Book XXII.

ARGUMENT.

THIS BOOK TREATS OF THE END OF THE CITY OF GOD, THAT IS TO SAY, OF THE ETERNAL HAPPINESS OF THE SAINTS; THE FAITH OF THE RESURRECTION OF THE BODY IS ESTABLISHED AND EXPLAINED; AND THE WORK CONCLUDES BY SHOWING HOW THE SAINTS, CLOTHED IN IMMORTAL AND SPIRITUAL BODIES, SHALL BE EMPLOYED.

1. Of the creation of angels and men.

As we promised in the immediately preceding book, this, the last of the whole work, shall contain a discussion of the eternal blessedness of the city of God. This blessedness is named eternal, not because it shall endure for many ages, though at last it shall come to an end, but because, according to the words of the gospel, "of His kingdom there shall be no end." [Luke i. 33.] Neither shall it enjoy the mere appearance of perpetuity which is maintained by the rise of fresh generations to occupy the place of those that have died out, as in an evergreen the same freshness seems to continue permanently, and the same appearance of dense foliage is preserved by the growth of fresh leaves in the room of those that have withered and fallen; but in that city all the citizens shall be immortal, men now for the first time enjoying what the holy angels have never lost. And this shall be accomplished by God, the most almighty Founder of the city. For He has promised it, and cannot lie, and has already performed many of His promises, and has done many unpromised kindnesses to those whom He now asks to believe that He will do this also.

For it is He who in the beginning created the world full of all visible and intelligible beings, among which He created nothing better than those spirits whom He endowed with intelligence, and made capable of contemplating and enjoying Him, and united in our society, which we call the holy and heavenly city, and in which the material of their sustenance and blessedness is God Himself, as it were their common food and nourishment. It is He who gave to this intellectual nature free-will of such a kind, that if he wished to forsake God his blessedness, misery should forthwith result. It is He who, when He foreknew that certain angels would in their pride desire to suffice for their own blessedness, and would forsake their great good, did not deprive them of this power, deeming it to be more befitting His power and goodness to bring good out of evil than to prevent the evil from coming into existence. And indeed evil had never been, had not the mutable nature—mutable, though good, and created by the most high God and immutable Good, who created all things good—brought evil upon itself by sin. And this its sin is itself proof that its nature was originally good. For had it not been very good, though not equal to its Creator, the desertion of God as its light could not have been an evil to it. For as blindness is a vice of the eye, and this very fact indicates that the eye was created to see the light, and as, consequently, vice itself proves that the eye is more excellent than the other members, because it is capable of light (for on no other supposition would it be a vice of the eye to want light), so the nature which once enjoyed God teaches, even by its very vice, that it was created the best of all, since it is now miserable because it does not enjoy God. It is He who with very just punishment doomed the angels who voluntarily fell to everlasting misery, and rewarded those who continued in their attachment to the supreme good with the assurance of endless stability as the meed of their fidelity. It is He who made also man himself upright, with the same freedom of will,—an earthly animal, indeed, but fit for heaven if he remained faithful to his Creator, but destined to the misery appropriate to such a nature if he forsook Him. It is He who, when He foreknew that man would in his turn sin by abandoning God and breaking His law, did not deprive him of the power of free-will, because He at the same time foresaw what good He Himself would bring out of the evil, and how from this mortal race, deservedly and justly condemned, He would by His grace collect, as now He does, a people so numerous, that He thus fills up and repairs the blank made by the fallen angels, and that thus that beloved and heavenly city is not defrauded of the full number of its citizens, but perhaps may even rejoice in a still more overflowing population.

2. Of the eternal and unchangeable will of God.

It is true that wicked men do many things contrary to God's will; but so great is His wisdom and power, that all things which seem adverse to His purpose do still tend towards those just and good ends and issues which He Himself has foreknown. And consequently, when God is said to change His will, as when, e.g., He becomes angry with those to whom He was gentle, it is rather they than He who are changed, and they find Him changed in so far as their experience of suffering at His hand is new, as the sun is changed to injured eyes, and becomes as it were fierce from being mild, and hurtful from being delightful, though in itself it remains the same as it was. That also is called the will of God which He does in the hearts of those who obey His commandments; and of this the apostle says, "For it is God that worketh in you both to will." [Phil. ii. 13.] As God's "righteousness" is used not only of the righteousness wherewith He Himself is righteous, but also of that which He produces in the man whom He justifies, so also that is called His law, which, though given by God, is rather the law of men. For certainly they were men to whom Jesus said, "It is written in your law," [John viii. 17.] though in another place we read, "The law of his God is in his heart." [Ps. xxxvii. 31.] According to this will which God works in men, He is said also to will what He Himself does not will, but causes His people to will; as He is said to know what He has caused those to know who were ignorant of it. For when the apostle says, "But now, after that ye have known God, or rather are known of God," [Gal. iv. 9.] we cannot suppose that God there for the first time knew those who were foreknown by Him before the foundation of the world; but He is said to have known them then, because then He caused them to know. But I remember that I discussed these modes of expression in the preceding books. According to this will, then, by which we say that God wills what He causes to be willed by others, from whom the future is hidden, He wills many things which He does not perform.

Thus His saints, inspired by His holy will, desire many things which never happen. They pray, e.g., for certain individuals—they pray in a pious and holy manner—but what they request He does not perform, though He Himself by His own Holy Spirit has wrought in them this will to pray. And consequently, when the saints, in conformity with God's mind, will and pray that all men be saved, we can use this mode of expression: God wills and does not perform,—meaning that He who causes them to will these things Himself wills them. But if we speak of that will of His which is eternal as His foreknowledge, certainly He has already done all things in heaven and on earth that He has willed,—not only past and present things, but even things still future. But before the arrival of that time in which He has willed the occurrence of what He foreknew and arranged before all time, we say, It will happen when God wills. But if we are ignorant not only of the time in which it is to be, but even whether it shall be at all, we say, It will happen if God wills,—not because God will then have a new will which He had not before, but because that event, which from eternity has been prepared in His unchangeable will, shall then come to pass.

3. Of the promise of eternal blessedness to the saints, and everlasting punishment to the wicked.

Wherefore, not to mention many other instances besides, as we now see in Christ the fulfilment of that which God promised to Abraham when He said, "In thy seed shall all nations be blessed," [Gen. xxii. 18.] so this also shall be fulfilled which He promised to the same race, when He said by the prophet, "They that are in their sepulchres shall rise again;" [Isa. xxvi. 19.] and also, "There shall be a new heaven and a new earth: and the former shall not be mentioned, nor come into mind; but they shall find joy and rejoicing in it: for I will make Jerusalem a rejoicing, and my people a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her." [Isa. lxv. 17-19.] And by another prophet He uttered the same prediction: "At that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust" (or, as some interpret it, "in the mound") "of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." [Dan. xii. 1, 2.] And in another place by the same prophet: "The saints of the Most High shall take the kingdom, and shall possess the kingdom for ever, even for ever and ever." [Dan. vii. 18.] And a little after he says, "His kingdom is an everlasting kingdom." [Dan. vii. 27.] Other prophecies referring to the same subject I have advanced in the twentieth book, and others still which I have not advanced are found written in the same Scriptures; and these predictions shall be fulfilled, as those also have been which unbelieving men supposed would be frustrate. For it is the same God who promised both, and predicted that both would come to pass,—the God whom the pagan deities tremble before, as even Porphyry, the noblest of pagan philosophers, testifies.

4. Against the wise men of the world, who fancy that the earthly bodies of men cannot be transferred to a heavenly habitation.

But men who use their learning and intellectual ability to resist the force of that great authority which, in fulfilment of what was so long before predicted, has converted all races of men to faith and hope in its promises, seem to themselves to argue acutely against the resurrection of the body while they cite what Cicero mentions in the third book De Republica. For when he was asserting the apotheosis of Hercules and Romulus, he says: "Whose bodies were not taken up into heaven; for nature would not permit a body of earth to exist anywhere except upon earth." This, forsooth, is the profound reasoning of the wise men, whose thoughts God knows that they are vain. For if we were only souls, that is, spirits without any body, and if we dwelt in heaven and had no knowledge of earthly animals, and were told that we should be bound to earthly bodies by some wonderful bond of union, and should animate them, should we not much more vigorously refuse to believe this, and maintain that nature would not permit an incorporeal substance to be held by a corporeal bond? And yet the earth is full of living spirits, to which terrestrial bodies are bound, and with which they are in a wonderful way implicated. If, then, the same God who has created such beings wills this also, what is to hinder the earthly body from being raised to a heavenly body, since a spirit, which is more excellent than all bodies, and consequently than even a heavenly body, has been tied to an earthly body? If so small an earthly particle has been able to hold in union with itself something better than a heavenly body, so as to receive sensation and life, will heaven disdain to receive, or at least to retain, this sentient and living particle, which derives its life and sensation from a substance more excellent than any heavenly body? If this does not happen now, it is because the time is not yet come which has been determined by Him who has already done a much more marvellous thing than that which these men refuse to believe. For why do we not more intensely wonder that incorporeal souls, which are of higher rank than heavenly bodies, are bound to earthly bodies, rather than that bodies, although earthly, are exalted to an abode which, though heavenly, is yet corporeal, except because we have been accustomed to see this, and indeed are this, while we are not as yet that other marvel, nor have as yet ever seen it? Certainly, if we consult sober reason, the more wonderful of the two divine works is found to be to attach somehow corporeal things to incorporeal, and not to connect earthly things with heavenly, which, though diverse, are yet both of them corporeal.

5. Of the resurrection of the flesh, which some refuse to believe, though the world at large believes it.

But granting that this was once incredible, behold, now, the world has come to the belief that the earthly body of Christ was received up into heaven. Already both the learned and unlearned have believed in the resurrection of the flesh and its ascension to the heavenly places, while only a very few either of the educated or uneducated are still staggered by it. If this is a credible thing which is believed, then let those who do not believe see how stolid they are; and if it is incredible, then this also is an incredible thing, that what is incredible should have received such credit. Here then we have two incredibles,—to wit, the resurrection of our body to eternity, and that the world should believe so incredible a thing; and both these incredibles the same God predicted should come to pass before either had as yet occurred. We see that already one of the two has come to pass, for the world has believed what was incredible; why should we despair that the remaining one shall also come to pass, and that this which the world believed, though it was incredible, shall itself occur? For already that which was equally incredible has come to pass, in the world's believing an incredible thing. Both were incredible: the one we see accomplished, the other we believe shall be; for both were predicted in those same Scriptures by means of which the world believed. And the very manner in which the world's faith was won is found to be even more incredible, if we consider it. Men uninstructed in any branch of a liberal education, without any of the refinement of heathen learning, unskilled in grammar, not armed with dialectic, not adorned with rhetoric, but plain fishermen, and very few in number,—these were the men whom Christ sent with the nets of faith to the sea of this world, and thus took out of every race so many fishes, and even the philosophers themselves, wonderful as they are rare. Let us add, if you please, or because you ought to be pleased, this third incredible thing to the two former. And now we have three incredibles, all of which have yet come to pass. It is incredible that Jesus Christ should have risen in the flesh and ascended with flesh into heaven; it is incredible that the world should have believed so incredible a thing; it is incredible that a very few men, of mean birth and the lowest rank, and no education, should have been able so effectually to persuade the world, and even its learned men, of so incredible a thing. Of these three incredibles, the parties with whom we are debating refuse to believe the first; they cannot refuse to see the second, which they are unable to account for if they do not believe the third. It is indubitable that the resurrection of Christ, and His ascension into heaven with the flesh in which He rose, is already preached and believed in the whole world. If it is not credible, how is it that it has already received credence in the whole world? If a number of noble, exalted, and learned men had said that they had witnessed it, and had been at pains to publish what they had witnessed, it were not wonderful that the world should have believed it, but it were very stubborn to refuse credence; but if, as is true, the world has believed a few obscure, inconsiderable, uneducated persons, who state and write that they witnessed it, is it not unreasonable that a handful of wrong-headed men should oppose themselves to the creed of the whole world, and refuse their belief? And if the world has put faith in a small number of men, of mean birth and the lowest rank, and no education, it is because the divinity of the thing itself appeared all the more manifestly in such contemptible witnesses. The eloquence, indeed, which lent persuasion to their message, consisted of wonderful works, not words. For they who had not seen Christ risen in the flesh, nor ascending into heaven with His risen body, believed those who related how they had seen these things, and who testified not only with words but wonderful signs. For men whom they knew to be acquainted with only one, or at most two languages, they marvelled to hear speaking in the tongues of all nations. They saw a man, lame from his mother's womb, after forty years stand up sound at their word in the name of Christ; that handkerchiefs taken from their bodies had virtue to heal the sick; that countless persons, sick of various diseases, were laid in a row in the road where they were to pass, that their shadow might fall on them as they walked, and that they forthwith received health; that many other stupendous miracles were wrought by them in the name of Christ; and, finally, that they even raised the dead. If it be admitted that these things occurred as they are related, then we have a multitude of incredible things to add to those three incredibles. That the one incredibility of the resurrection and ascension of Jesus Christ may be believed, we accumulate the testimonies of countless incredible miracles, but even so we do not bend the frightful obstinacy of these sceptics. But if they do not believe that these miracles were wrought by Christ's apostles to gain credence to their preaching of His resurrection and ascension, this one grand miracle suffices for us, that the whole world has believed without any miracles.

6. That Rome made its founder Romulus a god because it loved him; but the Church loved Christ because it believed Him to be God.

Let us here recite the passage in which Tully expresses his astonishment that the apotheosis of Romulus should have been credited. I shall insert his words as they stand: "It is most worthy of remark in Romulus, that other men who are said to have become gods lived in less educated ages, when there was a greater propensity to the fabulous, and when the uninstructed were easily persuaded to believe anything. But the age of Romulus was barely six hundred years ago, and already literature and science had dispelled the errors that attach to an uncultured age." And a little after he says of the same Romulus words to this effect: "From this we may perceive that Homer had flourished long before Romulus, and that there was now so much learning in individuals, and so generally diffused an enlightenment, that scarcely any room was left for fable. For antiquity admitted fables, and sometimes even very clumsy ones; but this age [of Romulus] was sufficiently enlightened to reject whatever had not the air of truth." Thus one of the most learned men, and certainly the most eloquent, M. Tullius Cicero, says that it is surprising that the divinity of Romulus was believed in, because the times were already so enlightened that they would not accept a fabulous fiction. But who believed that Romulus was a god except Rome, which was itself small and in its infancy? Then afterwards it was necessary that succeeding generations should preserve the tradition of their ancestors; that, drinking in this superstition with their mother's milk, the state might grow and come to such power that it might dictate this belief, as from a point of vantage, to all the nations over whom its sway extended. And these nations, though they might not believe that Romulus was a god, at least said so, that they might not give offence to their sovereign state by refusing to give its founder that title which was given him by Rome, which had adopted this belief, not by a love of error, but an error of love. But though Christ is the founder of the heavenly and eternal city, yet it did not believe Him to be God because it was founded by Him, but rather it is founded by Him, in virtue of its belief. Rome, after it had been built and dedicated, worshipped its founder in a temple as a god; but this Jerusalem laid Christ, its God, as its foundation, that the building and dedication might proceed. The former city loved its founder, and therefore believed him to be a god; the latter believed Christ to be God, and therefore loved Him. There was an antecedent cause for the love of the former city, and for its believing that even a false dignity attached to the object of its love; so there was an antecedent cause for the belief of the latter, and for its loving the true dignity which a proper faith, not a rash surmise, ascribed to its object. For, not to mention the multitude of very striking miracles which proved that Christ is God, there were also divine prophecies heralding Him, prophecies most worthy of belief, which being already accomplished, we have not, like the fathers, to wait for their verification. Of Romulus, on the other hand, and of his building Rome and reigning in it, we read or hear the narrative of what did take place, not prediction which beforehand said that such things should be. And so far as his reception among the gods is concerned, history only records that this was believed, and does not state it as a fact; for no miraculous signs testified to the truth of this. For as to that wolf which is said to have nursed the twin-brothers, and which is considered a great marvel, how does this prove him to have been divine? For even supposing that this nurse was a real wolf and not a mere courtezan, yet she nursed both brothers, and Remus is not reckoned a god. Besides, what was there to hinder any one from asserting that Romulus or Hercules, or any such man, was a god? Or who would rather choose to die than profess belief in his divinity? And did a single nation worship Romulus among its gods, unless it were forced through fear of the Roman name? But who can number the multitudes who have chosen death in the most cruel shapes rather than deny the divinity of Christ? And thus the dread of some slight indignation, which it was supposed, perhaps groundlessly, might exist in the minds of the Romans, constrained some states who were subject to Rome to worship Romulus as a god; whereas the dread, not of a slight mental shock, but of severe and various punishments, and of death itself, the most formidable of all, could not prevent an immense multitude of martyrs throughout the world from not merely worshipping but also confessing Christ as God. The city of Christ, which, although as yet a stranger upon earth, had countless hosts of citizens, did not make war upon its godless persecutors for the sake of temporal security, but preferred to win eternal salvation by abstaining from war. They were bound, imprisoned, beaten, tortured, burned, torn in pieces, massacred, and yet they multiplied. It was not given to them to fight for their eternal salvation except by despising their temporal salvation for their Saviour's sake.

I am aware that Cicero, in the third book of his De Republica, if I mistake not, argues that a first-rate power will not engage in war except either for honour or for safety. What he has to say about the question of safety, and what he means by safety, he explains in another place, saying, "Private persons frequently evade, by a speedy death, destitution, exile, bonds, the scourge, and the other pains which even the most insensible feel. But to states, death, which seems to emancipate individuals from all punishments, is itself a punishment; for a state should be so constituted as to be eternal. And thus death is not natural to a republic as to a man, to whom death is not only necessary, but often even desirable. But when a state is destroyed, obliterated, annihilated, it is as if (to compare great things with small) this whole world perished and collapsed." Cicero said this because he, with the Platonists, believed that the world would not perish. It is therefore agreed that, according to Cicero, a state should engage in war for the safety which preserves the state permanently in existence, though its citizens change; as the foliage of an olive or laurel, or any tree of this kind, is perennial, the old leaves being replaced by fresh ones. For death, as he says, is no punishment to individuals, but rather delivers them from all other punishments, but it is a punishment to the state. And therefore it is reasonably asked whether the Saguntines did right when they chose that their whole state should perish rather than that they should break faith with the Roman republic; for this deed of theirs is applauded by the citizens of the earthly republic. But I do not see how they could follow the advice of Cicero, who tells us that no war is to be undertaken save for safety or for honour; neither does he say which of these two is to be preferred, if a case should occur in which the one could not be preserved without the loss of the other. For manifestly, if the Saguntines chose safety, they must break faith; if they kept faith, they must reject safety; as also it fell out. But the safety of the city of God is such that it can be retained, or rather acquired, by faith and with faith; but if faith be abandoned, no one can attain it. It is this thought of a most stedfast and patient spirit that has made so many noble martyrs, while Romulus has not had, and could not have, so much as one to die for his divinity.

7. That the world's belief in Christ is the result of divine power, not of human persuasion.

But it is thoroughly ridiculous to make mention of the false divinity of Romulus as any way comparable to that of Christ. Nevertheless, if Romulus lived about six hundred years before Cicero, in an age which already was so enlightened that it rejected all impossibilities, how much more, in an age which certainly was more enlightened, being six hundred years later, the age of Cicero himself, and of the emperors Augustus and Tiberius, would the human mind have refused to listen to or believe in the resurrection of Christ's body and its ascension into heaven, and have scouted it as an impossibility, had not the divinity of the truth itself, or the truth of the divinity, and corroborating miraculous signs, proved that it could happen and had happened? Through virtue of these testimonies, and notwithstanding the opposition and terror of so many cruel persecutions, the resurrection and immortality of the flesh, first in Christ, and subsequently in all in the new world, was believed, was intrepidly proclaimed, and was sown over the whole world, to be fertilized richly with the blood of the martyrs. For the predictions of the prophets that had preceded the events were read, they were corroborated by powerful signs, and the truth was seen to be not contradictory to reason, but only different from customary ideas, so that at length the world embraced the faith it had furiously persecuted.

8. Of miracles which were wrought that the world might believe in Christ, and which have not ceased since the world believed.

Why, they say, are those miracles, which you affirm were wrought formerly, wrought no longer? I might, indeed, reply that miracles were necessary before the world believed, in order that it might believe. And whoever now-a-days demands to see prodigies that he may believe, is himself a great prodigy, because he does not believe, though the whole world does. But they make these objections for the sole purpose of insinuating that even those former miracles were never wrought. How, then, is it that everywhere Christ is celebrated with such firm belief in His resurrection and ascension? How is it that in enlightened times, in which every impossibility is rejected, the world has, without any miracles, believed things marvellously incredible? Or will they say that these things were credible, and therefore were credited? Why then do they themselves not believe? Our argument, therefore, is a summary one—either incredible things which were not witnessed have caused the world to believe other incredible things which both occurred and were witnessed, or this matter was so credible that it needed no miracles in proof of it, and therefore convicts these unbelievers of unpardonable scepticism. This I might say for the sake of refuting these most frivolous objectors. But we cannot deny that many miracles were wrought to confirm that one grand and health-giving miracle of Christ's ascension to heaven with the flesh in which He rose. For these most trustworthy books of ours contain in one narrative both the miracles that were wrought and the creed which they were wrought to confirm. The miracles were published that they might produce faith, and the faith which they produced brought them into greater prominence. For they are read in congregations that they may be believed, and yet they would not be so read unless they were believed. For even now miracles are wrought in the name of Christ, whether by His sacraments or by the prayers or relics of His saints; but they are not so brilliant and conspicuous as to cause them to be published with such glory as accompanied the former miracles. For the canon of the sacred writings, which behoved to be closed, [Another reading has diffamatum, "published."] causes those to be everywhere recited, and to sink into the memory of all the congregations; but these modern miracles are scarcely known even to the whole population in the midst of which they are wrought, and at the best are confined to one spot. For frequently they are known only to a very few persons, while all the rest are ignorant of them, especially if the state is a large one; and when they are reported to other persons in other localities, there is no sufficient authority to give them prompt and unwavering credence, although they are reported to the faithful by the faithful.

The miracle which was wrought at Milan when I was there, and by which a blind man was restored to sight, could come to the knowledge of many; for not only is the city a large one, but also the emperor was there at the time, and the occurrence was witnessed by an immense concourse of people that had gathered to the bodies of the martyrs Protasius and Gervasius, which had long lain concealed and unknown, but were now made known to the bishop Ambrose in a dream, and discovered by him. By virtue of these remains the darkness of that blind man was scattered, and he saw the light of day. [A somewhat fuller account of this miracle is given by Augustine in the Confessions, ix. 16. See also Serm. 286, and Ambrose, Ep.. 22. A translation of this epistle in full is given in Isaac Taylor's Ancient Christianity, ii. 242, where this miracle is taken as a specimen of the so-called miracles of that age, and submitted to a detailed examination. The result arrived at will be gathered from the following sentence: "In the Nicene Church, so lax were the notions of common morality, and in so feeble a manner did the fear of God influence the conduct of leading men, that, on occasions when the Church was to be served, and her assailants to be confounded, they did not scruple to take upon themselves the contrivance and execution of the most degrading impostures."—P. 270. It is to be observed, however, that Augustine was, at least in this instance, one of the deceived.]

But who but a very small number are aware of the cure which was wrought upon Innocentius, ex-advocate of the deputy prefecture, a cure wrought at Carthage, in my presence, and under my own eyes? For when I and my brother Alypius, [Alypius was a countryman of Augustine, and one of his most attached friends. See the Confessions, passim.] who were not yet clergymen, [Cleros.] though already servants of God, came from abroad, this man received us, and made us live with him, for he and all his household were devotedly pious. He was being treated by medical men for fistulæ, of which he had a large number intricately seated in the rectum. He had already undergone an operation, and the surgeons were using every means at their command for his relief. In that operation he had suffered long-continued and acute pain; yet, among the many folds of the gut, one had escaped the operators so entirely, that, though they ought to have laid it open with the knife, they never touched it. And thus, though all those that had been opened were cured, this one remained as it was, and frustrated all their labour. The patient, having his suspicions awakened by the delay thus occasioned, and fearing greatly a second operation, which another medical man—one of his own domestics—had told him he must undergo, though this man had not even been allowed to witness the first operation, and had been banished from the house, and with difficulty allowed to come back to his enraged master's presence,—the patient, I say, broke out to the surgeons, saying, "Are you going to cut me again? Are you, after all, to fulfil the prediction of that man whom you would not allow even to be present?" The surgeons laughed at the unskilful doctor, and soothed their patient's fears with fair words and promises. So several days passed, and yet nothing they tried did him good. Still they persisted in promising that they would cure that fistula by drugs, without the knife. They called in also another old practitioner of great repute in that department, Ammonius (for he was still alive at that time); and he, after examining the part, promised the same result as themselves from their care and skill. On this great authority, the patient became confident, and, as if already well, vented his good spirits in facetious remarks at the expense of his domestic physician, who had predicted a second operation. To make a long story short, after a number of days had thus uselessly elapsed, the surgeons, wearied and confused, had at last to confess that he could only be cured by the knife. Agitated with excessive fear, he was terrified, and grew pale with dread; and when he collected himself and was able to speak, he ordered them to go away and never to return. Worn out with weeping, and driven by necessity, it occurred to him to call in an Alexandrian, who was at that time esteemed a wonderfully skilful operator, that he might perform the operation his rage would not suffer them to do. But when he had come, and examined with a professional eye the traces of their careful work, he acted the part of a good man, and persuaded his patient to allow those same hands the satisfaction of finishing his cure which had begun it with a skill that excited his admiration, adding that there was no doubt his only hope of a cure was by an operation, but that it was thoroughly inconsistent with his nature to win the credit of the cure by doing the little that remained to be done, and rob of their reward men whose consummate skill, care, and diligence he could not but admire when he saw the traces of their work. They were therefore again received to favour; and it was agreed that, in the presence of the Alexandrian, they should operate on the fistula, which, by the consent of all, could now only be cured by the knife. The operation was deferred till the following day. But when they had left, there arose in the house such a wailing, in sympathy with the excessive despondency of the master, that it seemed to us like the mourning at a funeral, and we could scarcely repress it. Holy men were in the habit of visiting him daily; Saturninus of blessed memory, at that time bishop of Uzali, and the presbyter Gelosus, and the deacons of the church of Carthage; and among these was the bishop Aurelius, who alone of them all survives,—a man to be named by us with due reverence,—and with him I have often spoken of this affair, as we conversed together about the wonderful works of God, and I have found that he distinctly remembers what I am now relating. When these persons visited him that evening according to their custom, he besought them, with pitiable tears, that they would do him the honour of being present next day at what he judged his funeral rather than his suffering. For such was the terror his former pains had produced, that he made no doubt he would die in the hands of the surgeons. They comforted him, and exhorted him to put his trust in God, and nerve his will like a man. Then we went to prayer; but while we, in the usual way, were kneeling and bending to the ground, he cast himself down, as if some one were hurling him violently to the earth, and began to pray; but in what a manner, with what earnestness and emotion, with what a flood of tears, with what groans and sobs, that shook his whole body, and almost prevented him speaking, who can describe! Whether the others prayed, and had not their attention wholly diverted by this conduct, I do not know. For myself, I could not pray at all. This only I briefly said in my heart: "O Lord, what prayers of Thy people dost Thou hear if Thou hearest not these?" For it seemed to me that nothing could be added to this prayer, unless he expired in praying. We rose from our knees, and, receiving the blessing of the bishop, departed, the patient beseeching his visitors to be present next morning, they exhorting him to keep up his heart. The dreaded day dawned. The servants of God were present, as they had promised to be; the surgeons arrived; all that the circumstances required was ready; the frightful instruments are produced; all look on in wonder and suspense. While those who have most influence with the patient are cheering his fainting spirit, his limbs are arranged on the couch so as to suit the hand of the operator; the knots of the bandages are untied; the part is bared; the surgeon examines it, and, with knife in hand, eagerly looks for the sinus that is to be cut. He searches for it with his eyes; he feels for it with his finger; he applies every kind of scrutiny: he finds a perfectly firm cicatrix! No words of mine can describe the joy, and praise, and thanksgiving to the merciful and almighty God which was poured from the lips of all, with tears of gladness. Let the scene be imagined rather than described!

In the same city of Carthage lived Innocentia, a very devout woman of the highest rank in the state. She had cancer in one of her breasts, a disease which, as physicians say, is incurable. Ordinarily, therefore, they either amputate, and so separate from the body the member on which the disease has seized, or, that the patient's life may be prolonged a little, though death is inevitable even if somewhat delayed, they abandon all remedies, following, as they say, the advice of Hippocrates. This the lady we speak of had been advised to by a skilful physician, who was intimate with her family; and she betook herself to God alone by prayer. On the approach of Easter, she was instructed in a dream to wait for the first woman that came out from the baptistery [Easter and Whitsuntide were the common seasons for administering baptism, though no rule was laid down till towards the end of the sixth century. Tertullian thinks these the most appropriate times, but says that every time is suitable. See Tertull. de Baptismo, c. 19.] after being baptized, and to ask her to make the sign of Christ upon her sore. She did so, and was immediately cured. The physician who had advised her to apply no remedy if she wished to live a little longer, when he had examined her after this, and found that she who, on his former examination, was afflicted with that disease was now perfectly cured, eagerly asked her what remedy she had used, anxious, as we may well believe, to discover the drug which should defeat the decision of Hippocrates. But when she told him what had happened, he is said to have replied, with religious politeness, though with a contemptuous tone, and an expression which made her fear he would utter some blasphemy against Christ, "I thought you would make some great discovery to me." She, shuddering at his indifference, quickly replied, "What great thing was it for Christ to heal a cancer, who raised one who had been four days dead?" When, therefore, I had heard this, I was extremely indignant that so great a miracle, wrought in that well-known city, and on a person who was certainly not obscure, should not be divulged, and I considered that she should be spoken to, if not reprimanded on this score. And when she replied to me that she had not kept silence on the subject, I asked the women with whom she was best acquainted whether they had ever heard of this before. They told me they knew nothing of it. "See," I said, "what your not keeping silence amounts to, since not even those who are so familiar with you know of it." And as I had only briefly heard the story, I made her tell how the whole thing happened, from beginning to end, while the other women listened in great astonishment, and glorified God.

A gouty doctor of the same city, when he had given in his name for baptism, and had been prohibited the day before his baptism from being baptized that year, by black woolly-haired boys who appeared to him in his dreams, and whom he understood to be devils, and when, though they trod on his feet, and inflicted the acutest pain he had ever yet experienced, he refused to obey them, but overcame them, and would not defer being washed in the laver of regeneration, was relieved in the very act of baptism, not only of the extraordinary pain he was tortured with, but also of the disease itself, so that, though he lived a long time afterwards, he never suffered from gout; and yet who knows of this miracle? We, however, do know it, and so, too, do the small number of brethren who were in the neighbourhood, and to whose ears it might come.

An old comedian of Curubis [A town near Carthage.] was cured at baptism not only of paralysis, but also of hernia, and, being delivered from both afflictions, came up out of the font of regeneration as if he had had nothing wrong with his body. Who outside of Curubis knows of this, or who but a very few who might hear it elsewhere? But we, when we heard of it, made the man come to Carthage, by order of the holy bishop Aurelius, although we had already ascertained the fact on the information of persons whose word we could not doubt.

Hesperius, of a tribunitian family, and a neighbour of our own, [This may possibly mean a Christian.] has a farm called Zubedi in the Fussalian district; [Near Hippo.] and, finding that his family, his cattle, and his servants were suffering from the malice of evil spirits, he asked our presbyters, during my absence, that one of them would go with him and banish the spirits by his prayers. One went, offered there the sacrifice of the body of Christ, praying with all his might that that vexation might cease. It did cease forthwith, through God's mercy. Now he had received from a friend of his own some holy earth brought from Jerusalem, where Christ, having been buried, rose again the third day. This earth he had hung up in his bedroom to preserve himself from harm. But when his house was purged of that demoniacal invasion, he began to consider what should be done with the earth; for his reverence for it made him unwilling to have it any longer in his bedroom. It so happened that I and Maximinus bishop of Synita, and then my colleague, were in the neighbourhood. Hesperius asked us to visit him, and we did so. When he had related all the circumstances, he begged that the earth might be buried somewhere, and that the spot should be made a place of prayer where Christians might assemble for the worship of God. We made no objection: it was done as he desired. There was in that neighbourhood a young countryman who was paralytic, who, when he heard of this, begged his parents to take him without delay to that holy place. When he had been brought there, he prayed, and forthwith went away on his own feet perfectly cured.

There is a country-seat called Victoriana, less than thirty miles from Hippo-regius. At it there is a monument to the Milanese martyrs, Protasius and Gervasius. Thither a young man was carried, who, when he was watering his horse one summer day at noon in a pool of a river, had been taken possession of by a devil. As he lay at the monument, near death, or even quite like a dead person, the lady of the manor, with her maids and religious attendants, entered the place for evening prayer and praise, as her custom was, and they began to sing hymns. At this sound the young man, as if electrified, was thoroughly aroused, and with frightful screaming seized the altar, and held it as if he did not dare or were not able to let it go, and as if he were fixed or tied to it; and the devil in him, with loud lamentation, besought that he might be spared, and confessed where and when and how he took possession of the youth. At last, declaring that he would go out of him, he named one by one the parts of his body which he threatened to mutilate as he went out; and with these words he departed from the man. But his eye, falling out on his cheek, hung by a slender vein as by a root, and the whole of the pupil which had been black became white. When this was witnessed by those present (others too had now gathered to his cries, and had all joined in prayer for him), although they were delighted that he had recovered his sanity of mind, yet, on the other hand, they were grieved about his eye, and said he should seek medical advice. But his sister's husband, who had brought him there, said, "God, who has banished the devil, is able to restore his eye at the prayers of His saints." Therewith he replaced the eye that was fallen out and hanging, and bound it in its place with his handkerchief as well as he could, and advised him not to loose the bandage for seven days. When he did so, he found it quite healthy. Others also were cured there, but of them it were tedious to speak.

I know that a young woman of Hippo was immediately dispossessed of a devil, on anointing herself with oil mixed with the tears of the presbyter who had been praying for her. I know also that a bishop once prayed for a demoniac young man whom he never saw, and that he was cured on the spot.

There was a fellow-townsman of ours at Hippo, Florentius, an old man, religious and poor, who supported himself as a tailor. Having lost his coat, and not having means to buy another, he prayed to the Twenty Martyrs, [Augustine's 325th sermon is in honour of these martyrs.] who have a very celebrated memorial shrine in our town, begging in a distinct voice that he might be clothed. Some scoffing young men, who happened to be present, heard him, and followed him with their sarcasm as he went away, as if he had asked the martyrs for fifty pence to buy a coat. But he, walking on in silence, saw on the shore a great fish, gasping as if just cast up, and having secured it with the good-natured assistance of the youths, he sold it for curing to a cook of the name of Catosus, a good Christian man, telling him how he had come by it, and receiving for it three hundred pence, which he laid out in wool, that his wife might exercise her skill upon, and make into a coat for him. But, on cutting up the fish, the cook found a gold ring in its belly; and forthwith, moved with compassion, and influenced, too, by religious fear, gave it up to the man, saying, "See how the Twenty Martyrs have clothed you."

When the bishop Projectus was bringing the relics of the most glorious martyr Stephen to the waters of Tibilis, a great concourse of people came to meet him at the shrine. There a blind woman entreated that she might be led to the bishop who was carrying the relics. He gave her the flowers he was carrying. She took them, applied them to her eyes, and forthwith saw. Those who were present were astounded, while she, with every expression of joy, preceded them, pursuing her way without further need of a guide.

Lucillus bishop of Sinita, in the neighbourhood of the colonial town of Hippo, was carrying in procession some relics of the same martyr, which had been deposited in the castle of Sinita. A fistula under which he had long laboured, and which his private physician was watching an opportunity to cut, was suddenly cured by the mere carrying of that sacred fardel, [See Isaac Taylor's Ancient Christianity, ii. 354.] —at least, afterwards there was no trace of it in his body.

Eucharius, a Spanish priest, residing at Calama, was for a long time a sufferer from stone. By the relics of the same martyr, which the bishop Possidius brought him, he was cured. Afterwards the same priest, sinking under another disease, was lying dead, and already they were binding his hands. By the succour of the same martyr he was raised to life, the priest's cloak having been brought from the oratory and laid upon the corpse.

There was there an old nobleman named Martial, who had a great aversion to the Christian religion, but whose daughter was a Christian, while her husband had been baptized that same year. When he was ill, they besought him with tears and prayers to become a Christian, but he positively refused, and dismissed them from his presence in a storm of indignation. It occurred to the son-in-law to go to the oratory of St. Stephen, and there pray for him with all earnestness that God might give him a right mind, so that he should not delay believing in Christ. This he did with great groaning and tears, and the burning fervour of sincere piety; then, as he left the place, he took some of the flowers that were lying there, and, as it was already night, laid them by his father's head, who so slept. And lo! before dawn, he cries out for some one to run for the bishop; but he happened at that time to be with me at Hippo. So when he had heard that he was from home, he asked the presbyters to come. They came. To the joy and amazement of all, he declared that he believed, and he was baptized. As long as he remained in life, these words were ever on his lips: "Christ, receive my spirit," though he was not aware that these were the last words of the most blessed Stephen when he was stoned by the Jews. They were his last words also, for not long after he himself also gave up the ghost.

There, too, by the same martyr, two men, one a citizen, the other a stranger, were cured of gout; but while the citizen was absolutely cured, the stranger was only informed what he should apply when the pain returned; and when he followed this advice, the pain was at once relieved.

Audurus is the name of an estate, where there is a church that contains a memorial shrine of the martyr Stephen. It happened that, as a little boy was playing in the court, the oxen drawing a waggon went out of the track and crushed him with the wheel, so that immediately he seemed at his last gasp. His mother snatched him up, and laid him at the shrine, and not only did he revive, but also appeared uninjured.

A religious female, who lived at Caspalium, a neighbouring estate, when she was so ill as to be despaired of, had her dress brought to this shrine, but before it was brought back she was gone. However, her parents wrapped her corpse in the dress, and, her breath returning, she became quite well.

At Hippo a Syrian called Bassus was praying at the relics of the same martyr for his daughter, who was dangerously ill. He too had brought her dress with him to the shrine. But as he prayed, behold, his servants ran from the house to tell him she was dead. His friends, however, intercepted them, and forbade them to tell him, lest he should bewail her in public. And when he had returned to his house, which was already ringing with the lamentations of his family, and had thrown on his daughter's body the dress he was carrying, she was restored to life.

There, too, the son of a man, Irenæus, one of our tax-gatherers, took ill and died. And while his body was lying lifeless, and the last rites were being prepared, amidst the weeping and mourning of all, one of the friends who were consoling the father suggested that the body should be anointed with the oil of the same martyr. It was done, and he revived.

Likewise Eleusinus, a man of tribunitian rank among us, laid his infant son, who had died, on the shrine of the martyr, which is in the suburb where he lived, and, after prayer, which he poured out there with many tears, he took up his child alive.

What am I to do? I am so pressed by the promise of finishing this work, that I cannot record all the miracles I know; and doubtless several of our adherents, when they read what I have narrated, will regret that I have omitted so many which they, as well as I, certainly know. Even now I beg these persons to excuse me, and to consider how long it would take me to relate all those miracles, which the necessity of finishing the work I have undertaken forces me to omit. For were I to be silent of all others, and to record exclusively the miracles of healing which were wrought in the district of Calama and of Hippo by means of this martyr—I mean the most glorious Stephen—they would fill many volumes; and yet all even of these could not be collected, but only those of which narratives have been written for public recital. For when I saw, in our own times, frequent signs of the presence of divine powers similar to those which had been given of old, I desired that narratives might be written, judging that the multitude should not remain ignorant of these things. It is not yet two years since these relics were first brought to Hippo-regius, and though many of the miracles which have been wrought by it have not, as I have the most certain means of knowing, been recorded, those which have been published amount to almost seventy at the hour at which I write. But at Calama, where these relics have been for a longer time, and where more of the miracles were narrated for public information, there are incomparably more.

At Uzali, too, a colony near Utica, many signal miracles were, to my knowledge, wrought by the same martyr, whose relics had found a place there by direction of the bishop Evodius, long before we had them at Hippo. But there the custom of publishing narratives does not obtain, or, I should say, did not obtain, for possibly it may now have been begun. For, when I was there recently, a woman of rank, Petronia, had been miraculously cured of a serious illness of long standing, in which all medical appliances had failed, and, with the consent of the above-named bishop of the place, I exhorted her to publish an account of it that might be read to the people. She most promptly obeyed, and inserted in her narrative a circumstance which I cannot omit to mention, though I am compelled to hasten on to the subjects which this work requires me to treat. She said that she had been persuaded by a Jew to wear next her skin, under all her clothes, a hair girdle, and on this girdle a ring, which, instead of a gem, had a stone which had been found in the kidneys of an ox. Girt with this charm, she was making her way to the threshold of the holy martyr. But, after leaving Carthage, and when she had been lodging in her own demesne on the river Bagrada, and was now rising to continue her journey, she saw her ring lying before her feet. In great surprise she examined the hair girdle, and when she found it bound, as it had been, quite firmly with knots, she conjectured that the ring had been worn through and dropped off; but when she found that the ring was itself also perfectly whole, she presumed that by this great miracle she had received somehow a pledge of her cure, whereupon she untied the girdle, and cast it into the river, and the ring along with it. This is not credited by those who do not believe either that the Lord Jesus Christ came forth from His mother's womb without destroying her virginity, and entered among His disciples when the doors were shut; but let them make strict inquiry into this miracle, and if they find it true, let them believe those others. The lady is of distinction, nobly born, married to a nobleman. She resides at Carthage. The city is distinguished, the person is distinguished, so that they who make inquiries cannot fail to find satisfaction. Certainly the martyr himself, by whose prayers she was healed, believed on the Son of her who remained a virgin; on Him who came in among the disciples when the doors were shut; in fine,—and to this tends all that we have been retailing,—on Him who ascended into heaven with the flesh in which He had risen; and it is because he laid down his life for this faith that such miracles were done by his means.

Even now, therefore, many miracles are wrought, the same God who wrought those we read of still performing them, by whom He will and as He will; but they are not as well known, nor are they beaten into the memory, like gravel, by frequent reading, so that they cannot fall out of mind. For even where, as is now done among ourselves, care is taken that the pamphlets of those who receive benefit be read publicly, yet those who are present hear the narrative but once, and many are absent; and so it comes to pass that even those who are present forget in a few days what they heard, and scarcely one of them can be found who will tell what he heard to one who he knows was not present.

One miracle was wrought among ourselves, which, though no greater than those I have mentioned, was yet so signal and conspicuous, that I suppose there is no inhabitant of Hippo who did not either see or hear of it, none who could possibly forget it. There were seven brothers and three sisters of a noble family of the Cappadocian Cæsarea, who were cursed by their mother, a new-made widow, on account of some wrong they had done her, and which she bitterly resented, and who were visited with so severe a punishment from Heaven, that all of them were seized with a hideous shaking in all their limbs. Unable, while presenting this loathsome appearance, to endure the eyes of their fellow-citizens, they wandered over almost the whole Roman world, each following his own direction. Two of them came to Hippo, a brother and a sister, Paulus and Palladia, already known in many other places by the fame of their wretched lot. Now it was about fifteen days before Easter when they came, and they came daily to church, and specially to the relics of the most glorious Stephen, praying that God might now be appeased, and restore their former health. There, and wherever they went, they attracted the attention of every one. Some who had seen them elsewhere, and knew the cause of their trembling, told others as occasion offered. Easter arrived, and on the Lord's day, in the morning, when there was now a large crowd present, and the young man was holding the bars of the holy place where the relics were, and praying, suddenly he fell down, and lay precisely as if asleep, but not trembling as he was wont to do even in sleep. All present were astonished. Some were alarmed, some were moved with pity; and while some were for lifting him up, others prevented them, and said they should rather wait and see what would result. And behold! he rose up, and trembled no more, for he was healed, and stood quite well, scanning those who were scanning him. Who then refrained himself from praising God? The whole church was filled with the voices of those who were shouting and congratulating him. Then they came running to me, where I was sitting ready to come into the church. One after another they throng in, the last comer telling me as news what the first had told me already; and while I rejoiced and inwardly gave God thanks, the young man himself also enters, with a number of others, falls at my knees, is raised up to receive my kiss. We go in to the congregation: the church was full, and ringing with the shouts of joy, "Thanks to God! Praised be God!" every one joining and shouting on all sides, "I have healed the people," and then with still louder voice shouting again. Silence being at last obtained, the customary lessons of the divine Scriptures were read. And when I came to my sermon, I made a few remarks suitable to the occasion and the happy and joyful feeling, not desiring them to listen to me, but rather to consider the eloquence of God in this divine work. The man dined with us, and gave us a careful account of his own, his mother's, and his family's calamity. Accordingly, on the following day, after delivering my sermon, I promised that next day I would read his narrative to the people. [See Augustine's Sermons, 321.] And when I did so, the third day after Easter Sunday, I made the brother and sister both stand on the steps of the raised place from which I used to speak; and while they stood there their pamphlet was read. [Sermon 322.] The whole congregation, men and women alike, saw the one standing without any unnatural movement, the other trembling in all her limbs; so that those who had not before seen the man himself saw in his sister what the divine compassion had removed from him. In him they saw matter of congratulation, in her subject for prayer. Meanwhile, their pamphlet being finished, I instructed them to withdraw from the gaze of the people; and I had begun to discuss the whole matter somewhat more carefully, when lo! as I was proceeding, other voices are heard from the tomb of the martyr, shouting new congratulations. My audience turned round, and began to run to the tomb. The young woman, when she had come down from the steps where she had been standing, went to pray at the holy relics, and no sooner had she touched the bars than she, in the same way as her brother, collapsed, as if falling asleep, and rose up cured. While, then, we were asking what had happened, and what occasioned this noise of joy, they came into the basilica where we were, leading her from the martyr's tomb in perfect health. Then, indeed, such a shout of wonder rose from men and women together, that the exclamations and the tears seemed like never to come to an end. She was led to the place where she had a little before stood trembling. They now rejoiced that she was like her brother, as before they had mourned that she remained unlike him; and as they had not yet uttered their prayers in her behalf, they perceived that their intention of doing so had been speedily heard. They shouted God's praises without words, but with such a noise that our ears could scarcely bear it. What was there in the hearts of these exultant people but the faith of Christ, for which Stephen had shed his blood?

9. That all the miracles which are done by means of the martyrs in the name of Christ testify to that faith which the martyrs had in Christ.

To what do these miracles witness, but to this faith which preaches Christ risen in the flesh, and ascended with the same into heaven? For the martyrs themselves were martyrs, that is to say, witnesses of this faith, drawing upon themselves by their testimony the hatred of the world, and conquering the world not by resisting it, but by dying. For this faith they died, and can now ask these benefits from the Lord in whose name they were slain. For this faith their marvellous constancy was exercised, so that in these miracles great power was manifested as the result. For if the resurrection of the flesh to eternal life had not taken place in Christ, and were not to be accomplished in His people, as predicted by Christ, or by the prophets who foretold that Christ was to come, why do the martyrs who were slain for this faith which proclaims the resurrection possess such power? For whether God Himself wrought these miracles by that wonderful manner of working by which, though Himself eternal, He produces effects in time; or whether He wrought them by servants, and if so, whether He made use of the spirits of martyrs as He uses men who are still in the body, or effects all these marvels by means of angels, over whom He exerts an invisible, immutable, incorporeal sway, so that what is said to be done by the martyrs is done not by their operation, but only by their prayer and request; or whether, finally, some things are done in one way, others in another, and so that man cannot at all comprehend them,—nevertheless these miracles attest this faith which preaches the resurrection of the flesh to eternal life.

10. That the martyrs who obtain many miracles in order that the true God may be worshipped, are worthy of much greater honour than the demons, who do some marvels that they themselves may be supposed to be God.

Here perhaps our adversaries will say that their gods also have done some wonderful things, if now they begin to compare their gods to our dead men. Or will they also say that they have gods taken from among dead men, such as Hercules, Romulus, and many others whom they fancy to have been received into the number of the gods? But our martyrs are not our gods; for we know that the martyrs and we have both but one God, and that the same. Nor yet are the miracles which they maintain to have been done by means of their temples at all comparable to those which are done by the tombs of our martyrs. If they seem similar, their gods have been defeated by our martyrs as Pharaoh's magi were by Moses. In reality, the demons wrought these marvels with the same impure pride with which they aspired to be the gods of the nations; but the martyrs do these wonders, or rather God does them while they pray and assist, in order that an impulse may be given to the faith by which we believe that they are not our gods, but have, together with ourselves, one God. In fine, they built temples to these gods of theirs, and set up altars, and ordained priests, and appointed sacrifices; but to our martyrs we build, not temples as if they were gods, but monuments as to dead men whose spirits live with God. Neither do we erect altars at these monuments that we may sacrifice to the martyrs, but to the one God of the martyrs and of ourselves; and in this sacrifice they are named in their own place and rank as men of God who conquered the world by confessing Him, but they are not invoked by the sacrificing priest. For it is to God, not to them, he sacrifices, though he sacrifices at their monument; for he is God's priest, not theirs. The sacrifice itself, too, is the body of Christ, which is not offered to them, because they themselves are this body. Which then can more readily be believed to work miracles? They who wish themselves to be reckoned gods by those on whom they work miracles, or those whose sole object in working any miracle is to induce faith in God, and in Christ also as God? They who wished to turn even their crimes into sacred rites, or those who are unwilling that even their own praises be consecrated, and seek that everything for which they are justly praised be ascribed to the glory of Him in whom they are praised? For in the Lord their souls are praised. Let us therefore believe those who both speak the truth and work wonders. For by speaking the truth they suffered, and so won the power of working wonders. And the leading truth they professed is that Christ rose from the dead, and first showed in His own flesh the immortality of the resurrection which He promised should be ours, either in the beginning of the world to come, or in the end of this world.

11. Against the Platonists, who argue from the physical weight of the elements that an earthly body cannot inhabit heaven.

But against this great gift of God, these reasoners, "whose thoughts the Lord knows that they are vain," [Ps. xciv. 11.] bring arguments from the weights of the elements; for they have been taught by their master Plato that the two greatest elements of the world, and the furthest removed from one another, are coupled and united by the two intermediate, air and water. And consequently they say, since the earth is the first of the elements, beginning from the base of the series, the second the water above the earth, the third the air above the water, the fourth the heaven above the air, it follows that a body of earth cannot live in the heaven; for each element is poised by its own weight so as to preserve its own place and rank. Behold with what arguments human infirmity, possessed with vanity, contradicts the omnipotence of God! What, then, do so many earthly bodies do in the air, since the air is the third element from the earth? Unless perhaps He who has granted to the earthly bodies of birds that they be carried through the air by the lightness of feathers and wings, has not been able to confer upon the bodies of men made immortal the power to abide in the highest heaven. The earthly animals, too, which cannot fly, among which are men, ought on these terms to live under the earth, as fishes, which are the animals of the water, live under the water. Why, then, can an animal of earth not live in the second element, that is, in water, while it can in the third? Why, though it belongs to the earth, is it forthwith suffocated if it is forced to live in the second element next above earth, while it lives in the third, and cannot live out of it? Is there a mistake here in the order of the elements, or is not the mistake rather in their reasonings, and not in the nature of things? I will not repeat what I said in the thirteenth book, [C. 18.] that many earthly bodies, though heavy like lead, receive from the workman's hand a form which enables them to swim in water; and yet it is denied that the omnipotent Worker can confer on the human body a property which shall enable it to pass into heaven and dwell there.

But against what I have formerly said they can find nothing to say, even though they introduce and make the most of this order of the elements in which they confide. For if the order be that the earth is first, the water second, the air third, the heaven fourth, then the soul is above all. For Aristotle said that the soul was a fifth body, while Plato denied that it was a body at all. If it were a fifth body, then certainly it would be above the rest; and if it is not a body at all, so much the more does it rise above all. What, then, does it do in an earthly body? What does this soul, which is finer than all else, do in such a mass of matter as this? What does the lightest of substances do in this ponderosity? this swiftest substance in such sluggishness? Will not the body be raised to heaven by virtue of so excellent a nature as this? and if now earthly bodies can retain the souls below, shall not the souls be one day able to raise the earthly bodies above?

If we pass now to their miracles which they oppose to our martyrs as wrought by their gods, shall not even these be found to make for us, and help out our argument? For if any of the miracles of their gods are great, certainly that is a great one which Varro mentions of a vestal virgin, who, when she was endangered by a false accusation of unchastity, filled a sieve with water from the Tiber, and carried it to her judges without any part of it leaking. Who kept the weight of water in the sieve? Who prevented any drop from falling from it through so many open holes? They will answer, Some god or some demon. If a god, is he greater than the God who made the world? If a demon, is he mightier than an angel who serves the God by whom the world was made? If, then, a lesser god, angel, or demon could so sustain the weight of this liquid element that the water might seem to have changed its nature, shall not Almighty God, who Himself created all the elements, be able to eliminate from the earthly body its heaviness, so that the quickened body shall dwell in whatever element the quickening spirit pleases?

Then, again, since they give the air a middle place between the fire above and the water beneath, how is it that we often find it between water and water, and between the water and the earth? For what do they make of those watery clouds, between which and the seas air is constantly found intervening? I should like to know by what weight and order of the elements it comes to pass that very violent and stormy torrents are suspended in the clouds above the earth before they rush along upon the earth under the air? In fine, why is it that throughout the whole globe the air is between the highest heaven and the earth, if its place is between the sky and the water, as the place of the water is between the sky and the earth?

Finally, if the order of the elements is so disposed that, as Plato thinks, the two extremes, fire and earth, are united by the two means, air and water, and that the fire occupies the highest part of the sky, and the earth the lowest part, or as it were the foundation of the world, and that therefore earth cannot be in the heavens, how is fire in the earth? For, according to this reasoning, these two elements, earth and fire, ought to be so restricted to their own places, the highest and the lowest, that neither the lowest can rise to the place of the highest, nor the highest sink to that of the lowest. Thus, as they think that no particle of earth is or shall ever be in the sky, so we ought to see no particle of fire on the earth. But the fact is that it exists to such an extent, not only on but even under the earth, that the tops of mountains vomit it forth; besides that we see it to exist on earth for human uses, and even to be produced from the earth, since it is kindled from wood and stones, which are without doubt earthly bodies. But that [upper] fire, they say, is tranquil, pure, harmless, eternal; but this [earthly] fire is turbid, smoky, corruptible, and corrupting. But it does not corrupt the mountains and caverns of the earth in which it rages continually. But grant that the earthly fire is so unlike the other as to suit its earthly position, why then do they object to our believing that the nature of earthly bodies shall some day be made incorruptible and fit for the sky, even as now fire is corruptible and suited to the earth? They therefore adduce from their weights and order of the elements nothing from which they can prove that it is impossible for Almighty God to make our bodies such that they can dwell in the skies.

12. Against the calumnies with which unbelievers throw ridicule upon the Christian faith in the resurrection of the flesh.

But their way is to feign a scrupulous anxiety in investigating this question, and to cast ridicule on our faith in the resurrection of the body, by asking, Whether abortions shall rise? And as the Lord says, "Verily I say unto you, not a hair of your head shall perish," [Luke xxi. 18.] shall all bodies have an equal stature and strength, or shall there be differences in size? For if there is to be equality, where shall those abortions, supposing that they rise again, get that bulk which they had not here? Or if they shall not rise because they were not born but cast out, they raise the same question about children who have died in childhood, asking us whence they get the stature which we see they had not here; for we will not say that those who have been not only born, but born again, shall not rise again. Then, further, they ask of what size these equal bodies shall be. For if all shall be as tall and large as were the tallest and largest in this world, they ask us how it is that not only children but many full-grown persons shall receive what they here did not possess, if each one is to receive what he had here. And if the saying of the apostle, that we are all to come to the "measure of the age of the fulness of Christ," [Eph. iv. 13.] or that other saying, "Whom He predestinated to be conformed to the image of His Son," [Rom. viii. 29.] is to be understood to mean that the stature and size of Christ's body shall be the measure of the bodies of all those who shall be in His kingdom, then, say they, the size and height of many must be diminished; and if so much of the bodily frame itself be lost, what becomes of the saying, "Not a hair of your head shall perish?" Besides, it might be asked regarding the hair itself, whether all that the barber has cut off shall be restored? And if it is to be restored, who would not shrink from such deformity? For as the same restoration will be made of what has been pared off the nails, much will be replaced on the body which a regard for its appearance had cut off. And where, then, will be its beauty, which assuredly ought to be much greater in that immortal condition than it could be in this corruptible state? On the other hand, if such things are not restored to the body, they must perish; how, then, they say, shall not a hair of the head perish? In like manner they reason about fatness and leanness; for if all are to be equal, then certainly there shall not be some fat, others lean. Some, therefore, shall gain, others lose something. Consequently there will not be a simple restoration of what formerly existed, but, on the one hand, an addition of what had no existence, and, on the other, a loss of what did before exist.

The difficulties, too, about the corruption and dissolution of dead bodies,—that one is turned into dust, while another evaporates into the air; that some are devoured by beasts, some by fire, while some perish by shipwreck or by drowning in one shape or other, so that their bodies decay into liquid,—these difficulties give them immoderate alarm, and they believe that all those dissolved elements cannot be gathered again and reconstructed into a body. They also make eager use of all the deformities and blemishes which either accident or birth has produced, and accordingly, with horror and derision, cite monstrous births, and ask if every deformity will be preserved in the resurrection. For if we say that no such thing shall be reproduced in the body of a man, they suppose that they confute us by citing the marks of the wounds which we assert were found in the risen body of the Lord Christ. But of all these, the most difficult question is, into whose body that flesh shall return which has been eaten and assimilated by another man constrained by hunger to use it so; for it has been converted into the flesh of the man who used it as his nutriment, and it filled up those losses of flesh which famine had produced. For the sake, then, of ridiculing the resurrection, they ask, Shall this return to the man whose flesh it first was, or to him whose flesh it afterwards became? And thus, too, they seek to give promise to the human soul of alternations of true misery and false happiness, in accordance with Plato's theory; or, in accordance with Porphyry's, that, after many transmigrations into different bodies, it ends its miseries, and never more returns to them, not, however, by obtaining an immortal body, but by escaping from every kind of body.

13. Whether abortions, if they are numbered among the dead, shall not also have a part in the resurrection.

To these objections, then, of our adversaries which I have thus detailed, I will now reply, trusting that God will mercifully assist my endeavours. That abortions, which, even supposing they were alive in the womb, did also die there, shall rise again, I make bold neither to affirm nor to deny, although I fail to see why, if they are not excluded from the number of the dead, they should not attain to the resurrection of the dead. For either all the dead shall not rise, and there will be to all eternity some souls without bodies, though they once had them,—only in their mother's womb, indeed; or, if all human souls shall receive again the bodies which they had wherever they lived, and which they left when they died, then I do not see how I can say that even those who died in their mother's womb shall have no resurrection. But whichever of these opinions any one may adopt concerning them, we must at least apply to them, if they rise again, all that we have to say of infants who have been born.

14. Whether infants shall rise in that body which they would have had had they grown up.

What, then, are we to say of infants, if not that they will not rise in that diminutive body in which they died, but shall receive by the marvellous and rapid operation of God that body which time by a slower process would have given them? For in the Lord's words, where He says, "Not a hair of your head shall perish," [Luke xxi. 18.] it is asserted that nothing which was possessed shall be wanting; but it is not said that nothing which was not possessed shall be given. To the dead infant there was wanting the perfect stature of its body; for even the perfect infant lacks the perfection of bodily size, being capable of further growth. This perfect stature is, in a sense, so possessed by all that they are conceived and born with it,—that is, they have it potentially, though not yet in actual bulk; just as all the members of the body are potentially in the seed, though, even after the child is born, some of them, the teeth for example, may be wanting. In this seminal principle of every substance, there seems to be, as it were, the beginning of everything which does not yet exist, or rather does not appear, but which in process of time will come into being, or rather into sight. In this, therefore, the child who is to be tall or short is already tall or short. And in the resurrection of the body, we need, for the same reason, fear no bodily loss; for though all should be of equal size, and reach gigantic proportions, lest the men who were largest here should lose anything of their bulk and it should perish, in contradiction to the words of Christ, who said that not a hair of their head should perish, yet why should there lack the means by which that wonderful Worker should make such additions, seeing that He is the Creator, who Himself created all things out of nothing?

15. Whether the bodies of all the dead shall rise the same size as the Lord's body.

It is certain that Christ rose in the same bodily stature in which He died, and that it is wrong to say that, when the general resurrection shall have arrived, His body shall, for the sake of equalling the tallest, assume proportions which it had not when He appeared to the disciples in the figure with which they were familiar. But if we say that even the bodies of taller men are to be reduced to the size of the Lord's body, there will be a great loss in many bodies, though He promised that not a hair of their head should perish. It remains, therefore, that we conclude that every man shall receive his own size which he had in youth, though he died an old man, or which he would have had, supposing he died before his prime. As for what the apostle said of the measure of the age of the fulness of Christ, we must either understand him to refer to something else, viz. to the fact that the measure of Christ will be completed when all the members among the Christian communities are added to the Head; or if we are to refer it to the resurrection of the body, the meaning is that all shall rise neither beyond nor under youth, but in that vigour and age to which we know that Christ had arrived. For even the world's wisest men have fixed the bloom of youth at about the age of thirty; and when this period has been passed, the man begins to decline towards the defective and duller period of old age. And therefore the apostle did not speak of the measure of the body, nor of the measure of the stature, but of "the measure of the age of the fulness of Christ."

16. What is meant by the conforming of the saints to the image of the Son of God.

Then, again, these words, "Predestinate to be conformed to the image of the Son of God," [Rom. viii. 29.] may be understood of the inner man. So in another place He says to us, "Be not conformed to this world, but be ye transformed in the renewing of your mind." [Rom. xii. 2.] In so far, then, as we are transformed so as not to be conformed to the world, we are conformed to the Son of God. It may also be understood thus, that as He was conformed to us by assuming mortality, we shall be conformed to Him by immortality; and this indeed is connected with the resurrection of the body. But if we are also taught in these words what form our bodies shall rise in, as the measure we spoke of before, so also this conformity is to be understood not of size, but of age. Accordingly all shall rise in the stature they either had attained or would have attained had they lived to their prime, although it will be no great disadvantage even if the form of the body be infantine or aged, while no infirmity shall remain in the mind nor in the body itself. So that even if any one contends that every person will rise again in the same bodily form in which he died, we need not spend much labour in disputing with him.

17. Whether the bodies of women shall retain their own sex in the resurrection.

From the words, "Till we all come to a perfect man, to the measure of the age of the fulness of Christ," [Eph. iv. 13.] and from the words, "Conformed to the image of the Son of God," [Rom. viii. 29.] some conclude that women shall not rise women, but that all shall be men, because God made man only of earth, and woman of the man. For my part, they seem to be wiser who make no doubt that both sexes shall rise. For there shall be no lust, which is now the cause of confusion. For before they sinned, the man and the woman were naked, and were not ashamed. From those bodies, then, vice shall be withdrawn, while nature shall be preserved. And the sex of woman is not a vice, but nature. It shall then indeed be superior to carnal intercourse and child-bearing; nevertheless the female members shall remain adapted not to the old uses, but to a new beauty, which, so far from provoking lust, now extinct, shall excite praise to the wisdom and clemency of God, who both made what was not and delivered from corruption what He made. For at the beginning of the human race the woman was made of a rib taken from the side of the man while he slept; for it seemed fit that even then Christ and His Church should be foreshadowed in this event. For that sleep of the man was the death of Christ, whose side, as He hung lifeless upon the cross, was pierced with a spear, and there flowed from it blood and water, and these we know to be the sacraments by which the Church is "built up." For Scripture used this very word, not saying "He formed" or "framed," but "built her up into a woman;" [Gen. ii. 22.] whence also the apostle speaks of the edification of the body of Christ, [Eph. iv. 12.] which is the Church. The woman, therefore, is a creature of God even as the man; but by her creation from man unity is commended; and the manner of her creation prefigured, as has been said, Christ and the Church. He, then, who created both sexes will restore both. Jesus Himself also, when asked by the Sadducees, who denied the resurrection, which of the seven brothers should have to wife the woman whom all in succession had taken to raise up seed to their brother, as the law enjoined, says, "Ye do err, not knowing the Scriptures nor the power of God." [Matt. xxii. 29.] And though it was a fit opportunity for His saying, She about whom you make inquiries shall herself be a man, and not a woman, He said nothing of the kind; but "In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven." [Matt. xxii. 30.] They shall be equal to the angels in immortality and happiness, not in flesh, nor in resurrection, which the angels did not need, because they could not die. The Lord then denied that there would be in the resurrection, not women, but marriages; and He uttered this denial in circumstances in which the question mooted would have been more easily and speedily solved by denying that the female sex would exist, if this had in truth been foreknown by Him. But, indeed, He even affirmed that the sex should exist by saying, "They shall not be given in marriage," which can only apply to females; "Neither shall they marry," which applies to males. There shall therefore be those who are in this world accustomed to marry and be given in marriage, only they shall there make no such marriages.

18. Of the perfect Man, that is, Christ; and of His body, that is, the Church, which is His fulness.

To understand what the apostle means when he says that we shall all come to a perfect man, we must consider the connection of the whole passage, which runs thus: "He that descended is the same also that ascended up far above all heavens, that He might fill all things. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fulness of Christ: that we henceforth be no more children, tossed and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but, speaking the truth in love, may grow up in Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love." [Eph. iv. 10-16.] Behold what the perfect man is—the head and the body, which is made up of all the members, which in their own time shall be perfected. But new additions are daily being made to this body while the Church is being built up, to which it is said, "Ye are the body of Christ and His members;" [1 Cor. xii. 27.] and again, "For His body's sake," he says, "which is the Church;" [Col. i. 24.] and again, "We being many are one head, one body." [1 Cor. x. 17.] It is of the edification of this body that it is here, too, said, "For the perfecting of the saints, for the work of the ministry, for the edification of the body of Christ;" and then that passage of which we are now speaking is added, "Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the age of the fulness of Christ," and so on. And he shows of what body we are to understand this to be the measure, when he says, "That we may grow up into Him in all things, which is the Head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part." As, therefore, there is a measure of every part, so there is a measure of the fulness of the whole body which is made up of all its parts, and it is of this measure it is said, "To the measure of the age of the fulness of Christ." This fulness he spoke of also in the place where he says of Christ, "And gave Him to be the Head over all things to the Church, [Another reading is, "Head over all the Church."] which is His body, the fulness of Him that filleth all in all." [Eph. i. 22, 23.] But even if this should be referred to the form in which each one shall rise, what should hinder us from applying to the woman what is expressly said of the man, understanding both sexes to be included under the general term "man?" For certainly in the saying, "Blessed is he who feareth the Lord," [Ps. cxii. 1.] women also who fear the Lord are included.

19. That all bodily blemishes which mar human beauty in this life shall be removed in the resurrection, the natural substance of the body remaining, but the quality and quantity of it being altered so as to produce beauty.

What am I to say now about the hair and nails? Once it is understood that no part of the body shall so perish as to produce deformity in the body, it is at the same time understood that such things as would have produced a deformity by their excessive proportions shall be added to the total bulk of the body, not to parts in which the beauty of the proportion would thus be marred. Just as if, after making a vessel of clay, one wished to make it over again of the same clay, it would not be necessary that the same portion of the clay which had formed the handle should again form the new handle, or that what had formed the bottom should again do so, but only that the whole clay should go to make up the whole new vessel, and that no part of it should be left unused. Wherefore, if the hair that has been cropped and the nails that have been cut would cause a deformity were they to be restored to their places, they shall not be restored; and yet no one will lose these parts at the resurrection, for they shall be changed into the same flesh, their substance being so altered as to preserve the proportion of the various parts of the body. However, what our Lord said, "Not a hair of your head shall perish," might more suitably be interpreted of the number, and not of the length of the hairs, as He elsewhere says, "The hairs of your head are all numbered." [Luke xii. 7.] Nor would I say this because I suppose that any part naturally belonging to the body can perish, but that whatever deformity was in it, and served to exhibit the penal condition in which we mortals are, should be restored in such a way that, while the substance is entirely preserved, the deformity shall perish. For if even a human workman, who has, for some reason, made a deformed statue, can recast it and make it very beautiful, and this without suffering any part of the substance, but only the deformity to be lost,—if he can, for example, remove some unbecoming or disproportionate part, not by cutting off and separating this part from the whole, but by so breaking down and mixing up the whole as to get rid of the blemish without diminishing the quantity of his material,—shall we not think as highly of the almighty Worker? Shall He not be able to remove and abolish all deformities of the human body, whether common ones or rare and monstrous, which, though in keeping with this miserable life, are yet not to be thought of in connection with that future blessedness; and shall He not be able so to remove them that, while the natural but unseemly blemishes are put an end to, the natural substance shall suffer no diminution?

And consequently overgrown and emaciated persons need not fear that they shall be in heaven of such a figure as they would not be even in this world if they could help it. For all bodily beauty consists in the proportion of the parts, together with a certain agreeableness of colour. Where there is no proportion, the eye is offended, either because there is something awanting, or too small, or too large. And thus there shall be no deformity resulting from want of proportion in that state in which all that is wrong is corrected, and all that is defective supplied from resources the Creator wots of, and all that is excessive removed without destroying the integrity of the substance. And as for the pleasant colour, how conspicuous shall it be where "the just shall shine forth as the sun in the kingdom of their Father!" [Matt. xiii. 43.] This brightness we must rather believe to have been concealed from the eyes of the disciples when Christ rose, than to have been awanting. For weak human eyesight could not bear it, and it was necessary that they should so look upon Him as to be able to recognise Him. For this purpose also He allowed them to touch the marks of His wounds, and also ate and drank,—not because He needed nourishment, but because He could take it if He wished. Now, when an object, though present, is invisible to persons who see other things which are present, as we say that that brightness was present but invisible by those who saw other things, this is called in Greek ἀορασία; and our Latin translators, for want of a better word, have rendered this cæcitas (blindness) in the book of Genesis. This blindness the men of Sodom suffered when they sought the just Lot's gate and could not find it. But if it had been blindness, that is to say, if they could see nothing, then they would not have asked for the gate by which they might enter the house, but for guides who might lead them away.

But the love we bear to the blessed martyrs causes us, I know not how, to desire to see in the heavenly kingdom the marks of the wounds which they received for the name of Christ, and possibly we shall see them. For this will not be a deformity, but a mark of honour, and will add lustre to their appearance, and a spiritual, if not a bodily beauty. And yet we need not believe that they to whom it has been said, "Not a hair of your head shall perish," shall, in the resurrection, want such of their members as they have been deprived of in their martyrdom. But if it will be seemly in that new kingdom to have some marks of these wounds still visible in that immortal flesh, the places where they have been wounded or mutilated shall retain the scars without any of the members being lost. While, therefore, it is quite true that no blemishes which the body has sustained shall appear in the resurrection, yet we are not to reckon or name these marks of virtue blemishes.

20. That, in the resurrection, the substance of our bodies, however disintegrated, shall be entirely reunited.

Far be it from us to fear that the omnipotence of the Creator cannot, for the resuscitation and reanimation of our bodies, recall all the portions which have been consumed by beasts or fire, or have been dissolved into dust or ashes, or have decomposed into water, or evaporated into the air. Far from us be the thought, that anything which escapes our observation in any most hidden recess of nature either evades the knowledge or transcends the power of the Creator of all things. Cicero, the great authority of our adversaries, wishing to define God as accurately as possible, says, "God is a mind free and independent, without materiality, perceiving and moving all things, and itself endowed with eternal movement." [Cic. Tusc. Quæst. i. 27.] This he found in the systems of the greatest philosophers. Let me ask, then, in their own language, how anything can either lie hid from Him who perceives all things, or irrevocably escape Him who moves all things?

This leads me to reply to that question which seems the most difficult of all,—To whom, in the resurrection, will belong the flesh of a dead man which has become the flesh of a living man? For if some one, famishing for want and pressed with hunger, use human flesh as food,—an extremity not unknown, as both ancient history and the unhappy experience of our own days have taught us,—can it be contended, with any show of reason, that all the flesh eaten has been evacuated, and that none of it has been assimilated to the substance of the eater, though the very emaciation which existed before, and has now disappeared, sufficiently indicates what large deficiencies have been filled up with this food? But I have already made some remarks which will suffice for the solution of this difficulty also. For all the flesh which hunger has consumed finds its way into the air by evaporation, whence, as we have said, God Almighty can recall it. That flesh, therefore, shall be restored to the man in whom it first became human flesh. For it must be looked upon as borrowed by the other person, and, like a pecuniary loan, must be returned to the lender. His own flesh, however, which he lost by famine, shall be restored to him by Him who can recover even what has evaporated. And though it had been absolutely annihilated, so that no part of its substance remained in any secret spot of nature, the Almighty could restore it by such means as He saw fit. For this sentence, uttered by the Truth, "Not a hair of your head shall perish," forbids us to suppose that, though no hair of a man's head can perish, yet the large portions of his flesh eaten and consumed by the famishing can perish.

From all that we have thus considered, and discussed with such poor ability as we can command, we gather this conclusion, that in the resurrection of the flesh the body shall be of that size which it either had attained or should have attained in the flower of its youth, and shall enjoy the beauty that arises from preserving symmetry and proportion in all its members. And it is reasonable to suppose that, for the preservation of this beauty, any part of the body's substance, which, if placed in one spot, would produce a deformity, shall be distributed through the whole of it, so that neither any part, nor the symmetry of the whole, may be lost, but only the general stature of the body somewhat increased by the distribution in all the parts of that which, in one place, would have been unsightly. Or if it is contended that each will rise with the same stature as that of the body he died in, we shall not obstinately dispute this, provided only there be no deformity, no infirmity, no languor, no corruption,—nothing of any kind which would ill become that kingdom in which the children of the resurrection and of the promise shall be equal to the angels of God, if not in body and age, at least in happiness.

21. Of the new spiritual body into which the flesh of the saints shall be transformed.

Whatever, therefore, has been taken from the body, either during life or after death, shall be restored to it, and, in conjunction with what has remained in the grave, shall rise again, transformed from the oldness of the animal body into the newness of the spiritual body, and clothed in incorruption and immortality. But even though the body has been all quite ground to powder by some severe accident, or by the ruthlessness of enemies, and though it has been so diligently scattered to the winds, or into the water, that there is no trace of it left, yet it shall not be beyond the omnipotence of the Creator,—no, not a hair of its head shall perish. The flesh shall then be spiritual, and subject to the spirit, but still flesh, not spirit, as the spirit itself, when subject to the flesh, was fleshly, but still spirit and not flesh. And of this we have experimental proof in the deformity of our penal condition. For those persons were carnal, not in a fleshly, but in a spiritual way, to whom the apostle said, "I could not speak to you as unto spiritual, but as unto carnal." [1 Cor. iii. 1.] And a man is in this life spiritual in such a way, that he is yet carnal with respect to his body, and sees another law in his members warring against the law of his mind; but even in his body he will be spiritual when the same flesh shall have had that resurrection of which these words speak, "It is sown an animal body, it shall rise a spiritual body." [1 Cor. xv. 44.] But what this spiritual body shall be, and how great its grace, I fear it were but rash to pronounce, seeing that we have as yet no experience of it. Nevertheless, since it is fit that the joyfulness of our hope should utter itself, and so show forth God's praise, and since it was from the profoundest sentiment of ardent and holy love that the Psalmist cried, "O Lord, I have loved the beauty of Thy house," [Ps. xxvi. 8.] we may, with God's help, speak of the gifts He lavishes on men, good and bad alike, in this most wretched life, and may do our best to conjecture the great glory of that state which we cannot worthily speak of, because we have not yet experienced it. For I say nothing of the time when God made man upright; I say nothing of the happy life of "the man and his wife" in the fruitful garden, since it was so short that none of their children experienced it: I speak only of this life which we know, and in which we now are, from the temptations of which we cannot escape so long as we are in it, no matter what progress we make, for it is all temptation, and I ask, Who can describe the tokens of God's goodness that are extended to the human race even in this life?

22. Of the miseries and ills to which the human race is justly exposed through the first sin, and from which none can be delivered save by Christ's grace.

That the whole human race has been condemned in its first origin, this life itself, if life it is to be called, bears witness by the host of cruel ills with which it is filled. Is not this proved by the profound and dreadful ignorance which produces all the errors that enfold the children of Adam, and from which no man can be delivered without toil, pain, and fear? Is it not proved by his love of so many vain and hurtful things, which produces gnawing cares, disquiet, griefs, fears, wild joys, quarrels, law-suits, wars, treasons, angers, hatreds, deceit, flattery, fraud, theft, robbery, perfidy, pride, ambition, envy, murders, parricides, cruelty, ferocity, wickedness, luxury, insolence, impudence, shamelessness, fornications, adulteries, incests, and the numberless uncleannesses and unnatural acts of both sexes, which it is shameful so much as to mention; sacrileges, heresies, blasphemies, perjuries, oppression of the innocent, calumnies, plots, falsehoods, false witnessings, unrighteous judgments, violent deeds, plunderings, and whatever similar wickedness has found its way into the lives of men, though it cannot find its way into the conception of pure minds? These are indeed the crimes of wicked men, yet they spring from that root of error and misplaced love which is born with every son of Adam. For who is there that has not observed with what profound ignorance, manifesting itself even in infancy, and with what superfluity of foolish desires, beginning to appear in boyhood, man comes into this life, so that, were he left to live as he pleased, and to do whatever he pleased, he would plunge into all, or certainly into many of those crimes and iniquities which I mentioned, and could not mention?

But because God does not wholly desert those whom He condemns, nor shuts up in His anger His tender mercies, the human race is restrained by law and instruction, which keep guard against the ignorance that besets us, and oppose the assaults of vice, but are themselves full of labour and sorrow. For what mean those multifarious threats which are used to restrain the folly of children? What mean pedagogues, masters, the birch, the strap, the cane, the schooling which Scripture says must be given a child, "beating him on the sides lest he wax stubborn," [Ecclus. xxx. 12.] and it be hardly possible or not possible at all to subdue him? Why all these punishments, save to overcome ignorance and bridle evil desires—these evils with which we come into the world? For why is it that we remember with difficulty, and without difficulty forget? learn with difficulty, and without difficulty remain ignorant? are diligent with difficulty, and without difficulty are indolent? Does not this show what vitiated nature inclines and tends to by its own weight, and what succour it needs if it is to be delivered? Inactivity, sloth, laziness, negligence, are vices which shun labour, since labour, though useful, is itself a punishment.

But, besides the punishments of childhood, without which there would be no learning of what the parents wish,—and the parents rarely wish anything useful to be taught,—who can describe, who can conceive the number and severity of the punishments which afflict the human race,—pains which are not only the accompaniment of the wickedness of godless men, but are a part of the human condition and the common misery,—what fear and what grief are caused by bereavement and mourning, by losses and condemnations, by fraud and falsehood, by false suspicions, and all the crimes and wicked deeds of other men? For at their hands we suffer robbery, captivity, chains, imprisonment, exile, torture, mutilation, loss of sight, the violation of chastity to satisfy the lust of the oppressor, and many other dreadful evils. What numberless casualties threaten our bodies from without,—extremes of heat and cold, storms, floods, inundations, lightning, thunder, hail, earthquakes, houses falling; or from the stumbling, or shying, or vice of horses; from countless poisons in fruits, water, air, animals; from the painful or even deadly bites of wild animals; from the madness which a mad dog communicates, so that even the animal which of all others is most gentle and friendly to its own master, becomes an object of intenser fear than a lion or dragon, and the man whom it has by chance infected with this pestilential contagion becomes so rabid, that his parents, wife, children, dread him more than any wild beast! What disasters are suffered by those who travel by land or sea! What man can go out of his own house without being exposed on all hands to unforeseen accidents? Returning home sound in limb, he slips on his own door-step, breaks his leg, and never recovers. What can seem safer than a man sitting in his chair? Eli the priest fell from his, and broke his neck. How many accidents do farmers, or rather all men, fear that the crops may suffer from the weather, or the soil, or the ravages of destructive animals? Commonly they feel safe when the crops are gathered and housed. Yet, to my certain knowledge, sudden floods have driven the labourers away, and swept the barns clean of the finest harvest. Is innocence a sufficient protection against the various assaults of demons? That no man might think so, even baptized infants, who are certainly unsurpassed in innocence, are sometimes so tormented, that God, who permits it, teaches us hereby to bewail the calamities of this life, and to desire the felicity of the life to come. As to bodily diseases, they are so numerous that they cannot all be contained even in medical books. And in very many, or almost all of them, the cures and remedies are themselves tortures, so that men are delivered from a pain that destroys by a cure that pains. Has not the madness of thirst driven men to drink human urine, and even their own? Has not hunger driven men to eat human flesh, and that the flesh not of bodies found dead, but of bodies slain for the purpose? Have not the fierce pangs of famine driven mothers to eat their own children, incredibly savage as it seems? In line, sleep itself, which is justly called repose, how little of repose there sometimes is in it when disturbed with dreams and visions; and with what terror is the wretched mind overwhelmed by the appearances of things which are so presented, and which, as it were, so stand out before the senses, that we cannot distinguish them from realities! How wretchedly do false appearances distract men in certain diseases! With what astonishing variety of appearances are even healthy men sometimes deceived by evil spirits, who produce these delusions for the sake of perplexing the senses of their victims, if they cannot succeed in seducing them to their side!

From this hell upon earth there is no escape, save through the grace of the Saviour Christ, our God and Lord. The very name Jesus shows this, for it means Saviour; and He saves us especially from passing out of this life into a more wretched and eternal state, which is rather a death than a life. For in this life, though holy men and holy pursuits afford us great consolations, yet the blessings which men crave are not invariably bestowed upon them, lest religion should be cultivated for the sake of these temporal advantages, while it ought rather to be cultivated for the sake of that other life from which all evil is excluded. Therefore, also, does grace aid good men in the midst of present calamities, so that they are enabled to endure them with a constancy proportioned to their faith. The world's sages affirm that philosophy contributes something to this,—that philosophy which, according to Cicero, the gods have bestowed in its purity only on a few men. They have never given, he says, nor can ever give, a greater gift to men. So that even those against whom we are disputing have been compelled to acknowledge, in some fashion, that the grace of God is necessary for the acquisition, not, indeed, of any philosophy, but of the true philosophy. And if the true philosophy—this sole support against the miseries of this life—has been given by Heaven only to a few, it sufficiently appears from this that the human race has been condemned to pay this penalty of wretchedness. And as, according to their acknowledgment, no greater gift has been bestowed by God, so it must be believed that it could be given only by that God whom they themselves recognise as greater than all the gods they worship.

23. Of the miseries of this life which attach peculiarly to the toil of good men, irrespective of those which are common to the good and bad.

But, irrespective of the miseries which in this life are common to the good and bad, the righteous undergo labours peculiar to themselves, in so far as they make war upon their vices, and are involved in the temptations and perils of such a contest. For though sometimes more violent and at other times slacker, yet without intermission does the flesh lust against the spirit and the spirit against the flesh, so that we cannot do the things we would, [Gal. v. 17.] and extirpate all lust, but can only refuse consent to it, as God gives us ability, and so keep it under, vigilantly keeping watch lest a semblance of truth deceive us, lest a subtle discourse blind us, lest error involve us in darkness, lest we should take good for evil or evil for good, lest fear should hinder us from doing what we ought, or desire precipitate us into doing what we ought not, lest the sun go down upon our wrath, lest hatred provoke us to render evil for evil, lest unseemly or immoderate grief consume us, lest an ungrateful disposition make us slow to recognise benefits received, lest calumnies fret our conscience, lest rash suspicion on our part deceive us regarding a friend, or false suspicion of us on the part of others give us too much uneasiness, lest sin reign in our mortal body to obey its desires, lest our members be used as the instruments of unrighteousness, lest the eye follow lust, lest thirst for revenge carry us away, lest sight or thought dwell too long on some evil thing which gives us pleasure, lest wicked or indecent language be willingly listened to, lest we do what is pleasant but unlawful, and lest in this warfare, filled so abundantly with toil and peril, we either hope to secure victory by our own strength, or attribute it when secured to our own strength, and not to His grace of whom the apostle says, "Thanks be unto God, who giveth us the victory through our Lord Jesus Christ;" [1 Cor. xv. 57.] and in another place he says, "In all these things we are more than conquerors through Him that loved us." [Rom. viii. 37.] But yet we are to know this, that however valorously we resist our vices, and however successful we are in overcoming them, yet as long as we are in this body we have always reason to say to God, "Forgive us our debts." [Matt. vi. 12.] But in that kingdom where we shall dwell for ever, clothed in immortal bodies, we shall no longer have either conflicts or debts,—as indeed we should not have had at any time or in any condition, had our nature continued upright as it was created. Consequently even this our conflict, in which we are exposed to peril, and from which we hope to be delivered by a final victory, belongs to the ills of this life, which is proved by the witness of so many grave evils to be a life under condemnation.

24. Of the blessings with which the Creator has filled this life, obnoxious though it be to the curse.

But we must now contemplate the rich and countless blessings with which the goodness of God, who cares for all He has created, has filled this very misery of the human race, which reflects His retributive justice. That first blessing which He pronounced before the fall, when He said, "Increase, and multiply, and replenish the earth," [Gen. i. 28.] He did not inhibit after man had sinned, but the fecundity originally bestowed remained in the condemned stock; and the vice of sin, which has involved us in the necessity of dying, has yet not deprived us of that wonderful power of seed, or rather of that still more marvellous power by which seed is produced, and which seems to be as it were inwrought and inwoven in the human body. But in this river, as I may call it, or torrent of the human race, both elements are carried along together,—both the evil which is derived from him who begets, and the good which is bestowed by Him who creates us. In the original evil there are two things, sin and punishment; in the original good, there are two other things, propagation and conformation. But of the evils, of which the one, sin, arose from our audacity, and the other, punishment, from God's judgment, we have already said as much as suits our present purpose. I mean now to speak of the blessings which God has conferred or still confers upon our nature, vitiated and condemned as it is. For in condemning it He did not withdraw all that He had given it, else it had been annihilated; neither did He, in penally subjecting it to the devil, remove it beyond His own power; for not even the devil himself is outside of God's government, since the devil's nature subsists only by the supreme Creator, who gives being to all that in any form exists.

Of these two blessings, then, which we have said flow from God's goodness, as from a fountain, towards our nature, vitiated by sin and condemned to punishment, the one, propagation, was conferred by God's benediction when He made those first works, from which He rested on the seventh day. But the other, conformation, is conferred in that work of His wherein "He worketh hitherto." [John v. 17.] For were He to withdraw His efficacious power from things, they should neither be able to go on and complete the periods assigned to their measured movements, nor should they even continue in possession of that nature they were created in. God, then, so created man that He gave him what we may call fertility, whereby he might propagate other men, giving them a congenital capacity to propagate their kind, but not imposing on them any necessity to do so. This capacity God withdraws at pleasure from individuals, making them barren; but from the whole race He has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin, this power of propagation is not what it would have been had there been no sin. For since "man placed in honour fell, he has become like the beasts," [Ps. xlix. 20.] and generates as they do, though the little spark of reason, which was the image of God in him, has not been quite quenched. But if conformation were not added to propagation, there would be no reproduction of one's kind. For even though there were no such thing as copulation, and God wished to fill the earth with human inhabitants, He might create all these as He created one without the help of human generation. And, indeed, even as it is, those who copulate can generate nothing save by the creative energy of God. As, therefore, in respect of that spiritual growth whereby a man is formed to piety and righteousness, the apostle says, "Neither is he that planteth anything, neither he that watereth, but God that giveth the increase," [1 Cor. iii. 7.] so also it must be said that it is not he that generates that is anything, but God that giveth the essential form; that it is not the mother who carries and nurses the fruit of her womb that is anything, but God that giveth the increase. For He alone, by that energy wherewith "He worketh hitherto," causes the seed to develope, and to evolve from certain secret and invisible folds into the visible forms of beauty which we see. He alone, coupling and connecting in some wonderful fashion the spiritual and corporeal natures, the one to command, the other to obey, makes a living being. And this work of His is so great and wonderful, that not only man, who is a rational animal, and consequently more excellent than all other animals of the earth, but even the most diminutive insect, cannot be considered attentively without astonishment and without praising the Creator.

It is He, then, who has given to the human soul a mind, in which reason and understanding lie as it were asleep during infancy, and as if they were not, destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction, fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom, and becomes endowed with those virtues by which, in prudence, fortitude, temperance, and righteousness, it makes war upon error and the other inborn vices, and conquers them by fixing its desires upon no other object than the supreme and unchangeable Good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty, and the unspeakable boon He has conferred upon our rational nature, by giving us even the capacity of such attainment? For over and above those arts which are called virtues, and which teach us how we may spend our life well, and attain to endless happiness,—arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ,—has not the genius of man invented and applied countless astonishing arts, partly the result of necessity, partly the result of exuberant invention, so that this vigour of mind, which is so active in the discovery not merely of superfluous but even of dangerous and destructive things, betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts? What wonderful—one might say stupefying—advances has human industry made in the arts of weaving and building, of agriculture and navigation! With what endless variety are designs in pottery, painting, and sculpture produced, and with what skill executed! What wonderful spectacles are exhibited in the theatres, which those who have not seen them cannot credit! How skilful the contrivances for catching, killing, or taming wild beasts! And for the injury of men, also, how many kinds of poisons, weapons, engines of destruction, have been invented, while for the preservation or restoration of health the appliances and remedies are infinite! To provoke appetite and please the palate, what a variety of seasonings have been concocted! To express and gain entrance for thoughts, what a multitude and variety of signs there are, among which speaking and writing hold the first place! what ornaments has eloquence at command to delight the mind! what wealth of song is there to captivate the ear! how many musical instruments and strains of harmony have been devised! What skill has been attained in measures and numbers! with what sagacity have the movements and connections of the stars been discovered! Who could tell the thought that has been spent upon nature, even though, despairing of recounting it in detail, he endeavoured only to give a general view of it? In fine, even the defence of errors and misapprehensions, which has illustrated the genius of heretics and philosophers, cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling, and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God, who administers all things He has made with absolute power and justice, it could never have fallen into these miseries, nor have gone out of them to miseries eternal,—saving only those who are redeemed,—had not an exceeding great sin been found in the first man from whom the rest have sprung.

Moreover, even in the body, though it dies like that of the beasts, and is in many ways weaker than theirs, what goodness of God, what providence of the great Creator, is apparent! The organs of sense and the rest of the members, are not they so placed, the appearance, and form, and stature of the body as a whole, is it not so fashioned, as to indicate that it was made for the service of a reasonable soul? Man has not been created stooping towards the earth, like the irrational animals; but his bodily form, erect and looking heavenwards, admonishes him to mind the things that are above. Then the marvellous nimbleness which has been given to the tongue and the hands, fitting them to speak, and write, and execute so many duties, and practise so many arts, does it not prove the excellence of the soul for which such an assistant was provided? And even apart from its adaptation to the work required of it, there is such a symmetry in its various parts, and so beautiful a proportion maintained, that one is at a loss to decide whether, in creating the body, greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contribute something to its beauty. And this would be all the more apparent, if we knew more precisely how all its parts are connected and adapted to one another, and were not limited in our observations to what appears on the surface; for as to what is covered up and hidden from our view, the intricate web of veins and nerves, the vital parts of all that lies under the skin, no one can discover it. For although, with a cruel zeal for science, some medical men, who are called anatomists, have dissected the bodies of the dead, and sometimes even of sick persons who died under their knives, and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat, and how it might be cured, yet those relations of which I speak, and which form the concord, [Coaptatio, a word coined by Augustine, and used by him again in the De Trin. iv. 2.] or, as the Greeks call it, "harmony," of the whole body outside and in, as of some instrument, no one has been able to discover, because no one has been audacious enough to seek for them. But if these could be known, then even the inward parts, which seem to have no beauty, would so delight us with their exquisite fitness, as to afford a profounder satisfaction to the mind—and the eyes are but its ministers—than the obvious beauty which gratifies the eye. There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man's breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defence. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another's beauty without any lust,—a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has "put on praise and comeliness." [Ps. civ. 1.]

How can I tell of the rest of creation, with all its beauty and utility, which the divine goodness has given to man to please his eye and serve his purposes, condemned though he is, and hurled into these labours and miseries? Shall I speak of the manifold and various loveliness of sky, and earth, and sea; of the plentiful supply and wonderful qualities of the light; of sun, moon, and stars; of the shade of trees; of the colours and perfume of flowers; of the multitude of birds, all differing in plumage and in song; of the variety of animals, of which the smallest in size are often the most wonderful,—the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea, which itself is so grand a spectacle, when it arrays itself as it were in vestures of various colours, now running through every shade of green, and again becoming purple or blue? Is it not delightful to look at it in storm, and experience the soothing complacency which it inspires, by suggesting that we ourselves are not tossed and shipwrecked? [He apparently has in view the celebrated passage in the opening of the second book of Lucretius. The uses made of this passage are referred to by Lecky, Hist. of European Morals, i. 74.] What shall I say of the numberless kinds of food to alleviate hunger, and the variety of seasonings to stimulate appetite which are scattered everywhere by nature, and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health! How grateful is the alternation of day and night! how pleasant the breezes that cool the air! how abundant the supply of clothing furnished us by trees and animals! Who can enumerate all the blessings we enjoy? If I were to attempt to detail and unfold only these few which I have indicated in the mass, such an enumeration would fill a volume. And all these are but the solace of the wretched and condemned, not the rewards of the blessed. What then shall these rewards be, if such be the blessings of a condemned state? What will He give to those whom He has predestined to life, who has given such things even to those whom He has predestined to death? What blessings will He in the blessed life shower upon those for whom, even in this state of misery, He has been willing that His only-begotten Son should endure such sufferings even to death? Thus the apostle reasons concerning those who are predestined to that kingdom: "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also give us all things?" [Rom. viii. 32.] When this promise is fulfilled, what shall we be? What blessings shall we receive in that kingdom, since already we have received as the pledge of them Christ's dying? In what condition shall the spirit of man be, when it has no longer any vice at all; when it neither yields to any, nor is in bondage to any, nor has to make war against any, but is perfected, and enjoys undisturbed peace with itself? Shall it not then know all things with certainty, and without any labour or error, when unhindered and joyfully it drinks the wisdom of God at the fountainhead? What shall the body be, when it is in every respect subject to the spirit, from which it shall draw a life so sufficient, as to stand in need of no other nutriment? For it shall no longer be animal, but spiritual, having indeed the substance of flesh, but without any fleshly corruption.

25. Of the obstinacy of those individuals who impugn the resurrection of the body, though, as was predicted, the whole world believes it.

The foremost of the philosophers agree with us about the spiritual felicity enjoyed by the blessed in the life to come; it is only the resurrection of the flesh they call in question, and with all their might deny. But the mass of men, learned and unlearned, the world's wise men and its fools, have believed, and have left in meagre isolation the unbelievers, and have turned to Christ, who in His own resurrection demonstrated the reality of that which seems to our adversaries absurd. For the world has believed this which God predicted, as it was also predicted that the world would believe,—a prediction not due to the sorceries of Peter, [Vide Book xviii. c. 53.] since it was uttered so long before. He who has predicted these things, as I have already said, and am not ashamed to repeat, is the God before whom all other divinities tremble, as Porphyry himself owns, and seeks to prove, by testimonies from the oracles of these gods, and goes so far as to call Him God the Father and King. Far be it from us to interpret these predictions as they do who have not believed, along with the whole world, in that which it was predicted the world would believe in. For why should we not rather understand them as the world does, whose belief was predicted, and leave that handful of unbelievers to their idle talk and obstinate and solitary infidelity? For if they maintain that they interpret them differently only to avoid charging Scripture with folly, and so doing an injury to that God to whom they bear so notable a testimony, is it not a much greater injury they do Him when they say that His predictions must be understood otherwise than the world believed them, though He Himself praised, promised, accomplished this belief on the world's part? And why cannot He cause the body to rise again, and live for ever? or is it not to be believed that He will do this, because it is an undesirable thing, and unworthy of God? Of His omnipotence, which effects so many great miracles, we have already said enough. If they wish to know what the Almighty cannot do, I shall tell them He cannot lie. Let us therefore believe what He can do, by refusing to believe what He cannot do. Refusing to believe that He can lie, let them believe that He will do what He has promised to do; and let them believe it as the world has believed it, whose faith He predicted, whose faith He praised, whose faith He promised, whose faith He now points to. But how do they prove that the resurrection is an undesirable thing? There shall then be no corruption, which is the only evil thing about the body. I have already said enough about the order of the elements, and the other fanciful objections men raise; and in the thirteenth book I have, in my own judgment, sufficiently illustrated the facility of movement which the incorruptible body shall enjoy, judging from the ease and vigour we experience even now, when the body is in good health. Those who have either not read the former books, or wish to refresh their memory, may read them for themselves.

26. That the opinion of Porphyry, that the soul, in order to be blessed, must be separated from every kind of body, is demolished by Plato, who says that the supreme God promised the gods that they should never be ousted from their bodies.

But, say they, Porphyry tells us that the soul, in order to be blessed, must escape connection with every kind of body. It does not avail, therefore, to say that the future body shall be incorruptible, if the soul cannot be blessed till delivered from every kind of body. But in the book above mentioned I have already sufficiently discussed this. This one thing only will I repeat,—let Plato, their master, correct his writings, and say that their gods, in order to be blessed, must quit their bodies, or, in other words, die; for he said that they were shut up in celestial bodies, and that, nevertheless, the God who made them promised them immortality,—that is to say, an eternal tenure of these same bodies, such as was not provided for them naturally, but only by the further intervention of His will, that thus they might be assured of felicity. In this he obviously overturns their assertion that the resurrection of the body cannot be believed because it is impossible; for, according to him, when the uncreated God promised immortality to the created gods, He expressly said that He would do what was impossible. For Plato tells us that He said, "As ye have had a beginning, so you cannot be immortal and incorruptible; yet ye shall not decay, nor shall any fate destroy you or prove stronger than my will, which more effectually binds you to immortality than the bond of your nature keeps you from it." If they who hear these words have, we do not say understanding, but ears, they cannot doubt that Plato believed that God promised to the gods He had made that He would effect an impossibility. For He who says, "Ye cannot be immortal, but by my will ye shall be immortal," what else does He say than this, "I shall make you what ye cannot be?" The body, therefore, shall be raised incorruptible, immortal, spiritual, by Him who, according to Plato, has promised to do that which is impossible. Why then do they still exclaim that this which God has promised, which the world has believed on God's promise as was predicted, is an impossibility? For what we say is, that the God who, even according to Plato, does impossible things, will do this. It is not, then, necessary to the blessedness of the soul that it be detached from a body of any kind whatever, but that it receive an incorruptible body. And in what incorruptible body will they more suitably rejoice than in that in which they groaned when it was corruptible? For thus they shall not feel that dire craving which Virgil, in imitation of Plato, has ascribed to them when he says that they wish to return again to their bodies. [Virg. Æn. vi. 751.] They shall not, I say, feel this desire to return to their bodies, since they shall have those bodies to which a return was desired, and shall, indeed, be in such thorough possession of them, that they shall never lose them even for the briefest moment, nor ever lay them down in death.

27. Of the apparently conflicting opinions of Plato and Porphyry, which would have conducted them both to the truth if they could have yielded to one another.

Statements were made by Plato and Porphyry singly, which if they could have seen their way to hold in common, they might possibly have become Christians. Plato said that souls could not exist eternally without bodies; for it was on this account, he said, that the souls even of wise men must some time or other return to their bodies. Porphyry, again, said that the purified soul, when it has returned to the Father, shall never return to the ills of this world. Consequently, if Plato had communicated to Porphyry that which he saw to be true, that souls, though perfectly purified, and belonging to the wise and righteous, must return to human bodies; and if Porphyry, again, had imparted to Plato the truth which he saw, that holy souls shall never return to the miseries of a corruptible body, so that they should not have each held only his own opinion, but should both have held both truths, I think they would have seen that it follows that the souls return to their bodies, and also that these bodies shall be such as to afford them a blessed and immortal life. For, according to Plato, even holy souls shall return to the body; according to Porphyry, holy souls shall not return to the ills of this world. Let Porphyry then say with Plato, they shall return to the body; let Plato say with Porphyry, they shall not return to their old misery: and they will agree that they return to bodies in which they shall suffer no more. And this is nothing else than what God has promised,—that He will give eternal felicity to souls joined to their own bodies. For this, I presume, both of them would readily concede, that if the souls of the saints are to be reunited to bodies, it shall be to their own bodies, in which they have endured the miseries of this life, and in which, to escape these miseries, they served God with piety and fidelity.

28. What Plato or Labeo, or even Varro, might have contributed to the true faith of the resurrection, if they had adopted one another's opinions into one scheme.

Some Christians, who have a liking for Plato on account of his magnificent style and the truths which he now and then uttered, say that he even held an opinion similar to our own regarding the resurrection of the dead. Cicero, however, alluding to this in his Republic, asserts that Plato meant it rather as a playful fancy than as a reality; for he introduces a man [In the Republic, x.] who had come to life again, and gave a narrative of his experience in corroboration of the doctrines of Plato. Labeo, too, says that two men died on one day, and met at a cross-road, and that, being afterwards ordered to return to their bodies, they agreed to be friends for life, and were so till they died again. But the resurrection which these writers instance resembles that of those persons whom we have ourselves known to rise again, and who came back indeed to this life, but not so as never to die again. Marcus Varro, however, in his work On the Origin of the Roman People, records something more remarkable; I think his own words should be given. "Certain astrologers," he says, "have written that men are destined to a new birth, which the Greeks call palingenesy. This will take place after four hundred and forty years have elapsed; and then the same soul and the same body, which were formerly united in the person, shall again be reunited." This Varro, indeed, or those nameless astrologers,—for he does not give us the names of the men whose statement he cites,—have affirmed what is indeed not altogether true; for once the souls have returned to the bodies they wore, they shall never afterwards leave them. Yet what they say upsets and demolishes much of that idle talk of our adversaries about the impossibility of the resurrection. For those who have been or are of this opinion, have not thought it possible that bodies which have dissolved into air, or dust, or ashes, or water, or into the bodies of the beasts or even of the men that fed on them, should be restored again to that which they formerly were. And therefore, if Plato and Porphyry, or rather, if their disciples now living, agree with us that holy souls shall return to the body, as Plato says, and that, nevertheless, they shall not return to misery, as Porphyry maintains,—if they accept the consequence of these two propositions which is taught by the Christian faith, that they shall receive bodies in which they may live eternally without suffering any misery,—let them also adopt from Varro the opinion that they shall return to the same bodies as they were formerly in, and thus the whole question of the eternal resurrection of the body shall be resolved out of their own mouths.

29. Of the beatific vision.

And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that "peace of God which," as the apostle says, "passeth all understanding," [Phil. iv. 7.] —that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passeth ours there is no doubt; but if it passeth that of the angels,—and he who says "all understanding" seems to make no exception in their favour,—then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passeth all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbour, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, "We know in part, and we prophesy in part, until that which is perfect is come;" [1 Cor. xiii. 9, 10.] and "Now we see through a glass, darkly; but then face to face." [1 Cor. xiii. 12.] Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow-citizens. The Lord Jesus also said, "See that ye despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven." [Matt. xviii. 10.] As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, "Now we see through a glass, darkly; but then face to face." This vision is reserved as the reward of our faith; and of it the Apostle John also says, "When He shall appear, we shall be like Him, for we shall see Him as He is." [1 John iii. 2.] By "the face" of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name.

And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, "I believed, therefore have I spoken." [Ps. cxvi. 10.] I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be "that which is perfect," of which the apostle says, "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, "When I was a child, I understood as a child, I spake as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." [1 Cor. xiii. 11, 12.] If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect is come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: "Did not my heart go with thee, when the man came out of his chariot to meet thee, and thou tookedst his gifts?" [2 Kings v. 26.] Or, as the presbyter Jerome rendered it from the Hebrew, "Was not my heart present when the man turned from his chariot to meet thee?" The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit.

But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He Himself says by the prophet, "I fill heaven and earth," [Jer. xxiii. 24.] we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power,—the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances,—but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, "I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee: wherefore I abhor myself, and melt away, and count myself dust and ashes;" [Job xlii. 5, 6.] although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, "Having the eyes of your heart illuminated." [Eph. i. 18.] But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, "Blessed are the pure in heart: for they shall see God." [Matt. v. 8.] But whether in the future life God shall also be seen with the bodily eye, this is now our question.

The expression of Scripture, "And all flesh shall see the salvation of God," [Luke iii. 6.] may without difficulty be understood as if it were said, "And every man shall see the Christ of God." And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, "Now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation." [Luke ii. 29, 30.] As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, "And in my flesh I shall see God," [Job xix. 26.] no doubt they were a prophecy of the resurrection of the flesh; yet he does not say "by the flesh." And indeed, if he had said this, it would still be possible that Christ was meant by "God;" for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, "face to face," [1 Cor. xiii. 12.] does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, "But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the Spirit of the Lord." [2 Cor. iii. 18.] In the same sense we understand what the Psalmist sings, "Draw near unto Him, and be enlightened; and your faces shall not be ashamed." [Ps. xxxiv. 5.] For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain,—for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce,—it is necessary that the words of the Book of Wisdom be illustrated in us: "The thoughts of mortal men are timid, and our forecastings uncertain." [Wisd. ix. 14.]

For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body,—if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognises his own life—that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow—by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus.

Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognise God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made, [Rom. i. 20.] and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God,—a supposition for which it is difficult or even impossible to find any support in Scripture,—or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God." [1 Cor. iv. 5.]

30. Of the eternal felicity of the city of God, and of the perpetual Sabbath.

How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labour. I am admonished also by the sacred song, in which I read or hear the words, "Blessed are they that dwell in Thy house, O Lord; they will be still praising Thee." [Ps. lxxxiv. 4.] All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts [Numbers.] of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall forthwith be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honour shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, "I will be your God, and ye shall be my people," [Lev. xxvi. 12.] than, I shall be their satisfaction, I shall be all that men honourably desire,—life, and health, and nourishment, and plenty, and glory, and honour, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, "That God may be all in all." [1 Cor. xv. 28.] He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all.

But who can conceive, not to say describe, what degrees of honour and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has.

Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin,—the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. [Or, the former to a state of probation, the latter to a state of reward.] But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, Filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer.

The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skilful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things,—one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life,—so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another,—the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, "Be still, and know that I am God." [Ps. xlvi. 10.] There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, "And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make." [Gen. ii. 2, 3.] For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, "Ye shall be as gods," [Gen. iii. 5.] and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, "Ye shall do no servile work in it." [Deut. v. 14.] Wherefore also it is said by Ezekiel the prophet, "And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them." [Ezek. xx. 12.] This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God.

This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations,—one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, "It is not for you to know the times, which the Father hath put in His own power." [Acts i. 7.] After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?

I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen.

INDEXES.

I.—INDEX OF TEXTS OF SCRIPTURE.

Genesis. VOL. PAGE i. 1,i. 439, 446, 501 i. 1, 2,i. 322 i. 6,i. 479 i. 14,i. 502 i. 14-18,i. 458 i. 24,i. 544; ii. 116 i. 26,ii. 114, 323 i. 27, 28,ii. 38 i. 28,ii. 21, 37, 523 i. 31,i. 464 ii. 2, 3,ii. 543 ii. 6,i. 552 ii. 7,i. 549 ii. 17,i. 533, 535, 548; ii. 142 ii. 22,ii. 510 ii. 25,ii. 32 iii. 5,ii. 27, 543 iii. 6,ii. 32 iii. 7,ii. 32, 33 iii. 9,i. 535 iii. 12,ii. 24 iii. 12, 13,ii. 28 iii. 16,ii. 60 iii. 19,i. 535, 548; ii. 385 iv. 6, 7,ii. 57 iv. 17,ii. 51, 62 iv. 18-22,ii. 82 iv. 25,ii. 63 iv. 26,ii. 82 v. 1,ii. 89 v. 2,ii. 81 v. 6,ii. 77 v. 8,ii. 77 vi. 1-4,ii. 94 vi. 3,ii. 290 vi. 5-7,ii. 97 vi. 6,ii. 22 vi. 19, 20,ii. 103 vi. 10, 11,ii. 73 viii. 4, 5,ii. 73 ix. 25,i. 104 ix. 26, 27,ii. 104 x. 21,ii. 109 x. 25,ii. 119, 122 xi. 1,ii. 128 xi. 1-9,ii. 112 xi. 6,ii. 115 xi. 27-29,ii. 125 xi. 31,ii. 125 xi. 32,ii. 126, 138 xii. 1,ii. 127, 128, 129 xii. 1, 2,ii. 166 xii. 1-3,ii. 130 xii. 3,ii. 166 xii. 4,ii. 127 xii. 7,ii. 132 xiii. 8, 9,ii. 133 xiii. 14-17,ii. 133 xv. 4,ii. 140 xv. 6,ii. 135 xv. 7,ii. 136 xv. 17,i. 392 xv. 19, 21,ii. 136 xvi. 3,ii. 150 xvi. 6,ii. 140 xvii. 1-22,ii. 140 xvii. 5,ii. 395 xvii. 5, 6, 16,ii. 143 xvii. 14,ii. 142 xvii. 17,ii. 149 xviii.,i. 393 xviii. 2, 3,ii. 145 xviii. 18,i. 392; ii. 146 xix. 2,ii. 145 xix. 16-19,ii. 145 xix. 21,ii. 145 xx. 12,ii. 146 xxi. 6,ii. 147 xxi. 10,ii. 187 xxi. 12,ii. 155 xxi. 12, 13,ii. 147 xxii. 10, 12,ii. 148 xxii. 14,ii. 149 xxii. 15-18,ii. 149 xxii. 18,i. 432; ii. 333, 395 xxiv. 2, 3,ii. 150 xxiv. 10,ii. 125 xxv. 1,ii. 150 xxv. 5, 6,ii. 150 xxv. 7,ii. 220 xxv. 9,i. 24 xxv. 23,ii. 151, 161 xxv. 27,ii. 154 xxvi. 1-5,ii. 152 xxvi. 24,ii. 153 xxvii. 27-29,ii. 154 xxvii. 33,ii. 155 xxviii. 1-4,ii. 155 xxviii. 10-19,ii. 156 xxxii. 28,ii. 157 xxxii. 28-30,ii. 199 xxxv. 29,i. 24 xlvi. 8,ii. 159 xlvi. 27,ii. 7 xlvii. 29,i. 21 xlviii. 19,ii. 161 xlix. 8-12,ii. 160 xlix. 10,ii. 223, 277 xlix. 12,ii. 161 l. 22, 23,ii. 159 l. 23,ii. 159 l. 24,i. 21 Exodus. iii. 14,i. 323, 482 x.,ii. 112 xii. 37,ii. 63 xvii. 6,ii. 281 xxi. 24,ii. 436 xxii. 20,i. 387; ii. 332, 338 xxxiii. 13,i. 402 Leviticus. xxvi. 12,ii. 541 Deuteronomy. v. 14,ii. 544 Joshua. xxiv. 2,ii. 124 Joshua. Judges. iii. 30,ii. 199 1 Samuel. ii. 1-10,ii. 171 ii. 27-36,ii. 179 vii. 9-12,ii. 188 vii. 14, 15,ii. 192 xiii. 13, 14,ii. 185 xv. 11,ii. 22 xv. 23,ii. 186 xv. 26-29,ii. 186 xxiv. 5, 6,ii. 185 2 Samuel. vii. 8,ii. 198 vii. 8-16,ii. 190 vii. 10, 11,ii. 198 bis vii. 19,ii. 197 vii. 29,ii. 198 1 Kings. xiii. 2,ii. 200 xix. 10, 14, 15,ii. 214 2 Kings. ii. 11,ii. 405 v. 26,ii. 536 xiii. 15-17,ii. 200 2 Chronicles. xxx. 9,i. 384 Job. i. 21,i. 15 vii. 1,ii. 312, 342, 440 xiv. 4,ii. 401 xv. 13,ii. 112 xix. 26,ii. 538 xxxiv. 30,i. 216 xxxviii. 7,i. 446 xl. 14,i. 455, 456 xlii. 5, 6,ii. 537 Psalms. iii. 3,ii. 47 iii. 5,ii. 205 iv. 7,ii. 12 vi. 2,ii. 173 vi. 5,i. 532 vi. 6,ii. 378 ix. 18,ii. 20 x. 3,i. 107 xi. 5,ii. 11 xii. 6,ii. 182 xii. 7,i. 499 xiii. 1,ii. 194 xvi. 2,i. 388; ii. 339 xvi. 9, 10,ii. 207 xvi. 10,ii. 174 xvi. 11,ii. 12 xvii. 6,i. 454 xvii. 8,ii. 182 xvii. 15,ii. 456 xviii. 1,ii. 47 xviii. 43,ii. 203, 408 xviii. 45,ii. 158 xix. 9,ii. 19 xix. 12,i. 490 xxii. 16, 17,ii. 205 xxii. 18, 19,ii. 205 xxiv. 16,i. 475 xxv. 10,i. 520 xxv. 17,ii. 310 xxvi. 2,ii. 16 xxxi. 19,ii. 447, 455 xxxii. 1,ii. 209 xxxii. 11,ii. 12 xxxiv. 5,ii. 538 xxxiv. 8,ii. 456 xxxvi. 8,ii. 517 xxxix. 2,ii. 379 xxxix. 8,ii. 378 xl. 2,ii. 261 xl. 2, 3,ii. 256 xl. 4,i. 229; ii. 90 xl. 5,ii. 282 xl. 6,ii. 212 xli. 5,ii. 411 xli. 5-8,ii. 206 xli. 9,ii. 206 xli. 10,ii. 206 xlii. 3,ii. 378 xlii. 6,i. 546 xlii. 10,i. 41 xlv. 1-9,ii. 202 xlv. 7,ii. 203 xlv. 9-17,ii. 203 xlv. 16,ii. 204 xlvi. 4,i. 436 xlvi. 8,i. 520 xlvi. 10,ii. 543 xlviii. 1,i. 436 xlviii. 2,ii. 172, 203 xlix. 11,ii. 90 xlix. 12,i. 523 xlix. 20,ii. 524 l. 1,i. 370 l. 3-5,ii. 397 l. 12, 13,i. 389 l. 14, 15,i. 389 l. 16, 17,i. 388 li. 3,ii. 88 lii. 8,ii. 90 liii. 3, 4,ii. 121 lvii. 5-11,ii. 253 lix. 9,i. 546 lxii. 11, 12,i. 192 lxvii. 1, 2,i. 432 lxviii. 20,ii. 208 lxix. 6,ii. 212 lxix. 9,ii. 370 lxix. 10, 11,ii. 278 lxix. 20,ii. 19 lxix. 21,ii. 208 lxix. 22, 23,ii. 208, 278 lxxii. 8,ii. 191, 290 lxxiii.,ii. 404 lxxiii. 18,ii. 27 lxxiii. 20,ii. 90 lxxiii. 28,i. 391, 409, 416 lxxiv. 12,ii. 177 lxxvii. 9,ii. 446, 453 lxxvii. 10,ii. 454 lxxxii. 6,i. 379, 385; ii. 95 lxxxiii. 16,ii. 28 lxxxiii. 28,i. 387 lxxxiv. 2,i. 417 lxxxiv. 4,ii. 540 lxxxiv. 10,ii. 183 lxxxvii. 3,i. 292, 436 lxxxvii. 5,ii. 402 lxxxix. 2, 3,i. 19 lxxxix. 3, 4,ii. 191 lxxxix. 19-29,ii. 192 lxxxix. 30-33,ii. 192 lxxxix. 32,i. 10 lxxxix. 34, 35,ii. 193 lxxxix. 36, 37,ii. 193 lxxxix. 38,ii. 193 bis lxxxix. 39-45,ii. 194 lxxxix. 46,ii. 194 lxxxix. 46, 47,ii. 195 lxxxix. 47,ii. 195 lxxxix. 48,ii. 195 lxxxix. 49-51,ii. 196 xc. 10,ii. 74 xciv. 4,i. 49 xciv. 11,ii. 173, 302, 501 xciv. 15,i. 1 xciv. 19,ii. 284, 285 xcv. 3,i. 379 xcv. 5,i. 408 xcv. 6,ii. 112 xcvi. 1,i. 344 xcvi. 1-5,i. 345 xcvi. 4, 5,i. 42 xcvi. 5,ii. 338 xcvi. 5, 6,i. 379 ci. 1,ii. 354 cii. 25-27,ii. 395 civ. 1,ii. 528 civ. 4,ii. 92 civ. 24,i. 477 civ. 26,i. 455, 457 cv. 28,ii. 358 cv. 15,ii. 192 cx. 1,ii. 200, 204 cx. 2,ii. 204 cx. 4,ii. 135, 205 bis cxi. 1,ii. 187 cxi. 2,ii. 46 cxii. 1,ii. 512 cxv. 5,i. 344 cxvi. 10,ii. 535 cxvi. 15,i. 19, 527 cxvi.,ii. 255 cxviii. 1-5,i. 446 cxix. 20,ii. 11 cxix. 119,ii. 142 cxix. 164,i. 475 cxxiii. 2,ii. 329 cxxxvi. 2,i. 379 cxxxvii. 1,ii. 198 cxxxviii. 3,ii. 37 cxliv. 4,ii. 195, 347, 454 cxliv. 15,ii. 341 cxlvii. 5,i. 508 cxlvii. 12-14,ii. 314 cxlviii. 2,i. 478 cxlviii. 4,i. 509 cxlviii. 8,i. 554 Proverbs. i. 11-13,ii. 210 iii. 18,i. 445; ii. 404 vi. 26,i. 54 viii. 15,i. 216 viii. 27,i. 439 ix. 1,ii. 174 ix. 1-5,ii. 211 ix. 6,ii. 211 x. 5,ii. 105 xviii. 12,ii. 27 xxiv. 16,i. 475 Ecclesiastes. i. 2, 3,ii. 348 i. 9, 10,i. 499 ii. 13, 14,ii. 348 ii. 24,ii. 211 iii. 13,ii. 211 iii. 18,ii. 211 iii. 22,i. 554 vii. 4,ii. 212 vii. 29,ii. 22 viii. 14,ii. 349 viii. 15,ii. 211 x. 13,i. 485 x. 16, 17,ii. 212 xi. 9,i. 384 xii. 13, 14,ii. 349 Canticles or Songs. i. 3,ii. 105 i. 4,ii. 212 ii. 4,ii. 92 ii. 5,ii. 390 iv. 13,i. 546 vii. 6,ii. 213 Isaiah. i. 1,ii. 247 ii. 2, 3,i. 433 ii. 3,ii. 282, 290 iv. 4,ii. 400 v. 7,ii. 106 vii. 14,ii. 277 x. 21,ii. 182 x. 22,ii. 258, 278 xi. 2,i. 476 xi. 4,ii. 288 xiv. 12,i. 454 xix. 1,i. 342 xxvi. 11,ii. 371 xxvi. 19,ii. 387 xxviii. 22,ii. 183 xxix. 14,i. 422 xl. 26,i. 508 xlii. 1-4,ii. 410 xlv. 8,ii. 378 xlviii. 12-16,ii. 407 xlviii. 20,ii. 235 li. 8,ii. 433 lii. 13-liii. 12,ii. 449 liii. 7,ii. 298, 407 liv. 1-5,ii. 249 lvii. 21,ii. 13 lxv. 5,ii. 393 lxv. 17-19,ii. 389, 476 lxv. 22,ii. 402 lxvi. 12-16,ii. 387 lxvi. 18,ii. 390 lxvi. 22-24,ii. 391 lxvi. 24,ii. 454 lxvi. 34,ii. 432 Jeremiah. i. 5,i. 517 ix. 23, 24,ii. 256 xvi. 19,ii. 257 xvi. 20,i. 241, 346 xvii. 7,ii. 83 xvii. 9,ii. 257 xxiii. 5, 6,ii. 257 xxiii. 24,i. 517; ii. 537 xxix. 7,ii. 341 xxxi. 31,ii. 257 Lamentations. iv. 20,ii. 257 Ezekiel. xx. 12,ii. 544 xxviii. 13,i. 454 xxxiii. 6,i. 14 xxxiv. 23,ii. 259 xxxvii. 22-24,ii. 259 Daniel. iii.,i. 22 vii. 13, 14,ii. 258 vii. 15-28,ii. 393 vii. 18,ii. 476 vii. 27,ii. 476 xii. 1, 2,ii. 476 xii. 1-3,ii. 394 xii. 13,ii. 395 Hosea. i. 1,ii. 246 i. 10,ii. 248 i. 11,ii. 248 iii. 4,ii. 248 iii. 5,ii. 248 vi. 2,ii. 248 vi. 6,i. 390; ii. 399 Joel. ii. 13,ii. 254 ii. 28, 29,ii. 251 Amos. i. 1,ii. 247 iv. 12, 13,ii. 249 ix. 11, 12,ii. 249 Obadiah. ver. 17,ii. 251 ver. 21,ii. 251 Jonah. iii. 4,ii. 273 Micah. i. 1,ii. 247 iv. 13,ii. 250 v. 2-4,ii. 250 vi. 6-8,i. 389 Nahum. i. 14-ii. 1,ii. 252 Habakkuk. ii. 2, 3,ii. 252 ii. 4,i. 157; ii. 301, 328 iii. 2,ii. 252 iii. 3,ii. 253 iii. 4,ii. 253 Zephaniah. ii. 11,ii. 258 iii. 8,ii. 257 iii. 9-12,ii. 258 Haggai. ii. 6,ii. 259 ii. 7,ii. 275, 281 ii. 9,ii. 275, 280, 281 Zechariah. ix. 9, 10,ii. 259 ix. 11,ii. 260 xii. 9, 10,ii. 408 xiii. 2,i. 34 Malachi. i. 10, 11,ii. 260 ii. 5-7,ii. 260 ii. 7,ii. 93 ii. 17,ii. 404, 406 iii. 1, 2,ii. 261 iii. 1-6,ii. 399 iii. 13-16,ii. 362 iii. 14,ii. 406 iii. 14, 15,ii. 404 iii. 17-iv. 3,ii. 262, 403 iv. 4,ii. 404 iv. 5, 6,ii. 405 APOCRYPHA. Esdras. iii. iv.,ii. 263 Tobit. xii. 12,i. 21 xii. 19,i. 547 Judith. v. 5-9,ii. 126 vii. 20,i. 384 Wisdom. i. 9,ii. 403 ii. 12-21,ii. 210 vi. 20,ii. 11 vii. 22,i. 450 vii. 24-27,i. 305 viii. 1,i. 517; ii. 53 ix. 13-15,i. 501 ix. 14,ii. 539 ix. 15,i. 536; ii. 4, 303 xi. 20,i. 475, 508 xi. 38,i. 532 Ecclesiasticus. ii. 7,ii. 368 iii. 27,i. 38 vii. 13,ii. 14 vii. 17,ii. 433 x. 13,ii. 25 xv. 17,ii. 142 xxi. 1,ii. 466 xxiv. 3,i. 455 xxvii. 5,ii. 461 xxx. 12,ii. 518 xxx. 24,i. 390; ii. 466 xxxiii. 15,i. 457 xxxvi. 1-5,ii. 210 xl. 1,ii. 441 Baruch. iii. 35-37,ii. 257 Hymn of the Three Children. ver. 35,i. 466 NEW TESTAMENT. Matthew. i.,ii. 77 i. 1, 18,ii. 192 i. 21,ii. 208 i. 23,ii. 277 iii. 2,ii. 282 iii. 8,ii. 465 iv. 3-11,i. 377 iv. 9,i. 478 iv. 17,ii. 282 iv. 19,ii. 408 v. 4,ii. 254 v. 8,ii. 388, 538 v. 16,i. 206 v. 19,ii. 364 v. 20,ii. 364, 467 v. 23, 24,ii. 467 v. 28,ii. 21 v. 45,i. 10, 138; ii. 454 vi. 1,i. 206 vi. 2,i. 207 vi. 12,ii. 342, 349, 465, 467, 522 vi. 14,ii. 468 vi. 14, 15,ii. 449 vi. 15,ii. 468 vi. 19-21,i. 16 vi. 28-30,i. 403 vii. 7, 8,ii. 196 vii. 12,ii. 13 vii. 18,ii. 26 vii. 20,ii. 106 viii. 22,i. 212; ii. 354, 375 viii. 29,i. 342; ii. 345 x. 22,ii. 16 x. 27,ii. 255 x. 28,i. 19, 212, 522; ii. 283 x. 30,i. 508 x. 32,i. 527 x. 33,i. 205 x. 34,ii. 390 x. 36,ii. 308 x. 37,ii. 464 x. 41,ii. 470 xi. 13,ii. 217 xi. 22,ii. 350 xi. 24,ii. 350 xii. 27,ii. 351 xii. 29,ii. 408 xii. 32,ii. 453 xii. 41, 42,ii. 351 xiii. 37-43,ii. 351 xiii. 39-41,ii. 264 xiii. 41-43,ii. 414 xiii. 43,ii. 514 xiii. 47-50,ii. 282 xiii. 52,ii. 350 xvi. 16,i. 342 xvi. 25,i. 528 xvii. 1, 2,ii. 410 xvii. 7,ii. 313 xviii. 10,i. 439 xviii. 15,ii. 56 xviii. 18,ii. 365 xviii. 23,ii. 469 xviii. 35,ii. 56 xix. 4, 5,ii. 38 xix. 27, 28,ii. 175 xix. 28,ii. 351 xix. 29,ii. 358 xx. 22,ii. 106 xxii. 11-14,ii. 281 xxii. 14,ii. 273 xxii. 29,ii. 510 xxii. 30,i. 477; ii. 510 xxii. 37-40,i. 387 xxii. 39,ii. 466 xxii. 40,i. 390 xxii. 44,ii. 200 xxiii. 3,ii. 364 xxiii. 26,i. 417 xxiv. 12,ii. 16, 313, 363 xxiv. 13,ii. 178, 448 xxiv. 15,ii. 183 xxiv. 21,ii. 138 xxiv. 25,ii. 396 xxiv. 29,ii. 396 xxv. 24,ii. 407 xxv. 30,ii. 392 xxv. 33,ii. 449 xxv. 34,ii. 364, 399, 462 xxv. 34-41,ii. 353 xxv. 34, 41, 46,ii. 543 xxv. 35,ii. 207 xxv. 40,ii. 207 xxv. 41,ii. 370, 434, 450, 451, 462 xxv. 45,ii. 466 xxv. 46,i. 453, 376, 414, 451 xxvi. 10-13,ii. 13 xxvi. 38,ii. 18 xxvi. 39,ii. 106 xxvi. 63,ii. 398 xxvi. 75,ii. 16 xxvii. 34, 48,ii. 208 xxviii. 19,i. 554 xxviii. 20,ii. 364 Mark. i. 2,ii. 93 i. 24,i. 377 iii. 5,ii. 17 iii. 27,ii. 357 ix. 43, 48,ii. 432 Luke. i. 27,ii. 192 i. 33,ii. 472 i. 34,ii. 137 i. 35,ii. 137 ii. 14,ii. 14 ii. 25-30,ii. 172 ii. 29, 30,ii. 538 iii. 6,ii. 538 v. 10,ii. 408 vi. 13,ii. 282 vi. 38,ii. 437 xii. 4,i. 19 xii. 7,ii. 513 xii. 49,ii. 390 xvi. 9,ii. 469, 470 xvi. 24,ii. 416, 435 xix. 10,ii. 185 xx. 34,ii. 39, 85 xx. 35,ii. 81 xxi. 18,ii. 504, 507 xxii. 15,ii. 18 xxiii. 34,ii. 253 xxiv. 27,ii. 290 xxiv. 44-47,i. 433 xxiv. 45-47,ii. 283 John. i. 1-5,i. 426 i. 6-9,i. 386 i. 9,i. 447 i. 14,i. 415, 426; ii. 3 i. 32,ii. 410 i. 47, 51,ii. 156 ii. 19,i. 160; ii. 261 iii. 5,i. 527; ii. 467 iii. 17,ii. 254 iv. 24,i. 554 v. 17,ii. 523 v. 22,ii. 410 v. 22-24,ii. 353 v. 25, 26,ii. 353 v. 28,ii. 394 v. 28, 29,ii. 355 v. 29,ii. 413 v. 44,i. 205 v. 46,ii. 404 vi. 50, 51,ii. 447, 458 vi. 51,ii. 183 vi. 56,ii. 458 vi. 60-64,i. 415 vi. 70,ii. 207 vii. 39,ii. 408 viii. 25,i. 415, 476 viii. 34,ii. 324 viii. 36,ii. 23 viii. 44,i. 453; ii. 320 x. 9,i. 270 x. 18,i. 160, 195 xi. 15,ii. 18 xi. 35,ii. 18 xii. 43,i. 205 xiv. 6,i. 432; ii. 6 xvi. 13,i. 476 xix. 30,ii. 160 xix. 38,i. 21 xx. 13,ii. 3 xx. 22,i. 551 xxi. 15-17,ii. 11 Acts. i. 6, 7,ii. 288 i. 7,ii. 544 i. 7, 8,ii. 283 i. 17,ii. 207 ii. 3,ii. 390 ii. 27, 31,ii. 174 ii. 45,i. 213 vii. 2,ii. 130 vii. 2, 3,ii. 128 vii. 4,ii. 129 vii. 22,ii. 101, 264 vii. 53,i. 403 ix. 4,ii. 193 x. 42,ii. 177 xiii. 46,ii. 196 xv. 15-17,ii. 249 xvii. 28,i. 320 xvii. 30, 31,ii. 290 Romans. i. 3,ii. 186, 190, 248 i. 11-13,ii. 17 i. 17,ii. 401 i. 19, 20,i. 316, 320 i. 20,i. 323; ii. 539 i. 21,i. 341, 383 i. 21-23,i. 320 i. 21-25,ii. 48 i. 25,i. 170 i. 26,ii. 41 i. 31,ii. 18 ii. 4,i. 10 ii. 15, 16,ii. 403 iii. 2,ii. 173 iii. 4,ii. 135 iii. 7,ii. 6 iii. 20,ii. 27 iii. 20-22,ii. 350 iii. 23,ii. 390 iii. 26,ii. 172 iii. 28, 29,ii. 196 iv. 15,ii. 142 v. 5,ii. 212 v. 12,ii. 24 v. 12, 19,ii. 142 vi. 4,ii. 368 vi. 9,i. 499; ii. 195 vi. 12, 13,ii. 57 vi. 13,i. 390; ii. 60 vi. 22,ii. 315 vii. 12, 13,i. 526 vii. 17,ii. 60 viii. 6,ii. 389 viii. 10,ii. 375 viii. 13,ii. 433 viii. 14,ii. 441 viii. 15,ii. 19 viii. 18,i. 215 viii. 23,ii. 16, 379 viii. 24,i. 550; ii. 307 viii. 24, 25,i. 418 viii. 28,i. 14; ii. 284 viii. 28, 29,i. 549 viii. 29,ii. 285, 505 viii. 32,ii. 148, 174, 529 viii. 37,ii. 522 ix. 2,ii. 17, 379 ix. 5,ii. 86 ix. 7, 8,ii. 148, 150 xi. 10-13,ii. 151 ix. 14,ii. 346 ix. 21,ii. 30 ix. 22, 23,ii. 52 ix. 27,ii. 258 ix. 27, 28,ii. 278 ix. 28,ii. 183 x. 3,ii. 17, 172, 256, 456 x. 5,ii. 203 x. 13,ii. 83 xi. 5,ii. 182 xi. 11,ii. 278 xi. 20,ii. 12 xi. 32,i. 39; ii. 447, 456 xi. 33,ii. 346 xii. 1,i. 390; ii. 183 xii. 2,i. 391 xii. 3,i. 504 xii. 3-6,i. 391 xii. 12,ii. 255, 284 xii. 15,ii. 17 xiii. 10,ii. 459 xiii. 24, 25,ii. 83 xiv. 4,ii. 368 xiv. 9,ii. 366 1 Corinthians. i. 19-25,i. 423 i. 25,ii. 107 i. 27,ii. 211 i. 30, 31,ii. 456 i. 31,ii. 256 ii. 11,i. 38, 553 ii. 11-14,ii. 7 iii. 1,ii. 7, 517 iii. 2,ii. 161 iii. 3,ii. 7 iii. 7,i. 517; ii. 524 iii. 9,ii. 114, 328 iii. 11-15,ii. 448 iii. 13,ii. 461, 462 iii. 14, 15,ii. 462 iii. 15,ii. 460 iii. 17,ii. 191 iii. 20,ii. 173, 302 iv. 5,ii. 540 iv. 7,ii. 176 iv. 9,ii. 17 v. 12,ii. 366 vi. 3,ii. 352 vii. 4,ii. 140 vii. 25,ii. 469 vii. 31,ii. 396 vii. 31, 32,ii. 374 vii. 32,ii. 461 vii. 33,ii. 461 viii. 1,i. 376 viii. 5, 6,i. 380 x. 4,i. 545; ii. 281 x. 12,ii. 368 x. 17,ii. 183, 448, 458, 511 x. 19, 20,i. 345 xi. 14,i. 86 xi. 19,ii. 105 xii. 12,ii. 178, 207 xii. 27,ii. 511 xiii. 4,ii. 107 xiii. 9, 10,ii. 434, 535 xiii. 10, 12,ii. 476 xiii. 11, 12,ii. 536 xiii. 12,ii. 535, 538 xv. 10,ii. 352 xvi. 21, 22,i. 550 xv. 22,ii. 385 xv. 28,ii. 48, 393, 541 xv. 32,i. 544 xv. 36,ii. 385 xv. 38,i. 517 xv. 39,ii. 2 xv. 42-45,i. 549 xv. 44,ii. 517 xv. 46,ii. 50 xv. 46, 47,ii. 228 xv. 47-49,i. 550 xv. 51,ii. 385 xv. 54,ii. 16 xv. 55,ii. 379 xv. 56,i. 525 xv. 57,ii. 522 2 Corinthians. i. 12,i. 201 iii. 15, 16,ii. 188 iii. 18,ii. 538 iv. 16,i. 552; ii. 4 v. 1-4,ii. 4 v. 4,ii. 379 v. 6,ii. 328 v. 10,ii. 177 v. 14, 15,ii. 354 vi. 7-10,i. 457 vi. 10,ii. 358 vi. 14,ii. 369 vii. 5,ii. 17 vii. 8-11,ii. 15 viii. 9,ii. 174 ix. 7,ii. 16 x. 12,i. 506 xi. 1-3,ii. 17 xi. 3,i. 12 xi. 14,i. 397; ii. 313 xi. 29,ii. 433 xii. 21,ii. 17 Galatians. ii. 14-20,ii. 248 iii. 11,ii. 2 iii. 17,ii. 138 iii. 19,i. 432 iii. 27,i. 550 iv. 21-31,ii. 51 iv. 22-31,ii. 168 iv. 25,ii. 188 iv. 26,i. 444; ii. 388 v. 6,ii. 342, 459 v. 17,i. 534; ii. 55, 59, 303, 441, 521 v. 19-21,ii. 3, 457 vi. 1,ii. 16, 56 vi. 2,ii. 56 vi. 3,ii. 172 vi. 4,i. 201 Ephesians. i. 4,ii. 185, 281 i. 18,ii. 539 i. 22, 23,ii. 512 iv. 9, 10,ii. 178 iv. 10-16,ii. 511 iv. 12,ii. 510 iv. 13,ii. 505 iv. 26,ii. 56 v. 8,i. 477 v. 14,ii. 368 v. 25,ii. 39 v. 28, 29,ii. 61 vi. 5,i. 383 vi. 20,ii. 172 Colossians. i. 12,ii. 358 i. 13,ii. 251 i. 24,ii. 511 ii. 8,i. 319 iii. 1,ii. 249, 368 iii. 1, 2,ii. 365 iii. 1-3,ii. 174 iii. 3,ii. 375 Philippians. i. 3,ii. 17 i. 18,ii. 106 i. 23,ii. 11 ii. 7,ii. 192 ii. 8,ii. 29 ii. 12,ii. 12 ii. 21,ii. 365 iii. 7, 8,ii. 175 iii. 14,ii. 17 iii. 19,ii. 389 iii. 20,ii. 365 iv. 7,ii. 534 1 Thessalonians. iv. 4,ii. 31 iv. 13-16,ii. 384 iv. 16,i. 499 iv. 17,ii. 398 v. 5,i. 444, 479 v. 14, 15,ii. 56 2 Thessalonians. i. 9,ii. 288 ii. 1-11,ii. 381 ii. 8,ii. 371 1 Timothy. i. 5,ii. 44 ii. 5,i. 374; ii. 98, 183, 186, 280 ii. 14,ii. 24 iii. 1,ii. 329 v. 8,ii. 323 v. 20,ii. 56 vi. 6-10,i. 15 vi. 17-19,i. 16 2 Timothy. ii. 9,ii. 172 ii. 19,ii. 285, 359, 441 ii. 25, 26,ii. 452 iii. 2,ii. 11 iii. 7,i. 49 iii. 12,ii. 284 iii. 16,ii. 214 iv. 1,ii. 207 Titus. i. 2, 3,i. 504 i. 8,ii. 10 Hebrews. ii. 4,ii. 283 iv. 12,ii. 390 vii. 11-27,ii. 183 viii. 8,ii. 168 ix. 15,ii. 185 xi. 7,ii. 264 xi. 11,ii. 144 xi. 12,ii. 144 xi. 13-16,ii. 255 xi. 17-19,ii. 146 xii. 14,ii. 56 xiii. 2,ii. 144 xiii. 16,i. 389 James. i. 2,ii. 16 i. 17,i. 460 ii. 13,ii. 449, 464, 469 ii. 14,ii. 460 ii. 17,ii. 342 iv. 6,i. 2, 478; ii. 175, 342 1 Peter. ii. 2,ii. 161 ii. 9,ii. 183, 269 iii. 4,i. 14 iii. 20, 21,ii. 264 iv. 5,ii. 207 v. 5,i. 2, 175 v. 6,ii. 342 2 Peter. ii. 4,i. 477; ii. 93, 450 ii. 19,i. 138; ii. 324 iii. 3-13,ii. 380 iii. 6,ii. 396 iii. 8,ii. 356 iii. 10, 11,ii. 396 1 John. i. 8,ii. 16, 19, 379, 400 ii. 15,ii. 11 ii. 17,ii. 396 ii. 18, 19,ii. 381 ii. 19,ii. 362 iii. 2,ii. 535 iii. 8,i. 453, 454 iii. 9,ii. 393 iii. 12,ii. 58 iv. 7,ii. 176 iv. 18,ii. 19, 455 Jude. ver. 14,ii. 264 Revelation. i. 4,ii. 173 iii. 1,i. 476 iii. 14,i. 476 xiv. 13,ii. 366 xv. 2,ii. 377 xx. 1-6,ii. 356 xx. 4,ii. 366 xx. 9, 10,ii. 360 xx. 10,ii. 435, 450, 454 xxi. 1,ii. 377 xxi. 25,ii. 378

II.—INDEX OF PRINCIPAL SUBJECTS.

Abel, the relation of, to Christ, ii. 82, 83. See Cain. Abraham, the era in the life of, from which a new succession begins, i. 124; time of the migration of, 127, etc.; the order and nature of God's promises to, 129, etc.; the three great kingdoms existing at the time of the birth of, 130, 131; the repeated promises of the land of Canaan made to, and to his seed, 131; his denial of his wife in Egypt, 132; the parting of Lot and, 132, 133; the third promise of the land to, 133; his victory over the kings, 134; the promise made to, of a large posterity, 135; the sacrifices offered by, when the covenant was renewed with, 136; the seed of, to be in bondage 400 years, 138; Sarah gives Hagar to, 139; the promise of a son given to,—receives the seal of circumcision, 140; change of the name of, 143; visit of three angels to, 144; his denial of his wife in Gerar, 146; birth of his son Isaac, 147; his offering up of Isaac, 147; death of his wife Sarah, 149; what is meant by marrying Keturah after Sarah's death? 150; the time of the fulfilment of the promise made to, respecting Canaan, 166. Abyss, casting Satan into the, ii. 358. Achior, his answer to Holofernes' inquiry respecting the Jews, ii. 126. Adam forsook God before God forsook him, i. 535; in Paradise; his temptation and fall, ii. 22, etc.; nature of his first sin, 25; an evil will preceded his evil act, 25, 26; the pride involved in the sin of, 28; the justice of the punishment of, 28, etc.; the nakedness of, seen after his base sin, 32; the fearful consequences of the sin of, i. 515, 521, ii. 1, 2. Æneas, i. 94; time of the arrival of, in Italy, ii. 238. Æsculanus, the god, i. 159. Æsculapius, sent for to Epidaurus by the Romans, i. 115, 116; a deified man, 349. Affections of the soul, right or wrong according to their direction, ii. 10, 12, 15. Africa, a fearful visitation of, by locusts, i. 134. Ages of ages, i. 508, etc. Αἰώνιον, ii. 141. Albans, the wickedness of the war waged by the Romans against, i. 105. Alcimus, ii. 276. Alexander the Great, the apt reply of a pirate to, i. 140; and Leo, an Egyptian priest,—a letter of, to his mother Olympias, i. 313, 351; invades Judea, ii. 275. Alexandra, queen of the Jews, ii. 276. Alms-deeds, of those who think that they will free evil-doers from damnation in the day of judgment, ii. 449, 464. Altor, i. 288. Alypius, ii. 485. Amor and dilectio, how used in Scripture, ii. 10, etc. Amulius and Numitor, ii. 240, 241. Anaxagoras, i. 308; ii. 268. Anaximander, i. 307. Anaximenes, i. 308. 'Ancient compassions, Thine,' sworn unto David, ii. 195, etc. Andromache, i. 104. Anebo, Porphyry's letter to, i. 397, etc. Angels, the holy things common to men and, i. 347, etc.; not mediators, 370; the difference between the knowledge of, and that of demons, 377; the love of, which prompts them to desire that we should worship God alone, 392; miracles wrought by the ministry of, for the confirmation of the faith, 392, etc., 400, etc.; the ministry of, to fulfil the providence of God, 403; those who seek worship for themselves, and those who seek honour for God, which to be trusted about life eternal, 404; rather to be imitated than invoked, 418; the creation of, 445, etc.; whether those who fell partook of the blessedness of the unfallen, 450; were those who fell aware that they would fall? 452; were the unfallen assured of their own perseverance? 452, 453; the separation of the unfallen from the fallen, meant by the separation of the light from the darkness, 458; approbation of the good, signified by the words, 'God saw the light that it was good,' 459; the knowledge by which they know God in His essence, and perceive the causes of His works, 473; of the opinion that they were created before the world, 476; the two different and dissimilar communities of, 477, etc.; the idea that angels are meant by the separation of the waters by the firmament, 479; the nature of good and bad, one and the same, 481; the cause of the blessedness of the good, and of the misery of the bad, 487; did they receive their good-will as well as their nature from God? 491; whether they can be said to be creators of any creatures, 516; the opinion of the Platonists that man's body was created by, 518; the wickedness of those who sinned did not disturb the order of God's providence, ii. 46; the 'sons of God' of the 6th chapter of Genesis not, 92, etc.; what we are to understand by God's speaking to, 114; the three, which appeared to Abraham, 144; Lot delivered by, 146; the creation of, 472. Anger of God, the, ii. 97, etc., 454. Animals, the dispersion of those preserved in the ark, after the deluge, ii. 115, etc. Animals, rational, are they part of God? i. 151. Antediluvians, the long life and great stature of, ii. 63, etc.; the different computation of the ages of, given by the Hebrew and other mss. of the Old Testament, 65, etc.; the opinion of those who believe they did not live so long as is stated, considered, 68; was the age of puberty later among, than it is now? 75, etc. Antichrist, the time of the last persecution by, hidden, ii. 288, etc; whether the time of the persecution by, is included in the thousand years, 371; the manifestation of, preceding the day of the Lord, 381, etc.; Daniel's predictions respecting the persecution caused by, 393, etc. Antiochus of Syria, ii. 275. Antipater, ii. 276, 277. Antipodes, the idea of, absurd, ii. 118. Antiquities, Varro's book respecting human and divine, i. 234, 235. Antiquity of the world, the alleged, i. 494, etc. Antisthenes, ii. 268. Antithesis, i. 457. Antoninus, quoted, i. 18. Antony, i. 132. Apis, and Serapis, the alleged change of name; worshipped, ii. 222, 223. Apocryphal Scriptures, ii. 95. Apollo and Diana, i. 279. Apollo, the weeping statue of, i. 101. Apostles, the, whence chosen, ii. 282. Apples of Sodom, the, ii. 421. Apuleius, referred to, or quoted, i. 56, 137, 324; his book concerning the God of Socrates, 326; his definition of man, 329; what he attributes to demons, to whom he ascribes no virtue, 354, 355; on the passions which agitate demons, 360; maintains that the poets wrong the gods, 361; his definition of gods and men, 362; the error of, in respect to demons, 419, etc. Aquila, the translator, ii. 95, and note. Archelaus, i. 308. Areopagus, the, ii. 227. Argos, the kings of, ii. 222, 223; the fall of the kingdom of, 233. Argus, King, ii. 223, 224. Aristippus, ii. 268. Aristobulus, ii. 276. Aristotle, and Plato, i. 323. Ark, the, of Noah, a figure of Christ and of His Church, ii. 98, etc.; and the deluge, the literal and allegorical interpretation of, 100; the capacity of, 101; what sort of creatures entered, 101, 102; how the creatures entered, 102; the food required by the creatures in, 102, 103; whether the remotest islands received their fauna from the animals preserved in, 115, etc. Ark of the covenant, the, i. 407. Art of making gods, the invention of the, i. 343. Asbestos, ii. 421. Assyrian empire, the, ii. 219; close of, 240. Athenians, the, ii. 219. Athens, the founding of, and reason of the name, ii. 226. Atlas, ii. 224. Atys, the interpretation of the mutilation of, i. 291, 292. Audians, i. 479, and note. Augury, the influence of, i. 162, 168, 169. Augustus Cæsar, i. 132. Aulus Gellius, the story he relates in the Noctes Atticæ of the Stoic philosopher in a storm at sea, i. 356, 357. Aurelius, Bishop, ii. 487. Aventinus, king of Latium, deified, ii. 240, 241. Babylon, the founding of, ii. 111, etc.; meaning of the word, 112, 269. Bacchanalia, the, ii. 232. Baptism, the confession of Christ has the same efficacy as, i. 527, 528, 544; of those who think that Catholic, will free from damnation, ii. 447, etc., 457, etc.; other references to, 489, 490. Barbarians, the, in the sack of Rome, spared those who had taken refuge in Christian churches, i. 2. "Barren, the, hath born seven," ii. 173, 174. Bassus, the daughter of, restored to life by a dress from the shrine of St. Stephen, ii. 494. Bathanarius, count of Africa, and his magnet, ii. 420. Beast, the, and his image, ii. 366, 367. Beatific vision, the nature of, considered, ii. 534-540. Beauty of the universe, the, i. 457. "Beginning, in the," i. 476. Berecynthia, i. 52, and note. Binding the devil, ii. 357. Birds, the, offered by Abraham, not to be divided,—import of this, ii. 137. Birds, the, of Diomede, ii. 234, 238. Blessed life, the, not to be obtained by the intercession of demons, but of Christ alone, i. 374. Blessedness, the, of the righteous in this life compared with that of our first parents in Paradise, i. 451; of good angels,—its cause, 487, etc.; the true, ii. 43; eternal, the promise of, 475. Blessings, the, with which the Creator has filled this life, although it is obnoxious to the curse, ii. 522-529. Boasting, Christians ought to be free from, i. 209. Bodies, earthly, refutation of those who affirm that they cannot be made incorruptible and eternal, i. 538; refutation of those who hold that they cannot be in heavenly places, 540, etc.; of the saints, after the resurrection, in what sense spiritual, 546; the animal and spiritual, 547-551; can they last for ever in burning fire? ii. 414-418; against the wise men who deny that they can be transferred to heavenly habitations, 476; the Platonists refuted, who argue that they cannot inhabit heaven, 501; all blemishes shall be removed from the resurrection bodies, the substance of, remaining, 572; the substance of, however they may have been disintegrated, shall in the resurrection be reunited, 515; the opinion of Porphyry, that souls must be wholly released from, in order to be happy, exploded by Plato, 531. Body, the, sanctity of, not polluted by the violence done to it by another's lust, i. 26, 27; the Platonic and Manichæan idea of, ii. 8, etc.; the new spiritual, 516; obviously meant to be the habitation of a reasonable soul, 526. Body, the, of Christ, against those who think that the participation of, will save from damnation, ii. 447, 448. Body of Christ, the Church the, ii. 511. Books opened, the, ii. 374. Bread, they that were full of,—who? ii. 173. Breathing, the, of God, when man was made a living soul, distinguished from the breathing of Christ on His disciples, i. 551. Brutus, Junius, his unjust treatment of Tarquinius Collatinus, i. 68, 111, 112; kills his own son, 210. Bull, the sacred, of Egypt, ii. 223. Burial, the denial of, to Christians, no hurt to them, i. 19; the reason of, in the case of Christians, 20, etc. Busiris, ii. 230. Cæsar, Augustus, i. 132. Cæsar, Julius, the statement of, respecting an enemy when sacking a city, i. 7, etc.; claims to be descended from Venus, 94; assassination of, 132. Cain, and Abel, belonged respectively to the two cities, the earthly and the heavenly, ii. 50; the fratricidal act of the former corresponding with the crime of the founder of Rome, 54, etc.; cause of the crime of,—God's expostulation with,—exposition of the viciousness of his offering, 57-61; his reason for building a city so early in the history of the human race, 61, etc.; and Seth, the heads of the two cities, the earthly and heavenly, 81; why the line of, terminates in the eighth generation from Adam, 84-89; why the genealogy of, is continued to the deluge, while after the mention of Enos the narrative returns to the creation, 89, etc. Cakus (κακός), the giant, ii. 317. Camillus, Furius, the vile treatment of, by the Romans, i. 68, 115, 211. Canaan, the land of, the time of the fulfilment of God's promise of, to Abraham, ii. 166. Canaan, and Noah, ii. 106. Candelabrum, a particular, in a temple of Venus, ii. 423, 424. Cannæ, the battle of, i. 121. Canon, the ecclesiastical, has excluded certain writings, on account of their great antiquity, ii. 264, 265. Canonical Scriptures, the, i. 438, ii. 263; the concord of, in contrast with the discordance of philosophical opinion, 267, 268. Cappadocia, the mares of, ii. 422. Captivity of the Jews, the, the end of, ii. 246. Captivity, the, of the saints, consolation in, i. 22. Carnal life, the, ii. 2, etc. Carthaginians, the, their treatment of Regulus, i. 23. Cataline, i. 80. Catholic truth, the, confirmed by the dissensions of heretics, ii. 283-285. Cato, what are we to think of his conduct in committing suicide? i. 34; excelled by Regulus, 35; his virtue, 202; was his suicide fortitude or weakness? ii. 305. Catosus, the cook, ii. 492. Cecrops, ii. 224, 226. Ceres, i. 279; the rites of, 283. Chæremon, cited by Porphyry in relation to the mysteries of Isis and Osiris, i. 399. Chaldæan, a certain, quoted by Porphyry as complaining of the obstacles experienced from another man's influence with the gods to his efforts at self-purification, i. 395, 396. Charcoal, the peculiar properties of, ii. 418. Chariots, the, of God, ii. 389. Charity, the efficacy of, ii. 466. Chickens, the sacred, and the treaty of Numantia, i. 124. Children of the flesh, and children of promise, ii. 51. Chiliasts, the, ii. 357. Christ, the preserving power of the name of, in the sack of Rome, i. 2, etc., 9, etc.; the mystery of the redemption of, at no past time awanting, but declared in various forms, 299, etc.; the incarnation of, 414; faith in the incarnation of, alone justifies, 416; the true Wisdom, but Porphyry fails to recognise, 422, 423; the Platonists blush to acknowledge the incarnation of, 423, etc.; the grace of, opens a way for the soul's deliverance, 430, etc.; the knowledge of God attained only through, 437, etc.; possessed true human emotions, ii. 17, etc.; the passion of, typified by Noah's nakedness, 106; described in the 45th Psalm, 201-204; the priesthood and passion of, described in the 110th and 122d Psalms, 204; the resurrection of, predicted in the Psalms, 205; the passion of, foretold in the Book of Wisdom, 209; the birth of, 277; the birth and death of, 290, 291; Porphyry's account of the responses of the oracles respecting, 334, etc.; the world to be judged by, 406, etc.; the one Son of God by nature, 441; the Foundation, 460; the world's belief in, the result of divine power, 483; the measure of the stature of, 508; the Perfect Man, and His Body, 511; the body of, after His resurrection, 514; the grace of, alone delivers us from the misery caused by the first sin, 520, 521. Christian faith, the certainty of, ii. 328. Christian religion, the, health-giving, i. 88; alone, revealed the malignity of evil spirits, 300; the length it is to last foolishly and lyingly fixed by the heathen, ii. 289-292. Christianity, the calamities of Rome attributed to, by the heathen, i. 23, 50, 51; the effrontery of such an imputation to, 132. Christians, why they are permitted to suffer evils from their enemies, i. 39; the reply of, to those who reproach them with suffering, 41; ought to be far from boasting, 209; the God whom they serve, the true God, to whom alone sacrifice ought to be offered, ii. 333, etc. Chronology, the enormously long, of heathen writers, i. 494, 495, 496; the discrepancy in that of the Hebrew and other mss. in relation to the lives of the antediluvians, ii. 65, etc. Church, the sons of the, often hidden among the wicked, and false Christians within the, i. 46; the indiscriminate increase of, ii. 281, 282, 283; the endless glory of, 377, etc.; the body of Christ, 511, etc. Cicero, his opinion of the Roman republic, i. 74; on the miseries of this life, 302; his definition of a republic,—was there ever a Roman republic answering to it? 330, 331; variously quoted, 57, 58, 62, 63, 87, 109, 117, 129, 165, 170, 171, 173, 205, 256, 511, ii. 480, 482. Cincinnatus, Quintus, i. 213. Circe, ii. 235, 237. Circumcision, instituted, ii. 141; the punishment of the male who had not received, 141, 142. City, the celestial, i. 207. City of God, the, i. 418; the origin of, and of the opposing city, 436; nature of, and of the earthly, ii. 47; Abel the founder of, and Cain of the earthly, 50; the citizens of, and of the earthly, 51; the weakness of the citizens of, during their earthly pilgrimage, 56; and the earthly, compared and contrasted, 292; what produces peace, and what discord, between, and the earthly, 326, etc.; the eternal felicity of, 540-545. Claudian, the poet, quoted, i. 225. Cœlestis, i. 52, and note; the mysteries of, 86. Collatinus, Tarquinius, the vile treatment of, by Junius Brutus, i. 68, 111, etc. Concord, the temple of, erected, i. 126; the wars which followed the building of, 128, etc. Confession of Christ, the efficacy of, for the remission of sins, i. 527. Conflagration of the world, the, ii. 377; where shall the saints be during? 380. Confusion of tongues, the, ii. 111, etc.; God's coming down to cause, 113, etc. Conjugal union, the, as instituted and blessed by God, ii. 38. Constantine, i. 219, etc.; the prosperity granted to, by God, 223, etc. Consuls, the first Roman, their fate, ii. 111, etc. Corn, the gods which were supposed to preside over, at the various stages of its growth, gathering in, etc., i. 144. Creation, i. 439, 443; the reason and cause of, 461, 462; the beauty and goodness of, ii. 258. Creation, the, of angels, i. 445; of the human race in time, 500; of both angels and men, ii. 472, etc. Creator, the, is distinguished from His works by piety, i. 297, etc.; sin had not its origin in, 456. Creatures, the, to be estimated by their utility, i. 455. Cumæan Sibyl, the, i. 421. Curiatii and Horatii, the, i. 105. Curtius leaps into the gulf in the Forum, i. 211. Curubis, a comedian, miraculously healed, ii. 490. Cybele, i. 52, 53; the priests of, 56. Cycles of time maintained by some, i. 498, 505, etc., 511, 513. Cynics, the foolish beastliness of the, ii. 36; further referred to, 297. Cynocephalus, i. 65. Damned, the punishment of the, ii. 432. Danäe, ii. 232. Darkness, the, when the Lord was crucified, i. 108, 109. David, the promise made to, in his Son; Nathan's message to, ii. 189, etc., 193, etc.; God's "ancient compassions" sworn to, 195, etc., 198; his concern in writing the Psalms, 199; his reign and merit, 209. Day, the seventh, the meaning of God's resting on, i. 444. Days, the first, i. 443. Days, lucky and unlucky, i. 186, 187. "Days of the tree of life," the, ii. 402. Dead, the, given up to judgment by the sea, death, and hell, ii. 375. Dead, prayers for the, ii. 453. Dead men, the religion of the pagans has reference to, i. 347. Death, caused by the fall of man, i. 521; that which can affect an immortal soul, and that to which the body is subject, 521, 522; is it the punishment of sin, even in case of the good? 522-524; why, if it is the punishment of sin, is it not withheld from the regenerate? 524; although an evil, yet made a good to the good, 525; the evil of, as the separation of soul and body, 526; that which the unbaptized suffer for the confession of Christ, 527, etc.; the saints, by suffering the first, are freed from the second, 528; the moment of, when it actually occurs, 528, 529; the life which mortals claim may be fitly called, 529, 530; whether one can be living and yet in the state of, at the same time, 531; what kind of, involved in the threatenings addressed to our first parents, 533; concerning those philosophers who think it is not penal, 536; the second, ii. 343, etc. Death, when it may be inflicted without committing murder, i. 32. Deborah, ii. 233. "Debts, forgive us our," ii. 467, 468. Decii, the, ii. 212. Deliverance, the way of the soul's, which grace throws open, i. 430. Demænetus, ii. 235. Demon of Socrates, the, Apuleius on, i. 326, 327. Demoniacal possessions, ii. 303. Demonolatry, illicit acts connected with, i. 394. Demons, the vicissitudes of life, not dependent on, i. 79; look after their own ends only, 82; incite to crime by the pretence of divine authority, 83; give certain obscure instructions in morals, while their own solemnities publicly inculcate wickedness, 85, etc.; what they are, 326; not better than men because of their having aerial bodies, 327, etc.; what Apuleius thought concerning the manners and actions of, 329, etc.; is it proper to worship? 331, etc.; ought the advocacy of, with the gods, to be employed? 332, 334; are the good gods more willing to have intercourse with, than with men? 335; do the gods use them as messengers, or interpreters, or are they deceived by? 335, etc.; we must reject the worship of, 338; are there any good, to whom the guardianship of the soul may be committed? 354; what Apuleius attributes to, 354, 355; the passions which agitate, 360; does the intercession of, obtain for men the favour of the celestial gods? 363; men, according to Plotinus, less wretched than, 364; the opinion of the Platonists that the souls of men become, 365; the three opposite qualities by which the Platonists distinguish between the nature of man, and that of, 365, 366; how can they mediate between gods and men, having nothing in common with either? 366; the Platonist idea of the necessity of the mediation of, 371; mean, by their intercession, to turn man from the path of truth, 375; the name has never a good signification, 375; the kind of knowledge which puffs up the, 376; to what extent the Lord was pleased to make Himself known to, 376, 377; the difference between the knowledge possessed by, and that of the holy angels, 377; the power delegated to, for the trial of the saints, 411; where the saints obtain power against, 412; seek to be worshipped, 419; error of Apuleius in regard to, 419, etc.; strange transformations of men, said to have been wrought by, ii. 235, 238; the friendship of good angels in this life, rendered insecure by the deception of, 313, etc. Demons, various other references to, i. 174, 222, 223, 281, 288, 301, 302, 303, 304, 305, 312, 326, 327, 345, 370, 411, 420, ii. 223, 289, 347. "Desired One, the," of all nations, ii. 275. Deucalion's flood, ii. 228. Devil, the, how he abode not in the truth, i. 454; how is it said that he sinned from the beginning? 454, 455; the reason of the fall of (the wicked angel), ii. 46, 47; stirs up persecution, 284; the nature of, as nature, not evil, 320, 321; the binding of, 357; cast into the abyss, 358; seducing the nations, 359; the binding and loosing of, 360, etc.; stirs up Gog and Magog against the Church, 369, etc.; the damnation of, 373; of those who deny the eternal punishment of, 450. Devil, a young man freed from a, at the monument of Protasius and Gervasius, ii. 491; a young woman freed from a, by anointing, 492. Devils, marvels wrought by, ii. 424. Diamond, the, the peculiar properties of, ii. 419. Diana, and Apollo, i. 279. Dictator, the first, i. 116. Diomede and his companions, who were changed into birds, ii. 234, 238. Dis, i. 279, 288, 296. Discord, why not a goddess as well as Concord? i. 127. Divination, i. 302. Doctor, a gouty, of Carthage, miraculously healed, ii. 489. Duration and space, infinite, not to be comprehended, i. 441. Earth, the, affirmed by Varro to be a goddess,—reason of his opinion, i. 286. "Earth, in the midst of the," ii. 176, 177, 178. Earth, holy, from Jerusalem, the efficacy of, ii. 490, 491. Ecclesiasticus and Wisdom, the Books of, ii. 209. Eclipses, i. 108, 109. Education, the divine, of mankind, i. 402. Egeria, the nymph, and Numa, i. 303. Egypt, a fig-tree of a peculiar kind found in, ii. 421. Egyptians, the mendacity of, in ascribing an extravagant antiquity to their science, ii. 266, 267. Eleusinian rites of Ceres, the, i. 283. Eleven, the significance of the number, ii. 88. Eli, the message of the man of God to, ii. 179-183. Elias, the coming of, before the judgment, ii. 405. Elisha and Gehazi, ii. 536, 537. Emotions, mental, opinions of the Peripatetics and Stoics respecting, i. 355, 356. Emotions and affections, good and bad, ii. 10, 12, 15. Emperors, the Christian, the happiness of, i. 222, etc. Empire, a great, acquired by war,—is it to be reckoned among good things? i. 138; should good men wish to rule an extensive? 152, 153, 154. Empire, the Roman. See Roman Empire. Enemies of God, the, are not so by nature, but by will, i. 484. Enlightenment from above, Plotinus respecting, i. 385. Enoch, the seventh from Adam, the significance of the translation of, ii. 84; left some divine writings, 96. Enoch, the son of Cain, ii. 81. Enos, the son of Seth, ii. 81; a type of Christ, 82-84. Entity, none contrary to the divine, i. 483. Epictetus, quoted on mental emotions, i. 357. Ericthonius, ii. 230. Errors, the, of the human judgment, when the truth is hidden, ii. 209, etc. Erythræan Sibyl, the, her predictions of Christ, ii. 242. Esau and Jacob, the dissimilarity of the character and actions of, i. 182; the things mystically prefigured by, ii. 153, etc. Esdras and Maccabees, the Books of, ii. 262. Eternal life, the gift of God, i. 257; the promise of, uttered before eternal times, 504. Eternal punishment, ii. 433. See Punishment. Eucharius, a Spanish bishop, cured of stone by the relics of St. Stephen, ii. 493. Eudemons, i. 365, 368. Εὐσέβεια, i. 384. Evil, no natural, i. 461. Evil will, a, no efficient cause of, i. 490. Existence, and knowledge of it, and love of both, i. 469, etc., 471, etc. Eye, the, of the resurrection body, the power of, ii. 537. Fables invented by the heathen in the times of the judges of Israel, ii. 231. Fabricius and Pyrrhus, i. 213. Faith, justification by, i. 416, etc. Faith and Virtue, honoured by the Romans with temples, i. 156, 157. Fall of man, the, and its results, foreknown by God, i. 514; mortality contracted by, 521; the second death results from, ii. 1; the nature of, 22, etc., 25, etc. Fate, i. 178; the name misapplied by some when they use it of the divine will, 189. Fathers, the two, of the two cities, sprung from one progenitor, ii. 81. Fear and Dread, made gods, i. 161. Felicity, the gift of God, i. 257; the eternal, of the city of God, ii. 540-545. Felicity, the goddess of, i. 155; the Romans ought to have been content, with Virtue and, 157, 158; for a long time not worshipped by the Romans; her deserts, 161, 162, 163. Fever, worshipped as a deity, i. 65 and note, 102. Fig-tree, a singular, of Egypt, ii. 421. Fimbria, the destruction of Ilium by, i. 96, 97. Fire, the peculiar properties of, ii. 418. Fire, the, whirlwind, and the sword, ii. 389. Fire, saved so as by, ii. 460. Fire, the, which comes down from heaven to consume the enemies of the holy city, ii. 370. Fire, the, and the worm that dieth not, ii. 433; of hell,—is it material? and if it be so, can it burn wicked spirits? 434, etc. First man (our first parents), the, the plenitude of the human race contained in, i. 519; the fall of, 521; what was the first punishment of? 534; the state in which he was made, and that into which he fell, 534, 535; forsook God, before God forsook him, 535; effects of the sin of,—the second death, ii. 1, etc.; was he, before the fall, free from perturbations of soul? 20; the temptation and fall of, 22-25; nature of the first sin of, 25; the pride of the sin of, 28; justice of the punishment of, 28-31; the nakedness of, 32; the transgression of, did not abolish the blessing of fecundity, 37; begat offspring in Paradise without blushing, 44-46. First parents, our. See First Man. First principles of all things, the, according to the ancient philosophy, i. 313. First sin, the nature of the, ii. 25. Flaccianus, ii. 242. Flesh, the, of believers, the resurrection of, i. 544; the world at large believes in the resurrection of [see Resurrection], ii. 477; of a dead man, which has become the flesh of a living man,—whose shall it be in the resurrection? 515. Flesh, living after the, ii. 2, etc., 4, etc., 6, etc.; children of the, and of the promise, 51. Florentius, the tailor, how he prayed for a coat, and got it, ii. 492. Foreknowledge, the, of God, and the free-will of man, i. 190, etc. Forgiveness of debts, prayed for, ii. 467, 468. Fortitude, ii. 304, 305. Fortune, the goddess of, i. 155, 263. Foundation, the, the opinion of those who think that even depraved Catholics will be saved from damnation on account of, considered, ii. 448, etc., 460, etc.; who has Christ for? 460, 461. Fountain, the singular, of the Garamantæ, ii. 421. Free-will of man, the, and the foreknowledge of God, i. 190, etc. Free-will, in the state of perfect felicity, ii. 542. Friendship, the, of good men, anxieties connected with, ii. 311; of good angels, rendered insecure by the deceit of demons, 313, etc. Fruit, i. 467. Fugalia, the, i. 54, 55. Furnace, a smoking, and a lamp of fire passing between the pieces of Abraham's sacrifice, the import of, ii. 139. Galli, the, i. 56, and note, 289, 290. Games, restored in Rome during the first Punic war, i. 118. Ganymede, ii. 232. Garamantæ, the singular fountain of the, ii. 421. Gauls, the, Rome invaded by, i. 115, 116. Gehazi and Elisha, ii. 536, 537. Generation, would there have been, in Paradise if man had not sinned? ii. 39, etc., 41, etc. Genius, and Saturn, both shown to be really Jupiter, i. 275, etc. Giants, the offspring of the sons of God and daughters of men,—and other, ii. 93, etc., 96. Glory, the difference between, and the desire of dominion, i. 215; shameful to make the virtues serve human, 217; the, of the latter house, ii. 280, 281; the endless, of the Church, 377, etc. God, the vicissitudes of life dependent on the will of, i. 79, etc.; not the soul of the world, 151; rational animals not parts of, 151, 152; the one, to be worshipped, although His name is unknown, the giver of felicity, 164, 165; the times of kings and kingdoms ordered by, 175; the kingdom of the Jews founded by, 175; the foreknowledge of, and the free-will of man, 190, etc.; the providence of, 198, etc., 403; all the glory of the righteous is in, 205; what He gives to the followers of truth to enjoy above His general bounties, 199; the worship of, 383, 384, 386; the sacrifices due to Him only, 387, etc.; the sacrifices not required, but enjoined by, for the exhibition of truth, 388; the true and perfect sacrifice due to, 390, etc.; invisible, yet has often made Himself visible, 401, etc.; our dependence for temporal good, 402; angels fulfil the providence of, 403, 404; sin had not its origin in, 457; the eternal knowledge, will, and design of, 459, etc.; has He been always sovereign Lord, and has He always had creatures over whom He exercised His sovereignty? 501, etc.; His promise of eternal life uttered before eternal times, 504; the unchangeable counsel and will of, defended against objections, 505; refutation of the opinion that His knowledge cannot comprehend things infinite, 507; the fall of man foreknown by, 514; the Creator of every kind of creature, 516; the providence of, not disturbed by the wickedness of angels or of men, ii. 46; the anger of, 97, etc., 454; the coming down of, to confound the language of the builders of Babel, 113, etc.; whether the, of the Christians is the true, to whom alone sacrifice ought to be paid, 333, etc.; the will of, unchangeable and eternal, 474. Gods, the, cities never spared on account of, i. 3, etc.; folly of the Romans in trusting, 4, etc.; the worshippers of, never received healthy precepts from,—the impurity of the worship of, 51; obscenities practised in honour of the Mother of the, 53; never inculcated holiness of life, 55; the shameful actions of, as displayed in theatrical exhibitions, 57; the reason why they suffered false or real crimes to be attributed to them, 59; the Romans showed a more delicate regard for themselves than for the, 61; the Romans should have considered those who desired to be worshipped in a licentious manner as unworthy of being honoured as, 62; Plato better than, 63; if they had any regard for Rome, the Romans should have received good laws from them, 66; took no means to prevent the republic from being ruined by immorality, 77, etc.; the vicissitudes of life not dependent on, 79, etc.; incite to evil actions, 83, etc.; give secret and obscure instructions in morals, while their solemnities publicly incite to wickedness, 85; the obscenities of the plays consecrated to, contributed to overthrow the republic, 87; the evils which alone the pagans feared, not averted by, 91, etc.; were they justified in permitting the destruction of Troy? 92; could not be offended at the adultery of Paris, the crime being so common among themselves, 93; Varro's opinion of the utility of men feigning themselves to be the offspring of, 94; not likely they were offended at the adultery of Paris, as they were not at the adultery of the mother of Romulus, 94; exacted no penalty for the fratricidal conduct of Romulus, 95; is it credible that the peace of Numa's reign was owing to? 98; new, introduced by Numa, 101; the Romans added many to those of Numa, 102; Rome not defended by, 114, etc.; which of the, can the Romans suppose presided over the rise and welfare of the empire? 143, etc.; the silly and absurd multiplication of, for places and things, 144; divers set over divers parts of the world, 146; the many, who are asserted by pagan doctors to be the one Jove, 148, etc.; the knowledge and worship of the, which Varro glories in having conferred on the Romans, 159; the reasons by which the pagans defended their worshipping the divine gifts themselves among the, 163, etc.; the scenic plays which they have exacted from their worshippers, 165; the three kinds of, discovered by Scævola, 166, etc.; whether the worship of, has been of service to the Romans, 168; what their worshippers have owned they have thought about, 170; the opinions of Varro about, 172; of those who profess to worship them on account of eternal advantages, 229, etc.; Varro's thoughts about the, of the nations, 233, etc.; the worshippers of, regard human things more than divine, 235, etc.; Varro's distribution of, into fabulous, natural, and civil, 238, etc.; the mythical and civil, 240; natural explanations of, 246, etc.; the special offices of, 248; those presiding over the marriage chamber, 249, 250; the popular worship of, vehemently censured by Seneca, 252-254; unable to bestow eternal life, 256, 257; the select, 258, 259; no reason can be assigned for forming the select class of, 260; those which preside over births, 260; the inferior and the select compared, 364; the secret doctrine of the pagans concerning the physical interpretation of, 266; Varro pronounces his own opinions concerning, uncertain, 280, 281; Varro's doctrine concerning, not self-consistent, 295, etc.; distinguished from men and demons, 326; do they use the demons as messengers? 335; Hermes laments the error of his forefathers in inventing the art of making, 343; scarcely any of, who were not dead men, 348; the Platonists maintain that the poets wrong the, 361; Apuleius' definition of, 363; does the intercession of demons secure the favour of, for men? 363; according to the Platonists, they decline intercourse with men, 371, etc.; the name falsely given to those of the nations, yet given in Scripture to angels and men, 378, etc.; threats employed towards, 399; philosophers assigned to each of, different functions, ii. 327. Gods, the multitudes of, for every place and thing, i. 144, etc., 158, 159, 248, 249, 259, 260. Gods, the invention of the art of making, i. 343. Gog and Magog, ii. 369. Good, no nature in which there is not some, ii. 320. Good, the chief, ii. 288; various opinions of the philosophers respecting, 293; the three leading views of, which to be chosen, 299, etc.; the Christian view of, 301, etc. Good men, and wicked, the advantages and disadvantages indiscriminately occurring to, i. 10; reasons for administering correction to both together, 11, etc.; what Solomon says of things happening alike to both, 348. Goods, the loss of, no loss to the saints, i. 14, etc. Gospel, the, made more famous by the sufferings of its preachers, ii. 282. Gracchi, the civil dissensions occasioned by, i. 126. Grace of God, the, the operation of, in relation to believers, ii. 441; pertains to every epoch of life, 442; delivers from the miseries occasioned by the first sin, 520, 521. Great Mother, the, the abominable sacred rites of, i. 292, 293. Greeks, the conduct of the, on the sack of Troy, i. 6, 7. Habakkuk, the prophecy and prayer of, ii. 252. Hagar, the relation of, to Sarah and Abraham, ii. 139. Haggai's prophecy respecting the glory of the latter house, ii. 280, 281. Hadrian yields up portions of the Roman empire, i. 169, 170. Ham, the conduct of, towards his father, ii. 105; the sons of, 109. Hannah's prophetic song, an exposition of, ii. 170-179. Hannibal, his invasion of Italy, and victories over the Romans, i. 120; his destruction of Saguntum, 121, 122. Happiness, the gift of God, i. 257; of the saints in the future life, ii. 314, 315. Happiness, the, desired by those who reject the Christian religion, i. 72, etc. Happy man, the, described by contrast, i. 138. Heaven, God shall call to, ii. 398. Hebrew Bible, the, and the Septuagint,—which to be followed in computing the years of the antediluvians, ii. 70, etc. Hebrew language, the original, ii. 121, etc.; written character of, 265, 266. Hebrews, the Epistle to the, ii. 135. Hecate, the reply of, when questioned respecting Christ, ii. 335. Heifer, goat, and ram, three years old, in Abraham's sacrifice,—the import of, ii. 136, 137. Hell, ii. 432; is the fire of, material? and if so, can it burn wicked spirits? 434. Hercules, ii. 225, 230; the story of the sacristan of, i. 244. Here, i. 411. Heretics, the Catholic faith confirmed by the dissensions of, ii. 283, 284. Hermes, the god, i. 349. Hermes Trismegistus, respecting idolatry and the abolition of the superstitions of the Egyptians, i. 339, etc.; openly confesses the error of his forefathers, the destruction of which he yet deplores, 342, etc. Herod, ii. 277; a persecutor, 287. Heroes of the Church, the, ii. 411. Hesperius, miraculously delivered from evil spirits, ii. 490. Hippocrates quoted in relation to twins, i. 179. Histriones, i. 63, note. Holofernes, his inquiry respecting the Israelites, and Achior's answer, ii. 126. Holy Ghost, the, i. 553. Homer, quoted, i. 92, 189. Hope, the influence of, ii. 307; the saints now blessed in, 330. Horace, quoted, i. 5, 204. Horatii and Curiatii, the, i. 105, 106. Hortensius, the first dictator, i. 116. Hosea, his prophecies respecting the things of the gospel, ii. 247-249. Human race, the, the creation of, in time, i. 500; created at first in one individual, 513, 514; the plenitude of, contained in the first man, 519. Hydromancy, i. 302. Hyrcanus, ii. 276. Ilium, modern, destroyed by Fimbria, i. 96, 97. Image of the beast, the, ii. 366, 367. Image of God, the human soul created in the, i. 515. Images of the gods, not used by the ancient Romans, i. 173. Imitation of the gods, i. 56. Immortality, the portion of man, had he not sinned, i. 521, 542, etc. Incarnation of Christ, the, i. 414, ii. 277; faith in, alone justifies, 416, etc.; the Platonists, in their impiety, blush to acknowledge, 423, etc. Innocentia, of Carthage, miraculously cured of cancer, ii. 488, 489. Innocentius, of Carthage, miraculously cured of fistula, ii. 485-488. Ino, ii. 233. Intercession of the saints,—of those who think that, on account of, no man shall be damned in the last judgment, ii. 445, etc., 451, etc. Io, daughter of, ii. 221. Ionic school of philosophy, the founder of the, i. 307. Irenæus, a tax-gatherer, the son of, restored to life by means of the oil of St. Stephen, ii. 494. Isaac, and Ishmael, ii. 52; a type, 53; the birth of, and import of his name, 146, 147; the offering up of, 148; Rebecca, the wife of, 149; the oracle and blessing received by, just as his father died, 152. Isaiah, the predictions of, respecting Christ, ii. 249. Isis and Osiris, i. 349, 351, 395, ii. 221, 223, 264, 266. Israel, the name given to Jacob,—the import of, ii. 157. Israel, the nation of, its increase in, and deliverance from Egypt, ii. 161-163; were there any outside of, before Christ, who belonged to the fellowship of the holy city? 279, etc. Italic school of philosophy, the, i. 306. Jacob, and Esau, the things mysteriously prefigured by, ii. 153, etc.; his mission to Mesopotamia, 155; his dream, 156; his wives, 157; why called Israel, 157; how said to have gone into Egypt with seventy-five souls, 158; his blessing on Judah, 159; his blessing the sons of Joseph, 161; the times of, and of Joseph, 221, etc. Janus, the temple of, i. 98; the relation of, to births, 260, 261; nothing infamous related of, 265; is it reasonable to separate Terminus and? 268; why two faces, and sometimes four, given to the image of? 269; compared with Jupiter, 270; why he has received no star, 278. Japhet, ii. 105. Jeroboam, ii. 214. Jerome, his labours as a translator of Scripture, ii. 271; his commentary on Daniel referred to, 394. Jerusalem, the new, coming down from heaven, ii. 377, etc. Jews, the, the kingdom of, founded by God, i. 175; what Seneca thought of, 255, 256; their unbelief, foretold in the Psalms, ii. 208; end of the captivity of,—their prophets, 246, etc.; the many adversities endured by, 274, etc.; the dispersion of, predicted, 277-279; whether, before Christ, there were any outside of, who belonged to the heavenly city, 279. Joseph, the sons of, blessed by Jacob, ii. 161; the times of, 221; the elevation of, to be ruler of Egypt, 222; who were kings at the period of the death of? 224. Joshua, i. 163; who were kings at the time of the death of? ii. 229; the sun stayed in its course by, 429, 430; the Jordan divided by, 430. Jove, are the many gods of the pagans one and the same Jove? i. 148; the enlargement of kingdoms improperly ascribed to, 152; Mars, Terminus, and Juventus refuse to yield to, 162, 169. See Jupiter. Judah, Jacob's blessing on, ii. 159, etc. Judgment, ever going on,—the last, ii. 345, 346; ever present, although it cannot be discerned, 346; proofs of the last, from the New Testament and the Old, 349, etc.; words of Jesus respecting, 350, 373, 374, 375; what Peter says of, 379; predictions respecting, 389, 390, etc., 395, etc., 399, etc.; separation of the good and bad in the, 403; to be effected in the person of Christ, 406, etc. Julian the apostate, i. 219; a persecutor, ii. 287. Juno, i. 147, 148, 260. Jupiter, the power of, compared with Janus, i. 270, etc.; is the distinction made between, and Janus, a proper one? 273; the surnames of, 273; called "Pecunia,"—why? 275; scandalous amours of, ii. 232. Justinus, the historian, quoted respecting Ninus' lust of empire, i. 141. Juventus, i. 162, 169. Keturah, what is meant by Abraham's marrying, after the death of Sarah? ii. 150. "Killeth and maketh alive, the Lord," ii. 174. Killing, when allowable, i. 32. Kingdom, the, of Israel, under Saul, a shadow, ii. 184; the description of, 186; promises of God respecting, 189, etc., 193, etc.; varying character of, till the captivity, and, finally, till the people passed under the power of the Romans, 214, 215. Kingdom of Christ, the, ii. 363, 364. Kingdoms, without justice, i. 139; have any been aided or deserted by the gods? 142; the enlargement of, unsuitably attributed to Jove, 152; the times of, ordained by the true God, 175; not fortuitous, nor influenced by the stars, 177-179; the three great, when Abraham was born, ii. 130, 131. Kings, of Israel, the times of the, ii. 163; after Solomon, 213; after the judges, 239; of the earthly city which synchronize with the times of the saints, reckoning from Abraham, ii. 218, etc.; of Argos, ii. 223, 224; of Latium, 240. Knowledge, the eternal and unchangeable, of God, i. 439, etc.; of our own existence, 469, etc., 471, etc.; by which the holy angels know God, 473, etc. Labeo, cited, i. 64. 127, 325, ii. 533. Lactantius, quotations made by, from a certain Sibyl, ii. 243, 244. Language, the origin of the diversity of, ii. 111, etc.; the original, 121, etc.; diversities of, how they operate to prevent human intercourse, 310, 311. Larentina, the harlot, i. 244. Latinius, Titus, the trick of, to secure the re-enactment of the games, i. 165. Latium, the kings of, ii. 240. Λατρεία and Δουλεία, i. 383, 386. Laurentum, the kingdom of, ii. 233. Laver of regeneration, the, ii. 441. Law, the, confirmed by miraculous signs, i. 407, etc.; of Moses, must be spiritually understood, to cut off the murmurs of carnal interpreters, ii. 403, 404. Lethe, the river, i. 428. Lex Voconia, the, i. 124. Liber, the god, i. 230; and Libera, 248, 260, 261, ii. 232. Liberty, the, which is proper to man's nature, ii. 323, etc. Life, the end of, whether it is material that it be long delayed, i. 18; the vicissitudes of, not dependent on the favour of the gods, but on the will of the true God, 79. Life, eternal, the gift of God, i. 257; the promise of, uttered before the eternal times, 504. Light, the, the division of, from the darkness,—the significance of this, i. 458; pronounced "good,"—meaning of this, 459. Lime, the peculiar properties of, ii. 418, 419. Livy, quoted, i. 165. Loadstone, the, ii. 420. Locusts, a fearful invasion of Africa by, i. 134. Lot, the parting of Abraham and, ii. 132; the deliverance of, from captivity, by Abraham, 134. Lot's wife, i. 293. Love and regard used in Scripture indifferently of good and evil affections, ii. 10. Lucan's Pharsalia, quoted, i. 20, 103, 129. Lucillus, bishop of Sinita, cured of a fistula by the relics of St. Stephen, ii. 493. Lucina, the goddess, i. 149, 260. Lucretia, her chastity and suicide, i. 28, 29. Lucretius, quoted, ii. 419. Lust, the evil of, ii. 31; and anger, to be bridled, 35, etc.; the bondage of, worse than bondage to men, 224, 225. Lying-in woman, the, her god-protectors, i. 249. Maccabæus, Judas, ii. 276. Maccabees, the Books of, ii. 262. Madness, the strange, which once seized upon all the domestic animals of the Romans, i. 126. Magic art, the impiety of, i. 33; the marvels wrought by, ii. 424. Magicians of Egypt, the, i. 393. Magnets, two, an image suspended between, in mid air, ii. 425. Malachi, ii. 399. "Mammon of unrighteousness," ii. 469, 470. Man, though mortal, can enjoy true happiness, i. 369; recentness of the creation of, 496, etc.; the first, 519, etc.; the fall of the first, 521; the death with which he first was threatened, 533; in what state made, and into what state he fell, 534; forsook God before God forsook him, 535; effects of the sin of the first, ii. 1, etc.; what it is to live according to, 6, etc. See First Man. Manichæans, the, references to, i. 461, 462, 463; their view of the body, ii. 8, etc. Manlius, Cneius, i. 123. Manturnæ, the goddess, i. 249, 250. Marcellus, Marcus, destroys Syracuse, and bewails its ruin, i. 8. Mares, the, of Cappadocia, ii. 422. Marica, the Minturnian goddess, i. 81. Marius, i. 79, 80, 81; the war between, and Sylla, 128, 129, 130. Marriage, as originally instituted by God, ii. 38; among blood relations in primitive times, 78; between blood relations, now abhorred, 79. Marriage bed-chamber, the, the gods which preside over, i. 249, 250. Mars, Terminus, and Juventus, refuse to yield to Jove, i. 162, 169; and Mercury, the offices of, 276. Martial, a nobleman, converted by means of flowers brought from the shrine of St. Stephen, ii. 493. Martyrs, the honour paid to, by Christians, i. 350, etc.; the heroes of the Church, 411; miracles wrought by, ii. 499, 500. Marvels related in history, ii. 417-423, 426, 427; wrought by magic, 424, 425. Massephat, ii. 188. Mathematicians, the, convicted of professing a vain science, i. 183. Mediator, Christ the, between God and man, i. 369; the necessity of having Christ as, to obtain the blessed life, 374; the sacrifice effected by, 410, etc. Melchizedek, blesses Abraham, ii. 135. Melicertes, ii. 233. Men, the primitive, immortal, had they never sinned, i. 542; the creation of, and of angels, ii. 472-474. Mercury, and Mars, i. 276; the fame of, ii. 225. Metellus, rescues the sacred things from the fire in the temple of Vesta, i. 119. Methuselah, the great age of, ii. 66. Millennium, the, ii. 356. Mind, the capacity and powers of, ii. 525. Minerva, i. 146, 262, 279, 296, ii. 225. Miracles, wrought by the ministry of angels, i. 392, etc., 400, etc., 405; the, ascribed to the gods, 405, 406; the, by which God authenticated the law, 407, etc.; against such as deny the, recorded in Scripture, 408, etc.; the ultimate reason for believing, 425-428; wrought in more recent times, 484-499; wrought by the martyrs in the name of Christ 499, etc. Miseries, the, of this life, Cicero on, ii. 302; of the human race through the first sin, 517-520; deliverance from, through the grace of Christ, 520, 521; which attach peculiarly to the toil of good men, 521, etc. Mithridates, the edict of, enjoining the slaughter of all Roman citizens found in Asia, i. 125. Monstrous races,—are they derived from the stock of Adam, or from Noah's sons? i. 116, 118. Moses, miracles wrought by, i. 393; the time of, ii. 161-163; who were kings at the period of the birth of? 224; the time he led Israel out of Egypt, 228; the antiquity of the writings of, 264. Mother of the gods, the obscenities of the worship of, i. 52, 53, etc.; whence she came, 102. Mucius, and king Porsenna, i. 211. Mysteries, i. 266; the Eleusinian, 283; the Samothracian, 296. Mystery, the, of Christ's redemption often made known by signs, etc., i. 299. Mystery of iniquity, the, ii. 381, 382. Nahor, ii. 125. Nakedness of our first parents, the, ii. 32. Nathan, his message to David, ii. 189; the resemblance of Psalm lxxxix. to the prophecy of, 191, etc. Natural history, curious facts in:—the salamander, ii. 417; the flesh of the peacock, 417, 418; fire, 418; charcoal, 418; lime, 418, 419; the diamond, 419; the loadstone, 420; the salt of Agrigentum, 421; the fountain of the Garamantæ, and of Epirus, 421; asbestos, 421; the wood of the Egyptian fig-tree, 421; the apples of Sodom, 421; the stone pyrites, 421, 422; the stone selenite, 422; the Cappadocian mares, 422; the island Tilon, 422; the star Venus, 429. Nature, not contrary to God, but good, i. 484; of irrational and lifeless creatures, 485; none in which there is not good, 320, 321. Natures, God glorified in all, i. 486. Necessity, is the will of man ruled by? i. 195. Necromancy, i. 302. Neptune, i. 279, 296; and Salacia, and Venilia, 285. Nero, the first to reach the citadel of vice, i. 216; curious opinions entertained of him after his death, ii. 382. New Academy, the uncertainty of, contrasted with the Christian faith, ii. 328. New heavens, and new earth, the, ii. 373, 374, 376, etc. Nigidius, cited in reference to the birth of twins, i. 181. Nimrod, ii. 108, 109, 112, 122. Nineveh, ii. 109; curious discrepancy between the Hebrew and Septuagint as to the time fixed for the overthrow of, in Jonah's prophecy, 273, 274; spared, 446; how the prediction against, was fulfilled, 455. Ninus, ii. 219, 220. Noah, commanded by God to build an ark, ii. 98; whether after, till Abraham, any family can be found who lived according to God, 104; was prophetically signified by the sons of? 105; the nakedness of, revealed by Ham, but covered by Shem and Japheth, its typical significance, 106, 107; the generation of the sons of, 108, etc. Noctes Atticæ, the, of Aulus Gellius, quoted, i. 356, 357. Numa Pompilius, the peace that existed during the reign of, is it attributable to the gods? i. 98; introduces new gods, 101, etc.; the Romans add new gods to those introduced by, 102; the story of finding the books of, respecting the gods, and the burning of the same by the senate, 301, etc.; befooled by hydromancy, 302. Numantia, i. 124. Numitor and Amulius, ii. 240, 241. Ogyges, ii. 225, 226. Old Testament Scriptures, caused by Ptolemy Philadelphus to be translated out of Hebrew into Greek, ii. 270, 271. Opimius, Lucius, and the Gracchi, i. 126. Oracles of the gods, responses of, respecting Christ, as related by Porphyry, ii. 344, etc. Order and law, the, which obtain in heaven, and on earth, ii. 322. Origen, the errors of, i. 463-465. Ὁρμή, ii. 303. Orpheus, ii. 233. Pagan error, the probable cause of the rise of, i. 281, 282, 347. Paradise, man in, ii, 23; would there have been generation in, had man not sinned? 39, etc., 41, etc., 44, etc.; Malachi's reference to man's state in, 401. Paris, the gods had no reason to be offended with, i. 93. Passions, the, which assail Christian souls, i. 359, etc.; which agitate demons, 360. Paterfamilias, ii. 325. Patricians and Plebs, the dissensions between, i. 69, 70, 113. Paulinus, i. 16. Paulus and Palladia, members of a household cursed by a mother-in-law, miraculously healed at the shrine of St. Stephen, ii. 497-499. Peace, the eternal, of the saints, ii. 314, 315; the fierceness of war, and the disquietude of men make towards, 315-319; the universal, which the law of nature preserves, 319, etc.; the, between the heavenly and earthly cities, 326, etc.; the, of those alienated from God, and the use made of it by God's people, 341; of those who serve God in this mortal life, cannot be apprehended in its perfection, 341-343; of God, which passeth all understanding, 534, 535. Peacock, the antiseptic properties of the flesh of, ii. 417. Pecunia, i. 264; Jupiter so named, 275. Peleg, ii. 122, 123. Peripatetic sect, the, i. 323. Peripatetics, and Stoics, the opinion of, about mental emotions,—an illustrative story, i. 355-358. "Perish," ii. 296. Periurgists, i. 404. Persecution, all Christians must suffer, ii. 284; the benefits derived from, 285; the "ten persecutions," 286-288; the time of the final, hidden, 288-290. Persius, quoted, i. 55, 56. Perturbations, the three, of the souls of the wise, as admitted by the Stoics, ii. 12; in the souls of the righteous, 15, etc.; were our first parents before the fall free from? 20. Peter, ridiculously feigned by the heathen to have brought about by enchantment the worship of Christ, ii. 289; heals the cripple at the temple gate, 291. Petronia, a woman of rank, miraculously cured, ii. 496. Philosopher, origin of the name, i. 307. Philosophers, the secret of the weakness of the moral precepts of, i. 55; the Italic and Ionic schools of, 306, etc.; of some who think the separation of soul and body not penal, 536; the discord of the opinions of, contrasted with the concord of the canonical Scriptures, ii. 267-270. Philosophy, Varro's enumeration of the multitudinous sects of, ii. 293-297. Phoroneus, ii. 221. Picus, king of Argos, ii. 233. "Piety," i. 384. Pirate, the apt reply of a, to Alexander the Great, i. 140. Plato, would exclude the poets from his ideal republic, i. 63, etc.; his threefold division of philosophy, 310, etc.; how he was able to approach so near Christian knowledge, 321, etc.; his definition of the gods, 324; the opinion of, as to the transmigration of souls, 427; the opinion of, that almost all animals were created by inferior gods, 519; declared that the gods made by the Supreme have immortal bodies, 536, ii. 531; the apparently conflicting views of, and of Porphyry, if united, might have led to the truth, 532, 533. Platonists, the opinions of, preferable to those of other philosophers, i. 312, etc.; their views of physical philosophy, 314, etc.; how far they excel other philosophers in logic, or rational philosophy, 316; hold the first rank in moral philosophy, 317; their philosophy has come nearest the Christian faith, 318; the Christian religion above all their science, 319; thought that sacred rites were to be performed to many gods, 323; the opinion of, that the souls of men become demons, 365; the three qualities by which they distinguish between the nature of men and of demons, 365, etc.; their idea of the non-intercourse of celestial gods with men, and the need of the intercourse of demons, 371, etc.; hold that God alone can bestow happiness, 382; have misunderstood the true worship of God, 386; the principles which, according to, regulate the purification of the soul, 413; blush to acknowledge the incarnation of Christ, 423; refutation of the notion of, that the soul is co-eternal with God, 429, 430; opinion of, that angels created man's body, 518; refutation of the opinion of, that earthly bodies cannot inherit heaven, ii. 501, etc. Players, excluded by the Romans from offices of state, i. 60, 61. Plays, scenic, which the gods have exacted from their worshippers, i. 165. Pleasure, bodily, graphically described, i. 217. Plebs, the dissensions between, and the Patricians, ii. 69, 70, 113; the secession of, 113. Plotinus, men, according to, less wretched than demons, i. 364; regarding enlightenment from above, 385. Plutarch, his Life of Cato quoted, i. 34; his Life of Numa, 173. Pluto, i. 296. Πνεῦμα, i. 553, 554, 555. Poetical licence, allowed by the Greeks, restrained by the Romans, i. 57, 61. Poets, the, Plato would exclude from his ideal republic, i. 63, etc., 325; the theological, ii. 232, 233. Pontius, Lucius, announces Sylla's victory, i. 82. "Poor, He raiseth the, out of the dunghill," ii. 175. Porphyry, his views of theurgy, i. 394, etc., 396, etc.; epistle of, to Anebo, 397, etc.; as to how the soul is purified, 413; refused to recognise Christ, 414; vacillation of, between the confession of the true God and the worship of demons, 418; the impiety of, 419; so blind as not to recognise the true wisdom, 422; his emendations of Platonism, 426, etc.; his ignorance of the universal way of the soul's deliverance, 430, etc.; abjured the opinion that souls constantly pass away and return in cycles, 511; his notion that the soul must be separated from the body in order to be happy, demolished by Plato, 531, etc.; the conflicting opinions of Plato and, if united, might have led to the truth, 532, 533; his account of the responses of the oracles of the gods concerning Christ, ii. 334-339. Portents, strange, i. 133; meaning of the word, ii. 429. Possidonius, the story of, i. 179. Postumius, the augur, and Sylla, i. 81, 82, 83. Præstantius, the strange story related by, respecting his father, ii. 237. Praise, the love of, why reckoned a virtue? i. 204; of the eradication of the love of human, 205. Prayer for the dead, ii. 453. Predictions of Scripture, i. 434. Priest, the faithful, ii. 181. Priesthood, the, the promise to establish it for ever, how to be understood, ii. 184; of Christ, described in the Psalms, 204, 205. Proclus, Julius, i. 108. Projectus, Bishop, and the miraculous cure of blind women, ii. 492, 493. Proletarii, the, i. 116. Prometheus, ii. 224. Promises, the, made to Abraham, ii. 129, etc., 131, etc., 133. Prophetic age, the, ii. 165. Prophetic records, the, ii. 163. Prophecies, the threefold meaning of the, ii. 167-169; respecting Christ and His gospel, 247-249, 250, 251, 252, 256, 258, 259. Prophets, the later, ii. 215; of the time when the Roman kingdom began, 246. Proscription, the, of Sylla, i. 130. Proserpine, i. 284, 288. Protasius and Gervasius, martyrs, a blind man healed by the bodies of, at Milan, ii. 485; a young man freed from a devil by, 491. Providence of God, the, i. 197, 403; not disturbed by the wickedness of angels or men, ii. 46. Prudence, ii. 304. Psalms, the, David's concern in writing, ii. 199. Ptolemy Philadelphus causes the Hebrew Scriptures to be translated into Greek, ii. 270, 271. Puberty, was it later among the antediluvians than it is now? ii. 75, etc. Pulvillus, Marcus, i. 212. Punic wars, the, the disasters suffered by the Romans in, i. 117; the second of these, its deplorable effects, 119, etc. Punishment, eternal, ii. 413; whether it is possible for bodies to last for ever in burning fire, 414; whether bodily sufferings necessarily terminate in the destruction of the flesh, 414-417; examples from nature to show that bodies may remain unconsumed and alive in fire, 417; the nature of, 432, etc.; is it just that it should last longer than the sins themselves lasted? 436, etc.; the greatness of the first transgression on account of which it is due to all not within the pale of the Saviour's grace, 437, etc.; of the wicked after death, not purgatorial, 438-440; proportioned to the deserts of the wicked, 444; of certain persons, who deny, 444; of those who think that the intercession of saints will deliver from, 445; of those who think that participation of the body of Christ will save from, 447; of those who think that Catholic baptism will deliver from, 447; of the opinion that building on the "Foundation" will save from, 448; of the opinion that alms-giving will deliver from, 449; of those who think that the devil will not suffer, 450; replies to all those who deny, 451, 457, etc., 460. Punishments, the temporary, of this life, ii. 440; the object of, 441. Purgatorial punishments, ii. 399, 400, 453. Purification of heart, the, whence obtained by the saints, i. 412; the principles which, according to the Platonists, regulate, 413; the one true principle which alone can effect, 414. Purifying punishment, the, spoken of by Malachi, ii. 399. Pyrites, the Persian stone so called, ii. 421. Pyrrhus, invades Italy,—response of the oracle of Apollo to, i. 116; cannot tempt Fabricius, 213. Pythagoras, the founder of the Italic school of philosophy, i. 307. Queen, the, the Church, ii. 202, 203. Quiet, the temple of, i. 154. Radagaisus, king of the Goths, the war with, i. 221. Rain, portentous, i. 133. Rape of the Sabine women, the, i. 103, 104. Rebecca, wife of Isaac, ii. 149; the divine answer respecting the twins in the womb of, 151. Recentness of man's creation, an answer to those who complain of, i. 496. Regeneration, the laver or font of, ii. 490. Regulus, as an example of heroism, and voluntary endurance for religion's sake, i. 22, etc.; the virtue of, far excelled that of Cato, 35. Reign of the saints with Christ for a thousand years, 263, etc. Religion, i. 384; no true, without true virtues, ii. 340. Religions, false, kept up on policy, ii. 174. Republic, Cicero's definition of a,—was there ever a Roman, answering to? ii. 330-333; according to what definition could the Romans or others assume the title of a? 339, 340. Resting on the seventh day, God's, the meaning of, i. 444, 445. Restitutus, presbyter of the Calamensian Church, a curious account of, ii. 42, 43. Resurrection, the, of the flesh of believers, to a perfection not enjoyed by our first parents, i. 544, 546, 547; the first and the second, ii. 353-356, 367, 368; Paul's testimony on, 384; utterances of Isaiah respecting, 387, etc.; some refuse to believe, while the world at large believes, 477; vindicated against ridicule thrown on it, 504, etc.; whether abortions shall have part in, 506; whether infants shall have that body in, which they would have had if they had grown up, 507; whether in the, the dead shall rise the same size as the Lord's body, 508; the saints shall be conformed to the image of Christ in the, 508, 509; whether women shall retain their sex in, 509, 510; all bodily blemishes shall be removed in, 512; the substance of our bodies, however disintegrated, shall be entirely reunited, 515; the new spiritual body of, 517; the obstinacy of those who impugn, while the world believes, 529, etc. Resurrection of Christ, the, referred to in the Psalms, ii. 205, 206. Reward, the, of the saints, after the trials of this life, ii. 314. Rhea, or Ilia, mother of Romulus and Remus, ii. 240, 241. Rich man, the, in hell, ii. 435. Righteous, the glory of the, is in God, i. 205. Righteous man, the, the sufferings of, described in the Book of Wisdom, ii. 209, etc. Rites, sacred, of the gods, i. 245. Rituals of false gods, instituted by kings of Greece, from the exodus of Israel downward, ii. 229. Roman empire, the, which of the gods presided over? i. 143; whether the great extent and duration of, should be attributed to Jove, 165; whether the worship of the gods has been of service in extending, 168; the cause of, not fortuitous, nor attributable to the position of the stars, 177, etc.; by what virtues the enlargement of, was merited, 198, etc. Roman kings, what manner of life and death they had, i. 108, etc. Roman republic, was there ever one answering to Cicero's definition? i. 331-333, 339, 340. Romans, the, the folly of, in trusting gods which could not defend Troy, i. 4, etc.; by what steps the passion of governing increased among, 43; the vices of, not corrected by the overthrow of their city, 45; the calamities suffered by, before Christ, 50, etc., 67, etc.; poetical licence restrained by, 57, etc.; excluded players from offices of state, and restrained the licence of players, 60, 61; the gods never took any steps to prevent the republic of, from being ruined by immorality, 77, etc; the obscenities of their plays consecrated to the service of their gods, contributed to overthrow their republic, 87, etc.; exhorted to forsake paganism, 89; was it desirable that the empire of, should be increased by a succession of furious wars? 99; by what right they obtained their first wives, 103; the wickedness of the wars waged by, against the Albans, 105, 106; the first consuls of, 111, etc.; the disasters which befell, in the Punic wars, 117, etc., 119, etc.; the ingratitude of, to Scipio, the conqueror of Hannibal, 123; the internal disasters which vexed the republic, 125, etc.; multiplied gods for small and ignoble purposes, 144; to what profit they carried on war, and how far to the well-being of the conquered, 208; dominion granted to, by the providence of God, 218. Rome, the sack of, by the Barbarians, i. 2; the evils inflicted on the Christians in the sack of,—why permitted, 39; the iniquities practised in the palmiest days of, 67, etc.; the corruption which had grown up in, before Christianity, 71, etc.; Cicero's opinion of the republic of, 74; frost and snow incredibly severe at, 117; calamities which befell, in the Punic wars, 117, etc., 119, etc.; Asiatic luxury introduced to, 123; when founded, ii. 241; the founder of, made a god, 480. Romulus, the alleged parentage of, i. 94, 95; no penalty exacted for his fratricidal act, 95, etc.; the death of, 108, 109, ii. 240; suckled by a wolf, ii. 240, 241; made a god by Rome, 480, etc. Rule, equitable, ii. 325. Rulers serve the society which they rule, ii. 322, 323. Sabbath, the perpetual, ii. 543. Sabine women, the rape of the, i. 67, 103, 104. Sack, of Rome, the, by the Barbarians, i. 2, etc.; of Troy, 6, etc. Sacrifice, that due to the true God only, i. 387; the true and perfect, 390; the reasonableness of offering a visible, to God, 409; the supreme and true, of the Mediator, 410; of Abraham, when he believed,—its meaning, ii. 136. Sacrifices, those not required by God, but enjoined for the exhibition of the truth, i. 388. Sacrifices of righteousness, ii. 400, 401. Sacristan of Hercules, a, the story of, i. 244. Sages, the seven, ii. 244, 245. Saguntum, the destruction of, i. 121, 122. Saints, the, lose nothing in losing their temporal goods, i. 14, etc.; their consolations in captivity, 22; cases in which the examples of, are not to be followed, 37; why the enemy was permitted to indulge his lust on the bodies of, 39; the reply of, to unbelievers, who taunted them with Christ's not having rescued them from the fury of their enemies, 41, etc.; the reward of, after the trials of this life, ii. 314; the happiness of the eternal peace which constitutes the perfection of, 314, 315; in this life, blessed in hope, 330. Salacia, i. 285. Salamander, the, ii. 417. Sallust, quoted, i. 7, 8, 67, 69, 92, 100, 107, 113, 198, 201, 263, ii. 219. Salt, the, of Agrigentum, the peculiar qualities of, ii. 421. Samnites, the, defeated by the Romans, i. 115. Samothracians, the mysteries of the, i. 296. Samuel, the address of, to Saul on his disobedience, ii. 186, etc.; sets up a stone of memorial, 188. Saul, spared by David, ii. 184, 185; forfeits the kingdom, 185, 186. Sanctity, the, of the body, not violated by the violence of another's lust, i. 26, 27. Sancus, or Sangus, a Sabine god, ii. 238. Sarah, and Hagar, and their sons,—the typical significance of, ii. 51, 52; Sarah's barrenness, 52, 53; preservation of the chastity of, in Egypt, and in Gerar, 32, 146; change of the name of, 143, 144; the death of, 149. Satan, transforms himself into an angel of light, ii. 313. See Devil. Saturn, i. 147, 260, 261, 265; and Genius, thought to be really Jupiter, 275, etc.; interpretations of the reasons for worshipping, 282; and Picus, ii. 233. Saved by fire, ii. 460. Scævola, the pontiff, slain in the Marian wars, i. 129, 131; distinguishes three kinds of gods, 166, 167. Scenic representations, the establishment of, opposed by Scipio Nasica, i. 44; the obscenities of, contributed to the overthrow of the republic, 84, etc. Schools of philosophers, i. 306, etc. Scipio Nasica, Rome's "best man," opposes the destruction of Carthage, i. 42, 43; opposes scenic representations, 144. Scripture, the obscurity of,—its advantages, i. 458. Scriptures, the canonical, the authority of, i. 438; of the Old Testament, translated into Greek, ii. 270, 271. Sea, the, gives up the dead which are in it, ii. 375; no more, 377. Sects of philosophy, the number of, according to Varro, ii. 293-297. Selenite, the stone so called, ii. 422. Semiramis, ii. 220. Seneca, Annæus, recognises the guiding will of the Supreme, i. 189; censures the popular worship of the gods, and the popular theology, 252-255; what he thought of the Jews, 255, 256. Septuagint,—is it or the Hebrew text to be followed in computing years? ii. 70, etc.; origin of the, 270, 271; authority of, in relation to the Hebrew original, 271-273; difference between, and the Hebrew text, as to the days fixed by Jonah for the destruction of Nineveh, 273-275. Servitude introduced by sin, ii. 323. Servius Tullius, the foul murder of, i. 110. Seth and Cain, heads of two lines of descendants, ii. 81; relation of the former to Christ, 82. Seven, the number, i. 475, ii. 173, 174. Seventh day, the, i. 475. Severus, bishop of Milevis, ii. 420. Sex, shall it be restored in the resurrection? ii. 509, 510. Sexual intercourse, ii. 34; in the antediluvian age, 75, etc. Shem, ii. 105; the sons of, 109; the genealogy of, 119, etc. Sibyl, the Cumæan, i. 421; the Erythræan, 422. Sibylline books, the, i. 118. Sicyon, the kingdom and kings of, ii. 219, 220, 221, 239. Silvanus, the god, i. 249. Silvii, ii. 239. Simplicianus, bishop of Milan, his reminiscence of the saying of a certain Platonist, i. 426. Sin, should not be sought to be obviated by sin, i. 36; should not be sought to be shunned by a voluntary death, 38; had not its origin in God, but in the will of the creature, 456; not caused by the flesh, but by the soul, ii. 4; servitude introduced by, 323. Sins, how cleansed, i. 413. Six, the perfection of the number, i. 474. Slave, when the word, first occurs in Scripture; its meaning, ii. 324. Social life, disturbed by many distresses, ii. 307, etc. Socrates, a sketch of,—his philosophy, i. 308-310; the god or demon of, the book of Apuleius concerning, 325, 327. Sodom, the region of, ii. 431. Solomon, books written by, and the prophecies they contain, ii. 209, etc.; the kings after, both of Israel and Judah, 213. Son of God, but one by nature, ii. 441. Sons of God, the, and daughters of men, ii. 91, etc.; not angels, 92, etc. Soranus, Valerius, i. 274. Soul, the, immortal, i. 257; the way of its deliverance, 430; created in the image of God, 515; Porphyry's notion that its blessedness requires separation from the body, demolished by Plato, 531; the separation of, and the body, considered by some not to be penal, 536. Soul of the world, God not the, i. 151; Varro's opinion of, examined, 267. Souls, rational, the opinion that there are three kinds of, i. 325, 326; the, of men, according to the Platonists, become demons, 363; views of the transmigration of, 427, 428; not co-eternal with God, 429; do not return from blessedness to labour and misery, after certain periodic revolutions, 509. Σωφροσύνη, ii. 303. Speusippus, i. 324. Spirit, i. 553, 554, 555. Spiritual body, the, of the saints, in the resurrection, ii. 516. Stars, the supposed influence of, on kingdoms, births, etc., i. 177, 178, 179, 180; some, called by the names of gods, 277, etc. Stephen, St., miracles wrought by the relics of, and at the shrine of, ii. 492, 493, 494, 495, 496, 497. Stoics, opinions of, about mental emotions, i. 355, etc.; the three perturbations admitted by, in the soul of the wise man, ii. 12, etc.; the belief of, as to the gods, 268; suicide permitted by, 304, 305. Strong man, the, ii. 356. Substance, the, of the people of God, ii. 194. Suicide, committed through fear of dishonour or of punishment, i. 25; Christians have no authority for committing, under any circumstances, 30; can never be prompted to, by magnanimity, 32; the example of Cato in relation to, 34; should it be resorted to, to avoid sin? 38; permitted by the Stoics, ii. 304, 305. Sun, the, stayed in its course by Joshua, ii. 429, 430. Superstition, i. 171. Sylla, the deeds of, i. 81-83; and Marius, the war between, 128, 129. Sylva, i. 95. Symmachus, i. 51, and note. Tarquinius, Priscus, or Superbus, his barbarous murder of his father-in-law, i. 110; the expulsion of, from Rome, 110, 111. Tatius, Titus, introduces new gods, i. 161. Tellus, i. 147; the surnames of, and their significance, 289. Temperance, ii. 303. Ten kings, the, ii. 394. Terah, the emigration of, from Ur of the Chaldees, ii. 125; the years of, 126. Terence, quoted, i. 56. Terentius, a certain, finds the books of Numa Pompilius, i. 301. Terminus, i. 162, 169; and Janus, 268. Thales, the founder of the Ionic school of philosophy, i. 307. Theatrical exhibitions, publish the shame of the gods, i. 57; the obscenities of, contributed to overthrow the republic, 87. Theodorus, the Cyrenian philosopher, his reply to Lysimachus, i. 20, note. Theodosius, the faith and piety of, i. 224, etc. Theological poets, ii. 232, 233. Theology, Varro's threefold division of, i. 238-243. Θεοσέβεια, i. 384. Theurgy, i. 394, etc., 396, etc. Thousand years, the, of the Book of Revelation, ii. 356; the reign of the saints with Christ during, 362, etc. Threats employed against the gods to compel their aid, i. 399. Θρησκεία, i. 384. Tilon, the island of, ii. 422. Time, i. 442. Time, times, and a half time, ii. 394. Times and seasons, the hidden, ii. 288, 289. Titus, Latinius, i. 325. Torquatus, slays his victorious son, i. 210. Transformations, strange, of men, ii. 235; what we should believe respecting, 235-238 Transgression, the first, the greatness of, ii. 347, 348. Transmigration of souls, the Platonic views of, amended by Porphyry, i. 427, 428. "Tree of life, the, the days of," ii. 402. Trinity, the, i. 414; further explained, 447-450; further statements of,—indications of, scattered everywhere among the works of God, 465; indications of, in philosophy, 466-468; the image of, in human nature, 468. Troy, the gods unable to afford an asylum during the sack of, i. 6; were the gods justified in permitting the destruction of? 93, etc. Truth, the sad results where it is hidden, ii. 309, etc. Tullus Hostilius, i. 109, 110. Twelve thrones, ii. 351. Twenty Martyrs, the, how a tailor got a new coat by praying at the shrine of, ii. 492. Twins, on the difference of the health, etc., of, i. 179, 180; of different sexes, 185. Unbaptized, the, saved through the confession of Christ, i. 527, 528. Unbelief of the Jews, the, foretold, ii. 208. Unity, the, of the human race, i. 513, etc. Universe, the beauty of the, i. 457. Valens, a persecutor, ii. 287. Valentinian, protected by Theodosius, i. 224; a confessor, ii. 287. Valerius, Marcus, i. 213. Varro, his opinion of the utility of men feigning themselves to be the offspring of gods, i. 94; boasts of having conferred the knowledge of the worship of the gods on the Romans, 159, 160; what he thought of the gods of the nations, 232; his book concerning the antiquities of divine and human things, 234, 235, etc.; his threefold division of theology into fabulous, natural, and civil, 238, etc.; the opinion of, that God is the soul of the world, 267, 272; pronounces his own opinions respecting the gods uncertain, 280; holds the earth to be a goddess, 286, etc.; his doctrine of the gods not self-consistent, 295; assigns the reason why Athens was so called, ii. 226; the opinion of, about the name of Areopagus, 227, 228; what he relates of the strange transformations of men, 235, etc.; on the number of philosophical sects, 293-299, etc; in reference to a celestial portent, 429; his story of the Vestal virgin falsely accused, 503; his work on The Origin of the Roman People, quoted in relation to the Palingenesy, 533. Vaticanus, i. 149. Venilia, i. 285. Venus, a peculiar candelabrum in a temple of, ii. 423, 424. Venus, the planet, a strange prodigy that occurred to, ii. 429. Vesta, i. 147, 148, 279. Vestal virgin, a, to prove her innocence, carries water in a sieve from the Tiber, ii. 503. Vestal virgins, the punishment of those caught in adultery, i. 95. Vice, not nature, contrary to God, and hurtful, i. 484. Vicissitudes of life, the, on what dependent, i. 79, etc. Victoria, the goddess, i. 152, 153; ought she to be worshipped as well as Jove? 154. Virgil, quoted, i. 2, 4, 5, 6, 29, 78, 89, 92, 101, 103, 106, 107, 199, 200, 270, 272, 294, 332, 333, 384, 412, 421, 428, ii. 5, 234, 397, 425, 439, 470. Virgin Mary, the, ii. 204. Virgins, the violation of, by force, does not contaminate, i. 25. Virtue and Faith, honoured by the Romans with temples, i. 156, 157; the Romans ought to have been content with, and Felicity, 157; the war waged by, ii. 203. Virtues, as disgraceful to make them serve human glory as to serve bodily pleasure, i. 217; true, necessary to true religion, ii. 340, 341. Virtumnus and Sentinus, i. 260, 261. Virtus, the goddess, i. 263, 264. Vision, the beatific, ii. 534-540. Vulcan, i. 279. Warfare, the Christian, ii. 442. War, against the Albans, i. 105; with Pyrrhus, 116; the Punic, 117, etc.; 119, etc.; the civil, of the Gracchi, 126; the civil, between Marius and Sylla, 128, etc.; the Gothic and Gallic, 130; severe and frequent, before the advent of Christ, 131; the duration of various, 220; with Radagaisus, 221; the miseries of, ii. 311. Waters, the separation of the, i. 479. Wicked, the, the ills which alone are feared by, i. 91; God makes a good use of, ii. 284; going out to see the punishment of, 392; the end of, 343; and the good, one event befalls, i. 10, ii. 348; the connection of, and the good together, i. 11. Wickedness, not a flaw of nature, i. 456. Will, the consent of, to an evil deed, makes the deed evil, i. 26; is it ruled by necessity? 195; the enemies of God are so by, 484, 487; no efficient cause of an evil, 490; the misdirected love by which it fell away from the immutable to the mutable good, 490, 491; whether the angels received their good, from God, 491, 492; the character of, makes the affections of the soul right or wrong, ii. 9, etc.; in the state of perfect felicity, 542. Will of God, the eternal and unchangeable, ii. 474. Wisdom, described in the Book of Proverbs, ii. 211. Wisdom, the Book of, a prophecy of Christ in the, ii. 209. Wives, how the Romans obtained their first, i. 103. Woman, shall she retain he sex in the resurrection? ii. 509, 510; the formation of, from a rib of sleeping Adams, a type, 510. World, the, not eternal, i. 439; the infinite ages before, not to be comprehended, 441; and time had both one beginning, 442; falseness of the history which ascribes many thousand years to the past existence of, 494; of those who hold a plurality of worlds, 496; predictions respecting the end of, ii. 395, etc. Worlds without end, or ages of ages, i. 508, etc. Wonders, lying, ii. 483. Worm, the, that dieth not, ii. 393, 433. Worship of God, distinction between latria and dulia, i. 383, 384, 386, etc. Xenocrates, i. 324. Years, in the time of the antediluvians, ii. 68, etc., 73, etc.; in the words, "their days shall be an hundred and twenty years," 97, etc.; the thousand, of the Book of Revelation, 356; the three and a half, of the Book of Revelation, 394. Zoroaster, ii. 440.

MURRAY AND GIBB, EDINBURGH, PRINTERS TO HER MAJESTY'S STATIONERY OFFICE.

T. and T. Clark's Publications.

Ante-Nicene Christian Library.

A COLLECTION OF ALL THE WORKS OF THE FATHERS OF THE CHRISTIAN CHURCH, PRIOR TO THE COUNCIL OF NICÆA,

EDITED BY THE

REV. ALEXANDER ROBERTS, D.D.,

Author of 'Discussions on the Gospels,' etc.,

AND

JAMES DONALDSON, LL.D.,

Rector of the Royal High School, Edinburgh, and Author of 'Early Christian Literature and Doctrine.'

Messrs. Clark are now happy to announce the near completion of this Series. It has been received with marked approval by all sections of the Christian Church in this country and in the United States, as supplying what has long been felt to be a want, and also on account of the impartiality, learning, and care with which Editors and Translators have executed a very difficult task.

The whole Series will be completed in Twenty-four Volumes, of which Eighteen are ready, and the remaining Six will be published in the course of this year.

Each Work is supplied with a good and full Index; but, to add to the value of the completed Series, an Index Volume is preparing for the whole Series, which will be sold separately to those who may desire it, at a moderate price; and the complete Series (exclusive of General Index), in Twenty-four Volumes, will cost Six Guineas.

The Subscription for 1st, 2d, 3d, 4th, and 5th Years is now due—£5, 5s.

The Subscription to the Series is at the rate of 21s. for Four Volumes when paid in advance (or 24s. when not so paid), and 10s. 6d. each Volume to Non-Subscribers.

The Publishers, however, do not bind themselves to continue to supply the complete Series at this rate.

Single Years cannot be had separately, with the exception of current year, unless to complete sets, but any Volume may be had separately, price 10s. 6d.

The Homilies of Origen are not included in the Series, as the Publishers have received no encouragement to have them translated.

The Works are arranged as follow:—

FIRST YEAR.

APOSTOLIC FATHERS, comprising Clement's Epistles to the Corinthians; Polycarp to the Ephesians; Martyrdom of Polycarp; Epistle of Barnabas; Epistles of Ignatius (longer and shorter, and also the Syriac version); Martyrdom of Ignatius; Epistle to Diognetus; Pastor of Hermas; Papias; Spurious Epistles of Ignatius. In One Volume.

JUSTIN MARTYR; ATHENAGORAS. In One Volume.

TATIAN; THEOPHILUS; THE CLEMENTINE RECOGNITIONS. In One Volume.

CLEMENT OF ALEXANDRIA, Volume First, comprising Exhortation to Heathen; The Instructor; and a portion of the Miscellanies.

SECOND YEAR.

HIPPOLYTUS, Volume First; Refutation of all Heresies and Fragments from his Commentaries.

IRENÆUS, Volume First.

TERTULLIAN AGAINST MARCION.

CYPRIAN, Volume First; the Epistles and some of the Treatises.

THIRD YEAR.

IRENÆUS (completion); HIPPOLYTUS (completion); Fragments of Third Century. In One Volume.

ORIGEN: De Principiis; Letters; and portion of Treatise against Celsus.

CLEMENT OF ALEXANDRIA, Volume Second; Completion of Miscellanies.

TERTULLIAN, Volume First: To the Martyrs; Apology; To the Nations, etc.

FOURTH YEAR.

CYPRIAN, Volume Second (completion); Novatian; Minucius Felix; Fragments.

METHODIUS; ALEXANDER OF LYCOPOLIS; PETER OF ALEXANDRIA; Anatolius; Clement on Virginity, and Fragments.

TERTULLIAN, Volume Second.

APOCRYPHAL GOSPELS; ACTS AND REVELATIONS, comprising all the very curious Apocryphal Writings of the first Three Centuries.

FIFTH YEAR.

TERTULLIAN, Volume Third (completion).

CLEMENTINE HOMILIES; APOSTOLICAL CONSTITUTIONS. In One Volume.

ARNOBIUS.

DIONYSIUS; GREGORY THAUMATURGUS; SYRIAN FRAGMENTS. In One Volume.

(Arnobius and Dionysius, etc., in May.)

SIXTH YEAR (to be ready in 1871).

LACTANTIUS. Two Volumes.

ORIGEN, Volume Second (completion).

EARLY LITURGIES AND REMAINING FRAGMENTS.