the ,jews among numerous  
heathen nations4  ,and in this way he   
explained the words1 8,thy form shall be
 of no  reputation among men20 and then1
 8,they to whom no message was sent     

respecting him shall see20 and the      
expression1 8,a man under suffering40   
,many arguments were employed on that   
occasion during the discussion to  prove
 that these predictions regarding one   
particular person were not  rightly     
applied by them to the whole nation4    
,and ,i asked to what  character the    
expression would be appropriate1 8,this 
man bears our sins1  and suffers pain on
 our behalf20 and this1 8,but he was    
wounded for our  sins1 and bruised for  
our iniquities20 and to whom the        
expression  properly belonged1 8,by his 
stripes were we healed40 ,for it is     
manifest  that it is they who had been  
sinners1 and had been healed by the     
,saviour's sufferings 7whether belonging
 to the ,jewish nation or converts  from
 the ,gentiles71 who use such language  
in the writings of the prophet  who     
foresaw these events1 and who1 under the
 influence of the ,holy  ,spirit1       
applied these words to a person4 ,but we
 seemed to press them  hardest with the 

expression1 8,because of the iniquities 
of my people was  he led away unto      
death40 ,for if the people1 according to
 them1 are the  subject of the prophecy1
 how is the man said to be led away to  
death  because of the iniquities of the 
people of ,god1 unless he be a different
  person from that people of ,god8 ,and 
who is this person save ,jesus  ,christ1
 by whose stripes they who believe on   
,him are healed1 when 8,he  had spoiled 
the principalities and powers 7that were
 over us71 and had  made a show of them 
openly on ,his cross80 ,at another time 
we may explain  the several parts of the
 prophecy1 leaving none of them         
unexamined4 ,but  these matters have    
been treated at greater length1         
necessarily as ,i  think1 on account of 
the language of the ,jew1 as quoted in  
the work of  ,celsus4                   
,chapter ,,lvi4      ,now it escaped the
 notice of ,celsus1 and of the ,jew whom
 he has  introduced1 and of all who are 
not believers in ,jesus1 that the       

prophecies speak of two advents of      
,christ3 the former characterized by    
human suffering and humility1 in order  
that ,christ1 being with men1  might    
make known the way that leads to ,god1  
and might leave no man in  this life a  
ground of excuse1 in saying that he knew
 not of the judgment  to come2 and the  
latter1 distinguished only by glory and 
divinity1  having no element of human   
infirmity intermingled with its divine  
greatness4 ,to quote the prophecies at  
length would be tedious2 and ,i  deem it
 sufficient for the present to quote a  
part of the forty-fifth  ,psalm1 which  
has this inscription1 in addition to    
others1 8,a ,psalm for  the ,beloved10  
where ,god is evidently addressed in    
these words3 8,grace is  poured into    
,thy lips3 therefore ,god will bless    
,thee for ever and ever4  ,gird ,thy    
sword on ,thy thigh1 ,o mighty ,one1    
with ,thy beauty and ,thy  majesty4 ,and
 stretch forth1 and ride prosperously1  
and reign1 because of  ,thy truth1 and  

meekness1 and righteousness2 and ,thy   
right hand shall  lead ,thee            
marvellously4 ,thine arrows are pointed1
 ,o mighty ,one2 the  people will fall  
under ,thee in the heart of the enemies 
of the  ,king40#abba ,but attend        
carefully to what follows1 where ,he is 
called  ,god3 8,for ,thy throne1 ,o     
,god1 is for ever and ever3 a sceptre of
  righteousness is the sceptre of ,thy  
kingdom4 ,thou hast loved               
righteousness1 and hated iniquity3      
therefore ,god1 even ,thy ,god1 hath    
anointed ,thee with the oil of gladness 
above ,thy fellows40#abbb ,and  observe 
that the prophet1 speaking familiarly to
 ,god1 whose 8throne is  for ever and   
ever10 and 8a sceptre of righteousness  
the sceptre of ,his  kingdom10 says that
 this ,god has been anointed by a ,god  
who was ,his ,god1  and anointed1       
because more than ,his fellows ,he had  
loved righteousness  and hated iniquity4
 ,and ,i remember that ,i pressed the   
,jew1 who was  deemed a learned man1    

very hard with this passage2 and he1    
being  perplexed about it1 gave such an 
answer as was in keeping with his       
,judaistic views1 saying that the words1
 8,thy throne1 ,o ,god1 is for ever  and
 ever3 a sceptre of righteousness is the
 sceptre of ,thy kingdom10 are  spoken  
of the ,god of all things2 and these1   
8,thou hast loved  righteousness and    
hated iniquity1 therefore ,thy ,god hath
 anointed ,thee10  etc41 refer to the   
,messiah4#abbc    ,footnote #abba3      
,ps4 xlv4 #b-e4    ,footnote #abbb3     
,ps4 xlv4 #f1 #g4    ,footnote #abbc3   
4                                       
,chapter ,,lvii4      ,the ,jew1        
moreover1 in the treatise1 addresses the
 ,saviour thus3 8,if you  say that every
 man1 born according to the decree of   
,divine ,providence1  is a son of ,god1 
in what respect should you differ from  
another80 ,in  reply to whom we say1    
that every man who1 as ,paul expresses  
it1 is no  longer under fear1 as a      
schoolmaster1 but who chooses good for  

its own  sake1 is 8a son of ,god20 but  
this man is distinguished far and wide  
above every man who is called1 on       
account of his virtues1 a son of ,god1  
seeing ,he is1 as it were1 a kind of    
source and beginning of all such4  ,the 
words of ,paul are as follow3 8,for ye  
have not received the spirit of  bondage
 again to fear2 but ye have received the
 spirit of adoption1  whereby we cry1   
,abba1 ,father40#abbd ,but1 according to
 the ,jew of  ,celsus1 8countless       
individuals will convict ,jesus of      
falsehood1 alleging  that those         
predictions which were spoken of him    
were intended of them40  ,we are not    
aware1 indeed1 whether ,celsus knew of  
any who1 after coming  into this world1 
and having desired to act as ,jesus did1
 declared  themselves to be also the    
8sons of ,god10 or the 8power0 of ,god4 
,but  since it is in the spirit of truth
 that we examine each passage1 we  shall
 mention that there was a certain       
,theudas among the ,jews before the     

birth of ,christ1 who gave himself out  
as some great one1 after whose  death   
his deluded followers were completely   
dispersed4 ,and after him1 in  the days 
of the census1 when ,jesus appears to   
have been born1 one ,judas1  a          
,galilean1 gathered around him many of  
the ,jewish people1 saying he was  a    
wise man1 and a teacher of certain new  
doctrines4 ,and when he also had  paid  
the penalty of his rebellion1 his       
doctrine was overturned1 having  taken  
hold of very few persons indeed1 and    
these of the very humblest  condition4  
,and after the times of ,jesus1         
,dositheus the ,samaritan also  wished  
to persuade the ,samaritans that he was 
the ,christ predicted by  ,moses2 and he
 appears to have gained over some to his
 views4 ,but it is  not absurd1 in      
quoting the extremely wise observation  
of that ,gamaliel  named in the book of 
,acts1 to show how those persons above  
mentioned  were strangers to the        
promise1 being neither 8sons of ,god0   

nor 8powers0  of ,god1 whereas ,christ  
,jesus was truly the ,son of ,god4 ,now 
,gamaliel1 in  the passage referred to1 
said3 8,if this counsel or this work be 
of men1  it will come to nought0 7as    
also did the designs of those men       
already  mentioned after their death72  
8but if it be of ,god1 ye cannot        
overthrow  this doctrine1 lest haply ye 
be found even to fight against          
,god40#abbe  ,there was also ,simon the 
,samaritan magician1 who wished to draw 
away  certain by his magical arts4 ,and 
on that occasion he was successful2 but 
now-a-days it is impossible to find1 ,i 
suppose1 thirty of his followers  in the
 entire world1 and probably ,i have even
 overstated the number4  ,there are     
exceedingly few in ,palestine2 while in 
the rest of the world1  through which he
 desired to spread the glory of his     
name1 you find it  nowhere mentioned4   
,and where it is found1 it is found     
quoted from the  ,acts of the ,apostles2
 so that it is to ,christians that he   

owes this  mention of himself1 the      
unmistakeable result having proved that 
,simon  was in no respect divine4       
,footnote #abbd3      ,rom4 viii4 #af4  
,footnote #abbe3      ,cf4 ,acts v4 #ch1
 #ci4                                   
,chapter ,,lviii4      ,after these     
matters this ,jew of ,celsus1 instead of
 the ,magi mentioned in  the ,gospel1   
says that 8,chaldeans are spoken of by  
,jesus as having been  induced to come  
to him at his birth1 and to worship him 
while yet an  infant as a ,god1 and to  
have made this known to ,herod the      
tetrarch2 and  that the latter sent and 
slew all the infants that had been born 
about  the same time1 thinking that in  
this way he would ensure his death among
  the others2 and that he was led to do 
this through fear that1 if ,jesus  lived
 to a sufficient age1 he would obtain   
the throne40 ,see now in this  instance 
the blunder of one who cannot           
distinguish between ,magi and           
,chaldeans1 nor perceive that what they 

profess is different1 and so has        
falsified the ,gospel narrative4 ,i know
 not1 moreover1 why he has passed  by in
 silence the cause which led the ,magi  
to come1 and why he has not  stated1    
according to the scriptural account1    
that it was a star seen by  them in the 
east4 ,let us see now what answer we    
have to make to these  statements4 ,the 
star that was seen in the east we       
consider to have been  a new star1      
unlike any of the other well-known      
planetary bodies1 either  those in the  
firmament above or those among the lower
 orbs1 but  partaking of the nature of  
those celestial bodies which appear at  
times1  such as comets1 or those meteors
 which resemble beams of wood1 or       
beards1 or wine jars1 or any of those   
other names by which the ,greeks  are   
accustomed to describe their varying    
appearances4 ,and we establish  our     
position in the following manner4       
,chapter ,,lix4      ,it has been       
observed that1 on the occurrence of     

great events1 and of  mighty changes in 
terrestrial things1 such stars are wont 
to appear1  indicating either the       
removal of dynasties or the breaking out
 of wars1  or the happening of such     
circumstances as may cause commotions   
upon the  earth4 ,but we have read in   
the ,treatise on ,comets by ,chaeremon  
the  ,stoic1 that on some occasions     
also1 when good was to happen1 comets   
made their appearance2 and he gives an  
account of such instances4 ,if1  then1  
at the commencement of new dynasties1 or
 on the occasion of other  important    
events1 there arises a comet so called1 
or any similar  celestial body1 why     
should it be matter of wonder that at   
the birth of  ,him who was to introduce 
a new doctrine to the human race1 and to
 make  known ,his teaching not only to  
,jews1 but also to ,greeks1 and to many 
of  the barbarous nations besides1 a    
star should have arisen8 ,now ,i would  
say1 that with respect to comets there  
is no prophecy in circulation to  the   

effect that such and such a comet was to
 arise in connection with a  particular 
kingdom or a particular time2 but with  
respect to the  appearance of a star at 
the birth of ,jesus there is a prophecy 
of ,balaam  recorded by ,moses to this  
effect3 8,there shall arise a star out  
of  ,jacob1 and a man shall rise up out 
of ,israel40#abbf ,and now1 if it  shall
 be deemed necessary to examine the     
narrative about the ,magi1 and  the     
appearance of the star at the birth of  
,jesus1 the following is what  we have  
to say1 partly in answer to the ,greeks1
 and partly to the ,jews4    ,footnote  
#abbf3      ,cf4 ,num4 xxiv4 #ag        
7,septuag474                            
,chapter ,,lx4      ,to the ,greeks1    
then1 ,i have to say that the ,magi1    
being on familiar  terms with evil      
spirits1 and invoking them for such     
purposes as their  knowledge and wishes 
extend to1 bring about such results only
 as do not  appear to exceed the        
superhuman power and strength of the    

evil spirits1  and of the spells which  
invoke them1 to accomplish2 but should  
some  greater manifestation of divinity 
be made1 then the powers of the evil    
spirits are overthrown1 being unable to 
resist the light of divinity4 ,it  is   
probable1 therefore1 that since at the  
birth of ,jesus 8a multitude of  the    
heavenly host10 as ,luke records1 and as
 ,i believe1 8praised ,god1  saying1    
,glory to ,god in the highest1 and on   
earth peace1 good-will  towards men10   
the evil spirits on that account became 
feeble1 and lost  their strength1 the   
falsity of their sorcery being          
manifested1 and their  power being      
broken2 this overthrow being brought    
about not only by the  angels having    
visited the terrestrial regions on      
account of the birth of  ,jesus1 but    
also by the power of ,jesus ,himself1   
and ,his innate divinity4  ,the ,magi1  
accordingly1 wishing to produce the     
customary results1 which  formerly they 
used to perform by means of certain     

spells and sorceries1  sought to know   
the reason of their failure1            
conjecturing the cause to be  a great   
one2 and beholding a divine sign in the 
heaven1 they desired to  learn its      
signification4 ,i am therefore of       
opinion that1 possessing as  they did   
the prophecies of ,balaam1 which ,moses 
also records1 inasmuch as  ,balaam was  
celebrated for such predictions1 and    
finding among them the  prophecy about  
the star1 and the words1 8,i shall show 
him to him1 but  not now2 ,i deem him   
happy1 although he will not be          
near10#abbg they  conjectured that the  
man whose appearance had been foretold  
along with  that of the star1 had       
actually come into the world2 and having
  predetermined that he was superior in 
power to all demons1 and to all  common 
appearances and powers1 they resolved to
 offer him homage4 ,they  came1         
accordingly1 to ,judea1 persuaded that  
some king had been born2 but  not       
knowing over what kingdom he was to     

reign1 and being ignorant also  of the  
place of his birth1 bringing gifts1     
which they offered to him as  one whose 
nature partook1 if ,i may so speak1 both
 of ,god and of a mortal  man1--gold1   
viz41 as to a king2 myrrh1 as to one who
 was mortal2 and  incense1 as to a ,god2
 and they brought these offerings after 
they had  learned the place of ,his     
birth4 ,but since ,he was a ,god1 the   
,saviour of  the human race1 raised far 
above all those angels which minister to
 men1  an angel rewarded the piety of   
the ,magi for their worship of ,him1 by 
making known to them that they were not 
to go back to ,herod1 but to  return to 
their own homes by another way4         
,footnote #abbg3      ,cf4 ,num4 xxiv4  
#ag 7,septuag474                        
,chapter ,,lxi4      ,that ,herod       
conspired against the child 7although   
the ,jew of ,celsus does  not believe   
that this really happened71 is not to be
 wondered at4 ,for  wickedness is in a  
certain sense blind1 and would desire to

 defeat fate1  as if it were stronger   
than it4 ,and this being ,herod's       
condition1 he  both believed that a king
 of the ,jews had been born1 and yet    
cherished a  purpose contradictory of   
such a belief2 not seeing that the child
 is  assuredly either a king and will   
come to the throne1 or that he is not   
to be a king1 and that his death1       
therefore1 will be to no purpose4 ,he   
desired accordingly to kill ,him1 his   
mind being agitated by contending       
passions on account of his wickedness1  
and being instigated by the blind  and  
wicked devil who from the very beginning
 plotted against the  ,saviour1         
imagining that ,he was and would become 
some mighty one4 ,an  angel1 however1   
perceiving the course of events1        
intimated to ,joseph1  although ,celsus 
may not believe it1 that he was to      
withdraw with the  child and ,his mother
 into ,egypt1 while ,herod slew all the 
infants that  were in ,bethlehem and the
 surrounding borders1 in the hope that  

he would  thus destroy ,him also who had
 been born ,king of the ,jews4 ,for he  
saw not  the sleepless guardian power   
that is around those who deserve to be  
protected and preserved for the         
salvation of men1 of whom ,jesus is the 
first1 superior to all others in honour 
and excellence1 who was to be a  ,king  
indeed1 but not in the sense that ,herod
 supposed1 but in that in  which it     
became ,god to bestow a kingdom1--for   
the benefit1 viz41 of those  who were to
 be under ,his sway1 who was to confer  
no ordinary and  unimportant blessings1 
so to speak1 upon ,his subjects1 but who
 was to  train them and to subject them 
to laws that were truly from ,god4 ,and 
,jesus1 knowing this well1 and denying  
that ,he was a king in the sense  that  
the multitude expected1 but declaring   
the superiority of ,his  kingdom1 says3 
8,if my kingdom were of this world1 then
 would my servants  fight1 that ,i      
should not be delivered to the ,jews3   
but now is my kingdom  not of this      

world40#abbh ,now1 if ,celsus had seen  
this1 he would not  have said3 8,but if1
 then1 this was done in order that you  
might not  reign in his stead when you  
had grown to man's estate2 why1 after   
you  did reach that estate1 do you not  
become a king1 instead of you1 the ,son 
of ,god1 wandering about in so mean a   
condition1 hiding yourself through      
fear1 and leading a miserable life up   
and down80 ,now1 it is not              
dishonourable to avoid exposing one's   
self to dangers1 but to guard  carefully
 against them1 when this is done1 not   
through fear of death1  but from a      
desire to benefit others by remaining in
 life1 until the  proper time come for  
one who has assumed human nature to die 
a death  that will be useful to mankind4
 ,and this is plain to him who reflects 
that ,jesus died for the sake of men1--a
 point of which we have spoken to  the  
best of our ability in the preceding    
pages4    ,footnote #abbh3      ,cf4    
,john xviii4 #cf4                       

,chapter ,,lxii4      ,and after such   
statements1 showing his ignorance even  
of the number of  the apostles1 he      
proceeds thus3 8,jesus having gathered  
around him ten or  eleven persons of    
notorious character1 the very wickedest 
of  tax-gatherers and sailors1 fled in  
company with them from place to  place1 
and obtained his living in a shameful   
and importunate manner40  ,let us to the
 best of our power see what truth there 
is in such a  statement4 ,it is manifest
 to us all who possess the ,gospel      
narratives1  which ,celsus does not     
appear even to have read1 that ,jesus   
selected  twelve apostles1 and that of  
these ,matthew alone was a tax-gatherer2
  that when he calls them               
indiscriminately sailors1 he probably   
means  ,james and ,john1 because they   
left their ship and their father        
,zebedee1  and followed ,jesus2 for     
,peter and his brother ,andrew1 who     
employed a net  to gain their necessary 
subsistence1 must be classed not as     

sailors1 but  as the ,scripture         
describes them1 as fishermen4 ,the      
,lebes#abbi also1 who  was a follower of
 ,jesus1 may have been a tax-gatherer2  
but he was not of  the number of the    
apostles1 except according to a         
statement in one of  the copies of      
,mark's ,gospel4#abcj ,and we have not  
ascertained the  employments of the     
remaining disciples1 by which they      
earned their  livelihood before becoming
 disciples of ,jesus4 ,i assert1        
therefore1 in  answer to such statements
 as the above1 that it is clear to all  
who are  able to institute an           
intelligent and candid examination into 
the history  of the apostles of ,jesus1 
that it was by help of a divine power   
that  these men taught ,christianity1   
and succeeded in leading others to      
embrace the word of ,god4 ,for it was   
not any power of speaking1 or any       
orderly arrangement of their message1   
according to the arts of ,grecian       
dialectics or rhetoric1 which was in    

them the effective cause of  converting 
their hearers4 ,nay1 ,i am of opinion   
that if ,jesus had  selected some       
individuals who were wise according to  
the apprehension of  the multitude1 and 
who were fitted both to think and speak 
so as to  please them1 and had used such
 as the ministers of ,his doctrine1 ,he 
would most justly have been suspected of
 employing artifices1 like those        
philosophers who are the leaders of     
certain sects1 and consequently the     
promise respecting the divinity of ,his 
doctrine would not have  manifested     
itself2 for had the doctrine and the    
preaching consisted in  the persuasive  
utterance and arrangement of words1 then
 faith also1 like  that of the          
philosophers of the world in their      
opinions1 would have been  through the  
wisdom of men1 and not through the power
 of ,god4 ,now1 who is  there1 on seeing
 fishermen and tax-gatherers1 who had   
not acquired even  the merest elements  
of learning 7as the ,gospel relates of  

them1 and in  respect to which ,celsus  
believes that they speak the truth1     
inasmuch as  it is their own ignorance  
which they record71 discoursing boldly  
not  only among the ,jews of faith in   
,jesus1 but also preaching ,him with    
success among other nations1 would not  
inquire whence they derived this  power 
of persuasion1 as theirs was certainly  
not the common method  followed by the  
multitude8 ,and who would not say that  
the promise1  8,follow me1 and ,i will  
make you fishers of men10#abca had been 
accomplished by ,jesus in the history of
 ,his apostles by a sort of divine      
power8 ,and to this also1 ,paul1        
referring in terms of commendation1 as  
we  have stated a little above1 says3   
8,and my speech and my preaching was    
not with enticing words of man's wisdom1
 but in demonstration of the  ,spirit   
and of power2 that your faith should not
 stand in the wisdom of  men1 but in the
 power of ,god40#abcb ,for1 according to
 the predictions  in the prophets1      

foretelling the preaching of the gospel1
 8the ,lord gave  the word in great     
power to them who preached it1 even the 
,king of the  powers of the             
,beloved10#abcc in order that the       
prophecy might be  fulfilled which said1
 8,his word shall run very              
swiftly40#abcd ,and we  see that 8the   
voice of the apostles of ,jesus has gone
 forth into all the  earth1 and their   
words to the end of the world40#abce ,on
 this account  are they who hear the    
word powerfully proclaimed filled with  
power1  which they manifest both by     
their dispositions and their lives1 and 
by  struggling even to death on behalf  
of the truth2 while some are  altogether
 empty1 although they profess to believe
 in ,god through ,jesus1  inasmuch as1  
not possessing any divine power1 they   
have the appearance  only of being      
converted to the word of ,god4 ,and     
although ,i have  previously mentioned a
 ,gospel declaration uttered by the     
,saviour1 ,i  shall nevertheless quote  

it again1 as appropriate to the present 
occasion1 as it confirms both the divine
 manifestation of our ,saviour's        
foreknowledge regarding the preaching of
 ,his gospel1 and the power of  ,his    
word1 which without the aid of teachers 
gains the mastery over those  who yield 
their assent to persuasion accompanied  
with divine power2 and  the words of    
,jesus referred to are1 8,the harvest is
 plenteous1 but the  labourers are few2 
pray ye therefore the ,lord of the      
harvest1 that ,he  will send forth      
labourers into ,his harvest40#abcf      
,footnote #abbi3      4    ,footnote    
#abcj3      ,cf4 ,mark iii4 #ah with    
,matt4 x4 #c4    ,footnote #abca3       
,matt4 iv4 #ai4    ,footnote #abcb3     
,cf4 #a ,cor4 ii4 #d1 #e4    ,footnote  
#abcc3      ,cf4 ,ps4 lxviii4 #aa       
7,septuag474    ,footnote #abcd3        
,ps4 cxlvii4 #ae4    ,footnote #abce3   
,ps4 xix4 #d4    ,footnote #abcf3       
,matt4 ix4 #cg1 #ch4                    
,chapter ,,lxiii4      ,and since       

,celsus has termed the apostles of      
,jesus men of infamous  notoriety1      
saying that they were tax-gatherers and 
sailors of the vilest  character1 we    
have to remark1 with respect to this    
charge1 that he  seems1 in order to     
bring an accusation against             
,christianity1 to believe  the ,gospel  
accounts only where he pleases1 and to  
express his disbelief  of them1 in order
 that he may not be forced to admit the 
manifestations  of ,divinity related in 
these same books2 whereas one who sees  
the spirit  of truth by which the       
writers are influenced1 ought1 from     
their  narration of things of inferior  
importance1 to believe also the account 
of divine things4 ,now in the general   
,epistle of ,barnabas1 from which       
perhaps ,celsus took the statement that 
the apostles were notoriously  wicked   
men1 it is recorded that 8,jesus        
selected ,his own apostles1 as  persons 
who were more guilty of sin than all    
other evil-doers40#abcg  ,and in the    

,gospel according to ,luke1 ,peter says 
to ,jesus1 8,depart from  me1 ,o ,lord1 
for ,i am a sinful man40#abch ,moreover1
 ,paul1 who himself  also at a later    
time became an apostle of ,jesus1 says  
in his ,epistle to  ,timothy1 8,this is 
a faithful saying1 that ,jesus ,christ  
came into the  world to save sinners1 of
 whom ,i am the chief40#abci ,and ,i do 
not know  how ,celsus should have       
forgotten or not have thought of saying 
something  about ,paul1 the founder1    
after ,jesus1 of the churches that are  
in  ,christ4 ,he saw1 probably1 that    
anything he might say about that apostle
  would require to be explained1 in     
consistency with the fact that1 after   
being a persecutor of the church of     
,god1 and a bitter opponent of          
believers1 who went so far even as to   
deliver over the disciples of  ,jesus to
 death1 so great a change afterwards    
passed over him1 that he  preached the  
gospel of ,jesus from ,jerusalem round  
about to ,illyricum1  and was ambitious 

to carry the glad tidings where he      
needed not to build  upon another man's 
foundation1 but to places where the     
gospel of ,god in  ,christ had not been 
proclaimed at all4 ,what absurdity1     
therefore1 is  there1 if ,jesus1        
desiring to manifest to the human race  
the power which  ,he possesses to heal  
souls1 should have selected notorious   
and wicked  men1 and should have raised 
them to such a degree of moral          
excellence1  that they became a pattern 
of the purest virtue to all who were    
converted by their instrumentality to   
the gospel of ,christ8    ,footnote     
#abcg3      ,epistle of ,barnabas1 chap4
 v4 7,cf4 ,ante-,nicene ,library1 vol4  
,apostolic    ,fathers1 p4 #ajh47       
,footnote #abch3      ,luke v4 #h4      
,footnote #abci3      ,cf4 #a ,tim4 i4  
#ae4                                    
,chapter ,,lxiv4      ,but if we were to
 reproach those who have been converted 
with their  former lives1 then we would 
have occasion to accuse ,phdo also1 even

  after he became a philosopher2 since1 
as the history relates1 he was  drawn   
away by ,socrates from a house of bad   
fame#abdj to the pursuits of            
philosophy4 ,nay1 even the licentious   
life of ,polemo1 the successor of       
,xenocrates1 will be a subject of       
reproach to philosophy2 whereas even in 
these instances we ought to regard it as
 a ground of praise1 that  reasoning was
 enabled1 by the persuasive power of    
these men1 to convert  from the practice
 of such vices those who had been       
formerly entangled by  them4 ,now among 
the ,greeks there was only one ,phdo1 ,i
 know not if there  were a second1 and  
one ,polemo1 who betook themselves to   
philosophy1  after a licentious and most
 wicked life2 while with ,jesus there   
were not  only at the time we speak of1 
the twelve disciples1 but many more at  
all  times1 who1 becoming a band of     
temperate men1 speak in the following   
terms of their former lives3 8,for we   
ourselves also were sometimes  foolish1 

disobedient1 deceived1 serving divers   
lusts and pleasures1  living in malice  
and envy1 hateful1 and hating one       
another4 ,but after  that the kindness  
and love of ,god our ,saviour towards   
man appeared1 by  the washing of        
regeneration1 and renewing of the ,holy 
,ghost1 which ,he  shed upon us         
richly10#abda we became such as we are4 
,for 8,god sent  forth ,his ,word and   
healed them1 and delivered them from    
their  destructions10#abdb as the       
prophet taught in the book of ,psalms4  
,and in  addition to what has been      
already said1 ,i would add the          
following3 that  ,chrysippus1 in his    
treatise on the ,cure of the ,passions1 
in his  endeavours to restrain the      
passions of the human soul1 not         
pretending to  determine what opinions  
are the true ones1 says that according  
to the  principles of the different     
sects are those to be cured who have    
been  brought under the dominion of the 
passions1 and continues3 8,and if       

pleasure be an end1 then by it must the 
passions be healed2 and if there  be    
three kinds of chief blessings1 still1  
according to this doctrine1 it  is in   
the same way that those are to be freed 
from their passions who  are under their
 dominion20 whereas the assailants of   
,christianity do not  see in how many   
persons the passions have been brought  
under restraint1  and the flood of      
wickedness checked1 and savage manners  
softened by  means of the gospel4 ,so   
that it well became those who are ever  
boasting  of their zeal for the public  
good1 to make a public acknowledgment of
  their thanks to that doctrine which by
 a new method led men to abandon  many  
vices1 and to bear their testimony at   
least to it1 that even though  not the  
truth1 it has at all events been        
productive of benefit to the  human     
race4    ,footnote #abdj3       4 ,such 
is the reading in the text of           
,lommatzsch4 ,hschel    and ,spencer    
read   1 and ,ruus proposes 4           

,footnote #abda3      ,cf4 ,tit4 iii4   
#c-f4    ,footnote #abdb3      ,cf4 ,ps4
 cvii4 #bj4                             
,chapter ,,lxv4      ,and since ,jesus1 
in teaching ,his disciples not to be    
guilty of rashness1  gave them the      
precept1 8,if they persecute you in this
 city1 flee ye into  another2 and if    
they persecute you in the other1 flee   
again into a  third10#abdc to which     
teaching ,he added the example of a     
consistent  life1 acting so as not to   
expose ,himself to danger rashly1 or    
unseasonably1 or without good grounds2  
from this ,celsus takes occasion  to    
bring a malicious and slanderous        
accusation1--the ,jew whom he brings    
forward saying to ,jesus1 8,in company  
with your disciples you go and hide     
yourself in different places40 ,now     
similar to what has thus been made  the 
ground of a slanderous charge against   
,jesus and ,his disciples1 do we  say   
was the conduct recorded of ,aristotle4 
,this philosopher1 seeing that  a court 

was about to be summoned to try him1 on 
the ground of his being  guilty of      
impiety on account of certain of his    
philosophical tenets  which the         
,athenians regarded as impious1 withdrew
 from ,athens1 and fixed  his school in 
,chalcis1 defending his course of       
procedure to his friends  by saying1    
8,let us depart from ,athens1 that we   
may not give the  ,athenians a handle   
for incurring guilt a second time1 as   
formerly in the  case of ,socrates1 and 
so prevent them from committing a second
 act of  impiety against philosophy40   
,he further says1 8that ,jesus went     
about  with his disciples1 and obtained 
his livelihood in a disgraceful and     
importunate manner40 ,let him show      
wherein lay the disgraceful and         
importunate element in their manner of  
subsistence4 ,for it is related in  the 
,gospels1 that there were certain women 
who had been healed of their  diseases1 
among whom also was ,susanna1 who from  
their own possessions  afforded the     

disciples the means of support4 ,and who
 is there among  philosophers1 that1    
when devoting himself to the service of 
his  acquaintances1 is not in the habit 
of receiving from them what is  needful 
for his wants8 ,or is it only in them   
that such acts are proper  and becoming2
 but when the disciples of ,jesus do the
 same1 they are  accused by ,celsus of  
obtaining their livelihood by           
disgraceful  importunity8    ,footnote  
#abdc3      ,cf4 ,matt4 x4 #bc4         
,chapter ,,lxvi4      ,and in addition  
to the above1 this ,jew of ,celsus      
afterwards addresses  ,jesus3 8,what    
need1 moreover1 was there that you1     
while still an infant1  should be       
conveyed into ,egypt8 ,was it to escape 
being murdered8 ,but then  it was not   
likely that a ,god should be afraid of  
death2 and yet an angel  came down from 
heaven1 commanding you and your friends 
to flee1 lest ye  should be captured and
 put to death6 ,and was not the great   
,god1 who had  already sent two angels  

on your account1 able to keep you1 ,his 
only ,son1  there in safety80 ,from     
these words ,celsus seems to think that 
there was  no element of divinity in the
 human body and soul of ,jesus1 but that
 ,his  body was not even such as is     
described in the fables of ,homer2 and  
with  a taunt also at the blood of      
,jesus which was shed upon the cross1 he
  adds that it was not                  
8,ichor1 such as flows in the veins of  
the blessed gods40#abdd    ,we now1     
believing ,jesus ,himself1 when ,he says
 respecting ,his divinity1  8,i am the  
way1 and the truth1 and the life10#abde 
and employs other  terms of similar     
import2 and when ,he says respecting    
,his being clothed  with a human body1  
8,and now ye seek to kill me1 a man that
 hath told you  the truth10#abdf        
conclude that ,he was a kind of compound
 being4 ,and so  it became ,him who was 
making provision for ,his sojourning in 
the world  as a human being1 not to     
expose ,himself unseasonably to the     

danger of  death4 ,and in like manner it
 was necessary that ,he should be taken 
away  by ,his parents1 acting under the 
instructions of an angel from heaven1   
who communicated to them the divine     
will1 saying on the first occasion1     
8,joseph1 thou son of ,david1 fear not  
to take unto thee ,mary thy wife2  for  
that which is conceived in her is of the
 ,holy ,ghost20#abdg and on  the second1
 8,arise1 and take the young child1 and 
,his mother1 and flee  into ,egypt2 and 
be thou there until ,i bring thee word3 
for ,herod will  seek the young child to
 destroy ,him40#abdh ,now1 what is      
recorded in  these words appears to me  
to be not at all marvellous4 ,for in    
either  passage of ,scripture it is     
stated that it was in a dream that the  
angel  spoke these words2 and that in a 
dream certain persons may have certain  
things pointed out to them to do1 is an 
event of frequent occurrence to  many   
individuals1--the impression on the mind
 being produced either by an  angel or  

by some other thing4 ,where1 then1 is   
the absurdity in believing  that ,he who
 had once become incarnate1 should be   
led also by human  guidance to keep out 
of the way of dangers8 ,not indeed from 
any  impossibility that it should be    
otherwise1 but from the moral fitness   
that ways and means should be made use  
of to ensure the safety of ,jesus4  ,and
 it was certainly better that the child 
,jesus should escape the snare  of      
,herod1 and should reside with ,his     
parents in ,egypt until the death of    
the conspirator1 than that ,divine      
,providence should hinder the free will 
of ,herod in his wish to put the child  
to death1 or that the fabled  poetic    
helmet of ,hades should have been       
employed1 or anything of a  similar kind
 done with respect to ,jesus1 or that   
they who came to  destroy ,him should   
have been smitten with blindness like   
the people of  ,sodom4 ,for the sending 
of help to ,him in a very miraculous and
  unnecessarily public manner1 would not

 have been of any service to ,him  who  
wished to show that as a man1 to whom   
witness was borne by ,god1 ,he          
possessed within that form which was    
seen by the eyes of men some higher     
element of divinity1--that which was    
properly the ,son of ,god--,god the     
,word--the power of ,god1 and the wisdom
 of ,god--,he who is called the         
,christ4 ,but this is not a suitable    
occasion for discussing the composite   
nature of the incarnate ,jesus2 the     
investigation into such a subject  being
 for believers1 so to speak1 a sort of  
private question4    ,footnote #abdd3   
,cf4 ,iliad1 v4 #cdj4    ,footnote      
#abde3      ,john xiv4 #f4    ,footnote 
#abdf3      ,cf4 ,john viii4 #dj4       
,footnote #abdg3      ,cf4 ,matt4 i4    
#bj4    ,footnote #abdh3      ,cf4      
,matt4 ii4 #ac4                         
,chapter ,,lxvii4      ,after the above1
 this ,jew of ,celsus1 as if he were a  
,greek who loved  learning1 and were    
well instructed in ,greek literature1   

continues3 8,the  old mythological      
fables1 which attributed a divine origin
 to ,perseus1  and ,amphion1 and acus1  
and ,minos1 were not believed by us4    
,nevertheless1 that they might not      
appear unworthy of credit1 they         
represented the deeds of these          
personages as great and wonderful1 and  
truly beyond the power of man2 but what 
hast thou done that is noble or         
wonderful either in deed or in word8    
,thou hast made no manifestation to  us1
 although they challenged you in the    
temple to exhibit some  unmistakeable   
sign that you were the ,son of ,god40   
,in reply to which we  have to say3 ,let
 the ,greeks show to us1 among those who
 have been  enumerated1 any one whose   
deeds have been marked by a utility and 
splendour extending to after            
generations1 and which have been so     
great  as to produce a belief in the    
fables which represented them as of     
divine  descent4 ,but these ,greeks can 
show us nothing regarding those men of  

whom they speak1 which is even inferior 
by a great degree to what ,jesus  did2  
unless they take us back to their fables
 and histories1 wishing us  to believe  
them without any reasonable grounds1 and
 to discredit the  ,gospel accounts even
 after the clearest evidence4 ,for we   
assert that the  whole habitable world  
contains evidence of the works of       
,jesus1 in the  existence of those      
churches of ,god which have been founded
 through ,him  by those who have been   
converted from the practice of          
innumerable sins4  ,and the name of     
,jesus can still remove distractions    
from the minds of  men1 and expel       
demons1 and also take away diseases2 and
 produce a  marvellous meekness of      
spirit and complete change of character1
 and a  humanity1 and goodness1 and     
gentleness in those individuals who do  
not  feign themselves to be ,christians 
for the sake of subsistence or the      
supply of any mortal wants1 but who have
 honestly accepted the doctrine         

concerning ,god and ,christ1 and the    
judgment to come4                       
,chapter ,,lxviii4      ,but after this1
 ,celsus1 having a suspicion that the   
great works  performed by ,jesus1 of    
which we have named a few out of a great
 number1  would be brought forward to   
view1 affects to grant that those       
statements  may be true which are made  
regarding ,his cures1 or ,his           
resurrection1 or  the feeding of a      
multitude with a few loaves1 from which 
many fragments  remained over1 or those 
other stories which ,celsus thinks the  
disciples  have recorded as of a        
marvellous nature2 and he adds3 8,well1 
let us  believe that these were actually
 wrought by you40 ,but then he          
immediately compares them to the tricks 
of jugglers1 who profess to do  more    
wonderful things1 and to the feats      
performed by those who have been  taught
 by ,egyptians1 who in the middle of the
 market-place1 in return  for a few     
obols1 will impart the knowledge of     

their most venerated arts1  and will    
expel demons from men1 and dispel       
diseases1 and invoke the  souls of      
heroes1 and exhibit expensive banquets1 
and tables1 and dishes1  and dainties   
having no real existence1 and who will  
put in motion1 as if  alive1 what are   
not really living animals1 but which    
have only the  appearance of life4 ,and 
he asks1 8,since1 then1 these persons   
can perform  such feats1 shall we of    
necessity conclude that they are #8sons 
of ,god1'  or must we admit that they   
are the proceedings of wicked men under 
the  influence of an evil spirit80 ,you 
see that by these expressions he        
allows1 as it were1 the existence of    
magic4 ,i do not know1 however1 if  he  
is the same who wrote several books     
against it4 ,but1 as it helped his      
purpose1 he compares the miracles       
related of ,jesus to the results        
produced by magic4 ,there would indeed  
be a resemblance between them1 if       
,jesus1 like the dealers in magical     

arts1 had performed ,his works only  for
 show2 but now there is not a single    
juggler who1 by means of his            
proceedings1 invites his spectators to  
reform their manners1 or trains  those  
to the fear of ,god who are amazed at   
what they see1 nor who tries  to        
persuade them so to live as men who are 
to be justified#abdi by ,god4  ,and     
jugglers do none of these things1       
because they have neither the  power nor
 the will1 nor any desire to busy       
themselves about the  reformation of    
men1 inasmuch as their own lives are    
full of the grossest  and most notorious
 sins4 ,but how should not ,he who1 by  
the miracles  which ,he did1 induced    
those who beheld the excellent results  
to  undertake the reformation of their  
characters1 manifest ,himself not only  
to ,his genuine disciples1 but also to  
others as a pattern of most  virtuous   
life1 in order that ,his disciples might
 devote themselves to  the work of      
instructing men in the will of ,god1 and

 that the others1  after being more     
fully instructed by ,his word and       
character than by ,his  miracles1 as to 
how they were to direct their lives1    
might in all their  conduct have a      
constant reference to the good pleasure 
of the universal  ,god8 ,and if such    
were the life of ,jesus1 how could any  
one with reason  compare ,him with the  
sect of impostors1 and not1 on the      
contrary1  believe1 according to the    
promise1 that ,he was ,god1 who appeared
 in  human form to do good to our race8 
,footnote #abdi3       4                
,chapter ,,lxix4      ,after this1      
,celsus1 confusing together the         
,christian doctrine and the  opinions of
 some heretical sect1 and bringing them 
forward as charges  that were applicable
 to all who believe in the divine word1 
says3 8,such  a body as yours could not 
have belonged to ,god40 ,now1 in answer 
to this1  we have to say that ,jesus1 on
 entering into the world1 assumed1 as   
one  born of a woman1 a human body1 and 

one which was capable of suffering a    
natural death4 ,for which reason1 in    
addition to others1 we say that ,he  was
 also a great wrestler2#abej having1 on 
account of ,his human body1  been       
tempted in all respects like other men1 
but no longer as men1 with  sin as a    
consequence1 but being altogether       
without sin4 ,for it is  distinctly     
clear to us that 8,he did no sin1       
neither was guile found in  ,his mouth2 
and as one who knew no sin10 ,god       
delivered ,him up as pure for  all who  
had sinned4 ,then ,celsus says3 8,the   
body of ,god would not have  been so    
generated as you1 ,o ,jesus1 were40 ,he 
saw1 besides1 that if1 as  it is        
written1 it had been born1 ,his body    
somehow might be even more  divine than 
that of the multitude1 and in a certain 
sense a body of ,god4  ,but he          
disbelieves the accounts of ,his        
conception by the ,holy ,ghost1 and     
believes that ,he was begotten by one   
,panthera1 who corrupted the ,virgin1   

8because a ,god's body would not have   
been so generated as you were40 ,but  we
 have spoken of these matters at greater
 length in the preceding  pages4        
,footnote #abej3       4                
,chapter ,,lxx4      ,he asserts1       
moreover1 that 8the body of a god is not
 nourished with such  food as was that  
of ,jesus10 since he is able to prove   
from the ,gospel  narratives both that  
,he partook of food1 and food of a      
particular kind4  ,well1 be it so4 ,let 
him assert that ,he ate the passover    
with ,his  disciples1 when ,he not only 
used the words1 8,with desire have ,i   
desired  to eat this passover with you10
 but also actually partook of the same4 
,and let him say also1 that ,he         
experienced the sensation of thirst     
beside  the well of ,jacob1 and drank of
 the water of the well4 ,in what respect
  do these facts militate against what  
we have said respecting the nature  of  
,his body8 ,moreover1 it appears        
indubitable that after ,his             

resurrection ,he ate a piece of fish2   
for1 according to our view1 ,he  assumed
 a true body1 as one born of a woman4   
8,but10 objects ,celsus1  8the body of a
 god does not make use of such a voice  
as that of ,jesus1  nor employ such a   
method of persuasion as he40 ,these are1
 indeed1  trifling and altogether       
contemptible objections4 ,for our reply 
to him  will be1 that he who is believed
 among the ,greeks to be a god1 viz4 the
  ,pythian and ,didymean ,apollo1 makes 
use of such a voice for his ,pythian    
priestess at ,delphi1 and for his       
prophetess at ,miletus2 and yet neither 
the ,pythian nor ,didymean is charged by
 the ,greeks with not being a god1  nor 
any other ,grecian deity whose worship  
is established in one place4  ,and it   
was far better1 surely1 that a god      
should employ a voice which1  on account
 of its being uttered with power1 should
 produce an  indescribable sort of      
persuasion in the minds of the hearers4 
,chapter ,,lxxi4      ,continuing to    

pour abuse upon ,jesus as one who1 on   
account of his  impiety and wicked      
opinions1 was1 so to speak1 hated by    
,god1 he asserts  that 8these tenets of 
his were those of a wicked and          
,god-hated  sorcerer40 ,and yet1 if the 
name and the thing be properly examined1
 it  will be found an impossibility that
 man should be hated by ,god1 seeing    
,god loves all existing things1 and     
8hateth nothing of what ,he has made10  
for ,he created nothing in a spirit of  
hatred4 ,and if certain expressions  in 
the prophets convey such an impression1 
they are to be interpreted in           
accordance with the general principle by
 which ,scripture employs such  language
 with regard to ,god as if ,he were     
subject to human affections4  ,but what 
reply need be made to him who1 while    
professing to bring  forward credible   
statements1 thinks himself bound to make
 use of  calumnies and slanders against 
,jesus1 as if ,he were a wicked         
sorcerer8  ,such is not the procedure of

 one who seeks to make good his case1   
but of  one who is in an ignorant and   
unphilosophic state of mind1 inasmuch as
  the proper course is to state the     
case1 and candidly to investigate it2   
and1 according to the best of his       
ability1 to bring forward what occurs   
to him with regard to it4 ,but as the   
,jew of ,celsus has1 with the above     
remarks1 brought to a close his charges 
against ,jesus1 so we also shall  here  
bring to a termination the contents of  
our first book in reply to  him4 ,and if
 ,god bestow the gift of that truth     
which destroys all  falsehood1 agreeably
 to the words of the prayer1 8,cut them 
off in thy  truth10#abea we shall begin1
 in what follows1 the consideration of  
the  second appearance of the ,jew1 in  
which he is represented by ,celsus as   
addressing those who have become        
converts to ,jesus4    ,footnote #abea3 
,ps4 liv4 #e4        ,,murray ,,and     
,,gibb1 ,,edinburgh1 ,,printers ,,to    
,,her ,,majesty',s ,,stationery         

,,office4            ,transcriber's     
,notes3       ,text that was in italics 
is enclosed by underscores 7italics74   
,footnotes have been moved to follow the
 chapters in which they are             
referenced4