say, I am like a green olive-tree in the house of God, my trust is in the tender mercy of God for ever and ever (m);' an olive-tree not the object of sense, but intellectual, bearing light. It belongs therefore to him to plant and to water, but to you to bring forth fruit. It belongs to God to give grace, but to you to receive and to preserve it. Do not therefore despise the grace, because it is given freely, but having received it, preserve it with reverence."-p. 17. "Obey, therefore, O children of righteousness, John exhorting and saying, 'Make straight the way of the Lord (n). Take away all impediments, and stumbling-blocks, that you may go straight to eternal life. Prepare the vessels of your soul pure, through a sincere faith for the reception of the Holy Spirit. Begin to wash your garments, through repentance, that being called into the bride-chamber, you may be found pure. For the Bridegroom calls all indiscriminately, since grace is abundant, and the loud voice of the heralds collects all together. But he himself afterwards makes a distinction between those who have entered into the typical marriage. God forbid that any one of those whose names have been enrolled, should now be thus addressed, Friend, how camest thou in hither, not having a wedding (m) Ps. 52. v. 8. (x) John, c. I. v. 23. wedding-garment (o)?' But may you all be thus addressed-- Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord (p). For hitherto you stood without the gate. But you may all say, The king hath brought me into his chambers (q). Let my soul rejoice in the Lord; for he hath clothed me with the garments of salvation, and with the robes of gladness; as a bridegroom he hath placed a tiara on my head, and as a bride he hath decked me with ornaments (r). That the soul of every one of you may be found ❝not having spot or wrinkle, or any such thing (s)'. I do not say before you receive grace (for how could that be, you who are called for the remission of sins), but that after grace is given, your conscience, being found without condemnation, may concur with grace."-p. 39. "The worship of God consists of these two parts, pious doctrine and good works. Neither are doctrines without good works acceptable to God, nor does he accept works unless they be united with pious doctrines. For what advantage is there in rightly knowing the doctrines concern (0) Matt. c. 22. v. 12. (p) Matt. c. 25. v. 21. I. v. 4. (s) Eph. c. 5. v. 27. ing ing God, if you be shamefully guilty of fornica tion? Again, what good is there in being properly chaste, and impiously blasphemous? The knowledge of doctrines is therefore an acquisition of the greatest importance, and there is need of a sober and watchful mind, since many spoil others through philosophy and vain deceit."—p. 52. "After the knowledge of this venerable, glorious, and holy faith, next know also yourself, what you are, that you are formed a man, consisting of two parts, soul and body; and, as was just now observed, that the same God is Creator both of soul and body. And know that you have a soul endowed with free-will, the most excellent work of God, after the image (xar' sxova) of him who made it immortal, through God who made it immortal, a living substance, rational, incorruptible through him who bestowed these qualities upon it, having power to do what it will.. Learn also this, that the soul before it came into this world, committed no sin, but having come sinless, we now sin through our free-will. Listen not to any one who puts a bad interpretation upon this passage, 'If I do that which I would not (t); but remember him who says, "If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured (t) Rom. c. 7. v. 16. devoured with the sword,' &c. (u). And, again, 'As ye have yielded your members servants to uncleanness and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness (r).' And remember the scripture which says, As they did not like to retain God in their knowledge (y):' And 'that which may be known of God, is manifest in them (%): Their eyes have they closed (a):' And again remember how God complains and says, I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me (b). The soul has free-will: the devil in deed may suggest, but he has not also power to compel contrary to the will. He suggests the thought of fornication; if you be willing, you accept it; if unwilling, you do not accept it. For if you committed fornication by necessity, why did God prepare hell? If you acted justly by nature, and not according to your own free choice, why did God prepare unutterable rewards?"— p. 60. "Abraham was justified not by works only, but by faith also. For he did many things rightly (x) Isa. c. I. v. 19, 20. (x) Rom. c. 6. v. 19. (z) Rom. c. I. v. 19. but but he was never called the Friend of God, except after he had believed. And every, work of his was made perfect according to faith. Through faith he left his parents, through faith he left his native country, his place of residence, and his home. As therefore he was justified, be ye also justified. "-p. 74. "Even if you have no faith, or have but little faith, the Lord is merciful and assists you, if you repent. Only say yourself, with a proper feeling, Lord, I believe; help thou mine unbelief (c). If you think that you believe, but have not yet the perfection of faith, you must say with the Apostles, 'Lord, increase our faith (d).' For you have something from yourself, but you receive much from him."-p. 76. "Does not Jesus himself say, 'For this cause speak I to them in parables; that seeing they might not see (e):' Did he wish them not to see, because he hated them? or because they were unworthy, since they closed their own eyes (f)?' For where there is voluntary wickedness, there too is withholding of grace: For unto every one that hath, shall be given; but from him that hath not, (c) Mark, c. 9. v. 24. (d) Luke, c. 17. v. 5. (f) Matt. c. 13. v. 15. A A |