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     Against those who do not believe the testimony of the Disciples of our Saviour, respecting His miraculous deeds.
-. If 27 then (these) should say of Him, that He wrought no complete miracle, nor yet any of those wonderful works of which His disciples bore testimony, but that His disciples have otherwise falsely stated them, and have lied for the purpose of putting forth miraculous relations about Him ; let us see whether the word of these is to be taken as satisfactory: there being no (earthly) cause that they can assign, why they the Disciples, and He their master, went forth into the world. For He who teaches, gives a promise of some doctrine: and they again, the Disciples, love both the precepts and doctrines, as if (conveying) some (valuable) art28, and give themselves up (accordingly) to the Teacher. What ground therefore, can there be for any one to speak against the disciples of our Saviour, on account of their conversation with Him ? And, What could have pressed them to this care respecting Him, and that they should have recorded Him (as) the teacher of such doctrines to themselves ? Or, Is (not) this clear ? For the things which they learned of Him, they also declared fully to others: and these were the appointments of this His philosophy. They29 were too, the first ambassadors of God |303 who is over all, of the providence of God, of the righteous judgment (of God,) of the soul's being immortal, of the distinction between the life of the good and the bad, and of other things of this kind, which are written in their Scripture. It was also a precept pertaining to the life of this philosophy, which He laid down for them when He said, "Possess ye neither gold nor silver in your purses, neither scrip for the way30,''? with other similar things: but (His great precept was), that they should give up their souls, only to the providential care of the Governour of all, and not be anxious on account of want. And He so instructed them, that they should consider (His precepts) much better than those which Moses delivered to the Jews. For he laid down a law for them, --as for men to whom murder would be easy,--that they should not kill. And in like manner, that they should not commit adultery, as to men dissolute and adulterous. And again, that they should not steal, as to men to whom slavery would be suitable; and, that they should not injure, as to men who were fraudulent31. But of these, He knew that it was desirable they should stand in need of no such laws; but that this should above all things be precious in their sight, (viz.) that their soul should be subject to no (evil) passion; and that they should root up and expel from the bottom of their heart, as from its root, the germ of (every) vice; (and,) that they should be superior to wrath, and every base desire: that is to say, that they should not even be angry, because of the superiority of their soul, as being free from passion ; that they should not look upon a woman with evil desire; that they should so labour against theft, that they should give of their own to them that needed; and further, that they should not glory in this, that they injured none, |304 but (rather) in this, that those who wished to injure them, they bore with without anger32. But, What need is there that I should collect together all the things which He, and they, taught ? He also counselled them,--together, with all these things,--that they should be so confirmed in the truth, as not to be under the necessity of giving even a true oath, much less a false one: but that they should so form their character, that in it, apart from every sort of oath, they should appear as true, and should proceed no farther than "yea33" (yea), and should in their conversation truly apply this.
+. If 27 then (these) should say of Him, that He wrought no complete miracle, nor yet any of those wonderful works of which His disciples bore testimony, but that His disciples have otherwise falsely stated them, and have lied for the purpose of putting forth miraculous relations about Him ; let us see whether the word of these is to be taken as satisfactory: there being no (earthly) cause that they can assign, why they the Disciples, and He their master, went forth into the world. For He who teaches, gives a promise of some doctrine: and they again, the Disciples, love both the precepts and doctrines, as if (conveying) some (valuable) art28, and give themselves up (accordingly) to the Teacher. What ground therefore, can there be for any one to speak against the disciples of our Saviour, on account of their conversation with Him ? And, What could have pressed them to this care respecting Him, and that they should have recorded Him (as) the teacher of such doctrines to themselves ? Or, Is (not) this clear ? For the things which they learned of Him, they also declared fully to others: and these were the appointments of this His philosophy. They29 were too, the first ambassadors of God |303 who is over all, of the providence of God, of the righteous judgment (of God,) of the soul's being immortal, of the distinction between the life of the good and the bad, and of other things of this kind, which are written in their Scripture. It was also a precept pertaining to the life of this philosophy, which He laid down for them when He said, "Possess ye neither gold nor silver in your purses, neither scrip for the way30,"? with other similar things: but (His great precept was), that they should give up their souls, only to the providential care of the Governour of all, and not be anxious on account of want. And He so instructed them, that they should consider (His precepts) much better than those which Moses delivered to the Jews. For he laid down a law for them, --as for men to whom murder would be easy,--that they should not kill. And in like manner, that they should not commit adultery, as to men dissolute and adulterous. And again, that they should not steal, as to men to whom slavery would be suitable; and, that they should not injure, as to men who were fraudulent31. But of these, He knew that it was desirable they should stand in need of no such laws; but that this should above all things be precious in their sight, (viz.) that their soul should be subject to no (evil) passion; and that they should root up and expel from the bottom of their heart, as from its root, the germ of (every) vice; (and,) that they should be superior to wrath, and every base desire: that is to say, that they should not even be angry, because of the superiority of their soul, as being free from passion ; that they should not look upon a woman with evil desire; that they should so labour against theft, that they should give of their own to them that needed; and further, that they should not glory in this, that they injured none, |304 but (rather) in this, that those who wished to injure them, they bore with without anger32. But, What need is there that I should collect together all the things which He, and they, taught ? He also counselled them,--together, with all these things,--that they should be so confirmed in the truth, as not to be under the necessity of giving even a true oath, much less a false one: but that they should so form their character, that in it, apart from every sort of oath, they should appear as true, and should proceed no farther than "yea33" (yea), and should in their conversation truly apply this.
 . We34 may ask therefore, whether there is any thing--whatever it might be--against those who were the hearers of these things, and who forthwith arose as teachers of them to other Disciples, (out) of which we may suppose they fabricated all the things, which they attested their Master had done. And, What is there in this leading us to suppose, that they all thoroughly lied ? They were, in number, the Twelve who had been chosen, and the remaining Seventy of whom it is said, that He sent them before Him, two and two, into every place and part to which He was about to go. But, there is not so much as a word that can be said of this whole company, (shewing) that they belied Him :--of men, who loved the life that was pure, and the worship of the (true) God ; who cared but little for all the children of their own families; and who instead of their friends, their wives I say, their children and all belonging to them, took to the life which had no possessions; and fully gave their testimony to their Lord, as from one mouth, among all mankind.
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 . How then could those, whose experience of their Master was, that He was vicious and a perverter,-- and who had with their own eyes witnessed His departure by death,--have used such terms with each other, for this (viz.), that they should unanimously lie respecting Him ? For they all attested as with one mouth, the cleansing of lepers, the casting out of Demons, the raising of the dead, (the restoring of) sight to the blind, and many other instances of cure, which were effected by Him :--
-. And after these things, His resurrection after the death which they had previously witnessed? For, to such things, not happening, nor even being heard of in their times, How could they, with one mouth, have given testimony, and convinced (themselves) that they came to pass ? and have continued to place faith in (this) their testimony, even to death ? Was it, either that they were brought together, and that they swore to do this ? and that they entered into compact with one another, to fabricate, and falsely to put forth, things which never came to pass? And shall we say, that they used terms to this effect as the pretence for such compact? or, such as these? Men, our friends!--Him who was, (as it were) yesterday or the day before, a Deceiver and Teacher of error,--who suffered extreme punishment before the eyes of us all,--we know better and more accurately than any other, how far He excelled, because we were the Disciples of His secret mysteries. He appeared as pure to the many, and thought that He possessed something better than the many. But |311 He possessed nothing great, nor yet any thing worthy of (that) His resurrection ; unless one might say, that He was cunning and impure in character, and that those were perversions which He taught us, and the false boastings which was favourable to such things;--come, let us give the right hand to one another, and let us all at once enter into compact among ourselves, that we will unanimously put forth, among all mankind, falsehood respecting Him, and will say, that we saw " Him give sight to the blind,'' a thing which no one (of us) ever heard of; and that " He cleansed the lepers" and "Raised the dead." And we will in a body affirm, that things were done by Him which we (indeed) never saw; and were said (by Him) which we likewise never heard. Those things too which were done, as it were in reality, we will contend for (as such). And, if this His last end has been published, and He so openly received His death that no one can conceal it, we will nevertheless, impudently make this of no effect; attesting pertinaciously that He rose from the dead; was also with all of us, and accompanied us both in conversation and in the usual meals. Let this then, be pertinaciously and shamelessly retained in all these things, and so remain with us, that we persist in it even to death !--For, Why might we (not) expose ourselves to death for nothing7 ? And, Why should it molest us, willingly to receive stripes and torments in our persons, for nothing that is necessary ? And, if it be required that we should suffer imprisonment, injury, and affliction, for nothing that is true; should submit instantaneously to this; should all of us together lie by consent, and put forth falsehood for no profit whatever, either to ourselves or to those who may be deceived by us; or, to Him, of whom these lies have been told by us; affirming that He was God: and that we should extend this falsehood, not only to our own people, but should also go out among all mankind, and fill the whole creation with the |312 things we have (thus) laid down respecting Him; and should thence proceed forthwith, to make laws for all nations, subversive of the opinions respecting the Gods of their forefathers; those (I say), which had from ancient times been established among them : and, that we should first of all lay our commands upon the Romans, not to worship those whom their forefathers supposed to be Gods; that we should then also pass off to the Greeks, and preach that which is also adverse to their wise men : that we should not neglect the Egyptians, but contend also with their Deities, but should not draw out against them the things of Moses, which were in former times adverse to them, but place against them the Death of our Teacher as something terrific: and should destroy that fame respecting the Gods, which formerly went out from among them to all mankind, not by mere words, and stories, but by the power of our Lord, of Him who was crucified; and, that we should again proceed even to the extremities of the land of the Barbarians, and subvert the things (prevailing) with all men: and for this purpose not one of us should be wanting : For the reward pertaining to the things which we (so) attempted, would not be small, since the triumphs to which we should present ourselves, would not be simple ones; but, as it is likely, (would be) punishments awarded by the laws of every place; open bonds, torments, imprisonments, fire, sword, (death by) the cross and (by) wild beasts: but, because we would acquire a likeness to our Teacher, we would willingly rather, and with joyfulness one and all, continue (partaking) in these calamities! For, What can there be better than this, that we should be found enemies to both God and man, for no one thing profitable ? And also, that we should obtain nothing of ease ? neither should see our friends, nor in any way increase our wealth ? nor even possess the hope of any good to perfection ? but should, on the contrary, vainly and without any object err |313 ourselves, and lead others (also) astray ? For this is the helpful thing (had in view), that we should both be opposed to all nations, and also engaged in contention with those Gods, whom all men have from ancient times confessed: and, that we should preach of Him who was our Teacher, and who died before our eyes, that He was God, and the Son of God : and that we ourselves should be ready to die for Him, having learned from him nothing true, and nothing advantageous! And that we should particularly honour Him, because He aided us in nothing excellent: and should moreover do every thing in order to glorify His name; suffer every sort of injury and vengeance, and willingly receive every form of punishment for nothing that is true! For, evil certainly is truth, and falsehood has that which is opposed to vice. On this account we say, that "He even raised the dead, also cleansed the lepers, also cast out Demons, and was the doer of other wonderful works," when we know of no such things done by Him, but have fabricated all these things for ourselves; and (thus) led all astray, on whom we could prevail to do so ! But, if any one would not be (so) persuaded, still we ourselves should,-- for the sake of the things which we had (so) bargained upon among ourselves,--have brought forth upon ourselves the things worthy of such a system of error.
+. And after these things, His resurrection after the death which they had previously witnessed? For, to such things, not happening, nor even being heard of in their times, How could they, with one mouth, have given testimony, and convinced (themselves) that they came to pass ? and have continued to place faith in (this) their testimony, even to death ? Was it, either that they were brought together, and that they swore to do this ? and that they entered into compact with one another, to fabricate, and falsely to put forth, things which never came to pass? And shall we say, that they used terms to this effect as the pretence for such compact? or, such as these? Men, our friends!--Him who was, (as it were) yesterday or the day before, a Deceiver and Teacher of error,--who suffered extreme punishment before the eyes of us all,--we know better and more accurately than any other, how far He excelled, because we were the Disciples of His secret mysteries. He appeared as pure to the many, and thought that He possessed something better than the many. But |311 He possessed nothing great, nor yet any thing worthy of (that) His resurrection ; unless one might say, that He was cunning and impure in character, and that those were perversions which He taught us, and the false boastings which was favourable to such things;--come, let us give the right hand to one another, and let us all at once enter into compact among ourselves, that we will unanimously put forth, among all mankind, falsehood respecting Him, and will say, that we saw " Him give sight to the blind," a thing which no one (of us) ever heard of; and that " He cleansed the lepers" and "Raised the dead." And we will in a body affirm, that things were done by Him which we (indeed) never saw; and were said (by Him) which we likewise never heard. Those things too which were done, as it were in reality, we will contend for (as such). And, if this His last end has been published, and He so openly received His death that no one can conceal it, we will nevertheless, impudently make this of no effect; attesting pertinaciously that He rose from the dead; was also with all of us, and accompanied us both in conversation and in the usual meals. Let this then, be pertinaciously and shamelessly retained in all these things, and so remain with us, that we persist in it even to death !--For, Why might we (not) expose ourselves to death for nothing7 ? And, Why should it molest us, willingly to receive stripes and torments in our persons, for nothing that is necessary ? And, if it be required that we should suffer imprisonment, injury, and affliction, for nothing that is true; should submit instantaneously to this; should all of us together lie by consent, and put forth falsehood for no profit whatever, either to ourselves or to those who may be deceived by us; or, to Him, of whom these lies have been told by us; affirming that He was God: and that we should extend this falsehood, not only to our own people, but should also go out among all mankind, and fill the whole creation with the |312 things we have (thus) laid down respecting Him; and should thence proceed forthwith, to make laws for all nations, subversive of the opinions respecting the Gods of their forefathers; those (I say), which had from ancient times been established among them : and, that we should first of all lay our commands upon the Romans, not to worship those whom their forefathers supposed to be Gods; that we should then also pass off to the Greeks, and preach that which is also adverse to their wise men : that we should not neglect the Egyptians, but contend also with their Deities, but should not draw out against them the things of Moses, which were in former times adverse to them, but place against them the Death of our Teacher as something terrific: and should destroy that fame respecting the Gods, which formerly went out from among them to all mankind, not by mere words, and stories, but by the power of our Lord, of Him who was crucified; and, that we should again proceed even to the extremities of the land of the Barbarians, and subvert the things (prevailing) with all men: and for this purpose not one of us should be wanting : For the reward pertaining to the things which we (so) attempted, would not be small, since the triumphs to which we should present ourselves, would not be simple ones; but, as it is likely, (would be) punishments awarded by the laws of every place; open bonds, torments, imprisonments, fire, sword, (death by) the cross and (by) wild beasts: but, because we would acquire a likeness to our Teacher, we would willingly rather, and with joyfulness one and all, continue (partaking) in these calamities! For, What can there be better than this, that we should be found enemies to both God and man, for no one thing profitable ? And also, that we should obtain nothing of ease ? neither should see our friends, nor in any way increase our wealth ? nor even possess the hope of any good to perfection ? but should, on the contrary, vainly and without any object err |313 ourselves, and lead others (also) astray ? For this is the helpful thing (had in view), that we should both be opposed to all nations, and also engaged in contention with those Gods, whom all men have from ancient times confessed: and, that we should preach of Him who was our Teacher, and who died before our eyes, that He was God, and the Son of God : and that we ourselves should be ready to die for Him, having learned from him nothing true, and nothing advantageous! And that we should particularly honour Him, because He aided us in nothing excellent: and should moreover do every thing in order to glorify His name; suffer every sort of injury and vengeance, and willingly receive every form of punishment for nothing that is true! For, evil certainly is truth, and falsehood has that which is opposed to vice. On this account we say, that "He even raised the dead, also cleansed the lepers, also cast out Demons, and was the doer of other wonderful works," when we know of no such things done by Him, but have fabricated all these things for ourselves; and (thus) led all astray, on whom we could prevail to do so ! But, if any one would not be (so) persuaded, still we ourselves should,-- for the sake of the things which we had (so) bargained upon among ourselves,--have brought forth upon ourselves the things worthy of such a system of error.
 . And Do these things appear to you as convincing ? And, Can you so far persuade yourself, that they (His Disciples) did falsely put forth such things as these ? And, that men so deficient and unlettered, did actually make (such) compact among themselves, and (triumphantly) walk over the power of the Romans ? Could human nature, possessed as it is with the love of life, have ever submitted, for no object and of its own will, to death ? Or, Could the Disciples of our Saviour have been carried on to such an excess of madness, that they should at once,--when they had seen no act of a miraculous character performed by Him, --have falsely put forth by compact such things as these? |314 And again, Could they have put together such lying statements respecting Him, and then have readily submitted to death in support of them?
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 . If88 therefore, as (this) author attests of Him, |331 He was the doer of wonderful works, and that He made His Disciples,--not only the twelve Apostles, or the seventy Disciples, but also attached to Himself,--myriads of others both of the Jews and Gentiles; it is clear, that He possessed something excellent beyond the rest of mankind. For, How could He have otherwise attached to Himself the many, both of the Jews and Gentiles, unless He had made use of miracles and astonishing deeds, and of doctrines (till then) unknown ? The Book of the Acts of the Apostles also attests, that there were many thousands of the Jews, who were persuaded that He was that Christ of God, who had been preached of by the Prophets. It is also on record, that there was a great Church of Christ at Jerusalem; which had been collected from among the Jews, even to the times of its reduction by Hadrian. The first Bishops too who were there, are said to have been, one after another, fifteen (in number), who were Jews89; the names of whom are published to the men of that place, even until now. So that by these, every accusation against the Disciples may be undone; since, what was prior to them, and independent of their testimony, these attest of Him, (viz.), that He, the Christ of God, did by means of these wondrous works which He performed, reduce many, both of the Jews and of the Gentiles, beneath His power90.
-. You91 will also be made acquainted with the Divinity of His power, if you will consider of what nature He was; and how it was that all this superiority of the Divine power (operated) in the overcoming of tilings exceeding all description. For let it be considered, No one--who ever wished to disseminate his laws, or any strange doctrine among all nations, and, who would shew himself to be a Teacher of the worship of the one supreme God, to all races of men,--would be willing to make use of those as the ministers of his will, who were of all men the most rustic and deficient. And it is likely, one might |332 think, he would attempt this with the greatest impropriety. For, How could they who could scarcely open their lips, ever be the Teachers of any one man, much less of multitudes ? And, How could they,--destitute of every sort of erudition,--address whole assemblies, unless this were indeed a shewing forth of the will of God ? For He called them, as we have already shewn, and said in the first place "Follow me, and I will make you Fishers of men92." And, because He thenceforth made them His own, and they adhered to Him, He breathed into them the Divine power93, and filled them both with strength and courage: and, as He was THE WORD or GOD in truth, and the Doer of all these miracles, He made them the Fishermen of intellectual and reasonable souls; adding, at once to the word "Follow me, and I will make you" the Deed, making them both the Doers, and Teachers, of the worship of His God94. And thus He sent them forth into all nations throughout the whole creation, and demonstrated that they were the Preachers of His doctrine. And, Who is not astonished, and probably incredulous, as to this miracle,-- which could scarcely (indeed) have been imagined ? Since no one, of those who have been eminent, has ever been commemorated as having had recourse to any such thing as this; or has come up to any thing resembling it95. For it has been the desire of each one of these, to set up something promising to himself, in his own land only; or, to be able to establish such laws as seemed to him good, among some one people of his own. But observe of Him, who availed himself of nothing either human or mortal, how, in reality, He again put forth the word of God in the precept, which He gave |333 to these His powerless Disciples, (viz.) "Go ye and make Disciples of all nations96!" It is likely too, His Disciples would thus address their Lord, by way of answer: How can we do this ? For, How can we preach to the Romans ? And, How can we discourse with the Egyptians? What diction can we use against the Greeks; being brought up in the Syrian language only ? How can we persuade the Persians, the Armenians, the Chaldeans, the Scythians, the Hindoos, and other nations called Barbarians, to desert the gods of their forefathers, and to worship the one Creator of all things? And, upon What superiority of words can we rely, that we shall succeed in this ? Or. How can we hope, that we shall prevail in the things attempted ? (viz.) that we shall legislate for all nations, in direct opposition to the laws laid down from ancient times, (and this) against their gods ? And, What power have we upon which to trust, that we shall succeed in this enterprise ? These things therefore, the Disciples of our Saviour would either have thought, or said. But He who was their Lord solved, by one additional word, the aggregate of the things of which they doubted, (and) pledged them by saying, '' Ye shall conquer in my name." For it was not that He commanded them, simply and indiscriminately, to go and make Disciples of all nations; but with this excellent addition which He delivered, (viz): "In my name." Since it was by the power of His name that all this came to pass ; as the Apostle has said, "God has given Him a name, which is superior to every name: that, at the name of Jesus, every knee should bow which is in heaven, and which is in earth, and which is beneath the earth." It is likely therefore, that He would shew forth the excellency of the unseen power, which was |334 hidden from the many, by His name; and, (accordingly) He made the addition, "In my name." He thus accurately foretold moreover, something which should come to pass, (when) He said, "It is expedient that this my Gospel be preached in the whole world, for the testimony of all nations97." Now, this matter was then declared in a corner of the earth, so that those only who were at hand could have heard it. But, How could they have believed Him when He said this, unless they had taken experiment as to the truth of His words, from the other Divine acts which were done by Him ? For this, you are compelled to confess when it is considered, that they gave credence to what He said. For, when He gave them the command, not so much as one sought to be excused; but they confided in what He had intimated : and, just as His promises had been, so DID they make Disciples of the whole race of men ! They did go forth from their own land into all nations ; and, in a short time, His words were seen in effect! His Gospel was therefore shortly preached, throughout the whole creation, for the testimony of all nations, so that the Barbarians and Greeks received the Scriptures, respecting the common Saviour of all, in the handwriting of their Progenitors, and in the words of their spiritual Fathers.
+. You91 will also be made acquainted with the Divinity of His power, if you will consider of what nature He was; and how it was that all this superiority of the Divine power (operated) in the overcoming of tilings exceeding all description. For let it be considered, No one--who ever wished to disseminate his laws, or any strange doctrine among all nations, and, who would shew himself to be a Teacher of the worship of the one supreme God, to all races of men,--would be willing to make use of those as the ministers of his will, who were of all men the most rustic and deficient. And it is likely, one might |332 think, he would attempt this with the greatest impropriety. For, How could they who could scarcely open their lips, ever be the Teachers of any one man, much less of multitudes ? And, How could they,--destitute of every sort of erudition,--address whole assemblies, unless this were indeed a shewing forth of the will of God ? For He called them, as we have already shewn, and said in the first place "Follow me, and I will make you Fishers of men92." And, because He thenceforth made them His own, and they adhered to Him, He breathed into them the Divine power93, and filled them both with strength and courage: and, as He was THE WORD or GOD in truth, and the Doer of all these miracles, He made them the Fishermen of intellectual and reasonable souls; adding, at once to the word "Follow me, and I will make you" the Deed, making them both the Doers, and Teachers, of the worship of His God94. And thus He sent them forth into all nations throughout the whole creation, and demonstrated that they were the Preachers of His doctrine. And, Who is not astonished, and probably incredulous, as to this miracle,-- which could scarcely (indeed) have been imagined ? Since no one, of those who have been eminent, has ever been commemorated as having had recourse to any such thing as this; or has come up to any thing resembling it95. For it has been the desire of each one of these, to set up something promising to himself, in his own land only; or, to be able to establish such laws as seemed to him good, among some one people of his own. But observe of Him, who availed himself of nothing either human or mortal, how, in reality, He again put forth the word of God in the precept, which He gave |333 to these His powerless Disciples, (viz.) "Go ye and make Disciples of all nations96!" It is likely too, His Disciples would thus address their Lord, by way of answer: How can we do this ? For, How can we preach to the Romans ? And, How can we discourse with the Egyptians? What diction can we use against the Greeks; being brought up in the Syrian language only ? How can we persuade the Persians, the Armenians, the Chaldeans, the Scythians, the Hindoos, and other nations called Barbarians, to desert the gods of their forefathers, and to worship the one Creator of all things? And, upon What superiority of words can we rely, that we shall succeed in this ? Or. How can we hope, that we shall prevail in the things attempted ? (viz.) that we shall legislate for all nations, in direct opposition to the laws laid down from ancient times, (and this) against their gods ? And, What power have we upon which to trust, that we shall succeed in this enterprise ? These things therefore, the Disciples of our Saviour would either have thought, or said. But He who was their Lord solved, by one additional word, the aggregate of the things of which they doubted, (and) pledged them by saying, " Ye shall conquer in my name." For it was not that He commanded them, simply and indiscriminately, to go and make Disciples of all nations; but with this excellent addition which He delivered, (viz): "In my name." Since it was by the power of His name that all this came to pass ; as the Apostle has said, "God has given Him a name, which is superior to every name: that, at the name of Jesus, every knee should bow which is in heaven, and which is in earth, and which is beneath the earth." It is likely therefore, that He would shew forth the excellency of the unseen power, which was |334 hidden from the many, by His name; and, (accordingly) He made the addition, "In my name." He thus accurately foretold moreover, something which should come to pass, (when) He said, "It is expedient that this my Gospel be preached in the whole world, for the testimony of all nations97." Now, this matter was then declared in a corner of the earth, so that those only who were at hand could have heard it. But, How could they have believed Him when He said this, unless they had taken experiment as to the truth of His words, from the other Divine acts which were done by Him ? For this, you are compelled to confess when it is considered, that they gave credence to what He said. For, when He gave them the command, not so much as one sought to be excused; but they confided in what He had intimated : and, just as His promises had been, so DID they make Disciples of the whole race of men ! They did go forth from their own land into all nations ; and, in a short time, His words were seen in effect! His Gospel was therefore shortly preached, throughout the whole creation, for the testimony of all nations, so that the Barbarians and Greeks received the Scriptures, respecting the common Saviour of all, in the handwriting of their Progenitors, and in the words of their spiritual Fathers.
 . A man might therefore well stand in doubt, as to what the form of the doctrine of our Saviour's Disciples was; how they passed on into the midst of cities, and so proclaimed (it) in the middle of the streets; lifting up their voices, calling to those with whom they met, and thence conversing with the people: also, of what sort the language was in which they addressed them, so that we can imagine the hearers were persuaded thereby: and (again), how (such) men, inexperienced in words and far removed from every sort of erudition, could speak before the people ; and (this), if not in large assemblies, still with the few with |335 whom they met, and then addressed: and, of what, and of what sort of terms, they made use for persuading (their) hearers. Nor was their effort small, since they by no means denied the ignominious death of Him, whom they preached. But, even if they concealed this, and did not confess before all, what, and how many, things He suffered of the Jews, but put forth only those splendid and glorious things--I say indeed,--His wondrous works, His miraculous operations, and His doctrines of the (true) Philosophy; still, the matter will not thus be made easy, (viz.) how they could make those who heard them, easily to give in to their declarations: because their diction would be foreign. They would too, now be listening to declarations entirely new, (coming) from men, who possessed nothing worthy of truth, in testimony of the things affirmed by them.
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 . 6 Matt. x. 2, 3.
-. 7 An extract from the original Greek of this place, having been preserved in the Imperial Library at Vienna, and kindly communicated to me, (see Book iv. sect. 6, above,) I shall now give it as before (1. c.) " Fol. 375. v. EuseB. eu0aggel-qeofa&: (haec rubrica excipit locum Lucae de vocatione Levi:) 1Acion qanma&sai to_ a1plaston kai\ fila&lhqej h]qoj..  kai\ th_n filosofi/an tou~ eu0aggelistou~ matqai/ou. ou[toj ga_r to_n pro&teron bi/on, ou0k a0po_ semnh~j diatribh~j w9rma~to, e0k de\ tw~n a0mfi\ ta_j telwni/aj kai\ pleoneci/aj sxolazo&ntwn. kai\ tou~to tw~n loipw~n eu0aggelistw~n ou0dei\j dh~lon h9mi~n e0poi/hsen. ou0k o9 snnapo&stoloj au0tou~ 'Iwa&nnhj. a0lla0 o9 me\n louka~j sugkallu&ptwn to_ o1noma th~ a0rxaiote/ra proshgori/a katexrh&sato. au0to_j d' o9 matqai~oj. to_n e9autou~ sthliteu/wn u9ion" (lego bi/on.) "kai\ kath&goroj e9autou~ gino&menoj, o0nomasti\, au0to_j e9autou~ memnhme/noj. e0n tw~ oi0kei~w suggra&mmati to&nd' i9storei~ to_u tro&pon. kai\ para&gwn e0kei~qen o9 i0c. ei]den a1non'' ( a1vqrwpon) kaqh&menon e0pi\ to_ telw&nion matqai~on o0no&mati, e0le/gxwn e9autou~ to_ trau~ma i3na qauma&shj th_n te/xnhn tou~ i0atreu/santoj. kai\ pa&lin prow_n e9ch~j, to&n te kata&logon tw~n loipw~n maqhtw~n e0cariqmou&menoj, au0to_j e9autw~ to_ tou~ telw&nou prosti/qhsin o1noma. di0 u9perbolh_n e0pieikei/aj. mh_ e0pikru&ptwn to_n pro&teron au0tou~ bi/on. (Fol. 376 r.) kai\ a9martwloi~j e9auto_u sunariqmei~. kai\ tou~ sunaposto&lou, deu&teron e9auto_n katale/gei. sunezeugme/noj gou~n tw~ qwma~, w9j petroj a0ndre/a. kai\ i0a&kwboj i0wa&nnh, fi/lippo&j te kai\ barqolomai~oj. prota&ttei e9autou~ to_n qwma~n. protimw~n w9j krei/ttona to_n sunapo&stolon. tw~n loipw~n eu0aggelistw~n tounanti/on pepoihko&twn:-- Sequitur et hoc loco rubrica: grhgori/ou qeolo&g." Dr Kopitar adds, "Nota quid si sub Corderii Eusebio et Theophane, quem ille e Bessarionis codice citat, nec definit, lateat Eusebii qeofa&neia ? E nostro nil amplius apparet. Sed video a Kollarii nota ad Lambecii recensionem, Rich. Simonem laudare similem catenam Bibliothecae Parisinae." -- The Parisian Catena I have no means of examining. The query respecting the Codex of Cardinal Bessarion, I must leave to those who have access to that Codex. On other extracts, found by Signor Mai, see p. 225, above, note. The learned reader will perceive, that in this, as well as the former extract, the "Iota subscriptum" is everywhere omitted : and that, in this extract, a few words have been added by the compiler of the Catena in which it is found. The whole passage is also found, with some variations, in the Demonstr. Evang. Lib. iii. v. p. 119. D. seq.
+. 7 An extract from the original Greek of this place, having been preserved in the Imperial Library at Vienna, and kindly communicated to me, (see Book iv. sect. 6, above,) I shall now give it as before (1. c.) " Fol. 375. v. EuseB. eu0aggel-qeofa&: (haec rubrica excipit locum Lucae de vocatione Levi:) 1Acion qanma&sai to_ a1plaston kai\ fila&lhqej h]qoj..  kai\ th_n filosofi/an tou~ eu0aggelistou~ matqai/ou. ou[toj ga_r to_n pro&teron bi/on, ou0k a0po_ semnh~j diatribh~j w9rma~to, e0k de\ tw~n a0mfi\ ta_j telwni/aj kai\ pleoneci/aj sxolazo&ntwn. kai\ tou~to tw~n loipw~n eu0aggelistw~n ou0dei\j dh~lon h9mi~n e0poi/hsen. ou0k o9 snnapo&stoloj au0tou~ 'Iwa&nnhj. a0lla0 o9 me\n louka~j sugkallu&ptwn to_ o1noma th~ a0rxaiote/ra proshgori/a katexrh&sato. au0to_j d' o9 matqai~oj. to_n e9autou~ sthliteu/wn u9ion" (lego bi/on.) "kai\ kath&goroj e9autou~ gino&menoj, o0nomasti\, au0to_j e9autou~ memnhme/noj. e0n tw~ oi0kei~w suggra&mmati to&nd' i9storei~ to_u tro&pon. kai\ para&gwn e0kei~qen o9 i0c. ei]den a1non" ( a1vqrwpon) kaqh&menon e0pi\ to_ telw&nion matqai~on o0no&mati, e0le/gxwn e9autou~ to_ trau~ma i3na qauma&shj th_n te/xnhn tou~ i0atreu/santoj. kai\ pa&lin prow_n e9ch~j, to&n te kata&logon tw~n loipw~n maqhtw~n e0cariqmou&menoj, au0to_j e9autw~ to_ tou~ telw&nou prosti/qhsin o1noma. di0 u9perbolh_n e0pieikei/aj. mh_ e0pikru&ptwn to_n pro&teron au0tou~ bi/on. (Fol. 376 r.) kai\ a9martwloi~j e9auto_u sunariqmei~. kai\ tou~ sunaposto&lou, deu&teron e9auto_n katale/gei. sunezeugme/noj gou~n tw~ qwma~, w9j petroj a0ndre/a. kai\ i0a&kwboj i0wa&nnh, fi/lippo&j te kai\ barqolomai~oj. prota&ttei e9autou~ to_n qwma~n. protimw~n w9j krei/ttona to_n sunapo&stolon. tw~n loipw~n eu0aggelistw~n tounanti/on pepoihko&twn:-- Sequitur et hoc loco rubrica: grhgori/ou qeolo&g." Dr Kopitar adds, "Nota quid si sub Corderii Eusebio et Theophane, quem ille e Bessarionis codice citat, nec definit, lateat Eusebii qeofa&neia ? E nostro nil amplius apparet. Sed video a Kollarii nota ad Lambecii recensionem, Rich. Simonem laudare similem catenam Bibliothecae Parisinae." -- The Parisian Catena I have no means of examining. The query respecting the Codex of Cardinal Bessarion, I must leave to those who have access to that Codex. On other extracts, found by Signor Mai, see p. 225, above, note. The learned reader will perceive, that in this, as well as the former extract, the "Iota subscriptum" is everywhere omitted : and that, in this extract, a few words have been added by the compiler of the Catena in which it is found. The whole passage is also found, with some variations, in the Demonstr. Evang. Lib. iii. v. p. 119. D. seq.
 . 1 Luke vi. 13. seq.