By Water & Blood

Book 4

1. IT is desirable then, that we should hear from the common Saviour of all himself, who, speaking with men after the manner of a good Parent, became as a child, and gave (his) answers, as the nature of mortals was able to hear, by means of the vessel which he assumed, as through an Interpreter. For, when he made his Divine manifestation among men, he gave many other proofs of the power of his Godhead, by means of deeds which any one who chooses may collect, from the Books (that have been written) about Him. Nor will that again, be a trifling conviction as to His truth, which takes its stand on the words which he uttered, and which it is necessary we should bring forward against those, who do not readily give credence to his astonishing Divine performances. Even in those other things which have been preached respecting Him,--which (consist) in the power of His words,--there is no small proof afforded to those who possess mind. For, as on many occasions, we know those whom we have never seen with our eyes, and whose words only we have heard ; and distinguish the speaker by what we hear, whether he be Greek, --as the case may be,--or Roman, or even Egyptian; or, whether in age old, or young; or, whether the strain be that of man, or woman ; or, the enunciation that of the wise and rational, or, on the contrary, of the foolish or ignorant; so also, although we might not have happened to see with our eyes those Divine acts which THE WORD OF GOD performed, when He made His conversation on earth; still, from the teaching of His words, the enunciation of which was foreign, and surpassing general apprehension;--also, from the foreknowledge of things to come to pass which he predicted ;--and, from the things which he promised he would do in after times ;--as well as from the issue of the things (so) predicted, the ^[210] fulfilment of which is now before our eyes, (and) brought about by his power;--there must result no mean proof, as to those (declarations) which bear testimony to His Godhead. For, the miracles which were performed by Him may he divided into (two) periods; that, in which the conversations He made on earth are commemorated, and that which succeeded, and extends to our times. Those great acts then, which he formerly did when he was with the men who happened to exist at that time, it was in their power openly to view ; but to us, these were unseen ; and they are laid down, (as) having been unseen. And thus again also, the things which have been fulfilled in our times,--in the order in which His words foretold them, and are even to this present witnessed by us in the very facts,--could not, to those of the times in which they were foretold, have yet been known as to their results; and they were, no doubt, considered by them, who believed not, as impossible. It is nevertheless likely that even then, those whose character was that of sound judgment,--although not witnessing the results of the predictions,--did still believe in them, on account of His other acts. For, Is it likely that they who saw with their eyes the evident powers of God, the miracles and astonishing acts and deeds which eclipsed all mortal nature, believed only the things which were then seen, but, (as) confirmed by these of his foreknowledge, did not (as) readily also believe those which were afterwards to come to pass ?--So that again, it is right that we should, from those miracles which we ourselves have seen, also give our credence to the things which were then witnessed by his Disciples. For, the very things which were delivered in the hearing only of (our) predecessors, are (now) visible to our own eyes: and, they are sufficient for those whose judgment is incorrupt, as proofs setting a seal on the things which have been recorded. And these are the things which then existed not; nor had they yet been set up; nor had they so much as ever entered into the minds of men: but they were foretold by Him, from His divine foreknowledge of the future ; and, in after times, they have been fulfilled, and are in (these) our times seen by us, even to this very day.--Of these, our means of knowledge are at hand. ^[211]

2. A certain man, illustrious from (his) service to the rule and power of the Romans, was in a state of suspense, because his favourite boy^[1] had become paralytic in his limbs, and was laid (up) in his house; who, when he saw that our Saviour shewed forth such powers upon others,--healing the sick, and curing every pain and infirmity,--he perceived in his own mind, that this miracle was not of man. He approached Him accordingly as God;--not looking to the vessel of the Body which was visible, and by means of which He carried on His discourses with men, but to that God who was unseen ; to Him, who by means of a mortal being, made known these His excellent doings;--he fell down and worshipped Him, praying and striving^[2] (with Him), that He would afford to him for his boy the aid which is from God. And, when our Saviour said to him, "I will come and heal him," the Chiliarch^[3] answered Him,--for he had been considered worthy of this rule among the Romans;--and said to him, " Lord, I am not worthy that thou shouldest come under my roof; but, speak the word only, and the child shall be healed. For, I am a man in authority, and there are soldiers under my hands; and I say to this, Go; and he goeth: and, to another, Come; and he cometh: and, to my servant I say, Do such a thing: and he doeth it." Hear therefore what our Saviour did upon this request, not from me, but from the Writer himself,--teaching (us) thus--in the very words : "But, when Jesus heard it, He wondered, and said to those who ^[212] followed Him, Not even in Israel have I found such faith as this. And I say unto you, that many shall come from the East and from the West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the children of the kingdom shall go out into outer darkness." And, after these words, He thus spoke to the Chiliarch: "Go: as thou hast believed, shall it be unto thee. And his boy was healed from that hour." And, when the Chiliarch returned to his house, in that very hour he found his boy well.

3. With so much power therefore, did the word of our Saviour go forth, and shewed so much virtue, and so replete was it with power and with so much mercy, and with such ease were the good aids (it afforded given), that He readily promised He would come. And such indeed was the miracle which accompanied the act, that it is impossible to conceive of it as we ought. For this, that He said to the Chiliarch no more than, "As thou hast believed, so shall it be unto thee," and, with the word, gave health to his son, How effectually does it shew, that it was God who spoke in mortal voice ! But, should any one be persuaded of this with difficulty, on account of the greatness of the miracle; still, such cannot fairly be excused as to His prediction, in which a powerful argument will be afforded in favour of the deed, if any one will consider that at this period, the Roman who drew near to our Saviour, was ONE (only), namely, the Chiliarch, who made a greater and better profession of Him, than (did the whole) Jewish people; and, that our Saviour prophesied that instead of ONE, those, who should like this man draw near to Him, should be MANY ; and, that these should be of those residing in the East, and in the West^[4]:--those (I say), who, by means of the ^[213] knowledge of Him, and of the confession (made) of Him, should be considered worthy of honour with God, equal to that of the Hebrew Fathers:--even of him who is preached of as being the Father of their Fathers, Abraham, who went forth from among his idolatrous forefathers, and changed his manner of life; and, leaving the error of many Gods, recognized the ONE GOD who is over all. He also foretold, that like to this (man), and to his sons Isaac and Jacob, there should be myriads of men throughout the whole creation; and particularly of those who resided both in the East, and the West. To these things He added,--and this (constitutes) the greatness of the prediction,--that these very Jews, the descendants of these Friends of God, who make their boast of Abraham, Isaac, and Jacob, should, on account of their resistance to Him, and their want of belief in Him,--as if cut off from the light of knowledge,--go forth into outer darkness : and, because of their extreme ignorance and foolishness, (be consigned to) an entire disseverance from the light of salvation. Thus He predicted.--It is now right we should consider the fulfilment of these things, and receive from the testimony of our eyes how these very Jews, who boasted of their descent from the family of those called the Friends of God, have been cast out, not only from the kingdom of God, but also from their own metropolis, the most excellent place of rule, in which the law appointed that their noblest service should be performed ! and (how) those who were formerly free, and the virtuous children of these Fathers, have become slaves; and, being mixed with foreign nations,--a thing unlawful with them,--wander about in lands not their own, and are not permitted to view, even from a distance, the land of their own religious worship! Being moreover, deprived of those princes and kings, who were vested with ^[214] rule by traditionary right, they now remain in subjection to those who have rased their temple to the ground, and have subdued their whole nation ! Nor is there, as formerly, either prophet or revelation; nor is there help, or act of God. Of all these things, not one existed from ancient times; it was (only) after our Saviour had turned away His face from them that these came upon them, according to His predictions; and such are the things respecting the Jews.

4. Instead then, of that one Chiliarch who drew near to our Saviour at that period, a number of men exceeding description has, from all nations, drawn near to Him, not of Chiliarchs only, but also of the mass of the Roman armies; so that even myriads of princes and governours bearing rule among the nations, and in the (various) regions; and also of others, much more honourable and exalted than these,--those who are great, and glory in the royal apartments,--have like the Chiliarch approached the Christ of God ; and have, by means of his doctrine, acknowledged the God of those Friends of the Deity, who (formerly) arose among the Hebrews; and they have accordingly, been considered worthy of a return from God the supreme King, equal to that afforded to these. If indeed any one will consider, what numbers of Christians and of churches, and of vast congregations, are said to be in the country of the Persians and of the Hindoos, residing in the East; and, how there are with these, through the words of our Saviour, women, virgins desiring, and men coming over to, holiness, and to the provisions which are for the life of philosophy and of purity, and how numerous the confessors are, who live among these:--

5. Also, how those very persons who confess Him who has arisen from the seed of Abraham, and that He is the Christ of God; and have become, by means of the new birth which is in Him, the children of Abraham ; and have (thus) set their seal to the prophetic Word of our Saviour: and this also, that, in like manner, in the western parts of the world, the whole of Spain and Gaul ^[5], in the countries of the ^[215] Moors and Africans, in the (Islands of the) Ocean itself, and in Britain^[6], men subscribe to Christ, and even acknowledge the God of Abraham, Isaac, and Jacob: upon Him also they call in their prayers, and are looked upon (as) partakers with these same (Fathers) in the worship of God:-- If (I say), any one will therefore take these things into his consideration, he will then understand what the power of the prophetic word (was) that declared and said, "Many^[7] shall come from the East and the West, and shall sit down in the bosom of Abraham, Isaac, and Jacob, in the kingdom of heaven." These things therefore, He said, and foretold to the Chiliarch : and, on many other occasions, things not unlike these to the Jewish Doctors. And in this manner He spoke: "When^[8] ye see Abraham, and Isaac, and Jacob, and all the Prophets, in the kingdom of God, and yourselves going out. And they shall come from the East, and from the West, and from the South, and shall sit down in the Kingdom of God." Of these things an open confirmation is afforded by the fact, of all nations having been converted to the God who is over all. These, He therefore said to them, respecting the conversion of all nations to God, who is over all.

7. Art thou desirous then, of hearing a third declaration of the Divine word, which foretold that His Disciples should arise (as the Sun) throughout the whole world ? Hear this also, for it is after this manner : "Ye^[14] are the light of the world:" and, "A city that is built on a hill cannot lie hidden:" "nor do men light a candle, and place it under a bushel, but upon a candlestick; and it giveth light to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." Here again, these very fishermen, who went forth from Galilee, --a corner of Judea so called, which is situate on the sea; and of which Isaiah,--one of the Prophets,--making known at once its obscurity, and at the same time, the rising (as of the Sun) of our Saviour, which he announced should take place there,--proclaimed (saying), "Galilee^[15] of the Gentiles, a people sitting in ^[221] darkness have seen a great light:"--those (I say) who went forth from thence; men, mean, necessitous, illiterate in speech, and poor in circumstances;--those very fishermen He said, should be the light of the world; and this promise He confirmed by deed ; (namely), that this same Simon who was called Cephas, (and) who went forth from Capernaum which is a village of Galilee,--should enlighten many souls of men with the light of the knowledge of God ; and should himself become known throughout the whole creation, even to the regions of the West: and, that even to this time, his memory should be more celebrated among the Romans, than that of those of former times, so that he should be considered worthy of an honourable sepulchre in the very front of their city ; and, that great multitudes of the Roman Empire should run to it, as to a great asylum and temple of God. How then, Does not the truth bear testimony to Him, who said to his Disciples, "Ye are the light of the world?" So again, the name of John the son of Zebedee also,--who (was engaged) in fishing with his father and brethren, and mending the net, whom He (Jesus) saw, and considered worthy both of this call and promise,--arose (as the Sun) throughout the whole creation ; and whose words have, through the Gospel which was delivered by him, also enlightened the souls of men !-- which has been translated into all languages, both of the Greeks and Barbarians, and is daily preached in the ears of all nations ! And more particularly, the sepulchre of this (Disciple) which is in Ephesus of Asia, does glorious honour to his death, and shews to the world the memorial of that light which cannot be hidden. In like manner also, the writings of the apostle Paul are preached throughout the whole creation, and they enlighten the souls of men. The martyrdom of his death, and the sepulchre which (is erected) over him, are, even to this day, greatly and abundantly honoured in the city of Rome. And, What need is there we should say, that the mode of life set up by means of the Disciples of our Saviour throughout the whole creation,--like the exhibition of a banner of victory,--is as a famous city which has nothing hidden within it ? but which is in authority in the midst of all other cities, (and) according to the enouncement of our ^[222] Saviour, "Is like to a city placed upon a hill?" And this is the very word, which they preached respecting their master. It was not, as (if) hidden under a bushel, or given up to error and darkness; but, as upon a lofty candlestick, and lifted up to an exalted eminence, and giving light to all that were in the house of the whole world ! And this, (viz.) "Let your light so shine before men" evinced (both) foreknowledge and prophecy; not precept only, but also intimation of what should come to pass. He fully too named them all (here), the light when He said, "YE are the light of the world." Not, that they were many lights; but, that they all together (constituted) one light: as if from an equality^[16] of them all, there should be at once an arising (of light as of the Sun) to the whole world. For, it was His alone to say, "I AM^[17] the light of the world." And of Him it has been truly said, that "He^[18] is the light that came into the world, which enlighteneth every man." But, since these things have been thus foretold, and fulfilled; observe how He again spoke of, and explained, them to His Disciples: "That^[19] which I say to you in darkness, speak ye in the light; and, that which ye hear in your ears, preach ye on the housetops. And fear not those who kill the body, but cannot kill the soul. But fear ye Him rather, who is able to destroy both soul and body in hell." He also promised by these things, in the very beginnings (of the ministration) of His Disciples,--when they knew nothing of them, but were as if they had been in the dark,--the knowledge of the light. He prophesied also, to those (then) hearing His precepts, that they should preach openly to all men that which was (now) secret, in darkness, and invisible. He taught them too, not to be perplexed, but to suffer affliction with all ^[223] their soul; to preach Him in the ears of all; and not to fear those, who would kill the mortal body: the soul not being subject to loss of life by men, because it is incorporeal and immortal. For it is God only, who is able to inflict punishment and death, at once on both body and soul. It may be observed therefore, that He taught by these things, that the soul is incorporeal; and set up, in a few words, the ordinances of (true) philosophy,--

In that He foretold at the outset to His Disciples, that He would make them Fishers of men; and, that they should eventually, openly, immediately, (and) through His power, make Disciples of all nations. From the Gospel of Matthew^[20].

8. After his resurrection from the dead, all of them,-- being together as they had been commanded,--went to Galilee, as He had said to them. But, when they saw Him, some worshipped Him, but others doubted. But He drew near to them, spoke with them, and said: "All power (both) in heaven and earth, is given to me of my Father. Go ye and make Disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost. And teach them to observe all that I have commanded you. And, behold! I am with you always even to the end of the world." Observe now, in these things, the consideration and caution evinced by the Disciples: (viz.) that they did not all worship Him when they saw Him. Some of them indeed did this faithfully and devotedly, but others refrained for the present. It was not easily and suddenly, that they gave in to this miracle; but, it was after much investigation and with every caution they were so at last persuaded, that they went out to all mankind. They became too, the Preachers of His ^[224] Resurrection; because it had prophetically said in the Scriptures of the Prophets, in His Person, "Ask of me, and I will give thee the heathen for thine inheritance, and (for thy) possessions, the uttermost parts of the earth^[21]." Just as the testimony of this prophecy has now been fulfilled in fact, He said to His Disciples; "All power is given to me, as in heaven, so in earth." For, He had possessed the sovereignty of the things which are in heaven from eternity^[22]; but now, He said was given to Him, by His Father, those upon earth, in conformity with this (viz.) "Ask of me, and I will give thee the nations for thy possession. For, from ancient times,--as Moses attests,--" The most High, when dividing the nations, appointed the boundary of the people, according to the number of the angels^[23]." ^[225] So that the Angels of God were, from ancient times, Rulers over all that was on the earth. But, when mankind had been perverted to the error of many Gods, and the Angels, who were the Rulers, were unable to afford any remedy for this; the common Saviour of all Himself taught, by means of His Divine manifestation, and after His victory over Death, that the empire of the nations upon earth, should no more be given by his Father to the Angels, but to Himself. And on this account, He commanded his Disciples,--not from ancient times--but now, that they should make the circuit, and make Disciples, of all nations. And He necessarily added the mystery of cleansing. For it was necessary to those, who should be converted from among the heathen, that they should be cleansed by His power from every pollution and uncleanness; because they had been defiled by the error of Demons, and had been holden by the worship of Idols, and by uncleanness of every sort, but had now first been changed from that life of abomination, and of lawless practices. These very persons then, did He direct to teach,--after this cleansing, which is by the mystery of His doctrine,--not, that they should observe the precepts of the Jews, nor yet the Law of Moses, but all those which He commanded them to observe. And these ^[226] are those which the whole of the Disciples,--making severally the circuit of all the nations,--equally delivered to every Church throughout the whole creation. He necessarily therefore, stirred them up, and made them readily to confide,--to undertake the circuit of all nations, and to make Disciples of all races of men, through the promise by which He counselled them, saying: "Behold, I myself am with you." To this word of promise, He also superadded the performance. He was present in the Divine Power with each and every one of them; to the whole of them was He at once present, and with them He acted and wrought. He confirmed too, even to victory, (the promise) constituting them Teachers to all nations, of that fear of God^[24] which was delivered by Himself. In this promise therefore, they trusted; and forthwith, did they fulfil His words by deeds: nor did they in any thing hesitate; hut they (so) went forth with all readiness to the disciplining of all nations, that they engaged in the work. With their eyes they had seen Him who was a little while before dead, then living: and, Him whom they had denied with cursing^[25],--on account of what then happened to them,--they had seen openly, present, and in his own person; and, as His custom was, He had conversed with them, and promised them the things of which we have already spoken. Nor could they disbelieve His promises, because of His appearing (to them); which (appearing) they bad investigated. Now in this precept, there must have been (much) that was discouraging to them, knowing as they did in themselves the rusticity and illiterate character which they sustained; on account of which, they might indeed have sought to be excused, and have well imagined it impossible that those, whose Language was the Syriac (only), and who knew nothing beyond the art of catching fish, could he Teachers both of the Greeks and Romans, of the Egyptians also, the Persians, and the rest of the barbarous nations : and set about to legislate,--in opposition to all other Legislators and Kings throughout the whole ^[227] creation,---that which was opposed to the things delivered to them from all ages, respecting the Gods of their Forefathers. But it was not possible for them to think such things, who had heard the voice of God saying to them, "Behold, I myself am with you always." They had too, openly viewed the Godhead of Him who spoke with them. It had been seen to be superior to Death : respecting which however they had entertained fear. On the contrary they (now) hear, that henceforth they shall, with all their soul, undergo afflictions. They had now taken up from their Master, the certainty of life after death ; they went out tllerefore, with confidence to make the circuit of all nations, that they might confirm by fact, the promises of Him their Lord. But He attached to the promises made to them, a more excellent word ; and,--what exceeds all wonder,-- this He shews forth even to this present time; (viz.) " Behold, I myself am with you always" He added also, "even to the end of the world" And this applies, not only to them, but also to all those who came after them, and from them received His doctrine; and, thenceforward, even to this time, is He present to all those who have become His Disciples. Hence, His Church, which is kept by Himself, is daily increasing and multiplying to myriads; and by His Power shall it be congregated, even to the end of the world !

On the conversion of all nations to God. From the Gospel of Luke.

9. Again, upon another occasion after His resurrection from the dead, He appeared to the other disciples, and to them,--yet doubting and not believing in Him,--He put forth and said these words: "^[26]These are the words which I said, to you, when I was yet with you; that it is necessary every thing should be fulfilled which is written respecting me in the Law of Moses, in the Prophets, and in the Psalms. Then He opened their understandings that they should understand the Scriptures : and He said, Thus it was right that Christ should suffer, and that He should rise from the dead on the third day; and (that) repentance and remission of sins should be preached in His name among all nations, beginning from ^[228] Jerusalem. And ye are the witnesses of these things." On one occasion indeed, He said, that "in His name should be preached repentance to all nations." (Now), if the Deed did not follow upon the Word; neither can His resurrection from the dead be credited. But if, even up to this time, the things which His prediction foretold, remain in fact, so that His lively, (energetic) and operative word is visible (in effect) throughout the whole creation to our eyes; then is it unbecoming we should disbelieve Him who spoke this. For He, whose power is living (energetic,) operative, and visible to the eyes, powerfully impels us first of all to confess thereupon, that He is living; and that He brings to effect the living things of God, whose living (actual) deeds are seen fulfilling His words. These His words then, --being varied and translated into all languages, both of the Greeks and the Barbarians,--has He made intelligible to all^[27], so that His doctrine is heard by all nations, and has stirred up myriads of congregations of those, who were formerly wickedly led on in the error of many Gods, in the worship of Idols, and in (the course of life) which was unbecoming, to conversion and repentance. He did not command them first to preach remission of sins, and then repentance; but first, repentance, and then remission. For it was to those, who evinced a sincere repentance of former sins, that our Saviour's grace gave the pardon of their deeds;--on whose account indeed He suffered Death, and gave His soul a ransom for the souls of those, who should be saved through Him. Thus therefore, these His disciples,--men rude of speech and altogether illiterate, poor and needy, (as) they were in their character,--trusted in the power of Him who appeared to them after Death, and openly held converse with them. And they began from Jerusalem according to His commands, and went forth into all nations; the things too, which they were commanded, they performed, and preached repentance to all men, and ^[229] remission of the former sins of the soul. And such was the entire superiority which they evinced, that, even to these our times, the doctrine of these poor and illiterate men, is in active operation throughout the whole creation of man. How His acts should be heard, and preached of, throughout the whole world. From the Gospel of Matthew and of Mark.

10. When our Saviour was in Bethany, a village not far from Jerusalem;--having been invited by one who was (named) Simon, and sitting down there ;--a certain woman took an alabaster box of balsam (ointment), which was very precious, and came and poured it out upon his feet: but His Disciples forbade her ; complaining of what had happened. But He received the tiling done as a sign, and intimated that this act should be preached of, and heard, throughout the whole world. He prophesied accordingly, and said: "I say unto you, that wheresoever this my Gospel shall be preached in the whole world, what this (woman) hath done, shall also be spoken of for a memorial of her^[28]." Now these things He foretold, when, at that time, the writing of the Gospel had yet entered into the mind of none, nor had it come to the hearing of any. Nor, as it is likely, had what was then done, been learned by any who resided in the neighbourhood, but by those only who were present. Nevertheless, He left this whole enouncement in word, and prophesied that the Gospels, which should be written by His Disciples, should be preached throughout the whole world. And to the word He at once also superadded the deed, and said, that with His acts should be written in the Gospel, and spoken of throughout the whole world, even that which had been done by this woman, for a memorial of her:--which same thing has (now) been seen confirmed by Him in very deed! For there is neither people, region, nor place, in which the memorial of this woman, as recorded in the Gospel, has not been mentioned; and, together, with the doctrine respecting Him, is it preached throughout the ^[230] whole world.--Of the things therefore, respecting this^[29] (Gospel,) and respecting His Church, hear (now) how He made His promises : --

How He mentioned His church by name, when yet it had no existence: and how He declared, that the gates of Hell should never prevail against it. From the Gospel of Matthew.

11. When asking His Disciples on a certain occasion, what men said of Him, and they answering according to the opinion of the many, He asked them the second time, "But^[30] what say ye?" and, when Simon had said unto Him, "Thou art the Christ of the living God" He answered him, and said : "Blessed art thou Simon son of Jonas, since flesh and blood hath not revealed (this) to thee, but my Father who is in heaven. And I also say to thee, Thou art Cephas: and upon this rock do I build my Church, and the gate-bars of Hell shall not prevail against it." The (term) "this" He took (as implying) the knowledge, that He was the Messiah, the Son of the living God ; and Cephas (the rock), because it should neither be rent nor moved. It is not unlikely, that He named (in) " THIS" ^[231] the whole sense comprised here. On this account too, He designated that same Disciple, who had formerly been called Simon, Cephas (Peter), with reference to this knowledge; (and) of which He afterwards prophesied, and said: "On this rock do I build my Church, and the gate-bars of Hell shall not prevail against it." He foretold at once something to come to pass, and promised, that Himself would build it (the Church), and bring the work to completion, by the things of this knowledge which had now been ^[232] given concerning Himself; that it should be made firm as on a confirmed foundation ; and that His Church should be built, solely by means of His own power which is everlasting, and that the gates of Hell should never overcome it. He himself afforded a proof (of this) in the fulfilment, better than any (that) words (can give). For innumerable persecutions, and many forms of death, have sprung up against His Church, but in nothing could they prevail against it. He has therefore, openly confirmed the enouncement of His prediction, by deeds; its truth He has shewn, by the fulfilment. The Church too, which He called the congregation, about to be set up in His name, evinced no small foreknowledge: for the congregations of the Jews had been termed Synagogues; and, during the time of His going about among men, He frequented the Synagogue of the Jews. Nor was there hitherto, so much as one Synagogue only, set apart to Him. And, Who is not astonished, that He so foreknew those congregations which should afterwards be set up, at a great distance of time, in His name, and, that He should not name them, after the Jewish custom, Synagogues, but Churches ? He added too, that the gate-bars of Hell should not prevail against them:-- things, which we perceive with our own eyes ! Nor should we wonder at the prediction only, but also at His promise, namely, "I build my Church upon the rock, and the gate-bars of Hell shall not prevail against it:" which is (all) so brought near in fact, that we can see it ! For it was not by the power of men, nor yet by the superiority of the Teachers (employed), that His Church was raised ; but, it was He who promised, and in deed fulfilled His promise ! --He (I say) who up to this time has, by the Divine Power, built up, and enlarged, His Church throughout the whole creation of man ! 

On the divisions which are in Houses and Families up to this time, on account of His doctrine. From the Gospel of Matthew.

12. ^[31] Think not, that I am come to send forth peace upon earth : I am not come to send forth peace, but a sword. For I am come to divide a man against his Father, ^[233] and the Daughter against her Mother, and the Daughter in law against her Mother in law : and the enemies of a man (shall be) those of his own house. (Or), as Luke enounced (it) ; " ^[32] Think ye then, that I am come to send forth peace on earth ? I say unto you, No ; but divisions. For, there shall be henceforth five in one house, who (shall be) divided, three against two, and two against three. And the Father shall be divided against his Son, and the Son, against his Father; and the Mother shall be divided against her Daughter, and the Daughter, against her Mother; and the Mother in law, against her Daughter in law ; and the Daughter in law, against her Mother in law." And, Who is not astonished, that the things which should take place in every individual house, in times far removed (from those of the prediction), and even up to this time, did not remain hidden to the foreknowledge of our Saviour ? For He foretold to His disciples, the things which up to this time are taking place, just as one present to the things themselves, and making the circuit of the dwellings of all the children of men :--things which hitherto have not existed, nor did they at the period in which He enounced these words. Nor, were there yet any such doings; they were then heard only in the ear. But now, that the prediction has in fact come to its completion, and is visible to the eyes, How can any one, who would think justly, but confess that they are in truth the words of God ? And again in these things also,--"For I am come to divide and to send forth a sword, and divisions among the children of men,""--we likewise see with our own eyes, that no word of man, either of philosopher or prophet, whether Greek or Barbarian, ever shewed forth power such as this, that he should so hold the whole creation, that there should be divisions in every house; that he should pass through and distinguish every race, throughout all their families ; and, that of these some should be considered as his own, and others as opposed to these ! But it was our Saviour alone, and this WORD OF GOD, who promised to do this, and He confirmed the promise, in very deed ! The cause therefore, of the divisions of soul that came to ^[234] pass in houses He Himself taught, as we have found in a place in the Gospel existing among the Jews in the Hebrew language^[33], in which it is said: "I will select to myself these things: very very excellent are those whom my Father, who is in heaven, has given to me." And, one may learn from this, how in every house in which the word of Jesus should prevail, the excellent would be distinguished from the vile. For, if a man make a comparison among brothers, or servants, or in families generally, as to the customs, forms, manner of life, and the purity and meekness of those, who have chosen the doctrine of our Saviour;--for this is ^[235] what is meant by those who have been selected by Him :-- and, of those who have not yet become worthy of Him ; --he will perceive what sort of power that is, of which He has made use; and, that He did not only foretel what should come to pass, but that He has, according to the prediction, also brought the works to pass : and, with other things, these also in which it is written that He said, "I will select to myself the^[34] very excellent, those whom my Father who is in heaven has given to me." Nevertheless, (what He) now (said), " I am not come to send forth peace on earth," with other things, He explained to the Disciples themselves and said; "I leave peace with you, my own peace give I unto you: it is not as the world giveth peace, that I also so give peace." It was the knowledge and love of God, which He had prepared for His disciples ; and this, that the soul should not be perturbed. And in this way, He named the light, and confirmation of the mind. These things therefore He foretold, and also respecting these (men) : but, of those which He foreknew and foretold respecting the Jewish People, (the time) is at hand that we should enquire.

On the things which He prophesied against the Jewish people in parables. From the Gospel of Matthew.

13. When the Rulers of the Jewish people, the chief Priests, and the Doctors of the Law, were assembled together in Jerusalem, and He was in the Temple; He foretold covertly and by parable, the things they were about to dare against Him, and the destruction which should overtake them on account of this daring, in this manner : " There was ^[35]a certain master of a house, (who) planted a vineyard, and surrounded it with a fence, and digged a wine-press therein, and built in it a tower, and delivered it to husbandmen, and departed. And, when the fruit-season drew ^[236] near, he sent his servants to the husbandmen that they might bring to him the fruit. But these husbandmen seized his servants, and some of them they smote, and some they stoned, and some they killed. And again, he sent other servants, more than the former; and to these, they did in like manner. But at last, he sent his Son, and said, Surely they will reverence my Son. But these husbandmen, when they saw the Son, said among themselves : This is his heir ; come let us kill him, and the inheritance will be ours. So they took him, and cast him out of the vineyard, and killed him. When therefore, the Lord of the vineyard shall come, What shall he do to those husbandmen? They say to him, he shall most miserably destroy them; and his vineyard he shall deliver to other husbandmen, who shall render him the fruits in their seasons. Jesus himself said to them, Have ye never read in the Scripture, 'The stone which the builders rejected, has become the chief corner stone of the building: This is of the Lord, and it is a miracle in our eyes?' Wherefore I say unto you, The kingdom of God shall be taken from you, and shall be given to a people which shall render the fruits" (thereof.) And this parable is of a sort with that, which is in the Prophet Isaiah, which is (given) in this manner: "My beloved had a vineyard on the horn of a fat place. And he cultivated it, and surrounded it with a fence, and planted in it vines, and built a Tower within it. He also made a wine-press in it. And he expected that it would produce grapes; but it produced wild grapes." But this that is in the Prophet, accuses the vineyard; which he thus interprets, as to who was (really) intended, when he says, "For the vineyard of the Lord of hosts is the house that is in Israel, and the men of Judah are (His) one beloved plant. I looked for judgment, but there was rapine; and for righteousness, but behold, howling!" 

On the rejection of the Jews at once, and the calling of the Gentiles: also on those who should unworthily be gathered into His Church ; and on the end of these, From the Gospel of Matthew.

15. After the Parable which has already been mentioned, the word of the Divine Scripture states, that "^[40]When the chief Priests and Pharisees had heard His parables, they knew that He spake against themselves, and they sought to take Him: but they feared the people, because they held Him as a Prophet." "^[41]And Jesus answered them, and said again in a parable: The kingdom of heaven is like to a (certain) man, a king, who made a (marriage) feast for his son, and sent his servants to call those who had been bidden to the feast; but they would not come. And again, he sent out other servants, and commanded them to say to those who had been bidden: Behold, my dinner is ready, my fatted oxen are slain, and every thing is prepared for you : Come to the feast. But they disregarded and went away, One to the village (farm), and Another to (his) merchandise. But they who remained seized his servants, and abused and slew (them). And the king was enraged, and sent his army and slew those murderers, and burnt up their city. He then said to his servants, My dinner is ready, but those who were bidden were unworthy of it. Go ye out therefore, into the ways and paths, and every one that ye find, call to the feast. So those servants went out into the ways, and they brought together all they could find, (both) bad and good." Now, in the former Parable, the Vineyard, the Tower, the Winepress, and the Husbandmen, were evil: and the servants ^[240] sent, first and last, were killed. And, at last, even the Son of the Lord of the vineyard was himself slain : by which were pointed out, the People, the Temple, the Altar, and the Rulers of the Jews; and also those wicked husbandmen, who, standing at the head of the people, slew both the former and latter Prophets, and at last the Son of God Himself!

Again, on the rejection of the Jewish people. From the Gospel of Matthew.

17. " Ye^[49] serpents, ye generation of vipers, How shall ye escape hell ? Wherefore, behold, I send unto you Prophets, and Wise men, and Scribes: and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and shall persecute them from city to city; so that there shall come upon you, all the blood of the Righteous, which has been shed upon the land, from the blood of Abel, even to the blood of Zecharias the son of Barachias, whom ye slew between the steps and the altar. I say unto you, All these things shall come upon this generation." There is no need we should affirm, that all these things are so plain, as to require no explanation whatever; which, being afterwards fulfilled in very deed, confirmed by (their) open fulfilment, the foreknowledge of our Saviour. For the Apostles were scourged by the Jews at a subsequent period, in Jerusalem itself; when also, they went forth from their synagogues, "rejoicing^[50] that they were found worthy to be reproached for his name's sake that they were found worthy to be reproached for his name's sake." Stephen also was stoned by them; and James was slain with the sword^[51]; and again, the second ^[244] James was put to death with stones^[52]. And Simeon, who after James held the Episcopal chair in Jerusalem^[53], was given up to crucifixion, as the history reminds (us). And many others again, who were slain by the Jews, have (thus) set their seal to the foreknowledge of our Saviour. On account of all which, the judgment of God took vengeance on the generation that dared to do all this: and, upon it turned back the (just) consequence of all its deeds. For it was of that generation that their Temple and altar were rooted up, and the kingdom, which had, by tradition from their forefathers, been preserved to that very time, was dissolved. And of the same, was their freedom taken away: and, from the effects themselves it was evident, that the avenging of the blood of all the Righteous was on that generation, in conformity with the words of our Saviour. It is necessary then we should see, with what entire power, and by what sort of force, it was said, "Behold I send to you Prophets, and Wise men." For (this), "Behold I send" is an intimation of the power of God. And, that He called the Rulers of the Jews to their face, a "generation of vipers," affords no proof of deficiency (in this respect). The prediction too, of the destruction which should overtake them, does, after all the rest, afford ample confirmation as to these declarations; and this their complete fulfilment proves^[54]. These things are therefore sufficient (here). Let us then, ^[245] now enquire accordingly, how it happened to the land which had always been precious to them, and to those glories of the metropolis of the kingdom which had been (so) famous with them; of which, by His divine foreknowledge He attested ;--weeping bitterly as He did over them of his mercy,--that the whole should undergo a change to the extremes of calamity, because of the insolence of its inhabitants against Him.

On the destruction of the Temple of Jerusalem.

18. What the end of those things should be, which had been foretold respecting the Jewish people, has (already) been said and shewn. But, as He, THE WORD OF GOD, prophesied also respecting these places themselves, it is necessary we should see His words on them. Now, when the Rulers of the Jews would not bear the purity of His Doctrine, its publication, nor His rebukes, they so acted as to rid their city of Him. He then, leaving Jerusalem, pronounced these words over their city: "^[55]Jerusalem, Jerusalem! that hast killed the Prophets, and stoned them that were sent unto thee, How often would I have gathered thy children together, as the hen gathereth her chickens under her wings : but ye would not. Behold I your house is left desolate. For I say unto you, that ye shall not see me henceforth until ye shall say, Blessed is he that cometh in the name of the Lord." Impurity (and) pollution afterwards marked their doings: and this was the sin in which they dared to persist against our Saviour. And it was right, not only that the Inhabitants of the city, but also the land itself,--in which they so greatly boasted.--should be made to suffer the things, which the deeds of its inhabitants deserved. And these they did suffer ! For it was not long, before the Romans came against the city: and, of the inhabitants, some they killed by the law of war; others they destroyed by famine; others they led away captive ; and others they persecuted. The captive^[56] (City) and Temple they burnt, and reduced to utter ^[246] desolation ! But the things which took place afterwards, did our Saviour, from his foreknowledge as THE WORD or GOD, foretel should come to pass, by means of those which are (now) before us. For He named the whole Jewish people, the children of the City; and the Temple, He styled their House. And thus He testified, that they should, on their own wicked account, bear the vengeance thus to be inflicted. For many times would He have gathered their children together beneath the yoke of the worship of God, just as all formerly was; even as He had from ancient times been careful for them, and had, during all ages, instructed them by one or other of the Prophets, and called them, but they would not hearken to his call;--on this account, He gave judgment against them, and said, "Behold your house is left desolate." It was therefore with special care that He said, not (only) the City itself should be desolate, but the House that was within it: that is, the Temple; (and) which He was unwilling should again be called His, or yet "the House of God," but theirs (only). He prophesied too, that it should be desolate in no other way, than as deprived of that providential care, which was formerly exerted over it: hence He said, "Behold your house is left desolate." And, it is right we should wonder at the fulfilment of this prediction, since at no time did this place undergo such an entire desolation as this was. Not at the time when it was rased to its foundations by the Babylonians, on account of their great wickedness, their worshipping of Idols, and pollution in the blood of the Prophets. For seventy years was the whole period of the desolation of the place in those times: because it was not (thus) fully said to them at that time, "Behold your House is left desolate." Nor was it (then so) forsaken; an event happening soon after, which dignified it with a renewal much more illustrious than its former state, as one of the Prophets had foretold : (viz.) "The glory of this latter House shall be greater than that of the former^[57]." After the enouncement therefore of our Saviour,--that they should so be left, and their house come, by the judgment of God, to utter desolation ;--to ^[247] those who visit these places, the sight itself affords the most complete fulfilment of the prediction. The period too has been that of many years, and (of duration) so long, as not only to be double of the desolation of seventy years,-- which was that in the time of the Babylonians,--but even to surpass four times (its duration) ; and (thus) confirming the judgment pronounced by our Saviour. Again, on another occasion, our Saviour--walking by the side of the Temple, just mentioned, and His Disciples wondering at the building which surrounded it, and pointing out to Him the greatness and beauty of the same Temple;--returned to them answer and said, "Behold! see ye not all these things ? I say unto you, stone shall not be left here upon stone, which shall not be thrown down." The Scriptures do moreover shew, that the whole building and the extreme ornamenting of the Temple there, were indeed thus worthy of being considered miraculous: and, for proof (of this), there are preserved, even to this time, some remaining vestiges of these its ancient decorations. But, of these ancient things, the greatest miracle of all is, the Divine word (declaring) the foreknowledge of our Saviour, which fully enounced to those, who were wondering at the buildings (of the Temple), the judgment, that there should not be left in the place at which they were wondering, "one stone upon another which should not be rased" For it was right, that this place should undergo an entire destruction and desolation, on account of the audacity of its Inhabitants; because it was the residence of impious men. And, just as the prediction was, are the results in fact remaining: the whole Temple, and its walls,--as well as those ornamented and beautiful buildings which were within it, and which exceeded all description,--have suffered desolation from that time to this! With time too, this increases : and, so has the power of THE WORD gone on destroying, that, in many places, no vestige of their foundations is now visible! which any one who desires it, may see with his own eyes^[58]. And, should any ^[248] one say, that a few of the places are still existing; we may nevertheless, justly expect the destruction of these also, as their ruin is daily increasing: the predicting word, just mentioned, daily operating by a power which is unseen. I know too--for I have heard it from persons who interpret the passage before us differently,--that this was not said on all the buildings, except only on that place which the Disciples, when expressing their wonder upon it, pointed out to Him ; for it was upon this that He spoke the predicting word. Again, the Scriptures of His Disciples which teach respecting Him, (teach) us these things (following), on the utter destruction of the place.--

On the taking of the City. From the Gospel of Luke.

Again, on the reduction of the City. From the Gospel of Luke.

From the sixth Book of Josephus^[74].

21. "And, How can it be necessary, that I should describe the severity of the famine, as to things inanimate? I come then to the making known of a fact, the like of which has not been recorded, either among the Greeks, or the Barbarians : one which, it is shocking to mention, and, to the hearing, incredible. I myself indeed, would ^[254] gladly have left this calamity (unmentioned)--that I might not be thought by those who shall come after, to have related falsehoods,--had I not had many witnesses among those of our own times. I should indeed otherwise have rendered but a doubtful good, as to the land of my fathers, had I omitted to mention the things which, it has, in fact, suffered. A certain woman, of those who resided on the other side of the Jordan,--whose name was Mirian, well known on account of her family and wealth,--took refuge with many (others) in Jerusalem, and with them was shut up (in the siege). This woman's other possessions, as they were after she left the passage (of the Jordan) and came into the city, the Tyrants seized. The residue of her treasures moreover, should it have sufficed for her daily sustenance, was invaded and seized by the attendant soldiers. Grievous indignation therefore, took possession of her; and many times did she excite the robbers against herself, by curses and reproaches. But, when no one put her to death.--either on account of her indignation or in mercy; and she became weary of seeking sustenance for others from every quarter, and (as) suspicion was excited against her, even if she found (it) : hunger, at the same time, remaining in her bowels, and indignation inflaming her more than hunger;--she took for her counsellor impetuosity and necessity, and dared to do that which was contrary to nature. She seized upon her son,--for she had a sucking infant,--and said, "Wretched (babe) ! for Whom do I preserve thee in war, famine, and tumult?-- that thou shouldest be a slave to the Romans ? If thou shouldest indeed live happily with them, still famine precedes (this) servitude ; and the seditious are cruel. Come ; be thou thou to me for food; to the seditious, the vengeance;--and to the world, the tale which alone is wanting to (complete) the sufferings of the Jews ! And, saying this, she at once killed her son. She then roasted him, and ate a part of him ! the rest she hid, and kept^[75]!" ^[255] These sufferings out of many, I have here set down on account of the Divine prediction of our Saviour, which declared, "Woe to them that are with child, and to them that give suck in those days:" and because it adds this also to the predictive words of our Saviour, "There shall be great tribulation on the land, and great wrath upon this people:" or, as Matthew has said^[76], "For there shall be at that time great tribulation, the like of which has not been since the beginning of the world, even until now ; nor shall be" (hereafter). It will be well therefore, to hear this writer himself, when thus putting on record the fulfilment of these same things.

From the fifth Book of Josephus^[77].

22. "It would be impossible to give an account of each and every of their iniquities singly; we say then summarily, that no (other) city (ever) suffered all these things; and, that there never was a generation so fruitful in vices as this^[78] : for they destroyed the city itself^[79]! and (were the cause) that the Romans should be recorded,-- as forced by them against their own wills,--to this sad ^[256] victory ! They accordingly dragged them on forthwith, unopposed, to the Temple ; and viewed from the upper city, the fire that was burning within it." Nor were they pained, nor did they weep at these things ! Because, "there should be at that time great tribulation, such, that its like existed not since the beginning of the world." This very thing was foretold by our Saviour, which this writer attests ! the whole of which was fully brought to pass¹ forty years afterwards, in the times of Vespasian the Roman Emperor. Our Saviour moreover, added to His predictions,--determining the time,--how long Jerusalem should be trampled on by the Gentiles; for He said, "Until the times of the Gentiles shall be fulfilled:" intimating by this, the end^[80] of the world.

Again, on the laws of the Jews, (viz.) that they should no more be observed, either on mount Gerizim, or in Jerusalem. And, on the service worthy of God, which should be set up in His Church. From the Gospel of John.

23. On the side of this our neighbouring city Neapolis of Palestine,--which was not small, but is even (now) a city of celebrity,--a woman of Samaria drew near to Him ; and, after other words, said to Him, "Sir, I perceive that thou art a Prophet. Our fathers worshipped in this ^[257] mountain; but ye say, that in Jerusalem is the place where (men) ought to worship." Upon which, our Saviour returning this answer, said to her, "Believe me woman, the hour cometh (in) which, neither in this mountain, nor in Jerusalem shall they worship the Father." And, after a few other things, He said : "The hour cometh, and now is, (in) which the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh even such as these to worship Him. God is a, spirit, and it is right that those who worship Him, should worship him in spirit and in truth^[81]." And, by these things also, He fully proved that His foreknowledge was not small. For formerly, in the days of Tiberius the Roman Emperor,--in whose times these things were said,--the Jews were particularly collected together in Jerusalem, for the observance of the precepts of their Law; and the Samaritans, on the mount called Gerizim which they honoured, on the side of Neapolis, affirming that it was right the Law of Moses should there be observed. Now, these mounts are, as it were, anathemas of God. With both, certain parts were honoured; and of both, the Scripture of each bears record ; that of Moses, respecting Gerizim ; and those of the Hebrew Prophets, respecting Jerusalem^[82]. The sentence of judgment therefore, put forth in the Divine enouncement of our Saviour was, That no more, either in Jerusalem, or on mount Gerizim, should those henceforth worship, who then adhered so pertinaciously to these places : which came to pass soon after. (For), in the days of Titus Vespasian, and in the reduction which happened in those of Hadrian, both these mounts were, according to His words, desolated. That on the side of the city Neapolis, was defiled by unbecoming Images, by Idols, ^[258] by Sacrifices, and the shedding of blood, and (thus) rendered abominable. The Temple also of Jerusalem was rased to the foundations, and has remained, during the whole of the time mentioned, in utter desolation and (destruction by) burning. And, from that time and even until now, has the prediction of our Saviour been fulfilled, which declared, " The hour cometh, (in) which neither in this mount, nor in Jerusalem shall they worship," He terms the time (meant) "the hour;" which was not yet at hand, but was about to be. And, speaking to His Disciples on the rational service to be completed by Himself, He added, " The hour cometh, and now is, that the true worshippers shall worship the Father in spirit and truth." He necessarily added therefore here, It "now is." For immediately, from the very hour (in) which he said these words, (viz.) " The true worshippers"--of whom He was the Head and Teacher,--His Disciples, who received the rational service,--from Him, did perform the service of God, "in spirit and in truth." But the thing, above all (others) prophesied of in these words, implies, that no more on any mount, nor in any distinct corner of the earth, but throughout the whole creation, should those " true worshippers" worship the God who is above all, and should present to Him the Divine services, which should be performed without blood, "in spirit and truth." Not by similitude, nor by those things of which He was the antitype, as were those of Moses observed by both Jews and Samaritans, in slaughter, sacrifices, incense, fire, and many other bodily modes;--that all of these should be abolished through the things now before us, did THE WORD OF GOD here predict. He also said, henceforth "in spirit and truth." That is, "the true worshippers" shall render to God, the service which is worthy of Him, in a manner divine and with both the soul and mind.

On the people which should be set up out of foreign nations, by means of his teaching. From the Gospel of John.

24. "I am^[83] the good Shepherd, and I know my own, and my own know me. Even as the Father hath ^[259] known me, so know I the Father....And I lay down my life (lit. self) for my sheep. And I have other sheep, those who were not of this fold; and it is necessary that I should bring in these, and that they should hear my voice. And there shall be one flock and one shepherd." By other words (too) He taught and said, "I am not come, but to the sheep that have strayed of the house of Israel^[84]." It was the Jewish people then, that He named under this figure; but, by the things before us, He predicted, that it was not those only who had become His disciples from among the Jews, that were considered (as) of the number of His flock; but those also who were without this fold. For thus, the word (Scripture) usually names at one time, the whole Jewish people; at another, Jerusalem, and the service there performed according to the Law of Moses.--That "He would collect other sheep which were not of that fold" implies the whole creation; and He foretold by these things, that out of them (this) rational flock should be so brought together to Him, that to the one and self-same worship of God, all, (both) Jews^[85] and Idolaters believing in Him, should come over; and, that there should be " one flock and one Shepherd." This is His Church, which has been established both from among the Jews, and Gentiles. And thus, has it come to pass ! For at once, at the outset of the preaching of the Gospel, great multitudes of the Jews were convinced that He was the Christ of God, who had been preached of by the Prophets. And with these, (those), who believed on Him from among the Gentiles, were brought together in one Church, under the hand of the one Shepherd,--of Him who is THE WORD or GOD. For in Jerusalem itself arose, from among the Jews, one after another fifteen bishops of the Church there, from James who was the first^[86]. There were too thousands, at once both of Jews and Gentiles there, who had been brought together, even to the time of ^[260] its reduction in the days of Hadrian. And, that He was the (good) Shepherd who had been many times preached of in the words of the Prophets, it is obvious to us: the words (I say), which mention THE WORD OF GOD and teach, that He is the Shepherd of the souls of men, as of rational flocks. For it is thus said on one occasion by the Prophets: " The Lord feedeth me (as a shepherd), and I shall lack nothing^[87]." And on another; "Shepherd of Israel look, (thou) who leadest Joseph as a flock^[88]:" and, on another, He introduces (one) saying, "He is the Lord, and the Shepherd of the sheep^[89]." He therefore alone, is truly declared to be the Shepherd of rational souls. For, just as the case is among men, the nature of the sheep is one, and that of the shepherd another; and, (as) the rational nature rules and leads that which is irrational; so also is it with respect to the superiority of the Shepherd (here), THE WORD OF GOD, the nature far excels that of man. We indeed are His flock, and, as compared with His power, we are less rational than any sheep. But He is in truth the good and pure Shepherd, who does not so neglect His flock, that it may be devoured by the wolves; that is to say, by the wicked demons, the corrupters of souls. This constrains us to look to His word which declared, with great power and might, "I am the good Shepherd;" and which also said, "I lay down my life for my sheep." (This) He said in a mystery respecting His death. He also taught at the same time the cause; viz. that it was for the redemption of the souls of the rational flocks, that He (so) gave His life. And this also: "I have other sheep," shews, that the Jews were not His only possession; but also, that the whole of the nations had been given to Him of His Father, according to this (declaration), "Ask of me, and I will give thee the nations for thine inheritance." ^[261] 

How His death was the cause of the redemption of many. From the Gospel of John.

25. He was often with the Jews, because to them were known the predictions of the Prophets respecting Him. But, because the Greeks upon one occasion also approached His Disciples, desiring to see Him,--it is written, that, when they had told Him this, He said: "^[90]The hour is come, that the Son of Man should be glorified. I say unto you, that unless the grain of wheat fall into the earth and die, it will remain alone; but if it (so) die, it will bring forth much fruit." By these things also) He obviously declared in a mystery, that, among the Greeks, among foreign nations and the children of a different generation, those things which comprehended the praises of His Godhead should be embraced. For it was not when He was among the Jews that he said, "His hour had come that He should be glorified," but, when the Greeks^[91] drew near to Him. After this, he necessarily continued shewing of His own death, His resurrection, and of the calling of the people, among whom He then was. For, just as the grain of wheat, before it falls into the earth, remains alone, but contains the life-producing-power, with the energies^[92] of the seed included within it, (and) which the ears shall produce; but, after falling into the earth,--just as that which lives after death,--it will increase, and, from the power vested within it, produce many ears of corn; so did He also declare respecting Himself, that the things should be. And this indeed, the result of them has plainly evinced. ^[262] For, it was not the Greeks alone who, after His death, received of His power and of the provisions of His Godhead, but also many nations. He was therefore, that seed which fell, and sprang up again, "He who was dead, but is alive^[93]." He, who after His fall which was by death, increased greatly, is He who has, by His resurrection, filled the lands of the heathen, as it were cultivated fields, with the Divine unutterable power. On this account He said, "The harvest^[94] is great, but the labourers are few." And again, "Lift^[95] up your eyes and see the fields, that they are white for the harvest." These things He also foretold (figuratively), of those who should after His death establish themselves in Him, through the pure faith which is by Him; the multitude of whom should, throughout the whole creation both of Greeks and Barbarians, constitute the Church to be established in myriads of congregations ;--collected together, as it were, (the produce of) rational well-cultured fields, into one place ; (that is) the souls of men, into the granaries of His Church. Hence it has been said, "He^[96] whose fan is in His hand, and who will cleanse His floor, and collect the wheat into (His) treasuries: but the straw He will burn with fire unquenchable."

How Simon the chief of the Disciples, should, like his Master, be given up to crucifixion, and depart this life. From the Gospel of John.

How He foretold to the rest of His Disciples, the persecutions which were about to arise time after time against them. From the Gospel of Matthew^[100].

How those also who were equals should arise, and persecute each other, in the times of the persecutions. From the Gospel of Matthew^[104].

28. "The brother shall deliver his brother to death, and the father his son: and the children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name's sake; but he, who shall bear even to the end, shall live." Now, how these things have, even to the present time, been fulfilled in fact, What need is there that we should shew at length, since these facts are superior to all report ? We have seen too with our own eyes, how many things of this sort took place, both during the persecutions, and in our own times. Nor do you simply hear this, that "the brother should deliver his brother to death;" for even this might have been as any mere matter of opinion. But we can investigate (the case), and inform ourselves how it was, that "the brother delivered his brother to death."-- When one surrenders himself to fraternal affection, and chooses the love of life, and denies God, and particularly with respect to his brother, whom he will solicit and persuade to worship idols; will excite and inveigle, putting forth (his) fraternal affection, so as to make him disregard the command of our Saviour; then indeed, will the ^[266] brother deliver up his brother to the death of his soul. In like manner also, will the father cause his son to err (by enticing), and will persuade him to worship the idols, and (so) deliver him to death. So also the children, their parents: they will, through their affection for them, (so) lead them on, that they will choose the mortal life which now is, rather than that which is with God; and will (so) become the cause, both of the death and perdition of the soul of their parents^[105]. And many such things as these, did we witness with our own eyes, during the times of the persecutions ; so that in them was fulfilled the (prediction) : "Ye shall be hated of all men for my name's sake." In this place also was this addition carefully made, teaching the Disciples that, it should not be for any hateful deed, but for His name's sake, they should be hated.

On those who should impurely collect themselves into His Church, and on the punishment that should come upon them. From the Gospel of Matthew^[106].

29. "The kingdom of heaven is like a net that fell into the sea, and collected of every sort (of fish) ; and, when it was full, they drew it up to the shore, and sitting down they selected those that were good, and put them into vessels; but the bad, they threw away. Thus shall it be in the end of this world: the angels shall go forth, and shall separate the evil from among the just, and shall cast them into a fiery oven: there shall be weeping and gnashing of teeth." The "net"--which is here (put) by a figure for the word,-- and which is woven (as it were) from the various mind of the old and new Scriptures, He names His own doctrine : the fluctuating life of man, which is subject to hardship in its doings on account of the calamities attending it, "the sea." Out of this (sort of) life, as from the sea, the "net," so foretold, was to catch up tens of thousands. And under it were to be (taken), the various multitudes of those opposed ^[267] to each other in their characters; and of these, the good and bad in their dispositions. Of these too he spoke mystically, as being caught up from the sea after the manner of fish, when He said in the first calling of His Disciples, "Follow me, and I will make you fishers of men^[107]." This collecting together therefore of such men, bad and good, in His Church,--assembled (as they are) to this very time,-- was not unknown to Him : for He taught, that these same should at last be separated by the Angels, who should be appointed to this (work) ; and (so) should the punishment, due to the disposition of each one, be awarded.

How Impostors and Seducers should invest themselves with His Doctrine, and formally present themselves to Him. From the Gospel of Matthew ^[108].

How even He and His Disciples should be thought to have taken men, by means of Magicians, and of intercourse with Demons.

31. "The disciple is not greater than his master, nor the servant than his lord. It is sufficient for the disciple that he be as his master, and for the servant, as his lord. And, if they have called the Lord of the house Beelzebub, How much more the children of his household? Fear them not therefore, for there is nothing hidden that shall not be revealed; nor concealed that shall not be made known^[118]." The Jews held that Beelzebub was an evil Demon, and prince of the Demons: they blasphemed our Saviour accordingly, (affirming) that by the power of this, He expelled the rest of the Demons from men ^[119]. But, He returned the true answer to those who thought this, which is also written among His words. He foretold too, to His Disciples, that they also should be thought to overcome men, through intercourse with Demons and Magicians: which very thing, now affirmed by the many, has sealed and confirmed the prediction of our Saviour. He also gave His testimony, that this notion, (so) ascribed to them, should come to nothing, from (the consideration) of their lives, and conduct; their purity of doctrine, and that (inculcating) ^[271] the worship of God. He said therefore, "Fear them not; for there is nothing hidden that shall not be revealed, nor concealed that shall not be made known." He therefore reproved these (Disciples), for a considerable time, because the things formerly escaping the many, had, on this account, been supposed (by them) to be incapable of publication; as also those, belonging to the doctrines of the (true) worship of God, of being made openly known. But, His ordinances and precepts have now been made known to every man ; and He has extinguished that (injurious) opinion respecting them, (His Disciples) which had formerly been held by the many^[120].

On those who should remain in complete holiness in His Church, and in the life inexperienced (in conjugal) Society. From the Gospel of Matthew.

32. When He determined for them, that (one) should not leave his wife except in the matter of fornication ^[121], and His Disciples said to Him, "If the cause of a man with the wife be thus, it is not advantageous to take wives;" It is written, that He said upon these things, "Every man is not sufficient for this matter, except those to whom it is given. There are eunuchs, who were, thus from their mothers' womb; and there are eunuchs, who were (made) eunuchs by men ; and there are eunuchs, who have made themselves eunuchs, for the sake of the kingdom of heaven. He who can bear (it) let him bear (it)." It is evident from the context of the Scriptures, that there never was among men, and particularly among the Jews, any one who uttered by revelation any thing like this ; or, who did any thing like it: or that, throughout the whole creation and among all nations, whether in the cities or villages, there were multitudes, not of men (only), but also of women, who ^[272] kept^[122] themselves in perfect holiness, and the state of virginity, through the hope and expectation of the kingdom of heaven. We have seen in the very experiment itself, that they learned they should soon be prepared for this. The fulfilment however, of the claim to foreknowledge, was not simply (realized here); for we have seen many men, well known to us, who (actually) availed themselves of the iron (knife,) and made eunuchs of themselves for no other cause, except that of the hope of the kingdom of heaven: who neither hesitated, nor were weak in the doctrine of our Saviour, but simply and boldly betook themselves to the thing itself^[123]. So that the foreknowledge of our Saviour, even respecting these things, sets to its seal, that His word was in truth the word of God. ^[273] 

On the distinction of those who should not worthily receive the seed of His doctrine. From the Gospel of Matthew.

33. When a great multitude of men had come near Him, He thus foretold by a parable what those should be, who should receive the seed of His doctrine, saying : "^[124]Behold, a sower went forth to sow: and, as he sowed, some fell by the way side, and the fowls of heaven came and devoured it: and some fell on the rock, where there was not much earth, and immediately it sprang forth ; and, because there was no depth of earth beneath its root, it dried up. And some fell among thorns, and the thorns sprang up, and choked it: and some fell upon good ground, and it gave forth fruit, some an hundred, some sixty, and some thirty-fold. After these things He cried out and said, He that hath ears to hear, let him hear" After this also, He was asked by His Disciples, what the interpretation of the parable should be; and He taught them, saying, " Hear ye therefore the parable of the sower. Every one that heareth the word of the kingdom, but understandeth it not,--the Evil one cometh, and snatcheth the seed out of his heart. This is that which is sown by the ivay side. And that which is sown upon the rock, is he who heareth the word, and with readiness receiveth it: but, not being confirmed therein, he is offended by a little affliction. And that which fell among the thorns, is he who heareth the word, but the care of the world, and the deceitfulness of riches, choke the word, and it remaineth without fruit. But that which is sown on good ground, is he who heareth the word, and understandeth it, and produceth fruit, some an hundred, some sixty, and some thirty-fold." Now, Whence could it have happened to human nature, not only to declare bv (one's) foreknowledge something that should come into being; but also, to determine the kinds and sorts of persons (who should), unless indeed He were truly THE WORD of God ?--He (I say), who at that time (so) prophesied and taught;--of whom it is said, "The WORD OF GOD is lively (energetic), and more sharp and cutting than the two-edged sword, and passeth even to the parts of the ^[274] soul and of the body, and of the joints and marrow; and is the Judge of the thoughts and intentions of the heart, and from whom no creature is hidden^[125]?" He well declared therefore, the distinguishing marks of those who should afterwards receive His doctrines; and He also foretold, that those who should in impurity receive the seed of His instruction, should be of three kinds; as should in like manner the good, who should like good ground hear much, and give great increase to the word itself. Of those corrupters of the seed too, which should fall into their souls, He declared there should be three (moving) causes : Either from the considerations of life, and the care of things not (absolutely) necessary, and from riches and pleasures, immersing (as it were) the seed sown within them, and making it resemble the seed choked by thorns: or, others not receiving it into the depth of the mind, but immediately extinguishing it when affliction overtakes them: or, the third cause may be, that the source of the destructions of the seed within them is, the surrendering of a lax and ready hearing to (men) wishing to seduce them, and to snatch away the seed that had fallen into their souls. And these same are, in no other way cut off from bearing the fruit that is of God, except as by one or other of the means just mentioned. But those who are opposed to these, and receive the seed of salvation into a soul that is pure, and a mind that is devoted, do again, as their power may be, greatly increase their fruits. He moreover assimilates the distinctions of these, to those of good and excellent lands which bring forth some thirty, some sixty, and some an hundred-fold. For such as these powers are, are those occasionally found in the souls of men. These things therefore, He prophesied on these matters. But, of the ^[275] multitude of those who should in after-times bear (much) fruit, through the instruction of His words, He thus cried out and said, "The harvest is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that He would send forth labourers into His harvest^[126]." And again, of these same He said on another occasion : "Do not ye yourselves say, that there are yet four months, and the harvest cometh ? Lift up your eyes, and see the fields that they are white for the harvest^[127]!"  And, Who does not wonder, that He should shew even the fewness of those who should in purity be the chiefs of His word, for He said, "The labourers are few?" And, as prayer was necessary for the obtaining of these, He said therefore, "Pray ye the Lord of the harvest, that He send forth labourers into His harvest." When He said therefore, "The sower went out to sow," He also said, that there was another sower, and another seed ; and He also shewed and taught, whence, and whither, he went forth by the things said in the parable immediately following this, which is in this form:--

On the teaching of Heterodoxy^[128], which should be sown together with His word in the souls of men. From the Gospel of Matthew.

On those who should falsely name themselves the Christ. From the Gospel of Matthew^[135].

35. "When He sat on the mount of Olives, His Disciples drew near, saying between themselves and Him, Tell us, When shall these things be ? and What is the sign of thy coming, and of the end of the world ? And Jesus answered them, and said, See that no man deceive you: for many shall come in my name, and shall say, I am the Christ; and shall deceive many" And again, after a few things He said, "^[136]If at that time any one say to you, the Christ is here, or there; believe ye not. For false Christs shall arise, and false Prophets, and shall give great signs and wonders, so that if it were possible they should deceive even the elect. Behold, I have foretold (it) to you^[137]. If therefore they shall say to you, Behold, He is in the desert, go not forth; or, Behold, He is in the chamber, (it) not. For, as the lightning shineth from the ^[279] East, and is seen even to the West; so shall the coming of the Son of Man be" And on another occasion, when speaking with the Jews, He added these things and said, "^[138]I am come in the name of my Father, and ye receive me not; but, if another come in his own name, him ye will receive." These things He foretold when warning His Disciples against the lying Antichrist, whom they were expecting: and one (of these) shewed of another in the Epistle to the Thessalonians, who (should be) in (the time of) the end^[139]. But, that others also should be before this, our Saviour Himself foretold in several places: "For many," said He, "shall come in my name, and shall say, I am the Christ, and shall deceive many." And there were many (such) after (these) His words. And so the Samaritans were forthwith persuaded that Dositheus^[140], who was after the times of our Saviour, was the prophet of whom ^[280] Moses predicted ^[141]. And he so deceived them, that they declared he was the Christ. Others again, in the times of the Apostles, named Simon Magus "the great power of God^[142]" and thought that he was the Christ. Others (thought the same) of Montanus^[143] in Phrygia: and others again, of others, in another place. Nor did the deceivers cease. And it is necessary we should suppose, that there were many such as these; so that even from them, testimony may be had, as to the reality of our Saviour's foreknowledge. Our Saviour taught moreover, that His glorious second coming should not again be, as it was at the first, in some one place, so that it may be supposed to be visible in some corner of the earth: and, that no one should thus think, He said, "If any one shall say to you, Behold, the Christ is here, or is there, believe ye not." For opinions such as these comport by no means with Him, but with those false Christs and false Prophets. He indeed appeared once in the form of man, and in a certain district. But, of what sort his glorious second coming from heaven should be, He taught and said, "For, as the lightning goeth forth^{[144] [281]} from the East, and is seen even to the West; so also shall the coming of the Son of Man be."

On the events that should happen at the end of things. From the Gospel of Matthew^[145].

36. "Ye shall hear indeed of wars, and rumours of wars: see that ye be not moved, for it is necessary they should be; but the End is not yet. For nation shall rise against nation, and kingdom against kingdom. And there shall be famines and pestilences, and commotions⁶ in divers places. And all these are the beginning of sorrows. Then shall they give you up to affliction, and shall kill you in divers places. And all these are the beginning of sorrows. Then shall they give you up to affliction, and shall kill you; and ye shall be hated by all nations for my name's sake." And after this He added, and said, "^[146]Then shall many stumble, and shall betray one another, and shall hate one another. And many false prophets shall arise, and shall deceive many. And, because of the abundance of iniquity, the love of many shall wax cold. But he, who shall bear until the End, shall live. And the Gospel of the kingdom shall be preached in the whole world, for the testimony of all nations; and then cometh the End." He clearly foretold also by these things, that His ^[282]  Gospel should, of necessity, first be preached in the whole creation, for the testimony of all nations, "and then should the END come." For the END of the world should not come, before (the Gospel) had been preached; but, when His word should have so taken effect among all nations, that the people should be few, among whom His Gospel had not been preached; so also should the time of the END ^[147] be short (in its coming). He further teaches and ^[283] says, "Ye shall hear of wars, and rumours of wars: see that ye be not moved, for it is necessary they should be; but the End is not yet." He also shews when this shall be, for He says, "The Gospel of the kingdom shall be preached in the whole creation, for the testimony of all nations: and then cometh the end." When also, "famines and pestilences, and commotions (shall be) in divers places, and nation shall rise against nation, and kingdom against kingdom" and there shall be overwhelming persecutions, and great afflictions. After these things too, He says, "And ye shall be hated of all nations" not on account of any other hateful acts, but "for my name's sake^[148]."

37. These proofs of the Divine manifestation of our Saviour, which we have thus far seen, are at the same time demonstrative, that both the words and deeds (had in view) are Divine. For in former times, the words were simply heard; but now, in our times, the fulfilment of these words is openly visible in deed, together with powers eclipsing those of all mortal nature. And, if men will not be persuaded by these, we ought not to wonder: because it is usual with man so to resist things the most plain, as even to dare to oppose by his words the existence of an universal Providence; and hence also, to deny God himself! And thus also, will he disingenuously contend against many other things, to which the truth bears testimony. But, as the injurious conduct of these detracts in no respect from the word, which is in its own nature true; so also will the wicked unbelief of men, in no way injure the evident excellency of the Godhead of our Saviour. But, if it is right ^[284] that we should compose, for these also, a form (of prescription) conducing to intellectual health ; it is time that we should here again present, for their use, (other) proofs of the (truth of the) Gospel, and now also recite the things, which have formerly been investigated with reference to other (objectors), as to those who will not be persuaded by the things (hitherto) said.

The End of the Fourth Book (of Eusebius) of Caesarea.