Book IV

Argument--Passing to the second part of his work, that which treats of expression, the author premises that it is no part of his intention to write a treatise on the laws of rhetoric. These can be learned elsewhere, and ought not to be neglected, being indeed specially necessary for the Christian teacher, whom it behoves to excel in eloquence and power of speech. After detailing with much care and minuteness the various qualities of an orator, he recommends the authors of the Holy Scriptures as the best models of eloquence, far excelling all others in the combination of eloquence with wisdom. He points out that perspicuity is the most essential quality of style, and ought to be cultivated with especial care by the teacher, as it is the main requisite for instruction, although other qualities are required for delighting and persuading the hearer. All these gifts are to be sought in earnest prayer from God, though we are not to forget to be zealous and diligent in study. He shows that there are three species of style, the subdued, the elegant, and the majestic; the first serving for instruction, the second for praise, and the third for exhortation: and of each of these he gives examples, selected both from scripture and from early teachers of the church, Cyprian and Ambrose. He shows that these various styles may be mingled, and when and for what purposes they are mingled; and that they all have the same end in view, to bring home the truth to the hearer, so that he may understand it, hear it with gladness, and practise it in his life. Finally, he exhorts the Christian teacher himself, pointing out the dignity and responsibility of the office he holds to lead a life in harmony with his own teaching, and to show a good example to all.

Chapter 1.--This Work Not Intended as a Treatise on Rhetoric.

1. This work of mine, which is entitled On Christian Doctrine, was at the commencement divided into two parts. For, after a preface, in which I answered by anticipation those who were likely to take exception to the work, I said, "There are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. I shall treat first of the mode of ascertaining, next of the mode of making known, the meaning." As, then, I have already said a great deal about the mode of ascertaining the meaning, and have given three books to this one part of the subject, I shall only say a few things about the mode of making known the meaning, in order if possible to bring them all within the compass of one book, and so finish the whole work in four books.

2. In the first place, then, I wish by this preamble to put a stop to the expectations of readers who may think that I am about to lay down rules of rhetoric such as I have learnt, and taught too, in the secular schools, and to warn them that they need not look for any such from me. Not that I think such rules of no use, but that whatever use they have is to be learnt elsewhere; and if any good man should happen to have leisure for learning them, he is not to ask me to teach them either in this work or any other.

Chapter 2.--It is Lawful for a Christian Teacher to Use the Art of Rhetoric.

3. Now, the art of rhetoric being available for the enforcing either of truth or falsehood, who will dare to say that truth in the person of its defenders is to take its stand unarmed against falsehood? For example, that those who are trying to persuade men of what is false are to know how to introduce their subject, so as to put the hearer into a friendly, or attentive, or teachable frame of mind, while the defenders of the truth shall be ignorant of that art? That the former are to tell their falsehoods briefly, clearly, and plausibly, while the latter shall tell the truth in such a way that it is tedious to listen to, hard to understand, and, in fine, not easy to believe it? That the former are to oppose the truth and defend falshood with sophistical arguments, while the latter shall be unable either to defend what it true, or to refute what is false? That the former, while imbuing the minds of their hearers with erroneous opinions, are by their power of speech to awe, to melt, to enliven, and to rouse them, while the latter shall in defence of the truth be sluggish, and frigid, and somnolent? Who is such a fool as to think this wisdom? Since, then, the faculty of eloquence is available for both sides, and is of very great service in the enforcing either of wrong or right, why do not good men study to engage it on the side of truth, when bad men use it to obtain the triumph of wicked and worthless causes, and to further injustice and error?

Chapter 3.--The Proper Age and the Proper Means for Acquiring Rhetorical Skill.

4. But the theories and rules on this subject (to which, when you add a tongue thoroughly skilled by exercise and habit in the use of many words and many ornaments of speech, you have what is called eloquence or oratory) may be learnt apart from these writings of mine, if a suitable space of time be set aside for the purpose at a fit and proper age. But only by those who can learn them quickly; for the masters of Roman eloquence themselves did not shrink from saying that any one who cannot learn this art quickly can never thoroughly learn it at all. Whether this be true or not, why need we inquire? For even if this art can occasionally be in the end mastered by men of slower intellect, I do not think it of so much importance as to wish men who have arrived at mature age to spend time in learning it. It is enough that boys should give attention to it; and even of these, not all who are to be fitted for usefulness in the Church, but only those who are not yet engaged in any occupation of more urgent necessity, or which ought evidently to take precedence of it. For men of quick intellect and glowing temperament find it easier to become eloquent by reading and listening to eloquent speakers than by following rules for eloquence. And even outside the canon, which to our great advantage is fixed in a place of secure authority, there is no want of ecclesiastical writings, in reading which a man of ability will acquire a tinge of the eloquence with which they are written, even though he does not aim at this, but is solely intent on the matters treated of; especially, of course, if in addition he practise himself in writing, or dictating, and at last also in speaking, the opinions he has formed on grounds of piety and faith. If, however, such ability be wanting, the rules of rhetoric are either not understood, or if, after great labor has been spent in enforcing them, they come to be in some small measure understood, they prove of no service. For even those who have learnt them, and who speak with fluency and elegance, cannot always think of them when they are speaking so as to speak in accordance with them, unless they are discussing the rules themselves. Indeed, I think there are scarcely any who can do both things--that is, speak well, and, in order to do this, think of the rules of speaking while they are speaking. For we must be careful that what we have got to say does not escape us whilst we are thinking about saying it according to the rules of art. Nevertheless, in the speeches of eloquent men, we find rules of eloquence carried out which the speakers did not think of as aids to eloquence at the time when they were speaking, whether they had ever learnt them, or whether they had never even met with them. For it is because they are eloquent that they exemplify these rules; it is not that they use them in order to be eloquent.

5. And, therefore, as infants cannot learn to speak except by learning words and phrases from those who do speak, why should not men become eloquent without being taught any art of speech, simply by reading and learning the speeches of eloquent men, and by imitating them as far as they can? And what do we find from the examples themselves to be the case in this respect? We know numbers who, without acquaintance with rhetorical rules, are more eloquent than many who have learnt these; but we know no one who is eloquent without having read and listened to the speeches and debates of eloquent men. For even the art of grammar, which teaches correctness of speech, need not be learnt by boys, if they have the advantage of growing up and living among men who speak correctly. For without knowing the names of any of the faults, they will, from being accustomed to correct speech, lay hold upon whatever is faulty in the speech of any one they listen to, and avoid it; just as city-bred men, even when illiterate, seize upon the faults of rustics.

Chapter 4.--The Duty of the Christian Teacher.

6. It is the duty, then, of the interpreter and teacher of Holy Scripture, the defender of the true faith and the opponent of error, both to teach what is right and to refute what is wrong, and in the performance of this task to conciliate the hostile, to rouse the careless, and to tell the ignorant both what is occurring at present and what is probable in the future. But once that his hearers are friendly, attentive, and ready to learn, whether he has found them so, or has himself made them so, the remaining objects are to be carried out in whatever way the case requires. If the hearers need teaching, the matter treated of must be made fully known by means of narrative. On the other hand, to clear up points that are doubtful requires reasoning and the exhibition of proof. If, however, the hearers require to be roused rather than instructed, in order that they may be diligent to do what they already know, and to bring their feelings into harmony with the truths they admit, greater vigor of speech is needed. Here entreaties and reproaches, exhortations and upbraidings, and all the other means of rousing the emotions, are necessary.

7. And all the methods I have mentioned are constantly used by nearly every one in cases where speech is the agency employed.

Chapter 5.--Wisdom of More Importance Than Eloquence to the Christian Teacher.

But as some men employ these coarsely, inelegantly, and frigidly, while others use them with acuteness, elegance, and spirit, the work that I am speaking of ought to be undertaken by one who can argue and speak with wisdom, if not with eloquence, and with profit to his hearers, even though he profit them less than he would if he could speak with eloquence too. But we must beware of the man who abounds in eloquent nonsense, and so much the more if the hearer is pleased with what is not worth listening to, and thinks that because the speaker is eloquent what he says must be true. And this opinion is held even by those who think that the art of rhetoric should be taught; for they confess that "though wisdom without eloquence is of little service to states, yet eloquence without wisdom is frequently a positive injury, and is of service never." If, then, the men who teach the principles of eloquence have been forced by truth to confess this in the very books which treat of eloquence, though they were ignorant of the true, that is, the heavenly wisdom which comes down from the Father of Lights, how much more ought we to feel it who are the sons and the ministers of this higher wisdom! Now a man speaks with more or less wisdom just as he has made more or less progress in the knowledge of Scripture; I do not mean by reading them much and committing them to memory, but by understanding them aright and carefully searching into their meaning. For there are who read and yet neglect them; they read to remember the words, but are careless about knowing the meaning. It is plain we must set far above these the men who are not so retentive of the words, but see with the eyes of the heart into the heart of Scripture. Better than either of these, however, is the man who, when he wishes, can repeat the words, and at the same time correctly apprehends their meaning.

8. Now it is especially necessary for the man who is bound to speak wisely, even though he cannot speak eloquently, to retain in memory the words of Scripture. For the more he discerns the poverty of his own speech, the more he ought to draw on the riches of Scripture, so that what he says in his own words he may prove by the words of Scripture; and he himself, though small and weak in his own words, may gain strength and power from the confirming testimony of great men. For his proof gives pleasure when he cannot please by his mode of speech. But if a man desire to speak not only with wisdom, but with eloquence also (and assuredly he will prove of greater service if he can do both), I would rather send him to read, and listen to, and exercise himself in imitating, eloquent men, than advise him to spend time with the teachers of rhetoric; especially if the men he reads and listens to are justly praised as having spoken, or as being accustomed to speak, not only with eloquence, but with wisdom also. For eloquent speakers are heard with pleasure; wise speakers with profit. And, therefore, Scripture does not say that the multitude of the eloquent, but "the multitude of the wise is the welfare of the world." And as we must often swallow wholesome bitters, so we must always avoid unwholesome sweets. But what is better than wholesome sweetness or sweet wholesomeness? For the sweeter we try to make such things, the easier it is to make their wholesomeness serviceable. And so there are writers of the Church who have expounded the Holy Scriptures, not only with wisdom, but with eloquence as well; and there is not more time for the reading of these than is sufficient for those who are studious and at leisure to exhaust them.

Chapter 6.--The Sacred Writers Unite Eloquence with Wisdom.

9. Here, perhaps, some one inquires whether the authors whose divinely-inspired writings constitute the canon, which carries with it a most wholesome authority, are to be considered wise only, or eloquent as well. A question which to me, and to those who think with me, is very easily settled. For where I understand these writers, it seems to me not only that nothing can be wiser, but also that nothing can be more eloquent. And I venture to affirm that all who truly understand what these writers say, perceive at the same time that it could not have been properly said in any other way. For as there is a kind of eloquence that is more becoming in youth, and a kind that is more becoming in old age, and nothing can be called eloquence if it be not suitable to the person of the speaker, so there is a kind of eloquence that is becoming in men who justly claim the highest authority, and who are evidently inspired of God. With this eloquence they spoke; no other would have been suitable for them; and this itself would be unsuitable in any other, for it is in keeping with their character, while it mounts as far above that of others (not from empty inflation, but from solid merit) as it seems to fall below them. Where, however, I do not understand these writers, though their eloquence is then less apparent, I have no doubt but that it is of the same kind as that I do understand. The very obscurity, too, of these divine and wholesome words was a necessary element in eloquence of a kind that was designed to profit our understandings, not only by the discovery of truth, but also by the exercise of their powers.

10. I could, however, if I had time, show those men who cry up their own form of language as superior to that of our authors (not because of its majesty, but because of its inflation), that all those powers and beauties of eloquence which they make their boast, are to be found in the sacred writings which God in His goodness has provided to mould our characters, and to guide us from this world of wickedness to the blessed world above. But it is not the qualities which these writers have in common with the heathen orators and poets that give me such unspeakable delight in their eloquence; I am more struck with admiration at the way in which, by an eloquence peculiarly their own, they so use this eloquence of ours that it is not conspicuous either by its presence or its absence: for it did not become them either to condemn it or to make an ostentatious display of it; and if they had shunned it, they would have done the former; if they had made it prominent, they might have appeared to be doing the latter. And in those passages where the learned do note its presence, the matters spoken of are such, that the words in which they are put seem not so much to be sought out by the speaker as spontaneously to suggest themselves; as if wisdom were walking out of its house,--that is, the breast of the wise man, and eloquence, like an inseparable attendant, followed it without being called for.

Chapter 7.--Examples of True Eloquence Drawn from the Epistles of Paul and the Prophecies of Amos.

11. For who would not see what the apostle meant to say, and how wisely he has said it, in the following passage: "We glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us"? Now were any man unlearnedly learned (if I may use the expression) to contend that the apostle had here followed the rules of rhetoric, would not every Christian, learned or unlearned, laugh at him? And yet here we find the figure which is called in Greek klimaz (climax,) and by some in Latin gradatio, for they do not care to call it scala (a ladder), when the words and ideas have a connection of dependency the one upon the other, as we see here that patience arises out of tribulation, experience out of patience, and hope out of experience. Another ornament, too, is found here; for after certain statements finished in a single tone of voice, which we call clauses and sections (membra et cæsa), but the Greeks kola and kommata, there follows a rounded sentence (ambitus sive circuitus) which the Greeks call periodos, the clauses of which are suspended on the voice of the speaker till the whole is completed by the last clause. For of the statements which precede the period, this is the first clause, "knowing that tribulation worketh patience;" the second, "and patience, experience;" the third, "and experience, hope." Then the period which is subjoined is completed in three clauses, of which the first is, "and hope maketh not ashamed;" the second, "because the love of God is shed abroad in our hearts;" the third, "by the Holy Ghost which is given unto us." But these and other matters of the same kind are taught in the art of elocution. As then I do not affirm that the apostle was guided by the rules of eloquence, so I do not deny that his wisdom naturally produced, and was accompanied by, eloquence.

12. In the Second Epistle to the Corinthians, again, he refutes certain false apostles who had gone out from the Jews, and had been trying to injure his character; and being compelled to speak of himself, though he ascribes this as folly to himself, how wisely and how eloquently he speaks! But wisdom is his guide, eloquence his attendant; he follows the first, the second follows him, and yet he does not spurn it when it comes after him. "I say again," he says, "Let no man think me a fool: if otherwise, yet as a fool receive me, that I may boast myself a little. That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. Seeing that many glory after the flesh, I will glory also. For ye suffer fools gladly, seeing ye yourselves are wise. For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak. Howbeit, whereinsoever any is bold (I speak foolishly), I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool), I am more: in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things which are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern my infirmities." The thoughtful and attentive perceive how much wisdom there is in these words. And even a man sound asleep must notice what a stream of eloquence flows through them.

13. Further still, the educated man observes that those sections which the Greeks call kommata, and the clauses and periods of which I spoke a short time ago, being intermingled in the most beautiful variety, make up the whole form and features (so to speak) of that diction by which even the unlearned are delighted and affected. For, from the place where I commenced to quote, the passage consists of periods: the first the smallest possible, consisting of two members; for a period cannot have less than two members, though it may have more: "I say again, let no man think me a fool." The next has three members: "if otherwise, yet as a fool receive me, that I may boast myself a little." The third has four members: "That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting." The fourth has two: "Seeing that many glory after the flesh, I will glory also." And the fifth has two: "For ye suffer fools gladly, seeing ye yourselves are wise." The sixth again has two members: "for ye suffer, if a man bring you into bondage." Then follow three sections (cæsa): "if a man devour you, if a man take of you, if a man exalt himself." Next three clauses (membra): if "a man smite you on the face. I speak as concerning reproach, as though we had been weak." Then is subjoined a period of three members: "Howbeit, whereinsoever any is bold (I speak foolishly), I am bold also." After this, certain separate sections being put in the interrogatory form, separate sections are also given as answers, three to three: "Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I." But a fourth section being put likewise in the interrogatory form, the answer is given not in another section (cæsum) but in a clause (membrum): "Are they the ministers of Christ? (I speak as a fool.) I am more." Then the next four sections are given continuously, the interrogatory form being most elegantly suppressed: "in labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft." Next is interposed a short period; for, by a suspension of the voice, "of the Jews five times" is to be marked off as constituting one member, to which is joined the second, "received I forty stripes save one." Then he returns to sections, and three are set down: "Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck." Next comes a clause: "a night and a day I have been in the deep." Next fourteen sections burst forth with a vehemence which is most appropriate: "In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." After this comes in a period of three members: "Besides those things which are without, that which cometh upon me daily, the care of all the churches." And to this he adds two clauses in a tone of inquiry: "Who is weak, and I am not weak? who is offended, and I burn not?" In fine, this whole passage, as if panting for breath, winds up with a period of two members: "If I must needs glory, I will glory of the things which concern mine infirmities." And I cannot sufficiently express how beautiful and delightful it is when after this outburst he rests himself, and gives the hearer rest, by interposing a slight narrative. For he goes on to say: "The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not." And then he tells, very briefly the danger he had been in, and the way he escaped it.

14. It would be tedious to pursue the matter further, or to point out the same facts in regard to other passages of Holy Scripture. Suppose I had taken the further trouble, at least in regard to the passages I have quoted from the apostle's writings, to point out figures of speech which are taught in the art of rhetoric? Is it not more likely that serious men would think I had gone too far, than that any of the studious would think I had done enough? All these things when taught by masters are reckoned of great value; great prices are paid for them, and the vendors puff them magniloquently. And I fear lest I too should smack of that puffery while thus descanting on matters of this kind. It was necessary, however, to reply to the ill-taught men who think our authors contemptible; not because they do not possess, but because they do not display, the eloquence which these men value so highly.

15. But perhaps some one is thinking that I have selected the Apostle Paul because he is our great orator. For when he says, "Though I be rude in speech, yet not in knowledge," he seems to speak as if granting so much to his detractors, not as confessing that he recognized its truth. If he had said, "I am indeed rude in speech, but not in knowledge," we could not in any way have put another meaning upon it. He did not hesitate plainly to assert his knowledge, because without it he could not have been the teacher of the Gentiles. And certainly if we bring forward anything of his as a model of eloquence, we take it from those epistles which even his very detractors, who thought his bodily presence weak and his speech contemptible, confessed to be weighty and powerful.

I see, then, that I must say something about the eloquence of the prophets also, where many things are concealed under a metaphorical style, which the more completely they seem buried under figures of speech, give the greater pleasure when brought to light. In this place, however, it is my duty to select a passage of such a kind that I shall not be compelled to explain the matter, but only to commend the style. And I shall do so, quoting principally from the book of that prophet who says that he was a shepherd or herdsman, and was called by God from that occupation, and sent to prophesy to the people of God. I shall not, however, follow the Septuagint translators, who, being themselves under the guidance of the Holy Spirit in their translation, seem to have altered some passages with the view of directing the reader's attention more particularly to the investigation of the spiritual sense; (and hence some passages are more obscure, because more figurative, in their translation;) but I shall follow the translation made from the Hebrew into Latin by the presbyter Jerome, a man thoroughly acquainted with both tongues.

16. When, then, this rustic, or quondam rustic prophet, was denouncing the godless, the proud, the luxurious, and therefore the most neglectful of brotherly love, he called aloud, saying: "Woe to you who are at ease in Zion, and trust in the mountain of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel! Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border? Ye that are set apart for the day of evil, and that come near to the seat of oppression; that lie upon beds of ivory, and stretch yourselves upon couches that eat the lamb of the flock, and the calves out of the midst of the herd; that chant to the sound of the viol. They thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment: and they were not grieved for the affliction of Joseph." Suppose those men who, assuming to be themselves learned and eloquent, despise our prophets as untaught and unskillful of speech, had been obliged to deliver a message like this, and to men such as these, would they have chosen to express themselves in any respect differently--those of them, at least, who would have shrunk from raving like madmen?

17. For what is there that sober ears could wish changed in this speech? In the first place, the invective itself; with what vehemence it throws itself upon the drowsy senses to startle them into wakefulness: "Woe to you who are at ease in Zion, and trust in the mountains of Samaria, who are heads and chiefs of the people, entering with pomp into the house of Israel!" Next, that he may use the favors of God, who has bestowed upon them ample territory, to show their ingratitude in trusting to the mountain of Samaria, where idols were worshipped: "Pass ye unto Calneh," he says, "and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines, and to all the best kingdoms of these: is their border greater than your border?" At the same time also that these things are spoken of, the style is adorned with names of places as with lamps, such as "Zion," "Samaria," "Calneh," "Hamath the great," and "Gath of the Philistines." Then the words joined to these places are most appropriately varied: "ye are at ease," "ye trust," "pass on," "go," "descend."

18. And then the future captivity under an oppressive king is announced as approaching, when it is added: "Ye that are set apart for the day of evil, and come near to the seat of oppression." Then are subjoined the evils of luxury: "ye that lie upon beds of ivory, and stretch yourselves upon couches; that eat the lamb from the flock, and the calves out of the midst of the herd." These six clauses form three periods of two members each. For he does not say: Ye who are set apart for the day of evil, who come near to the seat of oppression, who sleep upon beds of ivory, who stretch yourselves upon couches, who eat the lamb from the flock, and calves out of the herd. If he had so expressed it, this would have had its beauty: six separate clauses running on, the same pronoun being repeated each time, and each clause finished by a single effort of the speaker's voice. But it is more beautiful as it is, the clauses being joined in pairs under the same pronoun, and forming three sentences, one referring to the prophecy of the captivity: "Ye that are set apart for the day of evil, and come near the seat of oppression;" the second to lasciviousness: "ye that lie upon beds of ivory, and stretch yourselves upon couches;" the third to gluttony: "who eat the lamb from the flock, and the calves out of the midst of the herd." So that it is at the discretion of the speaker whether he finish each clause separately and make six altogether, or whether he suspend his voice at the first, the third, and the fifth, and by joining the second to the first, the fourth to the third, and the sixth to the fifth, make three most elegant periods of two members each: one describing the imminent catastrophe; another, the lascivious couch; and the third, the luxurious table.

19. Next he reproaches them with their luxury in seeking pleasure for the sense of hearing. And here, when he had said, "Ye who chant to the sound of the viol," seeing that wise men may practise music wisely, he, with wonderful skill of speech, checks the flow of his invective, and not now speaking to, but of, these men, and to show us that we must distinguish the music of the wise from the music of the voluptuary, he does not say, "Ye who chant to the sound of the viol, and think that ye have instruments of music like David;" but he first addresses to themselves what it is right the voluptuaries should hear, "Ye who chant to the sound of the viol;" and then, turning to others, he intimates that these men have not even skill in their art: "they thought that they had instruments of music like David; drinking wine in bowls, and anointing themselves with the costliest ointment." These three clauses are best pronounced when the voice is suspended on the first two members of the period, and comes to a pause on the third.

20. But now as to the sentence which follows all these: "and they were not grieved for the affliction of Joseph." Whether this be pronounced continuously as one clause, or whether with more elegance we hold the words, "and they were not grieved," suspended on the voice, and then add, "for the affliction of Joseph," so as to make a period of two members; in any case, it is a touch of marvelous beauty not to say, "and they were not grieved for the affliction of their brother;" but to put Joseph for brother, so as to indicate brothers in general by the proper name of him who stands out illustrious from among his brethren, both in regard to the injuries he suffered and the good return he made. And, indeed, I do not know whether this figure of speech, by which Joseph is put for brothers in general, is one of those laid down in that art which I learnt and used to teach. But how beautiful it is, and how it comes home to the intelligent reader, it is useless to tell any one who does not himself feel it.

21. And a number of other points bearing on the laws of eloquence could be found in this passage which I have chosen as an example. But an intelligent reader will not be so much instructed by carefully analysing it as kindled by reciting it with spirit. Nor was it composed by man's art and care, but it flowed forth in wisdom and eloquence from the Divine mind; wisdom not aiming at eloquence, yet eloquence not shrinking from wisdom. For if, as certain very eloquent and acute men have perceived and said, the rules which are laid down in the art of oratory could not have been observed, and noted, and reduced to system, if they had not first had their birth in the genius of orators, is it wonderful that they should be found in the messengers of Him who is the author of all genius? Therefore let us acknowledge that the canonical writers are not only wise but eloquent also, with an eloquence suited to a character and position like theirs.

Chapter 8.--The Obscurity of the Sacred Writers, Though Compatible with Eloquence, Not to Be Imitated by Christian Teachers.

22. But although I take some examples of eloquence from those writings of theirs which there is no difficulty in understanding, we are not by any means to suppose that it is our duty to imitate them in those passages where, with a view to exercise and train the minds of their readers, and to break in upon the satiety and stimulate the zeal of those who are willing to learn, and with a view also to throw a veil over the minds of the godless either that they may be converted to piety or shut out from a knowledge of the mysteries, from one or other of these reasons they have expressed themselves with a useful and wholesome obscurity. They have indeed expressed themselves in such a way that those who in after ages understood and explained them aright have in the Church of God obtained an esteem, not indeed equal to that with which they are themselves regarded, but coming next to it. The expositors of these writers, then, ought not to express themselves in the same way, as if putting forward their expositions as of the same authority; but they ought in all their deliverances to make it their first and chief aim to be understood, using as far as possible such clearness of speech that either he will be very dull who does not understand them, or that if what they say should not be very easily or quickly understood, the reason will lie not in their manner of expression, but in the difficulty and subtilty of the matter they are trying to explain.

Chapter 9.--How, and with Whom, Difficult Passages are to Be Discussed.

23. For there are some passages which are not understood in their proper force, or are understood with great difficulty, at whatever length, however clearly, or with whatever eloquence the speaker may expound them; and these should never be brought before the people at all, or only on rare occasions when there is some urgent reason. In books, however, which are written in such a style that, if understood, they, so to speak, draw their own readers, and if not understood, give no trouble to those who do not care to read them and in private conversations, we must not shrink from the duty of bringing the truth which we ourselves have reached within the comprehension of others, however difficult it may be to understand it, and whatever labor in the way of argument it may cost us. Only two conditions are to be insisted upon, that our hearer or companion should have an earnest desire to learn the truth, and should have capacity of mind to receive it in whatever form it may be communicated, the teacher not being so anxious about the eloquence as about the clearness of his teaching.

Chapter 10.--The Necessity for Perspicuity of Style.

24. Now a strong desire for clearness sometimes leads to neglect of the more polished forms of speech, and indifference about what sounds well, compared with what clearly expresses and conveys the meaning intended. Whence a certain author, when dealing with speech of this kind, says that there is in it "a kind of careful negligence." Yet while taking away ornament, it does not bring in vulgarity of speech; though good teachers have, or ought to have, so great an anxiety about teaching that they will employ a word which cannot be made pure Latin without becoming obscure or ambiguous, but which when used according to the vulgar idiom is neither ambiguous nor obscure, not in the way the learned, but rather in the way the unlearned employ it. For if our translators did not shrink from saying, "Non congregabo conventicula eorum de sanguinibus," because they felt that it was important for the sense to put a word here in the plural which in Latin is only used in the singular; why should a teacher of godliness who is addressing an unlearned audience shrink from using ossum instead of os, if he fear that the latter might be taken not as the singular of ossa, but as the singular of ora, seeing that African ears have no quick perception of the shortness or length of vowels? And what advantage is there in purity of speech which does not lead to understanding in the hearer, seeing that there is no use at all in speaking, if they do not understand us for whose sake we speak? He, therefore, who teaches will avoid all words that do not teach; and if instead of them he can find words which are at once pure and intelligible, he will take these by preference; if, however, he cannot, either because there are no such words, or because they do not at the time occur to him, he will use words that are not quite pure, if only the substance of his thought be conveyed and apprehended in its integrity.

25. And this must be insisted on as necessary to our being understood, not only in conversations, whether with one person or with several, but much more in the case of a speech delivered in public: for in conversation any one has the power of asking a question; but when all are silent that one may be heard, and all faces are turned attentively upon him, it is neither customary nor decorous for a person to ask a question about what he does not understand; and on this account the speaker ought to be especially careful to give assistance to those who cannot ask it. Now a crowd anxious for instruction generally shows by its movements if it understands what is said; and until some indication of this sort be given, the subject discussed ought to be turned over and over, and put in every shape and form and variety of expression, a thing which cannot be done by men who are repeating words prepared beforehand and committed to memory. As soon, however, as the speaker has ascertained that what he says is understood, he ought either to bring his address to a close, or pass on to another point. For if a man gives pleasure when he throws light upon points on which people wish for instruction, he becomes wearisome when he dwells at length upon things that are already well known, especially when men's expectation was fixed on having the difficulties of the passage removed. For even things that are very well known are told for the sake of the pleasure they give, if the attention be directed not to the things themselves, but to the way in which they are told. Nay, even when the style itself is already well known, if it be pleasing to the hearers, it is almost a matter of indifference whether he who speaks be a speaker or a reader. For things that are gracefully written are often not only read with delight by those who are making their first acquaintance with them, but re-read with delight by those who have already made acquaintance with them, and have not yet forgotten them; nay, both these classes will derive pleasure even from hearing another man repeat them. And if a man has forgotten anything, when he is reminded of it he is taught. But I am not now treating of the mode of giving pleasure. I am speaking of the mode in which men who desire to learn ought to be taught. And the best mode is that which secures that he who hears shall hear the truth, and that what he hears he shall understand. And when this point has been reached, no further labor need be spent on the truth itself, as if it required further explanation; but perhaps some trouble may be taken to enforce it so as to bring it home to the heart. If it appear right to do this, it ought to be done so moderately as not to lead to weariness and impatience.

Chapter 11.--The Christian Teacher Must Speak Clearly, But Not Inelegantly.

26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learnt, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth pleasant food enough. And it is one of the distinctive features of good intellects not to love words, but the truth in words. For of what service is a golden key, if it cannot open what we want it to open? Or what objection is there to a wooden one if it can, seeing that to open what is shut is all we want? But as there is a certain analogy between learning and eating, the very food without which it is impossible to live must be flavored to meet the tastes of the majority.

Chapter 12.--The Aim of the Orator, According to Cicero, is to Teach, to Delight, and to Move. Of These, Teaching is the Most Essential.

27. Accordingly a great orator has truly said that "an eloquent man must speak so as to teach, to delight, and to persuade." Then he adds: "To teach is a necessity, to delight is a beauty, to persuade is a triumph." Now of these three, the one first mentioned, the teaching, which is a matter of necessity, depends on what we say; the other two on the way we say it. He, then, who speaks with the purpose of teaching should not suppose that he has said what he has to say as long as he is not understood; for although what he has said be intelligible to himself it is not said at all to the man who does not understand it. If, however, he is understood, he has said his say, whatever may have been his manner of saying it. But if he wishes to delight or persuade his hearer as well, he will not accomplish that end by putting his thought in any shape no matter what, but for that purpose the style of speaking is a matter of importance. And as the hearer must be pleased in order to secure his attention, so he must be persuaded in order to move him to action. And as he is pleased if you speak with sweetness and elegance, so he is persuaded if he be drawn by your promises, and awed by your threats; if he reject what you condemn, and embrace what you commend; if he grieve when you heap up objects for grief, and rejoice when you point out an object for joy; if he pity those whom you present to him as objects of pity, and shrink from those whom you set before him as men to be feared and shunned. I need not go over all the other things that can be done by powerful eloquence to move the minds of the hearers, not telling them what they ought to do, but urging them to do what they already know ought to be done.

28. If, however, they do not yet know this, they must of course be instructed before they can be moved. And perhaps the mere knowledge of their duty will have such an effect that there will be no need to move them with greater strength of eloquence. Yet when this is needful, it ought to be done. And it is needful when people, knowing what they ought to do, do it not. Therefore, to teach is a necessity. For what men know, it is in their own hands either to do or not to do. But who would say that it is their duty to do what they do not know? On the same principle, to persuade is not a necessity: for it is not always called for; as, for example, when the hearer yields his assent to one who simply teaches or gives pleasure. For this reason also to persuade is a triumph, because it is possible that a man may be taught and delighted, and yet not give his consent. And what will be the use of gaining the first two ends if we fail in the third? Neither is it a necessity to give pleasure; for when, in the course of an address, the truth is clearly pointed out (and this is the true function of teaching), it is not the fact, nor is it the intention, that the style of speech should make the truth pleasing, or that the style should of itself give pleasure; but the truth itself, when exhibited in its naked simplicity, gives pleasure, because it is the truth. And hence even falsities are frequently a source of pleasure when they are brought to light and exposed. It is not, of course, their falsity that gives pleasure; but as it is true that they are false, the speech which shows this to be true gives pleasure.

Chapter 13.--The Hearer Must Be Moved as Well as Instructed.

29. But for the sake of those who are so fastidious that they do not care for truth unless it is put in the form of a pleasing discourse, no small place has been assigned in eloquence to the art of pleasing. And yet even this is not enough for those stubborn-minded men who both understand and are pleased with the teacher's discourse, without deriving any profit from it. For what does it profit a man that he both confesses the truth and praises the eloquence, if he does not yield his consent, when it is only for the sake of securing his consent that the speaker in urging the truth gives careful attention to what he says? If the truths taught are such that to believe or to know them is enough, to give one's assent implies nothing more than to confess that they are true. When, however, the truth taught is one that must be carried into practice, and that is taught for the very purpose of being practiced, it is useless to be persuaded of the truth of what is said, it is useless to be pleased with the manner in which it is said, if it be not so learnt as to be practiced. The eloquent divine, then, when he is urging a practical truth, must not only teach so as to give instruction, and please so as to keep up the attention, but he must also sway the mind so as to subdue the will. For if a man be not moved by the force of truth, though it is demonstrated to his own confession, and clothed in beauty of style, nothing remains but to subdue him by the power of eloquence.

Chapter 14.--Beauty of Diction to Be in Keeping with the Matter.

30. And so much labor has been spent by men on the beauty of expression here spoken of, that not only is it not our duty to do, but it is our duty to shun and abhor, many and heinous deeds of wickedness and baseness which wicked and base men have with great eloquence recommended, not with a view to gaining assent, but merely for the sake of being read with pleasure. But may God avert from His Church what the prophet Jeremiah says of the synagogue of the Jews: "A wonderful and horrible thing is committed in the land: the prophets prophesy falsely, and the priests applaud them with their hands; and my people love to have it so: and what will ye do in the end thereof?" O eloquence, which is the more terrible from its purity, and the more crushing from its solidity! Assuredly it is "a hammer that breaketh the rock in pieces." For to this God Himself has by the same prophet compared His own word spoken through His holy prophets. God forbid, then, God forbid that with us the priest should applaud the false prophet, and that God's people should love to have it so. God forbid, I say, that with us there should be such terrible madness! For what shall we do in the end thereof? And assuredly it is preferable, even though what is said should be less intelligible, less pleasing, and less persuasive, that truth be spoken, and that what is just, not what is iniquitous, be listened to with pleasure. But this, of course, cannot be, unless what is true and just be expressed with elegance.

31. In a serious assembly, moreover, such as is spoken of when it is said, "I will praise Thee among much people," no pleasure is derived from that species of eloquence which indeed says nothing that is false, but which buries small and unimportant truths under a frothy mass of ornamental words, such as would not be graceful or dignified even if used to adorn great and fundamental truths. And something of this sort occurs in a letter of the blessed Cyprian, which, I think, came there by accident, or else was inserted designedly with this view, that posterity might see how the wholesome discipline of Christian teaching had cured him of that redundancy of language, and confined him to a more dignified and modest form of eloquence, such as we find in his subsequent letters, a style which is admired without effort, is sought after with eagerness, but is not attained without great difficulty. He says, then, in one place, "Let us seek this abode: the neighboring solitudes afford a retreat where, whilst the spreading shoots of the vine trees, pendulous and intertwined, creep amongst the supporting reeds, the leafy covering has made a portico of vine." There is wonderful fluency and exuberance of language here; but it is too florid to be pleasing to serious minds. But people who are fond of this style are apt to think that men who do not use it, but employ a more chastened style, do so because they cannot attain the former, not because their judgment teaches them to avoid it. Wherefore this holy man shows both that he can speak in that style, for he has done so once, and that he does not choose, for he never uses it again.

Chapter 15.--The Christian Teacher Should Pray Before Preaching.

32. And so our Christian orator, while he says what is just, and holy, and good (and he ought never to say anything else), does all he can to be heard with intelligence, with pleasure, and with obedience; and he need not doubt that if he succeed in this object, and so far as he succeeds, he will succeed more by piety in prayer than by gifts of oratory; and so he ought to pray for himself, and for those he is about to address, before he attempts to speak. And when the hour is come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute. For, as in regard to every matter of faith and love there are many things that may be said, and many ways of saying them, who knows what it is expedient at a given moment for us to say, or to be heard saying, except God who knows the hearts of all? And who can make us say what we ought, and in the way we ought, except Him in whose hand both we and our speeches are? Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine. But when the hour for speech arrives, let him reflect upon that saying of our Lord's as better suited to the wants of a pious mind: "Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." The Holy Spirit, then, speaks thus in those who for Christ's sake are delivered to the persecutors; why not also in those who deliver Christ's message to those who are willing to learn?

Chapter 16.--Human Directions Not to Be Despised, Though God Makes the True Teacher.

33. Now if any one says that we need not direct men how or what they should teach, since the Holy Spirit makes them teachers, he may as well say that we need not pray, since our Lord says, "Your Father knoweth what things ye have need of before ye ask Him;" or that the Apostle Paul should not have given directions to Timothy and Titus as to how or what they should teach others. And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the Church. In the First Epistle to Timothy do we not read: "These things command and teach?" What these things are, has been told previously. Do we not read there: "Rebuke not an elder, but entreat him as a father?" Is it not said in the Second Epistle: "Hold fast the form of sound words, which thou hast heard of me?" And is he not be ashamed, rightly dividing the word of truth?" And in the same place: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine." And so in the Epistle to Titus, does he not say that a bishop ought to "hold fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers?" There, too, he says: "But speak thou the things which become sound doctrine: that the aged men be sober," and so on. And there, too: "These things speak, and exhort, and rebuke with all authority. Let no man despise thee. Put them in mind to be subject to principalities and powers," and so on. What then are we to think? Does the apostle in any way contradict himself, when, though he says that men are made teachers by the operation of the Holy Spirit, he yet himself gives them directions how and what they should teach? Or are we to understand, that though the duty of men to teach even the teachers does not cease when the Holy Spirit is given, yet that neither is he who planteth anything, nor he who watereth, but God who giveth the increase? Wherefore though holy men be our helpers, or even holy angels assist us, no one learns aright the things that pertain to life with God, until God makes him ready to learn from Himself, that God who is thus addressed in the psalm: "Teach me to do Thy will; for Thou art my God." And so the same apostle says to Timothy himself, speaking, of course, as teacher to disciple: "But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them." For as the medicines which men apply to the bodies of their fellow-men are of no avail except God gives them virtue (who can heal without their aid, though they cannot without His), and yet they are applied; and if it be done from a sense of duty, it is esteemed a work of mercy or benevolence; so the aids of teaching, applied through the instrumentality of man, are of advantage to the soul only when God works to make them of advantage, who could give the gospel to man even without the help or agency of men.

Chapter 17.--Threefold Division of The Various Styles of Speech.

34. He then who, in speaking, aims at enforcing what is good, should not despise any of those three objects, either to teach, or to give pleasure, or to move, and should pray and strive, as we have said above, to be heard with intelligence, with pleasure, and with ready compliance. And when he does this with elegance and propriety, he may justly be called eloquent, even though he do not carry with him the assent of his hearer. For it is these three ends, viz., teaching, giving pleasure, and moving, that the great master of Roman eloquence himself seems to have intended that the following three directions should subserve: "He, then, shall be eloquent, who can say little things in a subdued style, moderate things in a temperate style, and great things in a majestic style:" as if he had taken in also the three ends mentioned above, and had embraced the whole in one sentence thus: "He, then, shall be eloquent, who can say little things in a subdued style, in order to give instruction, moderate things in a temperate style, in order to give pleasure, and great things in a majestic style, in order to sway the mind."

Chapter 18.--The Christian Orator is Constantly Dealing with Great Matters.

35. Now the author I have quoted could have exemplified these three directions, as laid down by himself, in regard to legal questions: he could not, however, have done so in regard to ecclesiastical questions,--the only ones that an address such as I wish to give shape to is concerned with. For of legal questions those are called small which have reference to pecuniary transactions; those great where a matter relating to man's life or liberty comes up. Cases, again, which have to do with neither of these, and where the intention is not to get the hearer to do, or to pronounce judgment upon anything, but only to give him pleasure, occupy as it were a middle place between the former two, and are on that account called middling, or moderate. For moderate things get their name from modus (a measure); and it is an abuse, not a proper use of the word moderate, to put it for little. In questions like ours, however, where all things, and especially those addressed to the people from the place of authority, ought to have reference to men's salvation, and that not their temporal but their eternal salvation, and where also the thing to be guarded against is eternal ruin, everything that we say is important; so much so, that even what the preacher says about pecuniary matters, whether it have reference to loss or gain, whether the amount be great or small, should not seem unimportant. For justice is never unimportant, and justice ought assuredly to be observed, even in small affairs of money, as our Lord says: "He that is faithful in that which is least, is faithful also in much." That which is least, then, is very little; but to be faithful in that which is least is great. For as the nature of the circle, viz., that all lines drawn from the centre to the circumference are equal, is the same in a great disk that it is in the smallest coin; so the greatness of justice is in no degree lessened, though the matters to which justice is applied be small.

36. And when the apostle spoke about trials in regard to secular affairs (and what were these but matters of money?), he says: "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If, then, ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another: why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God?" Why is it that the apostle is so indignant, and that he thus accuses, and upbraids, and chides, and threatens? Why is it that the changes in his tone, so frequent and so abrupt, testify to the depth of his emotion? Why is it, in fine, that he speaks in a tone so exalted about matters so very trifling? Did secular matters deserve so much at his hands? God forbid. No; but all this is done for the sake of justice, charity, and piety, which in the judgment of every sober mind are great, even when applied to matters the very least.

37. Of course, if we were giving men ad vice as to how they ought to conduct secular cases, either for themselves or for their connections, before the church courts, we would rightly advise them to conduct them quietly as matters of little moment. But we are treating of the manner of speech of the man who is to be a teacher of the truths which deliver us from eternal misery and bring us to eternal happiness; and wherever these truths are spoken of, whether in public or private, whether to one or many, whether to friends or enemies, whether in a continuous discourse or in conversation, whether in tracts, or in books, or in letters long or short, they are of great importance. Unless indeed we are prepared to say that, because a cup of cold water is a very trifling and common thing, the saying of our Lord that he who gives a cup of cold water to one of His disciples shall in no wise lose his reward, is very trivial and unimportant. Or that when a preacher takes this saying as his text, he should think his subject very unimportant, and therefore speak without either eloquence or power, but in a subdued and humble style. Is it not the case that when we happen to speak on this subject to the people, and the presence of God is with us, so that what we say is not altogether unworthy of the subject, a tongue of fire springs up out of that cold water which inflames even the cold hearts of men with a zeal for doing works of mercy in hope of an eternal reward?

Chapter 19.--The Christian Teacher Must Use Different Styles on Different Occasions.

38. And yet, while our teacher ought to speak of great matters, he ought not always to be speaking of them in a majestic tone, but in a subdued tone when he is teaching, temperately when he is giving praise or blame. When, however, something is to be done, and we are speaking to those who ought, but are not willing, to do it, then great matters must be spoken of with power, and in a manner calculated to sway the mind. And sometimes the same important matter is treated in all these ways at different times, quietly when it is being taught, temperately when its importance is being urged, and powerfully when we are forcing a mind that is averse to the truth to turn and embrace it. For is there anything greater than God Himself? Is nothing, then, to be learnt about Him? Or ought he who is teaching the Trinity in unity to speak of it otherwise than in the method of calm discussion, so that in regard to a subject which it is not easy to comprehend, we may understand as much as it is given us to understand? Are we in this case to seek out ornaments instead of proofs? Or is the hearer to be moved to do something instead of being instructed so that he may learn something? But when we come to praise God, either in Himself, or in His works, what a field for beauty and splendor of language opens up before man, who can task his powers to the utmost in praising Him whom no one can adequately praise, though there is no one who does not praise Him in some measure! But if He be not worshipped, or if idols, whether they be demons or any created being whatever, be worshipped with Him or in preference to Him, then we ought to speak out with power and impressiveness, show how great a wickedness this is, and urge men to flee from it.

Chapter 20.--Examples of the Various Styles Drawn from Scripture.

39. But now to come to something more definite. We have an example of the calm, subdued style in the Apostle Paul, where he says: "Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons; the one by a bond maid, the other by a free woman. But he who was of the bond woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all;" and so on. And in the same way where he reasons thus: "Brethren, I speak after the manner of men: Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise." And because it might possibly occur to the hearer to ask, If there is no inheritance by the law, why then was the law given? he himself anticipates this objection and asks, "Wherefore then serveth the law?" And the answer is given: "It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one; but God is one." And here an objection occurs which he himself has stated: "Is the law then against the promises of God?" He answers: "God forbid." And he also states the reason in these words: "For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." It is part, then, of the duty of the teacher not only to interpret what is obscure, and to unravel the difficulties of questions, but also, while doing this, to meet other questions which may chance to suggest themselves, lest these should cast doubt or discredit on what we say. If, however, the solution of these questions suggest itself as soon as the questions themselves arise, it is useless to disturb what we cannot remove. And besides, when out of one question other questions arise, and out of these again still others; if these be all discussed and solved, the reasoning is extended to such a length, that unless the memory be exceedingly powerful and active the reasoner finds it impossible to return to the original question from which he set out. It is, however, exceedingly desirable that whatever occurs to the mind as an objection that might be urged should be stated and refuted, lest it turn up at a time when no one will be present to answer it, or lest, if it should occur to a man who is present but says nothing about it, it might never be thoroughly removed.

40. In the following words of the apostle we have the temperate style: "Rebuke not an elder, but entreat him as a father; and the younger men as brethren; the elder women as mothers, the younger as sisters." And also in these: "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is you reasonable service." And almost the whole of this hortatory passage is in the temperate style of eloquence; and those parts of it are the most beautiful in which, as if paying what was due, things that belong to each other are gracefully brought together. For example: "Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another." And how gracefully all this is brought to a close in a period of two members: "Mind not high things, but condescend to men of low estate!" And a little afterwards: "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." And these also, though expressed in single clauses, are terminated by a period of two members: "Owe no man anything, but to love one another." And a little farther on: "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Now if the passage were translated thus, "et carnis providentiam ne in concupiscentiis feceritis," the ear would no doubt be gratified with a more harmonious ending; but our translator, with more strictness, preferred to retain even the order of the words. And how this sounds in the Greek language, in which the apostle spoke, those who are better skilled in that tongue may determine. My opinion, however, is, that what has been translated to us in the same order of words does not run very harmoniously even in the original tongue.

41. And, indeed, I must confess that our authors are very defective in that grace of speech which consists in harmonious endings. Whether this be the fault of the translators, or whether, as I am more inclined to believe, the authors designedly avoided such ornament, I dare not affirm; for I confess I do not know. This I know, however, that if any one who is skilled in this species of harmony would take the closing sentences of these writers and arrange them according to the law of harmony (which he could very easily do by changing some words for words of equivalent meaning, or by retaining the words he finds and altering their arrangement), he will learn that these divinely-inspired men are not defective in any of those points which he has been taught in the schools of the grammarians and rhetoricians to consider of importance; and he will find in them many kinds of speech of great beauty,--beautiful even in our language, but especially beautiful in the original,--none of which can be found in those writings of which they boast so much. But care must be taken that, while adding harmony, we take away none of the weight from these divine and authoritative utterances. Now our prophets were so far from being deficient in the musical training from which this harmony we speak of is most fully learnt, that Jerome, a very learned man, describes even the metres employed by some of them, in the Hebrew language at least; though, in order to give an accurate rendering of the words, he has not preserved these in his translation. I, however (to speak of my own feeling, which is better known to me than it is to others, and than that of others is to me), while I do not in my own speech, however modestly I think it done, neglect these harmonious endings, am just as well pleased to find them in the sacred authors very rarely.

42. The majestic style of speech differs from the temperate style just spoken of, chiefly in that it is not so much decked out with verbal ornaments as exalted into vehemence by mental emotion. It uses, indeed, nearly all the ornaments that the other does; but if they do not happen to be at hand, it does not seek for them. For it is borne on by its own vehemence; and the force of the thought, not the desire for ornament, makes it seize upon any beauty of expression that comes in its way. It is enough for its object that warmth of feeling should suggest the fitting words; they need not be selected by careful elaboration of speech. If a brave man be armed with weapons adorned with gold and jewels, he works feats of valor with those arms in the heat of battle, not because they are costly, but because they are arms; and yet the same man does great execution, even when anger furnishes him with a weapon that he digs out of the ground. The apostle in the following passage is urging that, for the sake of the ministry of the gospel, and sustained by the consolations of God's grace, we should bear with patience all the evils of this life. It is a great subject, and is treated with power, and the ornaments of speech are not wanting: "Behold," he says, "now is the accepted time; behold, now is the day of salvation. Giving no offence in anything, that the ministry not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in strifes, in imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." See him still burning: "O ye Corinthians, our mouth is opened unto you, our heart is enlarged," and so on; it would be tedious to go through it all.

43. And in the same way, writing to the Romans, he urges that the persecutions of this world should be overcome by charity, in assured reliance on the help of God. And he treats this subject with both power and beauty: "We know," he says, "that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (As it is written, For Thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

44. Again, in writing to the Galatians, although the whole epistle is written in the subdued style, except at the end, where it rises into a temperate eloquence, yet he interposes one passage of so much feeling that, notwithstanding the absence of any ornaments such as appear in the passages just quoted, it cannot be called anything but powerful: "Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ye know how, through infirmity of the flesh, I preached the gospel unto you at the first. And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth? They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. But it is good to be zealously affected always in a good thing, and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice; for I stand in doubt of you." Is there anything here of contrasted words arranged antithetically, or of words rising gradually to a climax, or of sonorous clauses, and sections, and periods? Yet, notwithstanding, there is a glow of strong emotion that makes us feel the fervor of eloquence.

Chapter 21.--Examples of the Various Styles, Drawn from the Teachers of the Church, Especially Ambrose and Cyprian.

45. But these writings of the apostles, though clear, are yet profound, and are so written that one who is not content with a superficial acquaintance, but desires to know them thoroughly, must not only read and hear them, but must have an expositor. Let us, then, study these various modes of speech as they are exemplified in the writings of men who, by reading the Scriptures, have attained to the knowledge of divine and saving truth, and have ministered it to the Church. Cyprian of blessed memory writes in the subdued style in his treatise on the sacrament of the cup. In this book he resolves the question, whether the cup of the Lord ought to contain water only, or water mingled with wine. But we must quote a passage by way of illustration. After the customary introduction, he proceeds to the discussion of the point in question. "Observe" he says, "that we are instructed, in presenting the cup, to maintain the custom handed down to us from the Lord, and to do nothing that our Lord has not first done for us: so that the cup which is offered in remembrance of Him should be mixed with wine. For, as Christ says, I am the true vine,' it follows that the blood of Christ is wine, not water; and the cup cannot appear to contain His blood by which we are redeemed and quickened, if the wine be absent; for by the wine is the blood of Christ typified, that blood which is foreshadowed and proclaimed in all the types and declarations of Scripture. For we find that in the book of Genesis this very circumstance in regard to the sacrament is foreshadowed, and our Lord's sufferings typically set forth, in the case of Noah, when he drank wine, and was drunken, and was uncovered within his tent, and his nakedness was exposed by his second son, and was carefully hidden by his elder and his younger sons. It is not necessary to mention the other circumstances in detail, as it is only necessary to observe this point, that Noah, foreshadowing the future reality, drank, not water, but wine, and thus showed forth our Lord's passion. In the same way we see the sacrament of the Lord's supper prefigured in the case of Melchizedek the priest, according to the testimony of the Holy Scriptures, where it says: And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed Abraham.' Now, that Melchizedek was a type of Christ, the Holy Spirit declares in the Psalms, where the Father addressing the Son says, Thou art a priest for ever after the order of Melchizedek.' " In this passage, and in all of the letter that follows, the subdued style is maintained, as the reader may easily satisfy himself.

46. St. Ambrose also, though dealing with a question of very great importance, the equality of the Holy Spirit with the Father and the Son, employs the subdued style, because the object he has in view demands, not beauty of diction, nor the swaying of the mind by the stir of emotion, but facts and proofs. Accordingly, in the introduction to his work, we find the following passage among others: "When Gideon was startled by the message he had heard from God, that, though thousands of the people failed, yet through one man God would deliver His people from their enemies, he brought forth a kid of the goats, and by direction of the angel laid it with unleavened cakes upon a rock, and poured the broth over it; and as soon as the angel of God touched it with the end of the staff that was in his hand, there rose up fire out of the rock and consumed the offering. Now this sign seems to indicate that the rock was a type of the body of Christ, for it is written, They drank of that spiritual rock that followed them, and that rock was Christ;' this, of course, referring not to Christ's divine nature but to His flesh, whose ever-flowing fountain of blood has ever satisfied the hearts of His thirsting people. And so it was at that time declared in a mystery that the Lord Jesus, when crucified, should abolish in His flesh the sins of the whole world, and not their guilty acts merely, but the evil lusts of their hearts. For the kid's flesh refers to the guilt of the outward act, the broth to the allurement of lust within, as it is written, And the mixed multitude that was among them fell a lusting; and the children of Israel also wept again and again and said, Who shall give us flesh to eat?' When the angel, then, stretched out his staff and touched the rock, and fire rose out of it, this was a sign that our Lord's flesh, filled with the Spirit of God, should burn up all the sins of the human race. Whence also the Lord says I am come to send fire on the earth.'" And in the same style he pursues the subject, devoting himself chiefly to proving and enforcing his point.

47. An example of the temperate style is the celebrated encomium on virginity from Cyprian: "Now our discourse addresses itself to the virgins, who, as they are the objects of higher honor, are also the objects of greater care. These are the flowers on the tree of the Church, the glory and ornament of spiritual grace, the joy of honor and praise, a work unbroken and unblemished, the image of God answering to the holiness of the Lord, the brighter portion of the flock of Christ. The glorious fruitfulness of their mother the Church rejoices in them, and in them flourishes more abundantly; and in proportion as bright virginity adds to her numbers, in the same proportion does the mother's joy increase. And at another place in the end of the epistle, As we have borne,' he says, the image of the earthly, we shall also bear the image of the heavenly.' Virginity bears this image, integrity bears it, holiness and truth bear it; they bear it who are mindful of the chastening of the Lord, who observe justice and piety, who are strong in faith, humble in fear, steadfast in the endurance of suffering, meek in the endurance of injury, ready to pity, of one mind and of one heart in brotherly peace. And every one of these things ought ye, holy virgins, to observe, to cherish, and fulfill, who having hearts at leisure for God and for Christ, and having chosen the greater and better part, lead and point the way to the Lord, to whom you have pledged your vows. Ye who are advanced in age, exercise control over the younger. Ye who are younger, wait upon the elders, and encourage your equals; stir up one another by mutual exhortations; provoke one another to glory by emulous examples of virtue; endure bravely, advance in spirituality, finish your course with joy; only be mindful of us when your virginity shall begin to reap its reward of honor."

48. Ambrose also uses the temperate and ornamented style when he is holding up before virgins who have made their profession a model for their imitation, and says: "She was a virgin not in body only, but also in mind; not mingling the purity of her affection with any dross of hypocrisy; serious in speech; prudent in disposition; sparing of words; delighting in study; not placing her confidence in uncertain riches, but in the prayer of the poor; diligent in labor; reverent in word; accustomed to look to God, not man, as the guide of her conscience; injuring no one, wishing well to all; dutiful to her elders, not envious of her equals; avoiding boastfulness, following reason, loving virtue. When did she wound her parents even by a look? When did she quarrel with her neighbors? When did she spurn the humble, laugh at the weak, or shun the indigent? She is accustomed to visit only those haunts of men that pity would not blush for, nor modesty pass by. There is nothing haughty in her eyes, nothing bold in her words, nothing wanton in her gestures: her bearing is not voluptuous, nor her gait too free, nor her voice petulant; so that her outward appearance is an image of her mind, and a picture of purity. For a good house ought to be known for such at the very thres hold, and show at the very entrance that there is no dark recess within, as the light of a lamp set inside sheds its radiance on the outside. Why need I detail her sparingness in food, her superabundance in duty,--the one falling beneath the demands of nature, the other rising above its powers? The latter has no intervals of intermission, the former doubles the days by fasting; and when the desire for refreshment does arise, it is satisfied with food such as will support life, but not minister to appetite." Now I have cited these latter passages as examples of the temperate style, because their purpose is not to induce those who have not yet devoted themselves to take the vows of virginity, but to show of what character those who have taken vows ought to be. To prevail on any one to take a step of such a nature and of so great importance, requires that the mind should be excited and set on fire by the majestic style. Cyprian the martyr, however, did not write about the duty of taking up the profession of virginity, but about the dress and deportment of virgins. Yet that great bishop urges them to their duty even in these respects by the power of a majestic eloquence.

49. But I shall select examples of the majestic style from their treatment of a subject which both of them have touched. Both have denounced the women who color, or rather discolor, their faces with paint. And the first, in dealing with this topic, says: "Suppose a painter should depict in colors that rival nature's the features and form and complexion of some man, and that, when the portrait had been finished with consummate art, another painter should put his hand over it, as if to improve by his superior skill the painting already completed; surely the first artist would feel deeply insulted, and his indignation would be justly roused. Dost thou, then, think that thou wilt carry off with impunity so audacious an act of wickedness, such an insult to God the great artificer? For, granting that thou art not immodest in thy behavior towards men, and that thou art not polluted in mind by these meretricious deceits, yet, in corrupting and violating what is God's, thou provest thyself worse than an adulteress. The fact that thou considerest thyself adorned and beautified by such arts is an impeachment of God's handiwork, and a violation of truth. Listen to the warning voice of the apostle: Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.' Now can sincerity and truth continue to exist when what is sincere is polluted, and what is true is changed by meretricious coloring and the deceptions of quackery into a lie? Thy Lord says, Thou canst not make one hair white or black;' and dost thou wish to have greater power so as to bring to nought the words of thy Lord? With rash and sacrilegious hand thou wouldst fain change the color of thy hair: I would that, with a prophetic look to the future, thou shouldst dye it the color of flame." It would be too long to quote all that follows.

50. Ambrose again, inveighing against such practices, says: "Hence arise these incentives to vice, that women, in their fear that they may not prove attractive to men, paint their faces with carefully-chosen colors, and then from stains on their features go on to stains on their chastity. What folly it is to change the features of nature into those of painting, and from fear of incurring their husband's disapproval, to proclaim openly that they have incurred their own! For the woman who desires to alter her natural appearance pronounces condemnation on herself; and her eager endeavors to please another prove that she has first been displeasing to herself. And what testimony to thine ugliness can we find, O woman, that is more unquestionable than thine own, when thou art afraid to show thyself? If thou art comely why dost thou hide thy comeliness? If thou art plain, why dost thou lyingly pretend to be beautiful, when thou canst not enjoy the pleasure of the lie either in thine own consciousness or in that of another? For he loves another woman, thou desirest to please another man; and thou art angry if he love another, though he is taught adultery in thee. Thou art the evil promptress of thine own injury. For even the woman who has been the victim of a pander shrinks from acting the pander's part, and though she be vile, it is herself she sins against and not another. The crime of adultery is almost more tolerable than thine; for adultery tampers with modesty, but thou with nature." It is sufficiently clear, I think, that this eloquence calls passionately upon women to avoid tampering with their appearance by deceitful arts, and to cultivate modesty and fear. Accordingly, we notice that the style is neither subdued nor temperate, but majestic throughout. Now in these two authors whom I have selected as specimens of the rest, and in other ecclesiastical writers who both speak the truth and speak it well,--speak it, that is, judiciously, pointedly, and with beauty and power of expression,--many examples may be found of the three styles of speech, scattered through their various writings and discourses; and the diligent student may by assiduous reading, intermingled with practice on his own part, become thoroughly imbued with them all.

Chapter 22.--The Necessity of Variety in Style.

51. But we are not to suppose that it is against rule to mingle these various styles: on the contrary, every variety of style should be introduced so far as is consistent with good taste. For when we keep monotonously to one style, we fail to retain the hearer's attention; but when we pass from one style to another, the discourse goes off more gracefully, even though it extend to greater length. Each separate style, again, has varieties of its own which prevent the hearer's attention from cooling or becoming languid. We can bear the subdued style, however, longer without variety than the majestic style. For the mental emotion which it is necessary to stir up in order to carry the hearer's feelings with us, when once it has been sufficiently excited, the higher the pitch to which it is raised, can be maintained the shorter time. And therefore we must be on our guard, lest, in striving to carry to a higher point the emotion we have excited, we rather lose what we have already gained. But after the interposition of matter that we have to treat in a quieter style, we can return with good effect to that which must be treated forcibly, thus making the tide of eloquence to ebb and flow like the sea. It follows from this, that the majestic style, if it is to be long continued, ought not to be unvaried, but should alternate at intervals with the other styles; the speech or writing as a whole, however, being referred to that style which is the prevailing one.

Chapter 23.--How the Various Styles Should Be Mingled.

52. Now it is a matter of importance to determine what style should be alternated with what other, and the places where it is necessary that any particular style should be used. In the majestic style, for instance, it is always, or almost always, desirable that the introduction should be temperate. And the speaker has it in his discretion to use the subdued style even where the majestic would be allowable, in order that the majestic when it is used may be the more majestic by comparison, and may as it were shine out with greater brilliance from the dark background. Again, whatever may be the style of the speech or writing, when knotty questions turn up for solution, accuracy of distinction is required, and this naturally demands the subdued style. And accordingly this style must be used in alternation with the other two styles whenever questions of that sort turn up; just as we must use the temperate style, no matter what may be the general tone of the discourse, whenever praise or blame is to be given without any ulterior reference to the condemnation or acquittal of any one, or to obtaining the concurrence of any one in a course of action. In the majestic style, then, and in the quiet likewise, both the other two styles occasionally find place. The temperate style, on the other hand, not indeed always, but occasionally, needs the quiet style; for example, when, as I have said, a knotty question comes up to be settled, or when some points that are susceptible of ornament are left unadorned and expressed in the quiet style, in order to give greater effect to certain exuberances (as they may be called) of ornament. But the temperate style never needs the aid of the majestic; for its object is to gratify, never to excite, the mind.

Chapter 24.--The Effects Produced by the Majestic Style.

53. If frequent and vehement applause follows a speaker, we are not to suppose on that account that he is speaking in the majestic style; for this effect is often produced both by the accurate distinctions of the quiet style, and by the beauties of the temperate. The majestic style, on the other hand, frequently silences the audience by its impressiveness, but calls forth their tears. For example, when at Cæsarea in Mauritania I was dissuading the people from that civil, or worse than civil, war which they called Caterva (for it was not fellow-citizens merely, but neighbors, brothers, fathers and sons even, who, divided into two factions and armed with stones, fought annually at a certain season of the year for several days continuously, every one killing whomsoever he could), I strove with all the vehemence of speech that I could command to root out and drive from their hearts and lives an evil so cruel and inveterate; it was not, however, when I heard their applause, but when I saw their tears, that I thought I had produced an effect. For the applause showed that they were instructed and de lighted, but the tears that they were subdued. And when I saw their tears I was confident even before the event proved it, that this horrible and barbarous custom (which had been handed down to them from their fathers and their ancestors of generations long gone by and which like an enemy was besieging their hearts, or rather had complete possession of them) was overthrown; and immediately that my sermon was finished I called upon them with heart and voice to give praise and thanks to God. And, lo, with the blessing of Christ, it is now eight years or more since anything of the sort was attempted there. In many other cases besides I have observed that men show the effect made on them by the powerful eloquence of a wise man, not by clamorous applause so much as by groans, sometimes even by tears, finally by change of life.

54. The quiet style, too, has made a change in many; but it was to teach them what they were ignorant of, or to persuade them of what they thought incredible, not to make them do what they knew they ought to do but were unwilling to do. To break down hardness of this sort, speech needs to be vehement. Praise and censure, too, when they are eloquently expressed, even in the temperate style, produce such an effect on some, that they are not only pleased with the eloquence of the encomiums and censures, but are led to live so as themselves to deserve praise, and to avoid living so as to incur blame. But no one would say that all who are thus delighted change their habits in consequence, whereas all who are moved by the majestic style act accordingly, and all who are taught by the quiet style know or believe a truth which they were previously ignorant of.

Chapter 25.--How the Temperate Style is to Be Used.

55. From all this we may conclude, that the end arrived at by the two styles last mentioned is the one which it is most essential for those who aspire to speak with wisdom and eloquence to secure. On the other hand, what the temperate style properly aims at, viz., to please by beauty of expression, is not in itself an adequate end; but when what we have to say is good and useful, and when the hearers are both acquainted with it and favorably disposed towards it, so that it is not necessary either to instruct or persuade them, beauty of style may have its influence in securing their prompter compliance, or in making them adhere to it more tenaciously. For as the function of all eloquence, whichever of these three forms it may assume, is to speak persuasively, and its object is to persuade, an eloquent man will speak persuasively, whatever style he may adopt; but unless he succeeds in persuading, his eloquence has not secured its object. Now in the subdued style, he persuades his hearers that what he says is true; in the majestic style, he persuades them to do what they are aware they ought to do, but do not; in the temperate style, he persuades them that his speech is elegant and ornate. But what use is there in attaining such an object as this last? They may desire it who are vain of their eloquence and make a boast of panegyrics, and such-like performances, where the object is not to instruct the hearer, or to persuade him to any course of action, but merely to give him pleasure. We, however, ought to make that end subordinate to another, viz., the effecting by this style of eloquence what we aim at effecting when we use the majestic style. For we may by the use of this style persuade men to cultivate good habits and give up evil ones, if they are not so hardened as to need the vehement style; or if they have already begun a good course, we may induce them to pursue it more zealously, and to persevere in it with constancy. Accordingly, even in the temperate style we must use beauty of expression not for ostentation, but for wise ends; not contenting ourselves merely with pleasing the hearer, but rather seeking to aid him in the pursuit of the good end which we hold out before him.

Chapter 26.--In Every Style the Orator Should Aim at Perspicuity, Beauty, and Persuasiveness.

55. Now in regard to the three conditions I laid down a little while ago as necessary to be fulfilled by any one who wishes to speak with wisdom and eloquence, viz., perspicuity, beauty of style, and persuasive power, we are not to understand that these three qualities attach themselves respectively to the three several styles of speech, one to each, so that perspicuity is a merit peculiar to the subdued style, beauty to the temperate, and persuasive power to the majestic. On the contrary, all speech, whatever its style, ought constantly to aim at, and as far as possible to display, all these three merits. For we do not like even what we say in the subdued style to pall upon the hearer; and therefore we would be listened to, not with intelligence merely, but with pleasure as well. Again, why do we enforce what we teach by divine testimony, except that we wish to carry the hearer with us, that is, to com pel his assent by calling in the assistance of Him of whom it is said, "Thy testimonies are very sure"? And when any one narrates a story, even in the subdued style, what does he wish but to be believed? But who will listen to him if he do not arrest attention by some beauty of style? And if he be not intelligible, is it not plain that he can neither give pleasure nor enforce conviction? The subdued style, again, in its own naked simplicity, when it unravels questions of very great difficulty, and throws an unexpected light upon them; when it worms out and brings to light some very acute observations from a quarter whence nothing was expected; when it seizes upon and exposes the falsity of an opposing opinion, which seemed at its first statement to be unassailable; especially when all this is accompanied by a natural, unsought grace of expression, and by a rhythm and balance of style which is not ostentatiously obtruded, but seems rather to be called forth by the nature of the subject: this style, so used, frequently calls forth applause so great that one can hardly believe it to be the subdued style. For the fact that it comes forth without either ornament or defense, and offers battle in its own naked simplicity, does not hinder it from crushing its adversary by weight of nerve and muscle, and overwhelming and destroying the falsehood that opposes it by the mere strength of its own right arm. How explain the frequent and vehement applause that waits upon men who speak thus, except by the pleasure that truth so irresistibly established, and so victoriously defended, naturally affords? Wherefore the Christian teacher and speaker ought, when he uses the subdued style, to endeavor not only to be clear and intelligible, but to give pleasure and to bring home conviction to the hearer.

57. Eloquence of the temperate style, also, must, in the case of the Christian orator, be neither altogether without ornament, nor unsuitably adorned, nor is it to make the giving of pleasure its sole aim, which is all it professes to accomplish in the hands of others; but in its encomiums and censures it should aim at inducing the hearer to strive after or avoid or renounce what it condemns. On the other hand, without perspicuity this style cannot give pleasure. And so the three qualities, perspicuity, beauty, and persuasiveness, are to be sought in this style also; beauty, of course, being its primary object.

58. Again, when it becomes necessary to stir and sway the hearer's mind by the majestic style (and this is always necessary when he admits that what you say is both true and agreeable, and yet is unwilling to act accordingly), you must, of course, speak in the majestic style. But who can be moved if he does not understand what is said? and who will stay to listen if he receives no pleasure? Wherefore, in this style, too, when an obdurate heart is to be persuaded to obedience, you must speak so as to be both intelligible and pleasing, if you would be heard with a submissive mind.

Chapter 27.--The Man Whose Life is in Harmony with His Teaching Will Teach with Greater Effect.

59. But whatever may be the majesty of the style, the life of the speaker will count for more in securing the hearer's compliance. The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he "is unprofitable to himself." Wherefore, also, the apostle says: "Whether in pretence or in truth Christ is preached." Now Christ is the truth; yet we see that the truth can be preached, though not in truth,--that is, what is right and true in itself may be preached by a man of perverse and deceitful mind. And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ's. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, "All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not;" therefore it is that men who themselves lead unprofitable lives are heard with profit by others. For though they seek their own objects, they do not dare to teach their own doctrines, sitting as they do in the high places of ecclesiastical authority, which is established on sound doctrine. Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: "The scribes and the Pharisees sit in Moses' seat." The seat they occupied, then, which was not theirs but Moses', compelled them to say what was good, though they did what was evil. And so they followed their own course in their lives, but were prevented by the seat they occupied, which belonged to another, from preaching their own doctrines.

60. Now these men do good to many by preaching what they themselves do not perform; but they would do good to very many more if they lived as they preach. For there are numbers who seek an excuse for their own evil lives in comparing the teaching with the conduct of their instructors, and who say in their hearts, or even go a little further, and say with their lips: Why do you not do yourself what you bid me do? And thus they cease to listen with submission to a man who does not listen to himself, and in despising the preacher they learn to despise the word that is preached. Wherefore the apostle, writing to Timothy, after telling him, "Let no man despise thy youth," adds immediately the course by which he would avoid contempt: "but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."

Chapter 28.--Truth is More Important Than Expression. What is Meant by Strife About Words.

61. Such a teacher as is here described may, to secure compliance, speak not only quietly and temperately, but even vehemently, without any breach of modesty, because his life protects him against contempt. For while he pursues an upright life, he takes care to maintain a good reputation as well, providing things honest in the sight of God and men, fearing God, and caring for men. In his very speech even he prefers to please by matter rather than by words; thinks that a thing is well said in proportion as it is true in fact, and that a teacher should govern his words, not let the words govern him. This is what the apostle says: "Not with wisdom of words, lest the cross of Christ should be made of none effect." To the same effect also is what he says to Timothy: "Charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." Now this does not mean that, when adversaries oppose the truth, we are to say nothing in defence of the truth. For where, then, would be what he says when he is describing the sort of man a bishop ought to be: "that he may be able by sound doctrine both to exhort and convince the gainsayers?" To strive about words is not to be careful about the way to overcome error by truth, but to be anxious that your mode of expression should be preferred to that of another. The man who does not strive about words, whether he speak quietly, temperately, or vehemently, uses words with no other purpose than to make the truth plain, pleasing, and effective; for not even love itself, which is the end of the commandment and the fulfilling of the law, can be rightly exercised unless the objects of love are true and not false. For as a man with a comely body but an ill-conditioned mind is a more painful object than if his body too were deformed, so men who teach lies are the more pitiable if they happen to be eloquent in speech. To speak eloquently, then, and wisely as well, is just to express truths which it is expedient to teach in fit and proper words,--words which in the subdued style are adequate, in the temperate, elegant, and in the majestic, forcible. But the man who cannot speak both eloquently and wisely should speak wisely without eloquence, rather than eloquently without wisdom.

Chapter 29.--It is Permissible for a Preacher to Deliver to the People What Has Been Written by a More Eloquent Man Than Himself.

If, however, he cannot do even this, let his life be such as shall not only secure a reward for himself, but afford an example to others; and let his manner of living be an eloquent sermon in itself.

63. There are, indeed, some men who have a good delivery, but cannot compose anything to deliver. Now, if such men take what has been written with wisdom and eloquence by others, and commit it to memory, and deliver it to the people, they cannot be blamed, supposing them to do it without deception. For in this way many become preachers of the truth (which is certainly desirable), and yet not many teachers; for all deliver the discourse which one real teacher has composed, and there are no divisions among them. Nor are such men to be alarmed by the words of Jeremiah the prophet, through whom God denounces those who steal His words every one from his neighbor. For those who steal take what does not belong to them, but the word of God belongs to all who obey it; and it is the man who speaks well, but lives badly, who really takes the words that belong to another. For the good things he says seem to be the result of his own thought, and yet they have nothing in common with his manner of life. And so God has said that they steal His words who would appear good by speaking God's words, but are in fact bad, as they follow their own ways. And if you look closely into the matter, it is not really themselves who say the good things they say. For how can they say in words what they deny in deeds? It is not for nothing that the apostle says of such men: "They profess that they know God, but in works they deny Him." In one sense, then, they do say the things, and in another sense they do not say them; for both these statements must be true, both being made by Him who is the Truth. Speaking of such men, in one place He says, "Whatsoever they bid you observe, that observe and do; but do not ye after their works;"--that is to say, what ye hear from their lips, that do; what ye see in their lives, that do ye not;--"for they say and do not." And so, though they do not, yet they say. But in another place, upbraiding such men, He says, "O generation of vipers, how can ye, being evil, speak good things?" And from this it would appear that even what they say, when they say what is good, it is not themselves who say, for in will and in deed they deny what they say. Hence it happens that a wicked man who is eloquent may compose a discourse in which the truth is set forth to be delivered by a good man who is not eloquent; and when this takes place, the former draws from himself what does not belong to him, and the latter receives from another what really belongs to himself. But when true believers render this service to true believers, both parties speak what is their own, for God is theirs, to whom belongs all that they say; and even those who could not compose what they say make it their own by composing their lives in harmony with it.

Chapter 30.--The Preacher Should Commence His Discourse with Prayer to God.

63. But whether a man is going to address the people or to dictate what others will deliver or read to the people, he ought to pray God to put into his mouth a suitable discourse. For if Queen Esther prayed, when she was about to speak to the king touching the temporal welfare of her race, that God would put fit words into her mouth, how much more ought he to pray for the same blessing who labors in word and doctrine for the eternal welfare of men? Those, again, who are to deliver what others compose for them ought, before they receive their discourse, to pray for those who are preparing it; and when they have received it, they ought to pray both that they themselves may deliver it well, and that those to whom they address it may give ear; and when the discourse has a happy issue, they ought to render thanks to Him from whom they know such blessings come, so that all the praise may be His "in whose hand are both we and our words."

Chapter 31.--Apology for the Length of the Work.

64. This book has extended to a greater length than I expected or desired. But the reader or hearer who finds pleasure in it will not think it long. He who thinks it long, but is anxious to know its contents, may read it in part. He who does not care to be acquainted with it need not complain of its length. I, however, give thanks to God that with what little ability I possess I have in these four books striven to depict, not the sort of man I am myself (for my defects are very many), but the sort of man he ought to be who desires to labor in sound, that is, in Christian doctrine, not for his own instruction only, but for that of others also.

THE CITY OF GOD.

INDEX OF SUBJECTS.

Abel, the relation of, to Christ, 299. See Cain.

Abraham, the era in the life of, from which a new succession begins, 318; time of the migration of, 319, etc.; the order and nature of God's promises to, 320, etc.; the three great kingdoms existing at the time of the birth of, 321; the repeated promises of the land of Canaan made to, and to his seed, 321; his denial of his wife in Egypt, 322; the parting of Lot and, 322; the third promise of the land to, 322; his victory over the kings, 323; the promise made to, of a large posterity, 323; the sacrifices offered by, when the covenant was renewed with, 324; the seed of, to be in bondage 400 years, 325; Sarah gives Hagar to, 325; the promise of a son given to,--receives the seal of circumcision, 326; change of the name of, 327; visit of three angels to, 327; his denial of his wife in Gerar, 328; birth of his son Isaac, 328; his offering up of Isaac, 329; death of his wife Sarah, 330; what is meant by marrying Keturah after Sarah's death? 330; the time of the fulfillment of the promise made to, respecting Canaan, 337.

Abyss, casting Satan into the, 427.

Achior, his answer to Holofernes' inquiry respecting the Jews, 319.

Adam forsook God before God forsook him, 251; in Paradise; his temptation and fall, 271, etc.; nature of his first sin, 272; an evil will preceded his evil act, 273; the pride involved in the sin of, 274; the justice of the punishment of, 274, etc.; the nakedness of, seen after his base sin, 276; the fearful consequences of the sin of, 241, 245, 260.

Æneas, 45; time of the arrival of, in Italy, 371.

Æsculanus, the god, 75.

Æsculapius, sent for to Epidaurus by the Romans, 54; a deified man, 104.

Affections of the soul, right or wrong according to their direction, 266, 267, 268.

Africa, a fearful visitation of, by locusts, 62.

Ages of ages, 238, etc.

Aionun, 326.

Albans, the wickedness of the war waged by the Romans against, 49.

Alcimus, 388.

Alexander the Great, the apt reply of a pirate to, 66; and Leo, an Egyptian priest,--a letter of, to his mother Olympias, 147, 165; invades Judea, 388.

Alexandra, queen of the Jews, 388.

Alms-deeds, of those who think that they will free evil-doers from damnation in the day of judgment, 468, 475.

Altor, 136.

Alypius, 485.

Amor and dilectio, how used in Scripture, 266.

Amulius and Numitor, 371, 372.

Anaxagoras, 145, 385.

Anaximander, 145.

Anaximenes, 145.

"Ancient compassions, Thine," sworn unto David, 351, etc.

Andromache, 49.

Anebo, Porphyry's letter to, 187, etc.

Angels, the holy things common to men and, 163, etc.; not mediators, 174; the difference between the knowledge of, and that of demons, 177; the love of, which prompts them to desire that we should worship God alone, 184; miracles wrought by the ministry of, for the confirmation of the faith, 185, etc., 188, etc.; the ministry of, to fulfill the providence of God, 190; those who seek worship for themselves, and those who seek honor for God which to be trusted about life eternal, 190; rather to be imitated than invoked, 196; the creation of, 209, etc.; whether those who fell partook of the blessedness of the unfallen, 211; were those who fell aware that they would fall? 212; were the unfallen assured of their own perseverance? 212; the separation of the unfallen from the fallen, meant by the separation of the light from the darkness, 215; approbation of the good, signified by the words, " God saw the light that it was good," 215; the knowledge by which they know God in His essence, and perceive the causes of His works, 222; of the opinion that they were created before the world, 223; the two different and dissimilar communities of, 224, etc.; the idea that angels are meant by the separation of the waters by the firmament, 225; the nature of good and bad, one and the same, 226; the cause of the blessedness of the good, and of the misery of the bad,.229; did they receive their good-will as well as their nature from God? 230; whether they can be said to be creators of any creatures, 242; the opinion of the Platonists that man's body was created by, 243;the wickedness of those who sinned did not disturb the order of God's providence, 282; the " sons of God " of the 6th chapter of Genesis not, 303, etc.; what we are to understand by God's speaking to, 313; the three, which appeared to Abraham, 327; Lot delivered by, 328; the creation of, 479.

Anger of God, the, 306, etc., 471.

Animals, the dispersion of those preserved in the ark, after the deluge, 314, etc.

Animals, rational, are they part of God? 71.

Antediluvians the long life and great stature of, 291, etc.; the different computation of the ages of, given by the Hebrew and other MSS. of the Old Testament, 291, etc.; the opinion of those who believe they did not live so long as is stated, considered, 292; was the age of puberty later among, than it is now? 296, etc.

Antichrist, the time of the last persecution by, hidden, 394, etc.: whether the time of the persecution by, is included in the thousand years, 433; the manifestation of, preceding the day of the Lord, 437, etc.; Daniel's predictions respecting the persecution caused by, 443, etc.

Antiochus of Syria, 388.

Antipater, 388.

Antipodes, the idea of, absurd, 315.

Antiquities, Varro's book respecting human and divine, 111.

Antiquity of the world, the alleged, 232, etc.

Antisthenes, 385.

Antithesis, 214.

Antoninus, quoted, 9.

Antony, 62.

Apis, and Serapis, the alleged change of name, worshipped, 363.

Apocryphal Scriptures, 305.

Apollo and Diana, 131.

Apollo, the weeping statue of, 47.

Apostles, the, whence chosen, 391.

Apples of Sodom, the, 456.

Apuleius, referred to, or quoted, 26, 65, 152; his book concerning the God of Socrates, 153; his definition of man, 155; what he attributes to demons, to whom he ascribes no virtue, 166, 167; on the passions which agitate demons, 169; maintains that the poets wrong the gods, 169; his definition of gods and men, 170; the error of, in respect to demons, 197, etc.

Aquila, the translator, 304, and note.

Archelaus, 145.

Areopagus, the, 365.

Argos, the kings of, 363, 364; the fall of the kingdom of, 368.

Argus, King, 363, 364.

Aristippus, 385.

Aristobulus, 388.

Aristotle, and Plato, 152.

Ark, the, of Noah, a figure of Christ and of His Church, 306, etc.; and the deluge, the literal and allegorical interpretation of, 307; the capacity of, 307; what sort of creatures entered, 307; how the creatures entered, 308; the food required by the creatures in, 308; whether the remotest islands received their fauna from the animals preserved in, 314, etc.

Ark of the covenant, the, 191.

Art of making gods, the invention of the, 161.

Asbestos, 456.

Assyrian empire, the, 362; close of, 371*

Athenians, the, 362.

Athens, the founding of, and reason of the name, 365.

Atlas, 364.

Atys, the interpretation of the mutilation of, 137.

Audians, 225, and note.

Augury, the influence of, 77, 79, 80.

Augustus Cæsar, 62.

Aulus Gellius, the story he relates in the Noctes Atticæ of the Stoic philosopher in a storm at sea, 167, 168.

Aurelius, Bishop, 486.

Aventinus, king of Latium, deified, 371. 372.

Babylon, the founding of, 312, etc.; meaning of the word, 313, 385.

Bacchanalia, the, 368.

Baptism, the confession of Christ has the same efficacy as, 248, 255; of those who think that Catholic, will free from damnation, 467, etc., 472, etc.; other references to, 487.

Barbarians, the, in the sack of Rome, spared those who had taken refuge in Christian churches, 2.

" Barren, the, hath born seven," 341.

Bassus, the daughter of, restored to life by a dress from the shrine of St. Stephen, 489.

Bathanarius, count of Africa, and his magnet, 455.

Beast, the, and his image, 431.

Beatific vision, the nature of, considered, 507-509.

Beauty of the universe, the, 214.

" Beginning, in the," 223.

Berecynthia, 25, and note.

Binding the devil, 426.

Birds, the, offered by Abraham, not to be divided, --import of this, 324.

Birds, the, of Diomede, 369, 370.

Blessed life, the, not to be obtained by the intercession of demons, but of Christ alone, 175.

Blessedness, the, of the righteous in this life compared with that of our first parents in Paradise, 212; of good angels, --its cause, 229, etc.; the true, 281; eternal, the promise of, 480.

Blessings, the, with which the Creator has filled this life, although it is obnoxious to the curse, 502-504.

Boasting, Christians ought to be free from, 99.

Bodies, earthly, refutation of those who affirm that they cannot be made incorruptible and eternal, 253; refutation of those who hold that they cannot be in heavenly places, 254, etc.; of the saints, after the resurrection, in what sense spiritual, 255; the animal and spiritual, 257, 258; can they last forever in burning fire? 452-454; against the wise men who deny that they can be transferred to heavenly habitations, 481; the Platonists refuted, who argue that they cannot inhabit heaven, 492; all blemishes shall be removed from the resurrection bodies, the substance of, remaining, 493; the substance of, however they may have been disintegrated, shall in the resurrection be reunited, 498; the opinion of Porphyry, that souls must be wholly released from, in order to be happy, exploded by Plato, 505.

Body, the, sanctity of, not polluted by the violence done to it by another's lust, 12, 13; the Platonic and Manichæan idea of, 265, etc.; the new spiritual, 499; obviously meant to be the habitation of a reasonable soul, 503.

Body, the, of Christ, against those who think that the participation of, will save from damnation, 467, 468.

Body of Christ, the Church the, 496

Books opened; the, 434*

Bread, they that were full of, --who? 341.

Breathing, the, of God, when man was made a living soul, distinguished from the breathing of Christ on His disciples, 259.

Brutus, Junius, his unjust treatment of Tarquinius Collatinus, 32, 52, 53; kills his own son, 99.

Bull, the sacred, of Egypt, 364.

Burial, the denial of, to Christians, no hurt to them, 9; the reason of, in the case of Christians, 10, etc.

Busiris, 367.

Cæsar, Augustus, 62.

Cæsar, Julius, the statement of, respecting an enemy when sacking a city, 4, etc.; claims to be descended from Venus, 44; assassination of, 62.

Cain, and Abel, belonged respectively to the two cities, the earthly and the heavenly, 285; the fratricidal act of the former corresponding with the crime of the founder of Rome, 286, etc.; cause of the crime. of, --God's expostulation with,--exposition of the viciousness of his offering, 288, 289; his reason for building a city so early in the history of the human race, 289, etc.; and Seth, the heads of the two cities, the earthly and heavenly, 298; why the line of, terminates in the eighth generation from Adam, 299?302; why the genealogy of, is continued to the deluge, while after the mention of Enos the narrative returns to the creation, 302, etc.

Cakus (kakds), the giant, 408.

Camillus, Furius, the vile treatment of, by the Romans, 32, 54, 99.

Canaan, the land of, the time of the fulfillment of God's promise of, to Abraham, 338.

Canaan, and Noah, 310.

Candelabrum, a particular, in a temple of Venus, 456, 457.

Cannæ, the battle of, 56.

Canon, the ecclesiastical, has excluded certain writings, on account of their great antiquity, 383.

Canonical Scriptures, the, 206, 382; the concord of, in contrast with the discordance of philosophical opinion, 384, 385.

Cappadocia, the mares of, 456.

Captivity of the Jews, the, the end of, 374.

Captivity, the, of the saints, consolation in, 10.

Carnal life, the, 262, etc.

Carthaginians, the, their treatment of Regulus, 11.

Cataline, 37.

Catholic truth, the, confirmed by the dissensions of heretics, 392.

Cato, what are we to think of his conduct in committing suicide? 16; excelled by Regulus, 16; his virtue, 95; was his suicide fortitude or weakness? 402.

Catosus, the cook, 488.

Cecrops, 364, 365.

Ceres, 131, 133; the rites of, 131.

Chæremon, cited by Porphyry in relation to the mysteries of Isis and Osiris, 188.

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, 186.

Charcoal, the peculiar properties, of, 454.

Chariots, the, of God, 441.

Charity, the efficacy of, 476.

Chickens, the sacred, and the treaty of Numantia, 58.

Children of the flesh, and children of promise, 285.

Chiliasts, the, 426.

Christ, the preserving power of the name of, in the sack of Rome, 1, etc., 5, etc.; the mystery of the redemption of, at no past time awanting, but declared in various forms, 140, etc.; the incarnation of, 195: faith in the incarnation of, alone justifies, 195; the true Wisdom, but Porphyry fails to recognize, 198; the Platonists blush to acknowledge the incarnation of, 199, etc.; the grace of, opens a way for the soul's deliverance, 202, etc.; the knowledge of God, attained only through, 205, etc.; possessed true human emotions, 269, etc.; the passion of, typified by Noah's nakedness, 310; described in the 45th Psalm, 353. 354;the priesthood and passion of, described in the 110th and 22d Psalms, 355; the resurrection of, predicted in the Psalms, 355; the passion of, foretold in the Book of Wisdom, 356; the birth of, 389; the birth and death of, 394. 395; Porphyry's account of the responses of the oracles respecting, 415, etc.; the world to be judged by, 449, etc.; the one Son of God by nature, 465; the Foundation, 473; the world's belief in, the result of divine power, 484; the measure of the stature of, 495; the Perfect Man, and His Body, 496; the body of, after His resurrection, 498; the grace of, alone delivers us from the misery caused by the first sin, 500, 501.

Christian faith, the certainty of, 413.

Christian religion, the, health-giving, 41; alone, revealed the malignity of evil spirits, 141; the length it is to last foolishly and lyingly fixed by the heathen, 394-396.

Christianity, the calamities of Rome attributed to, by the heathen, 11, 24; the effrontery of such an imputation to, 62.

Christians, why they are permitted to suffer evils from their enemies, 18; the reply of, to those who reproach them with suffering, 19; ought to be far from boasting, 99; the God whom they serve, the true God, to whom alone sacrifice ought to be offered, 415, etc.

Chronology, the enormously long, of heathen writers, 232, 233; the discrepancy in that of the Hebrew and other MSS. in relation to the lives of the antediluvians, 291, etc.

Church, the sons of the, often hidden among the wicked, and false Christians within the, 21; the indiscriminate increase of, 391, the endless glory of, 436, etc.; the body of Christ, 397, etc.

Cicero, his opinion of the Roman republic, 35; on the miseries of this life, 401; his definition of a republic, --was there ever a Roman republic answering to it? 155, 156; variously quoted, 27, 29, 30, 41, 51, 55, 60, 61, 78, 80, 81, 96, 121, 239, 483.

Cincinnatus, Quintus, 100.

Circe, 369, 370.

Circumcision, instituted, 326; the punishment of the male who had not received, 327.

City, the celestial, 97.

City of God, the, 196; the origin of, and of the opposing city, 205; nature of, and of the earthly, 284; Abel the founder of, and Cain of the earthly, 285; the citizens of, and of the earthly, 285; the weakness of the citizens of, during their earthly pilgrimage, 287, and the earthly compared and contrasted, 396; what produces peace, and what discord, between, and the earthly, 412, etc.; the eternal felicity of, 509-511.

Claudian, the poet, quoted, 106.

Coelestis, 25 and note; the mysteries of, 40.

Collatinus, Tarquinius, the vile treatment of, by Junius Brutus, 32, 52, etc.

Concord, the temple of, erected, 59: the wars which followed the building of, 60, etc.

Confession of Christ, the efficacy of, for the remission of sins, 248.

Conflagration of the world, the, 435; where shall the saints be during? 437.

Confusion of tongues, the, 312, etc.; God's coming down to cause, 313, etc.

Conjugal union, the, as instituted and blessed by God, 278.

Constantine, 103, etc.; the prosperity granted to, by God, 105, etc.

Consuls, the first Roman, their fate, 52, etc.

Corn, the gods which were supposed to preside over, at the various stages of its growth, gathering in, etc., 68.

Creation, 206, 208; the reason and cause of, 216, 217; the beauty and goodness of, 380.

Creation, the, of angels, 209; of the human race in time, 234; of both angels and men, 479, etc.

Creator, the, is distinguished from His works by piety, 140, etc.; sin had not its origin in, 214.

Creatures, the, to be estimated by their utility, 214.

Cumæan Sibyl, the, 198.

Curiatii and Horatii, the, 50.

Curtius leaps into the gulf in the Forum, 99.

Curubis, a comedian, miraculously healed, 487.

Cybele, 25; the priests of, 26.

Cycles of time maintained by some, 234, 237, etc., 240, 241.

Cynics, the foolish beastliness of the, 277; further referred to, 399.

Cynocephalus, 31.

Damned, the punishment of the,

Danäe, 368. [460.

Darkness, the, when the Lord was crucified, 51.

David, the promise made to, in his Son, 348, etc.; Nathan's message to, 349, etc.?, God's "ancient compassions" sworn to, 351, etc., 352; his concern in writing the Psalms, 352; his reign and merit, 357.

Day, the seventh, the meaning of God's resting on, 209.

Days, the first, 208.

Days, lucky and unlucky, 88, 89.

"Days of the tree of life," the, 447.

Dead, the, given up to judgment by the sea, death, and hell, 434.

Dead, prayers for the, 470.

Dead men, the religion of the pagans has reference to, 163.

Death, caused by the fall of man 245; that which can affect an immortal soul, and that to which the body is subject, 245; is it the punishment of sin, even in case of the good? 246; why, if it is the punishment of sin, is it not withheld from the regenerate? 246; although an evil, yet made a good to the good, 247; the evil of, as the separation of soul and body, 247; that which the unbaptized suffer for the confession of Christ, 248, etc.; the saints, by suffering the first, are freed from the second, 248; the moment of, when it actually occurs, 248, 249; the life, which mortals claim may be fitly called, 249; whether one can be living and yet in the state of, at the same time, 250; what kind of, involved in the threatenings addressed to our first parents, 250; concerning those philosophers who think it is not penal, 252; the second, 420, etc.

Death, when it may be inflicted without committing murder, 15.

Deborah, 368.

"Debts, forgive us our," 476, 477.

Decii, the, 358.

Deliverance, the way of the soul's, which grace throws open, 202.

Demænetus, 369.

Demon of Socrates, the, Apuleius on, 153, 154.

Demoniacal possessions, 401.

Demonolatry, illicit acts connected with, 185.

Demons, the vicissitudes of life, not dependent on, 37; look after their own ends only, 38; incite to crime by the pretence of divine authority, 39; give certain obscure instructions in morals, while their own solemnities publicly inculcate wickedness, 40, etc.; what they are, 153; not better than men because of their having aerial bodies, 154, etc.; what Apuleius thought concerning the manners and actions of, 155, etc.; is it proper to worship? 156, etc.; ought the advocacy of, with the gods, to be employed? 156, 157; are the good gods more willing to have intercourse with, than with men? 157; do the gods use them as messengers, or interpreters, or are they deceived by? 158, etc.; we must reject the worship of, 159; are there any good, to whom the guardianship of the soul may be committed? 166; what Apuleius attributes to, 167; the passions which agitate, 169; does the intercession of, obtain for men the favor of the celestial gods? 171; men, according to Plotinus, less wretched than, 171; the opinion of the Platonists that the souls of men become, 172; the three opposite qualities by which the Platonists distinguish between the nature of man, and that of, 172; how can they mediate between gods and men, having nothing in common with either? 172; the Platonist idea of the necessity of the mediation of, 174; mean by their intercession, to turn man from the path of truth, 176; the name has never a good signification, 176; the kind of knowledge which puffs up the, 176; to what extent the Lord was pleased to make Himself known to, 177; the difference between the knowledge possessed by, and that of the holy angels, 177; the power delegated to, for the trial of the saints, 193; where the saints obtain power against, 194; seek to be worshipped, 196; error of Apuleius in regard to, 197, etc.; strange transformations of men, said to have been wrought by, 369, 371; the friendship of good angels in this life, rendered insecure by the deception of, 406, etc.; various other references to, 82, 104, 105, 132, 135, 141, 142 143, 147, 153, 154, 162, 174, 193, 197 364, 394, 422.

"Desired One, the," of all nations, 388.

Deucalion's flood, 365.

Devil, the, how he abode not in the truth, 213; how is it said that he sinned from the beginning? 214; the reason of the fall of (the wicked angel), 282; stirs up persecution, 392; the nature of, as nature, not evil, 409, 410; the binding of, 426; cast into the abyss, 427; seducing the nations, 427; the binding and loosing of, 428, etc.; stirs up Gog and Magog against the Church,432,, etc.; the damnation of, 434; of those who deny the eternal punishment of, 468.

Devil, a young man freed from a, at the monument of Protasius and Gervasius, 487; a young woman freed from a, by anointing, 488.

Devils, marvels wrought by, 457.

Diamond, the, the peculiar properties of, 455.

Diana, and Apollo, 131.

Dictator, the first, 54.

Diomede and his companions, who were changed into birds, 369, 370.

Dis, 131, 135, 139.

Discord, why not a goddess as well as Concord? 59.

Divination, 142.

Doctor, a gouty, of Carthage, miraculously healed, 487.

Duration and space, infinite, not to be comprehended, 207.

Earth, the, affirmed by Varro to be a goddess, --reason of his opinion 134.

"Earth, in the midst of the," 342, 343.

Earth, holy, from Jerusalem, the efficacy of, 487.

Ecclesiasticus and Wisdom, the Books of, 357.

Eclipses, 51.

Education, the divine, of mankind, 189.

Egeria, the nymph, and Numa, 142.

Egypt, a fig-tree of, a peculiar kind found in, 456.

Egyptians, the mendacity of, in ascribing an extravagant antiquity to their science, 384.

Eleusinian rites of Ceres, the, 133.

Eleven, the significance of the number, 301.

Eli, the message of the man of God to, 343-345.

Elias, the coming of, before the judgment, 448.

Elisha and Gehazi, 507, 508.

Emotions, mental, opinions of the Peripatetics and Stoics respecting, 167, 168.

Emotions and affections, good and bad, 266, 267, 268.

Emperors, the Christian, the happiness of, 104, etc.

Empire, a great, acquired by war, --is it to be reckoned among good things? 65; should good men wish to rule an extensive? 72, 73.

Empire, the Roman. See Roman Empire.

Enemies of God, the, are not so by nature, but by will, 227.

Enlightenment from above, Plotinus respecting, 181.

Enoch, the seventh from Adam, the significance of the translation of, 39; left some divine writings, 45.

Enoch, the son of Cain, 298.

Enos, the son of Seth, 298; a type of Christ, 299.

Entity, none contrary to the divine, 227.

Epictetus, quoted on mental emotions, 168.

Ericthonius, 367.

Errors, the, of the human judgment, when the truth is hidden, 357.

Erythræan Sibyl, the, her predictions of Christ, 372.

Esau and Jacob, the dissimilarity of the character and actions of, 86; the things mystically prefigured by, 331, etc.

Esdras and Maccabees, the Books of, 382.

Eternal life, the gift of God, 121; the promise of, uttered before eternal times, 236.

Eternal punishment, 461. See Punishment.

Eucharius, a Spanish bishop, cured of stone by the relics of St. Stephen, 488.

Eudemons, 171, 173.

Eusebeia, 181.

Evil, no natural, 216.

Evil will, a, no efficient cause of, 230.

Existence, and knowledge of it, and love of both, 220, etc., 221, etc.

Eye, the, of the resurrection body, the power of, 508.

Fables invented by the heathen in the times of the judges of Israel, 367.

Fabricius and Pyrrhus, 100.

Faith, justification by, 195, etc.

Faith and Virtue, honored by the Romans with temples, 73, 74.

Fall of Man, the, and its results, foreknown by God, 241; mortality contracted by, 245; the second death results from, 262; the nature of, 271, etc., 272, etc.

Fate, 82; the name misapplied by some when they use it of the divine will, 89.

Fathers, the two, of the two cities, sprung from one progenitor, 298.

Fear and Dread, made gods,, 76.

Felicity, the gift of God, 121; the eternal, of the city of God, 509, 511.

Felicity, the goddess of, 73; the Romans ought to have been content with Virtue and, 74, 75; for a long time not worshipped by the Romans; her deserts, 76, 77.

Fever, worshipped as a deity, 31 and note, 48.

Fig-tree, a singular, of Egypt, 456.

Fimbria, the destruction of Ilium by, 45. 46.

Fire, the peculiar properties of, 454.

Fire, the, whirlwind, and the sword, 441.

Fire, saved so as by, 473.

Fire, the, which comes down from heaven to consume the enemies of the holy city, 432.

Fire, the, and the worm that dieth not, 461; of hell, --is it material? and if it be so, can it burn wicked spirits? 462, etc.

First man (our first parents), the, the plentitude of the human race contained in, 243; the fall of, 245; what was the first punishment of? 251; the state in which he was made, and that into which he fell, 251; forsook God, before God forsook him, 251; effects of the sin of, --the second death, 262, etc.; was he, before the fall, free from perturbations of soul? 271; the temptation and fall of, 271, 272; nature of the first sin of, 273; the pride of the sin of, 274; justice of the punishment of, 274, 275; the nakedness of, 276; the transgression of, did not abolish the blessing of fecundity, 278; begat offspring in Paradise without blushing, 281, 282.

First parents, our. See First Man.

First principles of all things, the, according to the ancient philosophy, 148.

First sin, the nature of the, 273.

Flaccianus, 372.

Flesh, the, of believers, the resurrection of, 255; the world at large believes in the resurrection of [see Resurrection], 481; of a dead man, which has become the flesh of a living man, whose shall it be in the resurrection? 498.

Flesh, living after the, 263, etc., 264, etc.; children of the, and of the promise, 285.

Florentius, the tailor, how he prayed for a coat, and got it, 488.

Foreknowledge, the, of God, and the free-will of man, 90, etc.

Forgiveness of debts, prayed for, 476, 477.

Fortitude, 402, 403.

Fortune, the goddess of, 73, 124.

Foundation, the, the opinion of those who think that even depraved Catholics will be saved from damnation on account of, considered, 467, etc., 473, etc.; who has Christ for? 473, 474.

Fountain, the singular, of the Garamantæ, 456.

Free-will of man, the, and the foreknowledge of God, 90, etc.

Free-will, in the state of perfect felicity, 510.

Friendship, the, of good men, anxieties connected with, 405; of good angels, rendered insecure by the deceit of demons, 406, etc.

Fruit, 219.

Fugalia, the, 26.

Furnace, a smoking, and a lamp of fire passing between the pieces of Abraham's sacrifice, the import of, 325.

Galli, the, 26, and note, 136.

Games, restored in Rome during the first Punic war, 55.

Ganymede, 368.

Garamantæ, the singular fountain of the, 368.

Gauls, the, Rome invaded by, 54.

Gehazi and Elisha, 507, 508.

Generation, would there have been, in Paradise if man had not sinned? 279, etc., 280, etc.

Genius, and Saturn, both shown to be really Jupiter, 129, etc.

Giants, the offspring of the sons of God and daughters of men, --and other, 304, etc., 305.

Glory, the difference between, and the desire of dominion, 101; shameful to make the virtues serve human, 102; the, of the latter house, 390; the endless, of the Church, 436, etc.

God, the vicissitudes of life dependent on the will of, 37, etc.; not the soul of the world, 71; rational animals not parts of, 71; THE ONE, to be worshipped, although His name is unknown, the giver of felicity, 77, 78; the times of kings and kingdoms ordered by, 82; the kingdom of the Jews founded by, 82; the foreknowledge of, and the free-will of man, 90, etc.; the providence of, 93, etc., 190; all the glory of the righteous is in, 96; what He gives to the followers of truth to.enjoy above His general bounties, 140, the worship of, 180, 181, 182; the sacrifices due to Him only, 182, etc.; the sacrifices not required, but enjoined by, for the exhibition of truth, 183; the true and perfect sacrifice due to, 183, etc.; invisible, yet has often made Himself visible, 189, etc.; our dependence for temporal good, 189; angels fulfill the providence of, 190; sin had not its origin in, 214; the eternal knowledge, will, and design of, 216, etc.; has He been always sovereign Lord, and has He always had creatures over whom He exercised His sovereignty? 235, etc.; His promise of eternal life uttered before eternal times, 236; the unchangeable counsel and will of, defended against objections, 237; refutation of the opinion that His knowledge cannot comprehend things infinite, 238; the fall of man foreknown by, 241; the Creator of every kind of creature, 242; the providence of, not disturbed by the wickedness of angels or of men, 282; the anger of, 306, etc., 470; the coming down of, to confound the language of the builders of Babel, 313, etc.; whether the, of the Christians is the true, to whom alone sacrifice ought to be paid, 415, etc.; the will of, unchangeable and eternal, 480.

Gods, the, cities never spared on account of, 2, etc.; folly of the Romans in trusting, 3, etc.; the worshippers of, never received healthy precepts from, --the impurity of the worship of, 24; obscenities practised in honor of the Mother of the, 25; never inculcated holiness of life, 26; the shameful actions of, as displayed in theatrical exhibitions, 27; the reason why they suffered false or real crimes to be attributed to them, 28; the Romans showed a more delicate regard for themselves than for the, 29; the Romans should have considered those who desired to be worshipped in a licentious manner as unworthy of being honored as, 29; Plato better than, 30; if they had any regard for Rome, the Romans should have received good laws from them, 31; took no means to prevent the republic from being ruined by immorality, 36; etc.; the vicissitudes of life not dependent on, 37, etc.; incite to evil actions, 39, etc.; give secret and obscure instructions in morals, while their solemnities publicly incite to wickedness, 40; the obscenities of the plays consecrated to, contributed to overthrow the republic, 41;the evils which alone the pagans feared, not averted by, 43, etc.; were they justified in permitting the destruction of Troy? 43; could not be offended at the adultery of Paris, the crime being so common among themselves, 44; Varro's opinion of the utility of men feigning themselves to be the offspring of, 44; not likely they were offended at the adultery of Paris, as they were not at the adultery of the mother of Romulus, 45; exacted no penalty for the fratricidal conduct of Romulus, 45; is it credible that the peace of Numa's reign was owing to? 46; new, introduced by Numa, 48; the Romans added many to those of Numa, 48; Rome not defended by, 53, etc.; which of the, can the Romans suppose presided over the rise and welfare of the empire? 68, etc.; the silly and absurd multiplication of, for places and things, 68; divers set over divers parts of the world, 69; the many, who are asserted by pagan doctors to be the one Jove, 70, etc.; the knowledge and worship of the, which Varro glories in having conferred on the Romans, 75; the reasons by which the pagans defended their worshipping the divine gifts themselves among the, 77, etc.; the scenic plays which they have exacted from their worshippers, 77; the three kinds of, discovered by Scævola, 78, etc.; whether the worship of, has been of service to the Romans, 79; what their worshippers have owned they have thought about, 80; the opinions of Varro about, 81; of those who profess to worship them on account of eternal advantages, 108, etc.; Varro's thoughts about the, of the nations, 110, etc.; the worshippers of, regard human things more than divine, 111, etc.; Varro's distribution of, into fabulous, natural, and civil, 112, etc.; the mythical and civil, 113; natural explanations of, 116, etc.; the special officers of, 117; those presiding over the marriage chamber, 117, 118; the popular worship of, vehemently censured by Seneca, 119, 120; unable to bestow eternal life, 121; the select, 122; no reason can be assigned for forming the select class of, 123; those which preside over births, 123; the inferior and the select compared, 171; the secret doctrine of the pagans concerning the physical interpretation of, 125; Varro pronounces his own opinions concerning uncertain, 132; Varro's doctrine concerning, not self-consistent, 139, etc.; distinguished from men and demons, 153; do they use the demons as messengers? 158; Hermes laments the error of his forefathers in inventing the art of making, 161; scarcely any of, who were not dead men, 163; the Platonists maintain that the poets wrong the, 169; Apuleius' definition of, 170; does the intercession of demons secure the favor of, for men? 171; according to the Platonists, they decline intercourse with men,, 174, etc.; the name falsely given to those of the nations, yet given in Scripture to angels and men, 178, etc.; threats employed towards, 188; philosophers assigned to each of, different functions, 412.

Gods, the multitudes of, for every place and thing, 68, etc., 74, 75, 117, 118, 122, 123.

Gods, the invention of the art of making, 161.

Gog and Magog, 432.

Good, no nature in which there is not some, 409.

Good, the chief, 347; various opinions of the philosophers respecting, 397; the three leading views of, which to be chosen, 400, etc.; the Christian view of, 401, etc.

Good men, and wicked, the advantages and disadvantages indiscriminately occurring to, 5; reasons for administering correction to both together, 6, etc.; what Solomon says of things happening alike to both, 163.

Goods, the loss of, no loss to the saints, 7, etc.

Gospel, the, made more famous by the sufferings of its preachers, 391.

Gracchi, the civil dissensions occasioned by, 59.

Grace of God, the, the operation of, in relation to believers, 464; pertains to every epoch of life, 465; delivers from the miseries occasioned by the first sin, 500, 501.

Great Mother, the, the abominable sacred rites of, 137, 138.

Greeks, the conduct of the, on the sack of Troy, 3, 4.

Habakkuk, the prophecy and prayer of, 377.

Hagar, the relation of, to Sarah and Abraham, 325.

Haggai's prophecy respecting the glory of the latter house, 390.

Hadrian yields up portions of the Roman empire, 70, 80.

Ham, the conduct of, towards his father, 309; the sons of, 311.

Hannah's prophetic song, an exposition of, 339-343.

Hannibal, his invasion of Italy, and victories over the Romans, 56; his destruction of Saguntum, 56, 57.

Happiness, the gift of God, 121; of the saints in the future life, 406, 407.

Happiness, the, desired by those who reject the Christian religion, 34, etc.

Happy man, the, described by contrast, 66.

Heaven, God shall call to, 445.

Hebrew Bible, the, and the Septuagint, --which to be followed in computing the years of the antediluvians, 293, etc.

Hebrew language, the original, 317, etc.; written character of, 383.

Hebrews, the Epistle to the, 323.

Hecate, the reply of, when questioned respecting Christ, 416.

Heifer, goat, and ram, three years old, in Abraham's sacrifice, --the import of, 324.

Hell, 460; is the fire of, material? and if so, can it burn wicked spirits? 461.

Hercules, 365, 367; the story of the sacristan of, 115.

Here, 193.

Heretics, the Catholic faith confirmed by the dissensions of, 133, 134.

Hermes, the god, 164.

Hermes Trismegistus, respecting idolatry and the abolition of the superstitions of the Egyptians, 159, etc.; openly confesses the error of his forefathers, the destruction of which he yet deplores, 161, etc.

Herod, 393; a persecutor, 388, 389.

Heroes of the Church, the, 451.

Hesperius, miraculously delivered from evil spirits, 487.

Hippocrates quoted in relation to twins, 85.

Histriones, 30, note.

Holofernes, his inquiry respecting the Israelites, and Achior's answer, 319.

Holy Ghost, the, 259.

Homer, quoted, 43, 90.

Hope, the influence of, 403; the saints now blessed in, 414.

Horace, quoted, 3, 96.

Horatii and Curiatii, the, 49, 50.

Hortensius, the first dictator, 54.

Hosea, his prophecies respecting the things of the gospel, 375, 376.

Human race, the, the creation of, in time, 234; created at first in one individual, 241; the plenitude of, contained in the first man, 243.

Hydromancy, 142.

Hyrcanus, 388.

Ilium, modern, destroyed by Fimbria, 45, 46.

Image of the beast, the, 431.

Image of God, the human soul created in the, 241.

Images of the gods, not used by the ancient Romans, 81.

Imitation of the gods, 27.

Immortality, the portion of man, had he not sinned, 245, 254.

Incarnation of Christ, the, 195, 389; faith in, alone justifies, 453, etc.; the Platonists, in their impiety, blush to acknowledge, 199, etc.

Innocentia, of Carthage, miraculously cured of cancer, 486.

Innocentius, of Carthage, miraculously cured of fistula, 485, 486.

Ino, 368.

Intercession of the saints, --Of those who think that, on account of, no man shall be damned in the last judgment, 466, etc., 469, etc.

Io, daughter of, 363.

Ionic school of philosophy, the founder of the, 145.

Irenæus, a tax-gatherer, the son of, restored to life by means of the oil of St. Stephen, 489.

Isaac, and Ishmael, 285; a type, 286; the birth of, and import of his name, 328, 329; the offering up of, 329; Rebecca, the wife of, 330; the oracle and blessing received by, just as his father died, 331.

Isaiah, the predictions of, respecting Christ, 376.

Isis and Osiris, 164, 165, 186, 363, 364, 383, 384.

Israel, the name given to Jacob, --the import of, 333.

Israel, the nation of, its increase in, and deliverance from Egypt, 335, 336; were there any outside of, before Christ, who belonged to the fellowship of the holy city? 390, etc.

Italic school of philosophy, the, 145.

Jacob, and Esau, the things mysteriously prefigured by, 331, etc.; his mission to Mesopotamia, 332; his dream, 333; his wives, 333; why called Israel, 333; how said to have gone into Egypt with seventy-five souls, 334; his blessing on Judah, 334; his blessing the sons of Joseph, 335; the times of, and of Joseph, 363, etc.

Janus, the temple of, 46; the relation of, to births, 123; nothing infamous related of, 125; is it reasonable to separate Terminus and? 126; why two faces, and sometimes four, given to the image of? 127; compared with Jupiter, 127; why he has received no star, 131.

Japheth, 309.

Jeroboam, 359

Jerome, his labors as a translator of Scripture, 386; his commentary on Daniel referred to, 443.

Jerusalem, the new, coming down from heaven, 435, etc.

Jews, the, the kingdom of, founded by God, 82; what Seneca thought of, 120, 121; their unbelief, foretold in the Psalms, 356; end of the captivity of, --their prophets, 374, etc.; the many adversities endured by, 388, etc.; the dispersion of, predicted, 389; whether, before Christ, there were any outside of, who belonged to the heavenly city, 389.

Joseph, the sons of, blessed by Jacob, 335; the times of, 363; the elevation of, to be ruler of Egypt, 363; who were kings at the period of the death of? 364.

Joshua, 77; who were kings at the time of the death of? 366; the sun stayed in its course by, 459; the Jordan divided by, 459.

Jove, are the many gods of the pagans one and the same Jove? 70; the enlargement of kingdoms improperly ascribed to, 72; Mars, Terminus, and Juventas, refuse to yield to, 76, 80. See Jupiter.

Judah, Jacob's blessing on, 334, etc.

Judgment, ever going on, --the last, 421; ever present, although it cannot be discerned, 422; proofs of the last, from the New Testament and the Old, 423, etc.; words of Jesus respecting, 423, 424. 425, 426; what Peter says of, 437; predictions respecting, 441, etc., 443, etc., 445, etc.; separation of the good and bad in the, 447; to be effected in the person of Christ, 449, etc.

Julian, the apostate, 103; a persecutor, 393.

Juno, 69, 70, 123.

Jupiter, the power of, compared with Janus, 127, etc.; is the distinction made between, and Janus, a proper one? 128; the surnames of, 129; called "Pecunia," --why? 130; scandalous amours of, 368.

Justinus, the historian, quoted respecting Ninus's lust of empire, 67.

Juventas, 76, 79.

Keturah, what is meant by Abraham's marrying, after the death of Sarah? 330.

"Killeth and maketh alive, the Lord," 341.

Killing, when allowable, 15.

Kingdom, the, of Israel, under Saul, a shadow, 346; the description of 343; promises of God respecting, 348, etc., 350, etc.; varying character of, till the captivity, and finally, till the people passed under the power of the Romans, 359. 360.

Kingdom of Christ, the 430.

Kingdoms, without justice, 66; have any been aided or deserted by the gods? 67; the enlargement of, unsuitably attributed to Jove, 72; the times of, ordained by the true God, 82; not fortuitous, nor influenced by the stars, 84, 85; the three great, when Abraham was born, 321.

Kings, of Israel, the times of the, 336; after Solomon, 358; after the judges, 371; of the earthly city which synchronize with the times of the saints, reckoning from Abraham, 362, etc.; of Argos, 364; of Latium, 371.

Knowledge, the eternal and unchangeable, of God, 206, etc.; of our own existence, 220, etc.; by which the holy angels know God, 221, etc.

Labeo, cited, 31, 59, 153, 506.

Lactantius, quotations made by, from a certain Sibyl, 373.

Language, the origin of the diversity of, 312, etc.; the original, 317, etc.; diversities of, how they operate to prevent human intercourse, 405

Larentina, the harlot, 115.

Latinius, Titus, the trick of, to secure the re-enactment of the games, 78.

Latium, the kings of, 371.

Latreia and Douleia, 181, 182.

Laurentum, the kingdom of, 368.

Laver of regeneration, the, 464.

Law, the, confirmed by miraculous signs, 191, etc.; of Moses must be spiritually understood, to cut off the murmurs of carnal interpreters, 447, 448.

Lethe, the river, 201.

Lex Voconia, the, 75.

Liber, the god, 109; and Libera, 11I7, 123, 124, 368.

Liberty, the, which is proper to man's nature, 411, etc.

Life, the end of, whether it is material that it be long delayed, 9; the vicissitudes of, not dependent on the favor of the gods; but on the will of the true God, 37.

Life, eternal, the gift of God, 121; the promise of, uttered before the eternal times, 236.

Light, the, the division of, from the darkness, --the significance of this 215; pronounced "good"--meaning of this, 216.

Lime, the peculiar properties of, 454, 455.

Livy, quoted, 78.

Loadstone, the, 455.

Locusts, a fearful invasion of Africa by, 62.

Lot, the parting of Abraham and, 322; the deliverance of, from captivity, by Abraham, 323.

Lot's wife, 328.

Love and regard used in Scripture indifferently of good and evil affections, 266.

Lucan's Pharsalia, quoted, 10, 48, 60.

Lucillus, bishop of Sinita, cured of a fistula by the relics of St. Stephen, 488.

Lucina, the goddess, 70, 123.

Lucretia, her chastity and suicide, 13.

Lucretius, quoted, 455.

Lust, the evil of, 275; and anger, to be bridled, 277, etc.; the bondage of, worse than bondage to men, 134.

Lying-in woman, the, her god-protectors, 117.

Maccabæus, Judas, 388.

Maccabees, the Books of, 382.

Madness, the strange, which once seized upon all the domestic animals of the Romans, 59.

Magic art, the impiety of, 15; the marvels wrought by, 457.

Magicians of Egypt, the, 185.

Magnets, two, an image suspended between, in mid air, 457.

Malachi, 445.

"Mammon of unrighteousness," 477, 478.

Man, though mortal, can enjoy true happiness, 173; recentness of the creation of, 233, etc.; the first, 243, etc.; the fall of the first, 245; the death with which he first was threatened, 250; in what state made, and into what state he fell, 251; forsook God before God forsook him, 251; effects of the sin of the first, 262, etc.; what it is to live according to, 264, etc. See First Man.

Manichæans, the, references to, 217; their view of the body, 265, etc.

Manlius, Cneius, 58.

Manturnæ, the goddess, 117, 118.

Marcellus, Marcus, destroys Syracuse, and bewails its ruin, 4.

Mares, the, of Cappadocia, 456.

Marica, the Minturnian goddess, 38.

Marius, 37. 38; the war between, and Sylla, 60, 61.

Marriage, as originally instituted by God, 278; among blood relations in primitive times, 297; between blood relations, now abhorred, 298.

Marriage bed-chamber, the, the gods which preside over, 117, 118.

Mars, Terminus, and Juventas, refuse to yield to Jove, 77, 80; and Mercury, the offices of, 130.

Martial, a nobleman, converted by means of flowers brought from the shrine of St. Stephen, 488.

Martyrs, the honor paid to, by Christians, 164, etc.; the heroes of the Church, 193; miracles wrought by, 491, 492.

Marvels related in history, 454, 455. 458; wrought by magic, 457.

Massephat, 347.

Mathematicians, the, convicted of professing a vain science, 87.

Mediator, Christ the, between God and man, 173; the necessity of having Christ as, to obtain the blessed life, 176; the sacrifice effected by, 193, etc.

Melchizedek, blesses Abraham, 323.

Melicertes, 368.

Men, the primitive, immortal, had they never sinned, 254; the creation of, and of angels, 479, 480.

Mercury, and Mars, 130; the fame of, 365.

Metellus, rescues the sacred things from the fire in the temple of Vesta, 56.

Methuselah, the great age of, 292.

Millennium, the, and note, 426.

Mind, the capacity and powers of, 502.

Minerva, 69, 124, 131, 139, 365.

Miracles, wrought by the ministry of angels, 185, etc., 188, etc., 190; the, ascribed to the gods, 191; the, by which God authenticated the law, 191, etc.; against such as deny the, recorded in Scripture, 192, etc.; the ultimate reason for believing, 200, 201; wrought in more recent times, 227-234; wrought by the martyrs in the name of Christ, 234, etc.

Miseries, the, of this life, Cicero on, 401; of the human race through the first sin, 499-501; deliverance from, through the grace of Christ, 501; which attach peculiarly to the toil of good men, 501, etc.

Mithridates, the edict of, enjoining the slaughter of all Roman citizens found in Asia, 58.

Monstrous races, --are they derived from the stock of Adam, or from Noah's sons? 54. 55.

Moses, miracles wrought by, 185; the time of, 335, 336. who were kings at the period of the birth of? 364; the time he led Israel out of Egypt, 366; the antiquity of the writings of, 383.

Mother of the gods, the obscenities of the worship of, 25, etc.; whence she came, 48.

Mucius, and king Porsenna, 99.

Mysteries, the Eleusinian, 125; the Samothracian, 133.

Mystery, the, of Christ's redemption often made known by signs, etc., 140.

Mystery of iniquity, the, 437, 438.

Nahor, 318.

Nakedness of our first parents, the, 276.

Nathan, his message to David, 348;: the resemblance of Psalm lxxxix. to the prophecy of, 349, etc.

Natural history, curious facts in: --the salamander, 454; the flesh of the peacock, 454; fire, 454; charcoal, 454; lime, 454 the diamond, 455; the loadstone, 455; the salt of Agrigentum, 456; the fountain of the Garamantæ, and of Epirus, 456; asbestos, 456; the wood of the Egyptian fig-tree, 456; the apples of Sodom, 456; the stone pyrites, 456; the stone selenite, 456; the Cappadocian mares, 456; the island Tilon, 456; the star Venus, 459.

Nature, not contrary to God, but good, 227; of irrational and lifeless creatures, 228; none in which there is not good, 409, 410.

Natures, God glorified in all, 228.

Necessity, is the will of man ruled by? 92.

Necromancy, 142.

Neptune, 131, 139, and Salacia, and Venilia, 134.

Nero, the first to reach the citadel of vice, 101; curious opinions entertained of him after his death, 438.

New Academy, the uncertainty of, contrasted with the Christian faith, 413.

New heavens, and new earth, the, 434, 435, etc.

Nigidius, cited in reference to the birth of twins, 86.

Nimrod, 311, 312, 317.

Nineveh, 311; curious discrepancy between the Hebrew and Septuagint as to the time fixed for the overthrow of, in Jonah's prophecy, 387; spared, 467; how the prediction against, was fulfilled, 471.

Ninus, 362.

Noah, commanded by God to build an ark, 306; whether after, till Abraham, any family can be found who lived according to God, 309; what was prophetically signified by the sons of? 309; the nakedness of, revealed by Ham, but covered by Shem and Japheth, its typical significance, 310; the generation of the sons of, 311, etc.

Noctes Atticæ, the, of Aulus Gellius, quoted, 167, 168.

Numa Pompilius, the peace that existed during the reign of, is it attributable to the gods? 46; introduces new gods, 47, etc.; the Romans add new gods to' those introduced by, 48; the story of finding the books of, respecting the gods, and the burning of the same by the senate, 141, etc.; befooled by hydromancy, 142.

Numantia, 58.

Numitor and Amulius, 371, 372.

Ogyges, 365.

Old Testament Scriptures, caused by Ptolemy Philadelphus to be translated out of Hebrew into Greek, 385, 386.

Opimius, Lucius, and the Gracchi, 59.

Oracles of the gods, responses of, respecting Christ, as related by Porphyry, 415, etc.

Order and law, the, which obtain in heaven, and on earth, 410.

Origen, the errors of, 217, 218.

Orme, 402.

Orpheus, 368.

Pagan error, the probable cause of the rise of, 132, 133, 163.

Paradise, man in, 272; would there have been generation in, had man not sinned? 279-281; Malachi's reference to man's state in, 446.

Paris, the gods had no reason to be offended with, 44.

Passions, the, which assail Christian souls, 169, etc.; which agitate demons, 169.

Paterfamilias, 411.

Patricians and Plebs, the dissensions between, 32, 33, 53.

Paulinus, 8.

Paulus and Palladia, members of a household cursed by a mother-in-law, miraculously healed at the shrine of St. Stephen, 490, 491.

Peace, the eternal, of the saints, 406, 407; the fierceness of war, and the disquietude of men make towards, 407-409; the universal, which the law of nature. preserves, 409, etc.; the, between the heavenly and earthly cities, 412, etc.; the, of those alienated from God, and the use made of it by God's people, 419; of those who serve God in this mortal life, cannot be apprehended in its perfection, 419; of God, which passeth all understanding, 507.

Peacock, the antiseptic properties of the flesh of, 454.

Pecunia, 125; Jupiter so named, 129.

Peleg, 317, 318.

Peripatetic sect, the, 152.

Peripatetics, and Stoics, the opinion of, about mental emotions, --an illustrative story, 167, 168.

"Perish," or, "Vanquish," 385.

Periurgists, 190.

Persecution, all Christians must suffer, 392; the benefits derived from, 392; the " ten persecutions," 393; the time of the final, hidden, 394.

Persius, quoted, 26, 27.

Perturbations, the three, of the souls of the wise, as admitted by the Stoics, 267; in the souls of the righteous, 268, etc.; were our first parents before the fall free from? 371.

Peter, ridiculously feigned by the heathen to have brought about by enchantment the worship of Christ, 394; heals the cripple at the temple gate, 395.

Petronia, a woman of rank, miraculously cured, 489.

Philosopher, origin of the name, 145.

Philosophers, the secret of the weakness of the moral precepts of, 26; the Italic and Ionic schools of, 145, etc.; of some who think the separation of soul and body not penal, 252; the discord of the opinions of, contrasted with the concord of the canonical Scriptures, 384, 385.

Philosophy, Varro's enumeration of the multitudinous sects of, 397-399.

Phoroneus, 363.

Picus, king of Argos, 368.

" Piety," 181.

Pirate, the apt reply of a, to Alexander the Great, 66.

Plato, would exclude the poets from his ideal republic, 30, etc.; his threefold division of philosophy, 146, etc.; how he was able to approach so near Christian knowledge, 151, etc.; his definition of the gods, 152; the opinion of, as to the transmigration of souls, 200; the opinion of, that almost all animals were created by. inferior gods, 243; declared that the gods made by the Supreme have immortal bodies, 252, 505; the apparently conflicting views of, and of Porphyry, if united, might have led to the truth, 506.

Platonists, the opinions of, preferable to those of other philosophers, 147, etc.; their views of physical philosophy, 148, etc.; how far they excel other philosophers in logic, or rational philosophy, 149; hold the first rank in moral philosophy, 149; their philosophy has come nearest to the Christian faith, 150; the Christian religion above all their science, 150; thought that sacred rites were to be performed to many gods, 152; the opinion of, that the souls of men become demons, 171; the three qualities by which they distinguish between the nature of men and of demons, 172, etc.; their idea of the non-intercourse of celestial gods with men, and the need of the intercourse of demons, 174, etc.; hold that God alone can bestow happiness, 180; have misunderstood the true worship of God, 182; the principles which, according to, regulate the purification of the soul, 194; blush to acknowledge the incarnation of Christ, 199; refutation of the notion of, that the soul is co-eternal with God, 201, 202; opinion of, that angels created man's body, 243; refutation of the opinion of, that earthly bodies cannot inherit heaven, 492, etc.

Players, excluded by the Romans from offices of state, 28, 29.

Plays, scenic, which the gods have exacted from their worshippers, 78.

Pleasure, bodily, graphically described, 102.

Plebs, the dissensions between, and the Patricians, 32, 33, 52; the secession of, 53.

Plotinus, men, according to, less wretched than demons, 171; regarding enlightenment from above, 181.

Plutarch, his Life of Cato quoted, 16; his Life of Numa, 81.

Pluto, 139.

Pneuma, 259, 260.

Poetical license, allowed by the Greeks, restrained by the Romans, 27, 29.

Poets, the, Plato would exclude from his ideal republic, 30, etc., 153; the theological, 368.

Pontius, Lucius, announces Sylla's victory; 38.

"Poor, He raiseth the, out of the dunghill," 341.

Porphyry, his views of theurgy, 185, etc., 186, etc.; epistle of, to Anebo, 187, etc.; as to how the soul is purified, 194; refused to recognize Christ, 195; vacillation of, between the confession of the true God and the worship of demons 196; the impiety of, 197; so blind as not to recognize the true wisdom, 198; his emendations of Platonism, 200, etc; his ignorance of the universal way of the soul's deliverance, 202, etc.; abjured the opinion that souls constantly pass away and return in cycles, 240; his notion that the soul must be separated from the body in order to be happy, demolished by Plato, 249, etc.; the conflicting opinions of Plato and, if united, might have led to the truth, 250; his account of the responses of the oracles of the gods concerning Christ, 415-418.

Portents, strange, 62; meaning of the word, 459.

Possidonius, the story of 85.

Postumius, the augur, and Sylla, 38, 39.

Præstantius, the strange story related by, respecting his father, 370.

Praise, the love of, why reckoned a virtue? 96; of the eradication of the love of human, 97.

Prayer for the dead, 470.

Predictions of Scripture, 203.

Priest, the faithful, 344.

Priesthood; the, the promise to establish it for ever, how to be understood, 345; of Christ, described in the Psalms, 355.

Proclus, Julius, 51.

Projectus, Bishop, and the miraculous cure of blind women, 488.

Proletarii, the 54.

Prometheus, 364.

Promises, the, made to Abraham, 320, -322.

Prophetic age, the, 337.

Prophetic records, the, 336.

Prophecies, the threefold meaning of the, 338, 339; respecting Christ and His gospel, 375, 376. 377, 379, 380.

Prophets, the later, 360; of the time when the Roman kingdom began. 375.

Proscription, the, of Sylla, 61.

Proserpine, 133, 135.

Protasius and Gervasius, martyrs, a blind man healed by the bodies of, at Milan, 485; a young man freed from a devil by, 487.

Providence of God, the, 93, 447; not disturbed by the wickedness of angels or men, 282.

Prudence, 402.

Psalms, the, David's concern in writing, 352.

Ptolemy, Philadelphus, causes the Hebrew Scriptures to be translated into Greek, 385. 386.

Puberty, was it later among the antediluvians than it is now? 296, etc.

Pulvillus, Mafcus, 100:

Punic wars; the; the disasters suffered by the Romans in, 55; the second of these, its deplorable effects, 56, etc.

Punishment, eternal, 452; whether it is possible for bodies to last forever in burning fire, 452; whether bodily sufferings necessarily terminate in the destruction of the flesh, 452, 453; examples from nature to show that bodies may remain unconsumed and alive in fire, 454; the nature of, 460, etc.; is it just that it should last longer than the sins themselves lasted? 462, 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, 463, etc.; of the wicked after death, not purgatorial, 463, 464; proportioned to the deserts of the wicked, 465; of certain persons, who deny, 466; of those who think that the intercession of saints will deliver from, 466, and note; of those who think that participation of the body of Christ will save from, 467; of those who think that Catholic baptism will deliver from, 467; of the opinion that building on the "Foundation" will save from, 468; of the opinion, that alms-giving will deliver from, 468; of those who think that the devil will not suffer, 468; replies to all those who deny, 469, 472, etc., 473.

Punishments, the temporary, of this life.; 464; the object of, 465.

Purgatorial punishments, 445, 446, 470.

Purification of heart, the, whence obtained by the saints, 194; the principles which, according to the Platonists, regulate, 194; the one true principle which alone can effect, 195.

Purifying punishment, the, spoken of by Malachi, 445.

Pyrites, the Persian stone so called, 456.

Pyrrhus, invades Italy, --response of the oracle of Apollo to, 54; cannot tempt Fabricius, 100.

Pythagoras, the founder of the Italic school of philosophy, 145.

Queen, the, the Church, 354.

Quiet, the temple of, 72.

Radagaisus, king of the Goths, the war with, 104.

Rain, portentous, 62.

Rape of the Sabine women, the, 48; 49.

Rebecca, wife of Isaac, 330; the divine answer respecting the twins in the womb of, 330.

Recentness of man's creation, an answer to those who complain of, 233.

Regeneration, the laver, or font of, 487.

Regulus. as an example, of heroism, and voluntary endurance for religion's sake, 10, etc:; the virtue of, far excelled that of Cato, 16.

Reign of the saints with Christ for a thousand.years, 382, etc.

Religion, 181; no true, without true virtues, 418.

Religions, false, kept up on policy, 341.

Republic, Cicero's definition of a, --was there ever a Roman, answering to? 414, 415; according to what definition could the Romans or others assume the title of a? 418.

Resting on the seventh day, God's, the meaning of, 209.

Restitutus, presbyter of the Calamensian Church, a curious account of, 280, 281.

Resurrection, the, of the flesh of believers, to a perfection not enjoyed by our first parent's, 255, 256; 257; the first and the second, 425, 426, 427; Paul's testimony on, 439; utterances of Isaiah respecting, 440, etc.; some refuse to believe, while the world at large believes, 481; vindicated against ridicule thrown on it, 493; etc.; whether abortions shall have part in, 494; whether infants shall have that body in, which they would have had if they had grown up, 494; whether in the, the dead shall rise the same size as the Lord's body, 495; the saints shall be conformed to the image of Christ in the, 495; whether women shall retain their sex in, 496; all bodily blemishes shall be removed in, 497; the substance of our bodies, however disintegrated, shall be entirely reunited, 498; the new spiritual body of, 499; the obstinacy of those who impugn, while the world believes, 504, etc.

Resurrection of Christ; the, referred to in the Psalms; 255, 256.

Reward, the, of the saints, after the trials of this life, 406.

Rhea, or Ilia, mother of Romulus and Remus, 371.

Rich man, the, in hell, 462.

Righteous, the glory of the, is in God, 97.

Righteous man, the, the sufferings of, described in the Book of Wisdom, 357, etc.

Rites, sacred, of the gods, 116.

Rituals of false gods, instituted by kings of Greece, from the exodus of Israel downward, 366, 367.

Roman empire, the, which of the gods presided over? 68; whether the great extent and duration of, should be attributed to Jove, 78; whether the worship of the gods has been of service in extending, 79; the cause of, not fortuitous, nor attributable to the position of the stars, 84, etc.; by what virtues the enlargement of, was merited, 93, etc.

Roman kings, what manner of life and death they had, 51, etc.

Roman republic, was there ever one answering to Cicero's definition? 156, 157, 159, 160.

Romans, the, the folly of, in trusting gods which could not defend Troy, 3, etc.; by what steps the passion of governing increased among, 20; the vices of, not corrected by the overthrow of their city, 21; the calamities suffered by, before Christ, 24, etc., 31, etc.; poetical license restrained by, 27, etc.; excluded players from offices of state and restrained the license of players, 28, 29; the gods never took any steps to prevent the republic of, from being ruined by immorality, 36, etc.; the obscenities of their plays consecrated to the service of their gods, contributed to overthrow their republic, 41, etc.; exhorted to forsake paganism, 41; was it desirable that the empire of, should be increased by a succession of furious wars? 47; by what right they obtained their first wives, 48; the wickedness of the wars waged by, against the Albans, 49, 50; the first consuls of, 52, etc.; the disasters which befell in the Punic wars, 55, 56, etc.; the ingratitude of to Scipio, the conqueror of Hannibal, 57; the internal disasters which vexed the republic, 58, etc.; multiplied gods for small and ignoble purposes, 68; to what profits they carried on war, and how far to the well-being of the conquered, 98; dominion granted to, by the providence of God, 102.

Rome, the sack of, by the Barbarians, 1; the evils inflicted on the Christians in the sack of, --why permitted, 18; the iniquities practised in the palmiest days of, 32, etc.; the corruption which has grown up in, before Christianity, 33, etc.; Cicero's opinion of the republic of, 35; frost and snow incredibly severe at, 55; calamities which befell, in the Punic wars, 55, etc., 56, etc.; Asiatic luxury introduced to, 57; when founded, 372; the founder of, made a god, 482.

Romulus, the alleged parentage of, 44, 45; no penalty exacted for his fratricidal act, 45, etc.; the death of, 51; suckled by a wolf, 372; made a god by Rome, 482.

Rule, equitable, 411.

Rulers serve the society which they rule, 410, 411.

Sabbath, the perpetual, 511.

Sabine women, the rape of the, 31, 48, 49.

Sack of Rome, the, by the Barbarians, 1, etc.; of Troy, 3, etc.

Sacrifice, that due to the true God only, 182; the true and perfect, 183; the reasonableness of offering a visible, to God, 192; the supreme and true, of the Mediator, 193; of Abraham, when he believed, --its meaning 324.

Sacrifices, those not required by God, but enjoined for the exhibition of the truth, 183.

Sacrifices of righteousness, 446.

Sacristan of Hercules, a, the story of, 115.

Sages, the seven, 374.

Saguntum, the destruction of, 56, 57.

Saints, the, lose nothing in losing their temporal goods, 7, etc.; their consolations in captivity, 10; cases in which the examples of, are not to be followed, 17; why the enemy was permitted to indulge his lust on the bodies of, 18; the reply of, to unbelievers, who taunted them with Christ's not having rescued them from the fury of their enemies, 19, etc.; the reward of, after the trials of this life, 406; the happiness of the eternal peace which constitutes the perfection of, 407; in this life, blessed in hope, 414.

Salacia, 134.

Salamander, the, 454.

Sallust, quoted, 4, 31, 32, 44, 47, 50, 53, 94, 95, 124, 362.

Salt, the, of Agrigentum, the peculiar qualities of, 455.

Samnites, the, defeated by the Romans, 53.

Samothracians, the mysteries of the, 139.

Samuel, the address of, to Saul on his disobedience, 346, etc.; sets up a stone of memorial, 347.

Saul, spared by David, 345, 346; forfeits the kingdom, 346, 347.

Sanctity, the, of the body, not violated by the violence of another's lust, 12, 13.

Sancus, or Sangus, a Sabine god, 371.

Sarah, and Hagar, and their sons, --the typical significance of, 285.

Sarah's barrenness, 286; preservation of the chastity of, in Egypt, and in Gerar, 276, 328; change of the name of, 327; the death of, 330.

Satan, transforms himself into an angel of light, 406. See Devil.

Saturn, 69, 123, 125; and Genius, thought to be really Jupiter, 129, 130, etc.; interpretations of the reasons for worshipping, 133; and Picus, 368.

Saved by fire, 473.

Scævola, the pontiff, slain in the Marian wars, 60, 61; distinguishes three kinds of gods, 78, 79.

Scenic representations, the establishment of, opposed by Scipio Nasica, 20; the obscenities of, contributed to the overthrow of the republic, 39, etc.

Schools of philosophers, 145, etc.

Scipio Nasica, Rome's "best man," opposes the destruction of Carthage, 19, 20; opposes scenic representations, 68.

Scripture, the obscurity of, --its advantages, 215.

Scriptures, the canonical, the authority of, 206; of the Old Testament, translated into Greek, 385, 386.

Sea, the, gives up the dead which are in it, 434; no more, 436.

Sects of philosophy, the number of, according to Varro, 397-399.

Selenite, the stone so called, 456.

Semiramis, 362.

Seneca, Annæus, recognizes the guiding will of the Supreme, 89; censures the popular worship of the gods, and the popular theology, 119, 120; what he thought of the Jews, 120, 121.

Septuagint, --is it or the Hebrew text to be followed in computing years? 293, etc.; origin of the, 385, 386; authority of in relation to the Hebrew original, 386, 387; difference between, and the Hebrew text as to the days fixed by Jonah for the destruction of Nineveh, 387, 388.

Servitude introduced by sin, 411.

Servius Tullius, the foul murder of, 52.

Seth and Cain, heads of two lines of descendants, 298; relation of the former to Christ, 299.

Seven, the number, 223, 341.

Seventh day, the, 223.

Severus, bishop of Milevis, 455.

Sex, shall it be restored in the resurrection? 239.

Sexual intercourse, 276; in the antediluvian age, 296, etc.

Shem, 309; the sons of, 311; the genealogy of, 316, etc.

Sibyl, the Cumæan, 197; the Erythræan, 198, and note, 373.

Sybilline books, the, 55, and note, 372.

Sicyon, the kingdom and kings of, 362, 363, 371.

Silvanus, the god, 117.

Silvii, 371.

Simplicianus, bishop of Milan, his reminiscence of the saying of a certain Platonist, 200.

Sin, should not be sought to be obviated by sin, 17; should not be sought to be shunned by a voluntary death, 18; had not its origin in God, but in the will of the creature, 214; not caused by the flesh, but by the soul, 263; servitude introduced by, 411.

Sins, how cleansed, 194.

Six, the perfection of the number, 222.

Slave, when the word, first occurs in Scripture; its meaning, 411.

Social life, disturbed by many distresses, 403, etc.

Socrates, a sketch of, --his philosophy, 145, 146; the god or demon of, the book of Apuleius concerning, 153, 154.

Sodom, the region of, 460.

Solomon, books written by, and the prophecies they contain, 357. etc.; the kings after, both of Israel and Judah, 358.

Son of God, but one by nature, 464.

Sons of God, the, and daughters of men, 302, etc.; not angels, 303, etc.

Soranus, Valerius, 130.

Soul, the immortal, 121; the way of its deliverance, 202; created in the image of God, 241; Porphyry's notion that its blessedness requires separation from the body, demolished by Plato, 249; the separation of, and the body, considered by some not to be penal, 252.

Soul of the world, God not the, 71; Varro's opinion of, examined, 126.

Souls, rational, the opinion that there are three kinds of, 153, 154; the, of men, according to the Platonists, become demons, 171; views of the transmigration of, 200, 201; not co-eternal with God, 201; do not return from blessedness to labor and misery, after certain periodic revolutions, 239.

Sophrosuue, 402.

Speusippus, 152.

Spirit, 259, 260.

Spiritual body, the, of the saints, in the resurrection, 499.

Stars, the supposed influence of, on kingdoms, births, etc., 84, 85, 86; some, called by the names of gods, 130, etc.

Stephen, St., miracles wrought by the relics of, and at the shrine of, 488, 489, 490.

Stoics, opinions of, about mental emotions, 167, etc.; the three perturbations admitted by, in the soul of the wise man, 267, etc.; the belief of, as to the gods, 384; suicide permitted by, 402, 403.

Strong man, the, 426.

Substance, the, of the people of God, 350.

Suicide, committed through fear of dishonor or of punishment, 12; Christians have no authority for committing, under any circumstances, 14; can never be prompted to, by magnanimity, 15; the example of Cato in relation to, 16; should it be resorted to, to avoid sin? 18; permitted by the Stoics, 402, 403.

Sun, the, stayed in its course by Joshua, 459.

Superstition, 80.

Sylla, the deeds of, 38, 39; and Marius, the war between, 60.

Sylva, 45.

Symmachus, 24, and note.

Tarquinius, Priscus, or Superbus, his barbarous murder of his father-in-law, 51; the expulsion of, from Rome, 52.

Tatius, Titus, introduces new gods, 76.

Tellus, 69; the surnames of, and their significance, 136.

Temperance, 402.

Ten kings, the, 443.

Terah, the emigration of, from Ur of the Chaldees, 318; the years of, 319.

Terence, quoted, 27.

Terentius, a certain, finds the books of Numa Pompilius, 141.

Terminus, 77, 80; and Janus, 126.

Thales, the founder of the Ionic school of philosophy, 145.

Theatrical exhibitions, publish the shame of the gods, 27; the obscenities of, contributed to overthrow the republic, 41.

Theodorus, the Cyrenian philosopher, his reply to Lysimachus, 9, note.

Theodosius, the faith and piety of, 105, etc.

Theological poets, 368.

Theology, Varro's threefold division of, 112-115.

Theosebeia, 181.

Theurgy, 185, etc., 186, etc.

Thousand years, the, of the Book of Revelation, 426; the reign of the saints with Christ during, 429, etc.

Threats employed against the gods to compel their aid, 188.

Threskeia, 181.

Tilon, the island of, 456.

Time, 208.

Time, times, and a half time, 443.

Times and seasons, the hidden, 394.

Titus, Latinius, 153.

Torquatus, slays his victorious son, 99.

Transformations, strange, of men, 369; what we should believe respecting, 370.

Transgression, the first, the greatness of, 422.

Transmigration of souls, the Platonic views of, emended by Porphyry, 200, 201.

"Tree of life, the, the days of," 447.

Trinity, the, 195; further explained, 210, 211; further statements of, --indications of, scattered everywhere among the works of God, 218; indications of, in philosophy, 219, 220; the image of, in human nature, 220.

Troy, the gods unable to afford an asylum during the sack of, 3; were the gods justified in permitting the destruction of? 44, etc.

Truth, the sad results where it is hidden, 404, etc.

Tullus Hostilius, 51, 52.

Twelve thrones, 424.

Twenty Martyrs, the, how a tailor got a new coat by praying at the shrine of, 488.

Twins, on the difference of the health, etc., of, 85; of different sexes, 88.

Unbaptized, the, saved through the confession of Christ, 248.

Unbelief of the Jews, the, foretold, 356.

Unity, the, of the human race, 241, etc.

Universe, the beauty of the, 214.

Valens, a persecutor, 393.

Valentinian, protected by Theodosius, 105, a confessor, 393.

Valerius, Marcus, 100.

Varro, his opinion of the utility of men feigning themselves to be the offspring of gods, 44; boasts of having conferred the knowledge of the worship of the gods on the Romans, 75; what he thought of the gods of the nations, 110; his book concerning the antiquities of divine and human things, 111, etc.; his threefold division of theology into fabulous, natural, and civil, 112, etc.; the opinion of, that God is the soul of the world, 126, 128; pronounces his own opinions respecting the gods uncertain, 132; holds the earth to be a goddess, 134, etc.; his doctrine of the gods not self-consistent, 139; assigns the reason why Athens was so called, 365; the opinion of, about the name of Areopagus, 365, 366; what he relates of the strange transformations of men, 369, etc.; on the number of philosophical sects, 397-400, etc; in reference to a celestial portent, 459; his story of the Vestal virgin falsely accused, 493; his work on The Origin of the Roman People, quoted in relation to the Palingenesy, 506.

Vaticanus, 70.

Venilia, 134.

Venus, a peculiar candelabrum in a temple of, 456, 457.

Venus, the planet, a strange prodigy that occurred to, 459.

Vesta, 69, 70, 131.

Vestal virgin, a, to prove her innocence, carries water in a seive from the Tiber, 493.

Vestal virgins, the punishment of those caught in adultery, 45.

Vice, not nature, contrary to God, and hurtful, 227.

Vicissitudes of life, the, on what dependent, 37, etc.

Victoria, the goddess, 72; ought she to be worshipped as well as Jove? 73.

Virgil, quoted, 1, 2, 3, 4, 13, 37, 42, 44, 48. 50, 94, 127, 128, 138, 156, 157, 181, 193, 198, 201, 264, 368, 444, 457, 463, 471.

Virgin Mary, the, 354.

Virgins, the violation of, by force, does not contaminate, 12.

Virtue and Faith, honored by the Romans with temples, 73, 74; the Romans ought to have been content with, and Felicity, 74; the war waged by, 354.

Virtues, as disgraceful to make them serve human glory as to serve bodily pleasure, 102; true, necessary to true religion, 418, 419.

Virtumnus and Sentinus, 123.

Virtus, the goddess, 124, 125.

Vision, the beatific, 507-509.

Vulcan, 131.

Warfare, the Christian, 465.

Wars, against the Albans, 49; with Pyrrhus, 54; the Punic, 55, etc., 56, etc.; the civil, of the Gracchi, 59; the civil, between Marius and Sylla, 60, etc.; the Gothic and Gallic, 61; severe and frequent, before the advent of Christ, 61; the duration of various, 103; with Radagaisus, 104; the miseries of, 405.

Waters, the separation of the, 225.

Wicked, the, the ills which alone are feared by, 43; God makes a good use of, 392; going out to see the punishment of, 442; the end of, 420; and the good, one event befalls, 5, 422; the connection of, and the good together, 6.

Wickedness, not a flaw of nature, 471.

Will, the consent of, to an evil deed, makes the deed evil, 12; is it ruled by necessity? 92; the enemies of God are so by, 227, 229; no efficient cause of an evil, 230; the misdirected love by which it fell away from the immutable to the mutable good, 230; whether the angels received their good, from God, 231; the character of, makes the affections of the soul right or wrong, 266, etc.; free in the state of perfect felicity, 510.

Will of God, the eternal and unchangeable, 480.

Wisdom, described in the Book of Proverbs, 358.

Wisdom, the Book of, a prophecy of Christ in, 357.

Wives, how the Romans obtained their first, 48.

Woman, shall she retain her sex in the resurrection? 495; the formation of, from a rib of sleeping Adam, a type, 496.

World, the, not eternal, 206; the infinite ages before, not to be comprehended, 207; and time, had both one beginning 208; falseness of the history which ascribes many thousand years to the past existence of, 232; of those who hold a plurality of worlds, 233; predictions respecting the end of, 444, etc.

Worlds without end, or ages of ages, 238, etc.

Wonders, lying, 484

Worm, the, that dieth not, 443, 461.

Worship of God, distinction between latria and dulia, 180, 181, 182, etc.

Xenocrates, 152.

Years, in the time of the antediluvians, 292, etc., 295, etc.; in the words, "their days shall be an hundred and twenty years," 305, etc.; the thousand, of the Book of Revelation, 426; the three and a half, of the Book of Revelation, 443.

Zoroaster, 464.

ON CHRISTIAN DOCTRINE.

INDEX OF SUBJECTS.

Absolute right and wrong, treated of, 562.

Affections, change of, the way to heaven, 527.

Aids to interpreting Scripture history, 549; mechanical arts and dialectics as, 550.

Ambiguity, rules for removing, 557, 558.

Ambrose, examples of style from, 590, etc.

Amos, examples of eloquence from, 580.

Antony, a monk who committed the Scriptures to memory, 519.

Astrologers, superstition of, 545.

Body, love of one's, 528; the resurrection, wholly subject to the spirit, 529.

Bondage, to the letter, 559, etc.; to signs, 560.

Canonical Books, list of, 538.

Circumstantial considerations, 564.

Charms to be avoided by Christians, 550.

Child of grace, mature, 534.

Christ, purges the Church by affliction, 526; opens the way to our home, 527; is the first way to God, 532.

Christian teacher, duty of, 576, 581.

Church, the, purged by afflictions, 526; the keys given to, 527.

Cicero, on rhetoric, 576, 577; on style, 583, 586; on the aim of an orator, 583.

Claudian's description of Neptune, 559.

Commands, rules for interpreting, 563.

Crime as distinguished from vice, 561.

David, not lustful though he fell into adultery, 565.

Death, not destruction but change, 527.

Definition, the science of, not false, but may be applied to falsities, 552.

Devils arrange the language of omens, 547.

Dialectics, use of, in interpreting Scripture, 550.

Difficult passages, how and with whom to discuss, 581.

Discourses of others, when they may be preached, 596.

Divination, why we reject acts of, 546.

Egyptians, spoiling of the, typical import of, 554.

Eloquence, the rules of, are true, though sometimes used to persuade men of what is false, 552; of the sacred writers is united with wisdom, 577.

Enjoyment, distinction between, and use, 523; of man, 532.

Faith, strengthened by the resurrection and ascension of Christ, and stimulated by his coming to judgment, 526.

Figurative expressions not to be taken literally, 559; how to discern whether a phrase is figurative, 560; interpretation of, 561, etc.; variation of figure, 566.

Flesh, no man hates his own, expounded, 528, etc.

Gentiles, useless bondage of the, to the letter, 559.

God, in what sense ineffable, and what all men understand by the term, 524; is unchangeable wisdom, 524; is alone to be loved for his own sake, 528; uses rather than enjoys man, 531.

God, wisdom of, how He came to us and healed man, 525, 526.

Hearers, to be moved as well as instructed, 583.

History, to what extent an aid in interpreting Scripture, 549.

Holy life, power of, in a teacher, 595.

Hope, a buttress of faith, 526. See Faith.

Human institutions, superstitious nature of, 545; of those not superstitious, some convenient and necessary, 548.

Humility essential to the study of Scripture, 555.

Idioms, how to attain a knowledge of, 542.

Ineffable, in what sense God is, 524.

Inference, logical, how valid, 551.

Interpretation of Scripture, rules for, 519-521; depends on two things, understanding and making known its meaning, 522; dangers of mistaken, 533; a diversity of, useful, 540; how faulty, can be emended, 541; figures, 561, etc.; sayings and doings ascribed to God and the saints, 562; commands and prohibitions, 563; sins of great men, 565; obscure passages to be interpreted by clearer, 566; passages susceptible of various interpretations, 567; rules of Tichonius the Donatist, 568-573.

Israel, the spiritual, 571.

Itala, the, to be preferred to other Latin versions, 542.

Jews, bondage of, to the letter, and how liberated therefrom, 559, etc.

Keys, the, given to the Church, 527.

Knowledge, a step to wisdom, 537; from a profane source, not to be despised, 544.

Languages, knowledge of, useful, 539, 543.

Learning, what branches of, are useful to a Christian, 553.

Letter, the, killeth, expounded, 559, etc.

Logical sequence, valid, not devised, but only observed by man, 551.

Lot, the, for deciding whom to aid, 530.

Love to God and our neighbor, includes love to ourselves, 529; the order of, 530; never faileth, 533; its import, 561.

Lucus-quod minime luceat, 567.

Mechanical arts contributory to exegetics, 550.

Men, ministry of, employed for teaching and administering sacraments, 520.

Muses, the nine, legend of their origin, 544.

Natural science, an exegetical aid, 549.

Neighbor, who is our, 530; love to our, 533.

Neptune, described by Claudian, 560.

Number, the science of, not created but only discovered by man, 553.

Numbers, the mystical, 543, 571.

Omens, how far of force, and the part devils have in them, 547.

Orator, aim of the, 583, 594.

Paul, example of eloquence from, 577, etc.

Perspicuity, 582.

Persuasiveness, 594.

Philosophers, heathen, what they have said rightly to be appropriated to our uses, 554.

Plato, was in Egypt when Jeremiah was there, 549.

Prayer, ability to read granted in answer to, 520; to be engaged in before preaching, 584, 597.

Preaching the discourses of others, when permissible, 596.

Prohibitions, rules for interpreting, 563.

Pronunciation, how it serves to remove ambiguity, 557.

Punctuation, ambiguities of, 556.

Purification of soul, necessary in order to see God, 525.

Pythagoras, not prior to the Hebrew Scriptures, 549.

Rhetoric, use of, 552; what use a Christian is to make of the art, 575, etc.; it is better to listen to and imitate eloquent men than attend teachers of, 576.

Scripture, rules for interpretation of, 519, 539, 567, 568; its fulfillment and end is the love of God and our neighbor, 532; use of the obscurities in, 537; in what spirit. to be studied, 539, 553, 555; compared with profane authors, 555; what it enjoins and asserts, 561; See Interpretations.

Septuagint, the authority of, 542, etc.

Signs, as distinguished from things, 523; nature and variety of, 535, etc.; when unknown and ambiguous, they prevent Scripture from being understood, 539; knowledge of languages, especially of Greek and Hebrew, necessary to remove ignorance of, 540, etc.; conventional, 536, 547.

Solecism, what it is, 541.

Solomon, gave way to lust, 565.

Stars, folly of observing the, in order to predict the events of a life, 546.

Style, necessity for perspicuity of, 582, etc.; threefold division of--majestic, quiet, temperate, 586; to be different on different occasions, 587; examples of, from Scripture, 588; from Ambrose or Cvprian, 590; necessity of variety in, 593; effects of the different styles, 593, etc.

Superstitious nature of human institutions, 545, etc.

Teacher, the true, made by God, yet human directions for, are not to be despised, 585; power of a holy life in, 595.

Terence, quoted, 553.

Thing, what a, is, 523.

Tichonius the Donatist, rules of, for interpreting Scripture, 568-573.

Translations, usefulness of comparing, 540; preference among, to be given to the Latin, Itala, and the Greek Septuagint, 542.

Trinity, the, true object of enjoyment, 524.

Tropes, knowledge of, necessary, 567.

Truth, 552, 596.

Use, different from enjoyment, 523; what, God makes of us, 531.

Varro, on the nine Muses, 544.

Vice, as distinguished from crime, 561

Wicked men, judge others by themselves, 564.

Wisdom, unchangeable, 524; steps to, 537, 576.

Word, the, made flesh, 526. See Christ.

Words, hold the chief place among signs, 536; have special meanings, 566; strife about, expounded, 596.

Writing, origin of, 536.

Indexes

Index of Scripture References

Genesis

1:1 1:1 1:1-2 1:6 1:14 1:14-18 1:24 1:24 1:26 1:26 1:27-28 1:28 1:28 1:28 1:31 2:2-3 2:6 2:7 2:7 2:8-9 2:15 2:17 2:17 2:17 2:17 2:22 2:25 3:5 3:5 3:6 3:7 3:7 3:9 3:12 3:12-13 3:16 3:19 3:19 3:19 4:1 4:6-7 4:17 4:17 4:18-22 4:25 4:25 4:26 5:1 5:2 5:6 5:8 6:1-4 6:3 6:5-7 6:6 6:19-20 7:10-11 8:4-5 8:11 9:20-24 9:25 9:26-27 10:20 10:21 10:25 10:25 10:31 10:32 11 11:1 11:1 11:1-9 11:6 11:27-29 11:31 11:32 11:32 12:1 12:1 12:1 12:1-2 12:1-3 12:3 12:4 12:7 13:8-9 13:14-17 14:18-19 15:4 15:6 15:7 15:9-21 15:17 16:3 16:6 17:1-22 17:5 17:5-6 17:14 17:16 17:17 18 18:2-3 18:18 18:18 19:2 19:16-19 19:21 20:12 21:6 21:10 21:12 21:12-13 22:10-12 22:13 22:14 22:15-18 22:18 22:18 22:18 22:18 24:2-3 24:10 25:1 25:5-6 25:7 25:9 25:23 25:23 25:24 25:27 26:1-5 26:24 27:27-29 27:33 28:1-4 28:10-19 28:11 32:28 32:28-30 35:29 46:8 46:20 46:27 47:29 48:19 49:8-12 49:10 49:10 49:12 50:22-23 50:22-23 50:23 50:24

Exodus

3:14 3:14 3:14 3:21-22 10 12:22 12:35-36 12:37 15:25 17:6 18:13 20:12 20:13-15 21:24 22:20 22:20 22:20 22:20 24:18 33:13

Leviticus

19:18 26:12

Numbers

11:4 13:19

Deuteronomy

5:14 6:5 13:1-3

Joshua

24:2

Judges

3:30 6:14-21

1 Samuel

2:1-10 2:27-36 7:9-12 13:13-14 15:11 15:23 15:26-29 24:5-6 28 28:7

2 Samuel

7:2 7:8 7:8-16 7:10-11 7:10-11 7:14-15 7:14-16 7:19 12:1-6 12:19-23 16:22 18:5 19:1

1 Kings

11:1-3 13:2 19:8 19:10 19:14 19:15

2 Kings

2:11 5:26 23:15-17

2 Chronicles

1:10-12 30:9

Esther

4:16

Job

1:21 7:1 7:1 7:1 14:4 15:13 19:26 34:30 38:7 40:14 40:14 42:5-6

Psalms

3:3 3:5 4:7 5:12 6:2 6:5 6:6 9:18 10:3 10:5 11:5 12:6 12:7 13:1 14:1 14:3-4 16:2 16:2 16:2 16:4 16:9-10 16:10 16:11 17:6 17:8 17:15 18:1 18:43 18:43 18:45 19:9 19:12 22:16-17 22:18-19 25:10 25:17 26:2 26:8 31:19 31:19 32:1 32:11 33:2 34:1 34:2 34:5 34:8 35:2 35:14 35:18 37:31 38:9 39:2 40:2 40:2-3 40:4 40:4 40:4 40:5 40:6 40:6 41:5 41:5-8 41:9 41:10 42:3 42:6 42:10 45:1-9 45:7 45:9-17 45:16 46:4 46:8 46:10 48:1 48:1 48:2 48:2 48:8 49:11 49:12 49:20 50:1 50:3-5 50:12-13 50:14-15 51:3 51:7 51:7-8 51:16-17 52:8 53:3-4 57:5 57:11 59:9 62:11-12 67:1-2 68:20 69:6 69:9 69:10-11 69:20 69:21 69:22-23 69:22-23 72:8 72:8 73 73:18 73:20 73:28 73:28 73:28 73:28 73:28 74:12 75:8 77:9 77:9 77:10 79:2-3 82:6 82:6 82:6 83:16 84:2 84:4 84:10 87:3 87:3 87:3 87:5 89 89:3-4 89:19-29 89:30-33 89:32 89:34-35 89:36-37 89:38 89:38 89:39-45 89:46 89:46-47 89:47 89:48 89:49-51 90:10 93:5 94:4 94:11 94:11 94:11 94:15 94:19 94:19 95:3 95:5 95:6 96:1 96:1-5 96:4-5 96:5 96:5-6 101:1 102:25-27 104:1 104:4 104:24 104:26 104:26 105:8 105:15 110:1 110:1 110:1 110:2 110:4 110:4 110:4 110:4 111:2 111:10 112:1 115:5 116:10 116:15 116:15 116:16 119:20 119:119 119:164 119:164 123:2 127:1 132:18 136:2 138:3 139:16 143:10 144:4 144:4 144:4 144:4 144:15 147:5 147:12-14 148:1-5 148:2 148:4 148:8

Proverbs

1:11-13 2:6 3:18 3:18 6:26 8:15 8:22 8:27 9:1 9:1-5 9:6 9:17 10:5 18:12 24:16 25:21-22

Ecclesiastes

1:2-3 1:9-10 2:13-14 2:24 3:5 3:13 3:21 5:18 7:2 7:4 7:29 8:14 8:15 10:13 10:16-17 11:13 12:13-14

Song of Solomon

1:3 1:4 1:5 2:4 2:5 4:2 4:13 7:6

Isaiah

1:1 2:2-3 2:3 2:3 4:4 5:7 7:9 7:14 7:16 10:21 10:22 10:22 10:22 11:2 11:4 14:12 14:12 14:12 19:1 26:11 26:19 26:19 29:14 38:22 40:26 42:1-4 42:16 45:8 48:12-16 48:20 51:8 52:13 53:7 53:7 53:13 54:1-5 56:5 57:21 58:7 61:10 65:17-19 65:17-19 65:22 66:12 66:16 66:18 66:22-24 66:24 66:24

Jeremiah

1:5 1:10 5:30-31 9:23-24 16:10 16:19 16:20 17:5 17:5 17:9 23:5-6 23:24 23:24 23:29 23:30 25:11 29:7 31:31

Lamentations

4:20

Ezekiel

20:12 28:13 33:6 34:23 36:17-19 36:23 36:23-29 37:22-24 38:26

Daniel

3 7:13-14 7:15-28 7:18 7:27 9 12:1-2 12:1-3 12:13

Hosea

1:1 1:2 1:10 1:11 3:4 3:5 6:2 6:6 6:6

Joel

2:13 2:28-29

Amos

1:1 1:1 4:12-13 6:1-6 7:14 9:11-12

Obadiah

1:17 1:21

Jonah

1 3:4

Micah

1:1 4:1-3 5:2-4 6:6-8

Nahum

1:14 2:1

Habakkuk

2:2-3 2:4 2:4 2:4 3:2 3:3 3:4

Zephaniah

2:11 3:8 3:9-12

Haggai

2:6 2:7 2:7 2:9 2:9 2:9

Zechariah

2:8-9 9:9-10 9:11 12:9-10 13:2

Malachi

1:10-11 2:5-7 2:7 2:17 2:17 3:1-2 3:1-6 3:13-16 3:14 3:14-15 3:17 3:17 4:3 4:3 4:4 4:5-6

Matthew

1 1:1 1:18 1:21 1:23 3:2 3:8 4:2 4:3-11 4:9 4:17 4:19 5:4 5:8 5:8 5:8 5:16 5:19 5:20 5:20 5:23-24 5:28 5:36 5:44 5:45 5:45 5:45 6:1 6:2 6:8 6:12 6:12 6:12 6:12 6:12 6:14 6:14-15 6:15 6:19-21 6:28-30 7:7-8 7:12 7:12 7:13 7:18 7:20 8:22 8:22 8:22 8:29 8:29 9:20 10:16 10:16 10:19-20 10:22 10:27 10:28 10:28 10:28 10:28 10:30 10:32 10:33 10:34 10:36 10:37 10:39 10:41 10:42 11:13 11:22 11:24 11:28-30 12:27 12:29 12:32 12:32 12:34 12:40 12:41-42 13:12 13:37-43 13:39-41 13:41-43 13:43 13:47-48 13:47-50 13:52 14:17 15:24 16:6 16:16 16:19 16:25 17:1 17:1-2 17:7 18:10 18:10 18:10 18:15 18:18 18:18 18:23 18:35 19:4-5 19:27-28 19:28 19:29 20:22 20:34 21:38 22:11-14 22:14 22:29 22:30 22:30 22:37-39 22:37-40 22:37-40 22:37-40 22:39 22:40 22:44 23:2 23:3 23:3 23:3 23:26 24:12 24:12 24:12 24:13 24:13 24:15 24:21 24:29 24:35 24:50-51 25:26-27 25:30 25:33 25:34 25:34 25:34 25:34 25:34-41 25:35 25:40 25:41 25:41 25:41 25:41 25:41 25:41 25:41 25:45 25:46 25:46 25:46 25:46 25:46 25:46 26:10-13 26:38 26:39 26:63 26:75 27:34 27:48 28:19 28:20

Mark

1:2 1:24 3:5 3:27 9:2 9:43-48 10:19 14:8

Luke

1:27 1:33 1:34 1:35 2:14 2:25-30 2:29-30 3:6 3:23 5:10 6:13 6:38 9:28 10:29 12:1 12:4 12:7 12:49 12:49 13:21 15:16 16:9 16:9 16:10 16:24 16:24 17:29-32 19:10 20:34 20:34 20:35-36 21:18 21:18 22:15 23:34 24:44-47 24:45-47 24:47

John

1:1-2 1:1-5 1:6-9 1:9 1:10 1:14 1:14 1:14 1:14 1:16 1:32 1:47 1:47 1:51 2:19 2:19 2:19 2:20 3:5 3:5 3:17 4:24 5:17 5:22 5:22-24 5:25-26 5:28 5:28-29 5:29 5:44 5:46 6:50-51 6:50-51 6:51 6:51 6:53 6:56 6:60-64 6:70 7:38 7:39 8:17 8:25 8:25 8:34 8:44 8:44 9:7 10:9 10:18 10:18 11:15 11:35 12:3 12:3-7 12:25 12:43 14:6 14:6 14:6 14:6 15:1 16:13 19:30 19:38 20:13 20:22 21:11 21:15-17

Acts

1:6-7 1:7 1:7-8 1:17 2:3 2:27 2:31 2:45 4:34-35 7:2 7:2-3 7:4 7:22 7:22 7:22 7:53 8:26 9:3 9:4 10 10:42 13:46 15:15-17 16:16-18 17:28 17:30-31

Romans

1:3 1:3 1:3 1:11-13 1:17 1:19-20 1:19-20 1:20 1:20 1:20 1:21 1:21 1:21-23 1:21-23 1:21-25 1:25 1:26 1:31 2:4 2:5 2:5-9 2:15-16 3:2 3:7 3:15 3:20 3:20 3:20-22 3:23 3:26 3:28-29 4:3 4:15 5:3-5 5:5 5:5 5:12 5:12 5:19 6:4 6:9 6:9 6:12-13 6:13 6:13 6:22 7:12-13 7:17 8:6 8:10 8:10-11 8:13 8:14 8:15 8:18 8:23 8:23 8:24 8:24 8:24 8:24-25 8:25 8:28 8:28 8:28-29 8:28-39 8:29 8:29 8:29 8:29 8:32 8:32 8:32 8:33-34 8:37 9:2 9:2 9:5 9:7-8 9:7-8 9:10-13 9:14 9:21 9:22-23 9:27 9:27-28 9:28 9:30 10:3 10:3 10:3 10:3 10:5 10:13 11:5 11:9-10 11:11 11:14 11:20 11:32 11:32 11:33 11:33 11:36 12:1 12:1 12:1 12:2 12:2 12:3 12:3 12:3-6 12:5 12:6-16 12:12 12:12 12:15 12:20 13:7 13:9-10 13:10 13:10 13:12-14 14:4 14:9

1 Corinthians

1:13 1:19-25 1:21 1:25 1:25 1:25 1:27 1:30-31 1:31 2:11 2:11 2:11-14 2:17 3:1 3:1 3:2 3:3 3:7 3:7 3:7 3:7 3:9 3:11-15 3:13 3:13 3:14-15 3:15 3:15 3:17 3:17 3:20 3:20 4:5 4:7 4:7 4:9 5:7 5:7-8 5:12 6:1-9 6:3 7:1-2 7:4 7:9 7:25 7:31 7:31-32 7:32 7:33 7:34 8:1 8:1 8:1 8:5-6 9:9 10:4 10:4 10:4 10:12 10:12 10:17 10:17 10:17 10:17 10:18 10:19-20 10:19-20 11:1-3 11:19 11:19 12:12 12:12 12:27 13:8 13:9 13:9-10 13:9-10 13:10 13:11-12 13:12 13:12 13:12 13:13 15:10 15:13-14 15:21-22 15:22 15:28 15:28 15:28 15:31 15:36 15:38 15:39 15:42 15:42-45 15:44 15:44-49 15:46 15:46-47 15:47-49 15:49 15:50-53 15:51 15:54 15:55 15:56 15:57

2 Corinthians

1:12 3:2-3 3:6 3:15-16 3:18 4:16 4:16 5:1-4 5:4 5:6 5:7 5:7 5:7 5:10 5:14-15 5:16 6:2-10 6:7-10 6:10 6:14 7:1-2 7:5 7:8-11 8:9 8:21 9:7 10:10 10:12 11:3 11:3 11:6 11:14 11:14 11:14 11:16-30 11:29 12:2-4 12:21 13:4

Galatians

2:14-20 3:11 3:15-18 3:17 3:19 3:19-22 3:24 3:27 3:29 4:9 4:10-20 4:21-26 4:21-31 4:22-31 4:24 4:24-26 4:25 4:26 4:26 4:30 5:6 5:6 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:19-21 5:19-21 5:21 5:24 6:1 6:1 6:2 6:3 6:4

Ephesians

1:4 1:4 1:18 1:22-23 1:23 3:17-18 3:19 4:9-10 4:10-16 4:12 4:13 4:13 4:22 4:26 5:8 5:14 5:25 5:28-29 5:29 5:29 6:5 6:16 6:20 6:23

Philippians

1:18 1:18 1:22-24 1:23 1:23 1:29 2:7 2:8 2:12 2:13 2:21 3:7-8 3:13 3:14 3:19 3:20 4:7

Colossians

1:13 1:13 1:24 2:8 3:1 3:1 3:1-2 3:1-3 3:3

1 Thessalonians

3:7 4:4 4:13-16 4:16 4:17 5:5 5:5 5:8 5:14-15

2 Thessalonians

1:9 2:1-11 2:8

1 Timothy

1:5 1:5 1:5 2:2 2:5 2:5 2:5 2:5 2:5 2:14 3:1 4:11 4:12 5:1 5:1-2 5:8 5:20 6:6-10 6:17-19

2 Timothy

1:9-10 1:13 2:9 2:14 2:15 2:19 2:19 2:19 2:25-26 3:2 3:7 3:12 3:14 3:16 4:1 4:2

Titus

1:2-3 1:8 1:9 1:9 1:16 2:1-2 2:15 3:1

Philemon

1:20

Hebrews

2:4 4:12 7:11 7:27 8:8-10 9:15 11:7 11:10 11:11 11:12 11:13 11:16 11:16 11:17-19 12:14 12:22 13:2 13:16

James

1:2 1:17 2:13 2:13 2:13 2:13 2:14 2:17 4:6 4:6 4:6 4:6 4:6

1 Peter

2:2 2:9 2:9 3:4 3:20-21 5:5 5:5 5:5 5:6 5:8

2 Peter

2:4 2:4 2:4 2:19 2:19 3:3-13 3:6 3:8 3:10-11 4:5

1 John

1:8 1:8 1:8 1:8 2:15 2:17 2:18 2:18-19 2:19 3:2 3:8 3:8 3:9 3:12 3:12 4:7 4:18 4:18 8:36

Jude

1:14

Revelation

1:4 3:1 3:12 3:14 3:16 5:5 7:4 14:13 15:2 17:15 19:7 19:10 20:1-6 20:4 20:9-10 20:10 20:10 20:10 21:1 21:2 21:2-5 21:9 22:14 22:19

Tobit

4:15 4:17 8:5-7 12:12 12:19

Judith

5:5-9 7:20

Wisdom of Solomon

1:9 2:12-21 4:3 6:20 6:24 7:16 7:22 7:24-27 8:1 8:1 9:13-15 9:14 9:15 9:15 9:15 9:15 11:20 11:20 13:9

Baruch

3:26-28 3:35-37

Bel and the Dragon

1:120

1 Esdras

3

Sirach

2:7 3:27 7:13 7:17 7:27 10:13 11:28 12:4 15:17 21:1 24:3 27:5 30:12 30:24 30:24 33:15 36:1-5 37:19 37:20 40:1 46:20

Index of Greek Words and Phrases

* aorasia: 1 * episkopein: 1 * daimon: 1 * latreia: 1 2 * skopein: 1 * agennesia: 1 * apatheia: 1 * arete: 1 * angelos: 1 * alastos: 1 * Ares: 1 * AAres: 1 * engastrimuthos: 1 * ek logion philosophias: 1 * ekporeusis: 1 * enantion: 1 * epi: 1 * episkopein: 1 * eti: 1 * hermeneia: 1 * ennoiai: 1 * eplasen: 1 * eris: 1 * ethike: 1 * idiotes: 1 * ichdus: 1 * idion: 1 * hozus: 1 * horme: 1 * hosteon: 1 * 'Athene: 1 * 'Iesous Christos Theou uios soter: 1 * 'Iesous Christos Theou uios soter: 1 * Ermes: 1 * E: 1 2 * E: 1 2 * Th: 1 * I: 1 2 3 * Kakos: 1 * Kronos: 1 * Latreia: 1 * O: 1 2 3 4 * Plouton: 1 * Pneuma: 1 * R: 1 2 * S: 1 2 3 4 5 6 * Sophoi: 1 * T: 1 2 * U: 1 2 3 4 5 * Ch: 1 * Chronos: 1 * O: 1 * aio;n: 1 * aio;nion: 1 * aio;nion: 1 * apatheia: 1 * gennesia: 1 * grammata: 1 * grammateisagogeis: 1 * daemon: 1 * douleia: 1 * eudaimones: 1 * eupatheiai: 1 2 * eusebeia: 1 2 3 * eusebein: 1 * theotes: 1 * theosebeia: 1 2 * threskeia: 1 2 * khommata: 1 * kommata: 1 2 * kosmos: 1 * kola: 1 2 * klimaz: 1 * latreia: 1 2 3 4 5 * lukos: 1 * moschos: 1 * muthos: 1 * moscheumata: 1 * nike: 1 2 * neikos: 1 * nekromanteian: 1 * ouranos: 1 * ousia: 1 * pagos: 1 * pathe: 1 * pathos: 1 * polis theou: 1 * pathe: 1 * pathos: 1 * paidagogos: 1 * patrikos nous: 1 * peri archon: 1 * periodos: 1 * pneuma: 1 2 3 4 5 6 7 * pnoe: 1 2 3 4 5 6 * prota kata phusin: 1 * pugme: 1 * skopos: 1 * soros: 1 * stoma: 1 * sophrosune: 1 * to nikos: 1 * chthon: 1

Index of German Words and Phrases

* (Des heiligen Kirchenvaters Augustinus zwei und zwanzig Bücher über den Gottesstaat: 1 * (Vier Bücher über die christliche Lehre: 1 *,: 1 * Geschichte der jüd. Volkes im Zeitalter Jesu: 1 * Ueber Entstehung, Inhalt und Werth der sibyll. Bücher: 1

Index of French Words and Phrases

* æ: 1 2 3 4 5 6 * ær: 1 * Augustinus præsertim in: 1 * Civitate Dei: 1 * Plus on examine la Cité de Dieu, plus on reste convaincu que cet ouvrage dût exercea tres-peu d'influence sur l'esprit des paiens: 1 * comme l'encyclopédie du cinquième siècle.: 1 * plus ingenieux que solides,: 1 * un amas confus d'excellents materiaux; c'est de l'or en barre et en lingots.: 1 * virtutem Christianæ sapientiæ, qua parte necessitudinem habet cum republica, tanto in lumine collocavit, ut non tam pro Christianis sui temporis dixisse caussam quam de criminibus falsis perpetuum triumphum egisse videatur: 1

Index of Pages of the Print Edition

i iii v vi vii ix xi xii xiii xiv 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 513 515 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576 577 578 579 580 581 582 583 584 585 586 587 588 589 590 591 592 593 594 595 596 597

This document is from the Christian Classics Ethereal generated on demand from ThML source.

References

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