A new history of ecclesiastical writers containing an account of the authors of the several books of the Old and New Testament, of the lives and writings of the primitive fathers, an abridgement and catalogue of their works ... also a compendious history of the councils, with chronological tables of the whole / written in French by Lewis Ellies du Pin.

St. CYRIL of Jerusalem.

ST. CYRIL was ordain'd Priest of the Church of Jerusalem, by Maximus, Bishop of that City; but if we believe St. Jerom, he would not do the Office of a Deacon, as long as that Bishop liv'd. * 1.1 After his Death a 1.2, he was plac'd in his room, by Acacius and the Bishops of his Party, which render'd his Faith suspected to the Catholicks b 1.3. But he was not long a Friend to Acacius; for the Differences which they had about the Prerogatives of their Sees, quickly broke them in pieces. The Council of Nice had given the Bishop of Jerusalem, the first place among all the Bishops of that Province, and yet left the Rites of the Church of Caesarea entire, which was Metropolis to the Church of Jerusalem. This Honour gave occasion to the Bishop of Jerusalem, to assume to himself some Privileges, and so Maximus of Jerusalem, took upon him to Ordain Bishops in Palaestine, and to Assemble a Council of that Province. His Successor, St. Cyril, desiring to maintain himself in the Possession of those Privi∣leges, was troubled by Acacius of Caesarea, who would not endure that the Church of Jerusalem should assume to it self a right which legally pertain'd to his own Church. To revenge himself for this Encroachment, he call'd a Council in the Year 356, wherein he depos'd St. Cyril, under pretence that he had Sold the Ornaments of the Church, and the Sacred Vessels to relieve the Poor in time of Famine. He plac'd in his room, Eutychius, who probably was Bishop of Eleutheropolis. St. Cyril ap∣pealed from the Sentence of this Synod, to a more numerous Council; but he was forced to retire to Tarsus, where he continued some time with Silvanus, Bishop of that City, who received him very kindly, and gave him leave to celebrate the Holy Mysteries, and to Preach in his Diocess. At this time, there was a Synod held at Melitina, compos'd of Bishops of Acacius's Party, where St. Cyril was present. He came afterwards to the Council of Seleucia, wherein he took part with Basil of Ancyra, Eustathius, Sebastus, and the other Semi-Arian Bishops, who treated him as a lawful Bi∣shop, and gave him a Seat in the Council, in spite of all the Opposition that was made by Acacius: And Acacius, that he might the better Oppose his Adversary, threw himself upon the Party of Eudoxus, and by this means, got St. Cyril depos'd anew in the Council of Constantinople. 'Twas about this time, that Heremius was ordain'd Bishop of Jerusalem, because probably Eutychius, who was already Bishop of Eleutheropolis, would not leave his Church, to take the See of Jerusalem. After Heremius, there was one named Heraclius, and to him Succeeded one Hilarius. But at last, St. Cyril was re∣stored to his See, under the Emperour Theodosius, after his Ordination had been approved by the Council of Constantinople, held in the Year 380 c 1.4. He died in the Year 386, and had John for his Suc∣cessor.

St. Jerom assures us, That St. Cyril compos'd his Catechetical Discourses in his Youth: We have 18 of them extant, address'd to the Catechumens, whereof some are quoted by Theodoret d 1.5, by St. John Damascen, by Cyparissiota; and there are 5 others, called Mystagogick Lectures, for the In∣struction of those that are newly baptized. Cook, Rivet, Aubertin, and other Calvinistical Criticks, do all that they can, to prove these Catechetical Discourses supposititious, because they contain many things that displease them e 1.6, and destroy their Errors. But the Conjectures which they alledge to

overthrow their Authority, are too slight f 1.7, to call in question the Truth; and the Interest which they have to Oppose them, renders their Censure suspected. Their endeavours are chiefly against the 5 Mystagogical Catechisms, which are not indeed cited by the Ancients, as the first Discourses are. But the Agreement of the Stile g 1.8 shows, that they are the same Author's; and the End of the 18th. Catechetical Discourse h 1.9, demonstrates it clearly: For there he promises to Compose 5 other Instru∣ctions after Easter, whereof he tells you the Subjects, which are very near akin to the Subjects of those which we still have. In short, he cites the first in the last; and since the last are promised in the first, and these again quoted in the last, Who can doubt but they are all the same Author's i 1.10? And since they cannot deny, but the first which have gone under the Name of St. Cyril, ever since Theodoret's time, are Genuine, they must by consequence confess, that the 5 last belong to the same Author.

The Eighteen first Catechetical Instructions are address'd to those of the Catechumens, who are call'd the Elect, or the Enlightned; that is to say, those that have pass'd through all the other degrees of Catechumens, and are now instructed in order to receiving Baptism within a little time: For the An∣cient Church did not give Baptism immediately to all those who desir'd it, but only to those who had given signs of a sincere Faith, and of the change of their Life, by a long Tryal, and by a course of Penance. So when an Insidel offer'd himself to be admitted among the number of Christians, they begun with discovering to him in particular the blindness wherein he had hitherto been, but they did not permit him to enter into the Church to hear the Publick Exhortations. Afterwards when he was sufficiently undeceiv'd of his old Errors, and desir'd to be instructed in the Truth, he was permitted to enter into

the Church, but only to hear the Sermons, without being present, at any of the Prayers: This sort of Catechumens were call'd Hearers, because they heard the Instructions which were given in the Church. The Third Rank of Catechumens was, that of those that were present at the Prayers, who were called the Supplicants or the Prostrati, because they were present at the Prayers of the Church till the Offertory, and they kneel'd and prostrated themselves on the Ground to receive the Blessing of the Bishop. In the mean time they were instructed in the Doctrine of the Church, and their Behaviour and Actions were carefully inspected, and when they found them dispos'd to receive Baptism, they were permitted to desire it, and to give in their Names, that they might be admitted to it. Those who did so, were call'd Competentes, that is, Competitors; and if their Petition was ad∣mitted, they were call'd Elect; and then they were prepar'd to receive Baptism by Instructions, by Exorcisms, and by many Ceremonies. These are all the Degrees that can be distinguish'd among the Catechumens: But commonly the Fathers without insisting on these Distinctions, call'd those Cate∣chumens, who were either Hearers, or Partakers only of the Prayers; and they gave the Name of Competitors, to those who were in a Condition to receive Baptism. The last are they whom St. Cyril calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Enlightned, because they were already instructed in the Doctrine of the Church, and had given in their Names at the beginning of Lent, to be baptiz'd at Easter, according to Custom. 'Twas to ground them well in our Mysteries, and dispose them to receive Baptism with Purity, that St. Cyril compos'd those Instructions, as he himself testifies in his Preliminary Discourse, in which he treats of those Dispositions that they ought to bring with them to Baptism, and of the Necessity of hearing Instruction. He exhorts them to Purifie themselves from their Sins, and to em∣brace a truly Christian Life, if they would have Baptism profitable unto them. He admonishes them not to approach this Sacrament, if their Souls were still polluted with heinous Sins, and they perse∣ver'd still in their wicked Designs and their sinful Customs. He tells them that they deceiv'd them∣selves, if they imagin'd that they should receive the Fruit and Effects of Baptism while they continued in this state. If ye are still, says he, of the same wicked disposition of which ye have always been, in vain do ye think that ye shall receive the Grace of Baptism: Ye shall be wash'd with those Waters, but ye shall not receive the Holy Spirit. Therefore if any of you finds himself troubled with some secret Disease in his Mind, let him take a Remedy. Ye have yet time, the Church offers you a Penance of Four days. Ye may during this time, retire to do Penance, and after that re-enter into the Rank where ye were, To be baptiz'd at Whitsuntide. He adds, That since they cannot receive Baptism but once only, (for none but Hereticks, says he, are Re-baptiz'd, because the Baptism which they have received out of the Church is no Baptism) they must take good heed that they do not receive it in vain. After this, he explains the Disposition which they ought to have, that this Sacrament may be profitable to them. God hath said, I require nothing of you but a Good Heart: Say not ye, How is it that my Sins shall be forgiven me? I declare it unto you, It is by Faith and a good Disposition. What is there more easily to be had? forsake then presently your infamous Company, give over your Obscene Discourse, avoid Covetousness and the love of Riches, come and hear Instruction with diligence and delight, be careful to receive the Exorcisms, though ye have been already solemnly exorcis'd. Nothing is more wholsom than this Ceremony; for as the Gold is Purified by Fire, so the Soul is purified by Exorcisms. He exhorts them afterwards to hear Instruction with Attention. He makes them understand that there is a great difference between Ca∣techizing and Sermons; for if it happens that any one does not apply his Mind to a Sermon, or neglects to hear it, 'tis easie to recover that loss, because he may hear to Morrow the same thing; but when all the Mysteries which are necessary to be known for receiving Baptism are explain'd in their Order, by Catechizing, if perhaps you neglect to hear any one of them, you cannot return to it again; and there is such an Essential Connexion of all these Mysteries one with another, that if you do not understand any one of them, you are in danger of understanding nothing of all the rest. He exhorts them, to say nothing to Infidels nor Catechumens of what they shall hear, to behave themselves modestly when they come into the Church, before the Exorcisms are begun, and not to entertain themselves with Profane News; but to read there some useful Book, to Sing or to Pray, and to consider them∣selves always as in the presence of God, while they are there. He exhorts them to Pray always, that they may shun the snares of the Devil, and to watch continually over themselves, lest they fall into Temptation. These are, says he in the Conclusion, the best Exhortations and Instructions which we can give you, that you may not Build upon Chaff, Hay or Stubble, lest your Building be consum'd when it shall pass through the Fire. All that I can do, is to exhort you, 'tis your part to Labour, and God's to Perfect. Raise up your Minds, direct your Intentions, prepare your Hearts, it is for your Souls that you fight, and they are Eternal Treasures which you hope for.

The First Lecture is also an Exhortation to those that are to be baptiz'd, to prepare themselves by a Holy Life and by Good Works, that so they may receive the Grace of Baptism. It is compos'd upon a Lesson taken out of the First Chapter of Isaiah, Verse 16. which begins with these words, Wash you, make you clean, put away the evil of your doings, &c. He exhorts them wholly to put off the Old-man, sincerely to renounce all Sin, and to spend in the Exercises of Piety the 40 Days that are appointed to Prepare them for Baptism.

The Second is concerning Sin and Penance. He teaches them, That Sin is committed voluntarily by the bad use we make of our Free-Will; That the Devil was the first Sinner, that afterwards he made the first Man sin; That by the Sin of the first Man, all Men fell under Blindness and Death; That he who rais'd Lazarus rais'd our Souls, and deliver'd them from Sin by his Blood; That therefore we ought not to despair, whatsoever Sins we have committed, but to trust to the Mercy of God, and to have recourse to the Remedy of Repentance. He relates many Examples of God's Mercy towards the greatest Sinners: He alledges also the Example of the Angels, to whom he thinks God pardon'd

many Faults. He adds towards the end, the Example of St. Peter, and concludes with these words; These are, my Brethren, the many Examples of Sinners whom God hath pardon'd, as soon as they repented. Do you also Confess your Sins unto the Lord, and you shall obtain the Kingdom of Heaven, and enjoy the Heavenly Reward together with all the Saints in Jesus Christ, to whom be Glory for ever and ever.

The Third Lecture is concerning the Necessity of Baptism, and of Penance which ought to pre∣cede it. You must prepare your selves, says he, by Purity of Conscience; for you ought not to consider the External Baptism, but the Spiritual Grace which is given with the Water, that is Sanctified by the Invo∣cation of the Father, the Son and the Holy Ghost. The Water washes the Body, but the Spirit sanctifies the Soul, that we being purified, may become worthy to approach unto God. You cannot be perfect un∣less you be sanctified by the Water and the Spirit. So, if any one be baptiz'd without having the Holy Spirit, he receives not the Grace of Baptism, and likewise if any one receive not Baptism, though his Conversation were never so well order'd, he shall not enter into the Kingdom of Heaven. This Discourse is bold, but it is not mine but Jesus Christ's, who has pronounc'd this Sentence, when he said, Except a man be born again of Water and the Holy Spirit, he cannot enter into the Kingdom of Heaven. He proves this Truth by the Example of Cornelius, then he shows the Necessity of Baptism by Water, and says, That none but Martyrs only can enjoy the Kingdom of Heaven without being baptiz'd. [The Ancients generally believed that Martyrdom was that Baptism by Fire which John Baptist fore-told, Mat. 3. 11. and that was the Cup which our Saviour foretold Zebedee's Children that they should drink, and the Baptism wherewith they were to be baptized.] He teaches, That since Jesus Christ was baptiz'd to sanctifie the Waters of Baptism, we must descend into the Water to be sancti∣fied, and as the Holy Spirit did then visibly appear, so now he descends likewise, though after an in∣visible manner, upon those that are baptiz'd, if they be well prepared for it. In short, he still exhorts those to whom he speaks, to prepare themselves in the remaining part of Lent, that so they may ob∣tain by Baptism the Pardon of their Sins, and the Grace of the Holy Spirit.

St. Cyril begins in the Fourth Catechetical Discourse, with the Explication of the Articles of our Faith. He says in his Exordium,

That the Worship of God consists in two things, in the belief of those Doctrines that Religion teaches us, and in the practice of Good Works; That Faith is unpro∣fitable without Good Works, and that Good Works will prevail nothing without Faith. He observes, That the Articles of Faith are opposed by Pagans, Jews and Hereticks; and therefore it is necessary to propose it, and explain it to those that enter into the Church.

He says, That before he ex∣plains them more largely, he will first give a summary of them, and prays those that are already instru∣cted, to hear with Patience his Catechetical Discourses. Afterwards he summarily explains the chief Doctrines of our Religion. He instructs them concerning the Divinity,

That there is but one God only, the Creator of all things, who is every where present, who knows all things, who can do all things, who never changes, who will reward the Good and punish the Wicked, &c. He adds, That we must believe also in Jesus Christ our Lord, the only Son of God, God begotten of God, like in all things to him who begat him, who was from all Eternity, who sitteth now at his right hand and reigneth with him; That we must not believe, that the Son is of another Nature than the Father, nor con∣found the Persons of the Father and the Son; That he is the Word, and the Word of God, but a Word subsisting, which is nothing like to the Word of Men; That this Word was truly and really united to the Humane Nature; That he assum'd real Flesh from the Virgin; That he was truly Man, subject to Humane Infirmities, and to Death it self; That he was crucified for our Sins; That he was buried in the Grave, and that he descended into Hell to deliver the Just, who had been shut up there a long time with Adam; That he was truly risen from the Dead; That being ascended into Heaven, he was worship'd by all the World, and that he shall come again to Judge the Quick and the Dead, and to establish an Eternal Kingdom. Concerning the Holy Spirit, he teaches, That we ought to have the same Notions of him as of the Father and the Son: That he is One, Indivisible and Almighty; That he knows all things; That he descended in the form of a Dove upon Jesus Christ; That he spoke by the Prophets; That he Sanctifies the Soul in Baptism, and that he ought to be honoured as the Father and the Son, being one and the same Divinity. He Exhorts his Auditors to hold fast this Creed, and gives them Notice, That he will prove it in the following Discourse by Te∣stimonies of Scripture: For, says he, we ought not to teach any thing concerning Divine Mysteries, but what we can confirm by the Testimonies of Scripture. Do not believe what I say, if I do not prove it by the Holy Scriptures.

St. Cyril, after having inform'd those whom he instructs, what they ought to believe concerning the Divinity, acquaints them with the Knowledge of their own Natures, teaching them that they are compos'd of Body and Soul; That the Soul is Immortal, because of Jesus Christ who has given it Immortality; That it is free, and has the power of doing Good and Evil; That it did not Sin before it came into the World; That the Souls of Men and Women are of the same Nature; That the Body is the Work of God; That it is not Wicked by Nature; That when it meets with a holy Soul, it is the Temple of the Holy Spirit, and that we ought to be very watchful lest we defile it by Uncleanness. He occasionally takes Notice,

That Virginity is the more perfect state, but that we ought not to blame Marriage; That Married Persons may hope for Salvation, provided they use Marriage aright; That in Order to their living holily in this state, they must abstain sometimes from the use of Mar∣riage to give themselves unto Prayer, and that their Intention should not be to satisfie a brutal Passion, but to have Children. He adds, That we ought not to condemn even those that proceed to Second Marriages, and that this weakness should be pardon'd in those who stand in need of this Remedy to avoid Fornication.

As to what concerns Abstinence from Meat, St. Cyril says,

That Christians do abstain during their Fasts from Flesh and Wine; but that they have no aversation to those things, as if they were in themselves Abominable; That they do not abstain but to Merit the more, by despising what is agreeable to our sense, that they may enjoy the heavenly Feast. He absolutely forbids the Eating of things Sacrificed to Idols, and things Strangled.

As for Clothes, he desires that they may be mo∣dest, and such as may serve not to adorn but to cover the Body, and defend it from the Injuries of the Weather. He speaks afterwards of the Resurrection, and brings Examples to show that it is not im∣possible. The Holy Scripture is the last thing of which he treats in this Lecture: He says, That the Old Testament is part of the Holy Scripture, and exhorts them not to read the Apocryphal Books: He informs them, That there are but 22 Canonical Books of the Old Testament, and observes, That they have been translated by the LXX. He believes that this Translation was made by Inspiration, and that the Seventy Interpeters being shut up in separate Cells, all their Versions were found to agree together. He recommends the Reading of the Canonical Books, and Meditation upon them; He reckons amongst this Number in the Old Testament the Book of Ruth, that of Esther, Job and Baruch; but he does not reckon those other Books which are not in the Hebrew Canon. The Cano∣nical Books of the New Testament are according to him, The Four Gospels, the Acts of the Apostles, the Seven Canonical Epistles, and the Fourteen Epistles of St. Paul, which in his time and in his Country were at the End of the New Testament, after the Canonical Epistles. He says nothing of the Revelation. He condemns Judicial Astrology, Necromancy, Publick Spectacles, Games, Usury, Covetousness, the other Superstitions of the Jews and Pagans, and the Assemblies of Hereticks.

In the Fifth Lecture, after he has prov'd by many Examples the Necessity, and Vertue of Faith, he says, That we must continue in that Faith which we have received from the Church, and which is for∣tified with the Testimony of Holy Scripture. But, says he, because Men cannot read the Scripture, some being hindred by their Ignorance, others by their Worldly Business; therefore all that we are oblig'd to be∣lieve is compriz'd in a few words. I pray you then to remember to fix it upon your Minds, and to be fully perswaded that this is the only true Faith. Afterwards at your leisure ye may search for the Proofs of it in the Holy Scripture. But at present do you acquiesce in the Doctrine which you have learn'd by Tradition, engrave it upon your Hearts, that you may persevere in it with Piety: for if you remain in doubt and uncertainty, 'tis to be fear'd, that the Enemy will work your Perdition, and that Hereticks will overthrow that Doctrine which I have taught you.

The Sixth is concerning the Monarchy, or the Unity of God, against Pagans and Hereticks. He de∣scribes the Errors both of the one and the other, and more particularly enlarges upon the Heresie of the Manichees, and gives an account of its Original, Progress and Impiety. He produces a Frag∣ment of the Dispute of Archelaus against the Heretick Manes. He observes, That Men cannot com∣prehend the Nature and Essence of God.

In the Seventh, he explains how the Name of Father agrees to God. He observes that he has only one Son by Nature, who is Jesus Christ, and that Men are his Children by Adoption. He takes occa∣sion from hence to Exhort his Hearers to live worthy of the Title of the Sons of God, and to honour him, though of his good Pleasure he chose them to be his Children. At the same time he admonishes them to have a Reverence for their Fathers and Mothers.

In the Eighth he shows, That God is Almighty because he can do all things, and all things depend on his Power.

The Ninth is upon these words, the Creator of all things visible and invisible. There he shows what cause we have to admire the Greatness and Beauty of God's Works.

The Tenth is upon these words, in Jesus Christ our only Lord. He says, That in order to the Pious Adoration of the Father, we must adore the Son also. He explains all the Names that are given him. He maintains, That 'twas the Son who appear'd to Adam and Moses. He makes Moral Remarks upon the Name of Jesus, and that of Christ. He produces many Proofs concerning Jesus Christ, and places in this number the Wood of the Cross, which, says he, is seen to this day amongst us, and with those who having taken of it here, have fill'd the whole World almost with it.

The Eleventh is concerning the Divinity of the Word, and his Eternal Generation. There he re∣futes the Error of the Arians, and proves that the Word is of the same Nature with the Father; That he was from all Eternity, and that he made all things: There he calls St. Peter the Prince or the Chief of the Apostles, and the Sovereign Preacher of the Church.

The Twelfth is concerning the Incarnation, where he shews by many Testimonies of Scripture, That Jesus Christ was made Man for the Salvation of Mankind. He quotes some of the Pro∣phecies that foretold the Incarnation of Jesus Christ; and shows, That the time of the Messias's coming, the place where he was Born, his Condition, and the manner of his coming into the World, were foretold; he praises Virginity, and observes, That those who perform'd the Sacerdotal Office, observ'd Celibacy.

In the Thirteenth, he relates the Prophecies which concern the Death and Passion of Jesus Christ. He recommends to the Faithful, the signing themselves with the Sign of the Cross on their Fore∣head, in Eating and Drinking, at their going out and coming in, at their lying down, &c. He calls this Sign, the Terror of Devils, and the Mark of the Faithful. He says, That it drives away Devils; That it cures Diseases; That it defeats Inchantments, and that at one day, it will appear in the Heavens when Jesus Christ shall come to judge the World.

He proves in the Fourteenth, the Resurrection and Ascension of Jesus Christ, where he commends the Piety of those Emperours, who built the Church of the Resurrection at Jerusalem, where he was, and adorned it with Gold and Silver.

The Fifteenth is concerning the Second coming of Jesus Christ, of the End of the World, and of Anti-Christ, who will come, says he, after the Destruction of the Roman Empire. He says many more particulars of him, which he endeavours to prove by Prophecies, but the explications he gives of them are not very Solid. He observes, That the Schisms which he then saw in the Church, made him fear that the Reign of Anti-christ was not far off. After this he Discourses of the last Judgment and of the Eternal Kingdom of Jesus Christ. He refutes the Opinion of Marcellus of Ancyra, who had said, That the Son should not Reign any more after the Day of Judgment. He makes very curi∣ous Remarks upon the particle Until, and shows, that it is not always exclusive, as when it is said, That Death reigned from Adam until Moses, where the meaning is not, That it did not Reign after Moses.

The Sixteenth Lecture, is concerning the Holy Spirit. He observes, That we ought to take good heed, lest we say any thing through Ignorance or Error, which is contrary to the Belief we ought to have concerning the Holy Spirit, because 'tis written, That the Blasphemies which are spoken against him, are unpardonable. Therefore he declares, That he will say nothing of the Holy Spirit, but what is said of him in the Holy Scripture, and that he will not enquire by an indecent Curiosity after that which is not written. 'Tis the Holy Spirit, says he, who dictated the Holy Scripture: he hath said of himself what he would have us to know, and what we are capable of knowing about him. He begins with giving an Account of the Errors of Hereticks concerning the Holy Spirit, and afterwards recites what is said of him in the Holy Scripture; he describes his Effects, and attributes to him all the good Thoughts and good Actions of the Faithful.

He continues the same Subject in his 17th. Lecture, where he produces the Testimonies of our Lord concerning the Holy Spirit. He has exactly Collected in these Two Catechetical Lectures, all that is said of the Holy Spirit in the Old and New Testament. He teaches, That the Holy Spirit is not a Breath form'd by the Mouth of the Father and the Son, but that he is a Person subsistent of the same Nature with the Father and the Son. He calls St. Peter, the Prince of the Apostles, and the Porter of Heaven. He observes, That the Determination of the Council of Jerusalem, was a General or Oecu∣menical Law, which all the Earth had, and did still observe.

The Last of those Lectures which are address'd to the Enlighten'd, is of the Resurrection, of the Church, and of Eternal Life.

In the beginning he shows, That the hope of the Resurrection is the Foundation of all good Actions, because the expectation of this reward, excites Men to labour for it. 'Twas this that made him say, that the Faith of the Resurrection is a great encouragement, and a very necessary Doctrine.

He brings for proof of the Resurrection, the Justice of God, which requires, that Sinners which are not punish'd in this World should be punish'd in another, and that the Righteous who are miserable here below, should be recompenc'd in another Life. He says, That all Men have naturally some Knowledge of the Resurrection, and that upon this Account, they have a horror of those who rob the Dead. He brings many Illustrations of it taken from the changes in Nature. He does not forget the Example of the Phoenix, for which he cites St. Clement for his Authority. He observes, That the Generation of Man, is no less wonderful than the Resurrection, and that God who could Create the Universe of nothing, can easily raise a dead Man. After he has employ'd these Reasons against the Pagans, he alledges against the Samaritans the wonderful Effects of the Divine Power related in the Old Testament, and proves the Resurrection of the Dead by many passages of the Prophets. [This seems to be a mistake; the Sadducees were the only Sect of the Jews that denied a Resurrection.] In speaking of the dead Man, rais'd at the Sepulchre of Elisha, he says, That by this Example we may know, that we ought not only to honour the Souls of the Saints, but also to show Reverence to the Relicts of their Bodies, since they have such Power and Virtue. The Second Part of this Instruction, is concerning the Catholick Church. He says,

It is so called, because it is spread over all the Earth; Because it universally receives all the Articles of Faith; Because it generally cures all Sins; and Lastly, Because it possesses all Graces, and all Vertues. He says, It is called the Church, because it is an Assembly of the Faithful; That the Hereticks have also their Assemblies of their Churches; That to discern the one from the other, when you go to any place, you must not ask barely where is the Church, or the House of the Lord, because the Hereticks give this Name to their Temples; but you must ask, where is the Catholick Church, because this is a Name proper to this Holy Mother of all faithful Christians, which is the Spouse of Jesus Christ.

In short, The last part of this Lecture, is of Eternal Life. 'Tis very Remarkable that in the Creed which St. Cyril used, there is found Life Everlasting, because as we have observed in the First Volume of our Bibliotheca, almost all the ancient Creeds, end with the Resurrection of the Flesh. St. Cyril adds to it Baptism, whereof he had already spoken, the Catholick Church and Life Everlasting: He says upon the last Ar∣ticle, That the Eternal Life of Christians is the Possession of the most Holy Trinity. He con∣cludes this Lecture with a Promise to his Auditors, that he would explain after Easter, the Sacred Mysteries which they were to receive upon the Christian Altar, and with an Exhortation to rejoyce, because the time of their Redemption, Salvation, and Regeneration approach'd.

The Five other Lectures which are call'd Mystagogical, are address'd by St. Cyril to the same Persons, after they had received the Grace of Baptism. The first is about the Vow which is made in Baptism to renounce the Devil, his Works and all his Pomps. He declares to his Auditors, the Importance of performing this Vow. He says, That the Works of the Devil are Sins, and that his Pomps are Shows, Plays, and profane Feasts. There is in this first Lecture a Passage expresly for Transubstantiation: For, says he, as the Bread and Wine of the Eucarist, which are nothing before the Invocation of the most Holy Trinity, but Bread and Wine, become after this Invocation, the Body and Blood of Jesus Christ. So those Meats which serve for the Pomp of the Devil, tho' they be pure of their own Nature, be∣come

impure by the Invocation of Devils. [All these Passages are necessarily to be understood, accor∣ding to those Notions wherein the Christians of that Age had been usually Instructed.]

In the Second, he treats of the Ceremonies and Effects of Baptism: He says, That the Catechu∣mens after they were unclothed, were anointed from the Feet unto the Head, with exorcised Oyl; That after this they were conducted to the Laver; That they were ask'd, if they believed in the Fa∣ther, the Son, and the Holy Spirit; That after they had made Profession of this Faith, they were plunged three times into the Water, and that they retir'd out of it by degrees, at three times likewise. He teaches them, That the Baptism of Jesus Christ, does not only remit Sins as that of John the Baptist did, but also fills the Soul with the Gifts of the Holy Spirit, and makes us the Children of God by Adoption.

The Third is of Holy Chrism, wherewith the Faithful were anointed immediately after they came out of the Waters of Baptism. He declares to them, That we ought not to imagine this to be com∣mon Oyl. For, says he, as the Bread of the Eucharist after the Invocation of the Holy Spirit, is no more common Bread, but the Body of Jesus Christ. So the Holy Chrism after Consecration, is no more common Oyl, but it is a Gift of the Holy Spirit, which has the Virtue to procure the presence of the Divinity. So while the Forehead and other Parts of the Body are anointed with this visible Oyl, the Soul is sanctified by this holy and quickning Spirit. He observes afterwards, That they anointed the Forehead, the Ears, the Nostrils, and the Breast.

The Fourth Lecture is of the Body and Blood of Jesus Christ; and the Fifth, of the Celebration of the Eucharist. These two Catechetical Lectures, are so clear, and so strong, for establishing the Doctrine and Discipline of the Church about the Eucharist; That we cannot excuse our selves from setting them down almost entire. Take then as follows the Translation of them which has been printed in the Office of the Holy Sacrament.

The Doctrine of the blessed St. Paul alone, is sufficient to give certain proofs of the Truth of the Divine Mysteries, and the Church having judged you worthy to partake of them, ye are by this means so closely united to Jesus Christ, that ye are no more as one may say, but one and the same Body and Blood with him. For this great Apostle says, in the place which we have already read, That our Lord in the same Night wherein he was delivered up to his Enemies, having taken Bread and given Thanks to God his Father, broke it and gave it to his Disciples, saying to them, Take and Eat, This is my Body. Afterwards he took the Cup, and having given Thanks, he said unto them, Take and Drink, This is my Blood. Seeing then, that he speaking of the Bread, declared, That it was his Body, Who shall ever dare to call in question this Truth? And since that, he speak∣ing of the Wine, has assured us so positively, That it was his Blood, Who can ever doubt of it? And who shall dare to say, 'Tis not true that it was his Blood?

Jesus Christ being at a certain time in Cana of Galilee, changed there the Water into Wine by his Will only; and shall we think, that it is not as worthy of Credit upon his own Word, that he changed the Wine into his own Blood? If he being invited to a humane and earthly Marriage, wrought there this Miracle, tho' no Person expected it from him there, ought not we much rather to acknowledge, that he has given to the Children of the heavenly Spouse, his Body to Eat, and his Blood to Drink, that his Body and Blood may be nourishment to their Souls? For under the species of Bread, he has given us his Body, and under the species of Wine, he has given us his Blood, that so being made partakers of this Body and Blood, ye may become one Body and one Blood with him. For by this means we become, as one may say, Christiferi, that is to say, we carry Jesus Christ in our Body when we receive into our Mouth, and into our Stomach, his Body and his Blood: And thus according to St. Peter, we are made partakers of the Divine Nature.

Jesus Christ speaking at another time to the Jews, says to them, Unless ye Eat my Flesh and drink my Blood, ye shall have no Life in you. But these gross and carnal Men not understanding the Words spiritually, were offended with them, and withdrew from him, because they imagined, that he would make them eat humane Flesh by morcels.

[These Words do so fully explain St. Cyril s Sence, that they need no Comment. If the Jews were offended because they did not spiritually understand those Words of Jesus Christ, when he talked to them in the 6th. of St. John; how much more accor∣ding to this Father's way of Reasoning, Would the Disciples have been offended, if they had understood Jesus Christ literally, when he Instituted the Sacrament of the Eucharist?]

There were in the Old Dispensation Loaves of Bread which were offer'd before God, and because they pertain'd to that Old Dispensation, they have ceas'd with it: But now in the New Dispensation, there is Bread from Heaven, and a Cup of Salvation, which Sanctisies Soul and Body. For as the Bread is the Nourishment which is proper to the Body, so the Word is the Nourishment which is proper to the Soul. Wherefore I conjure you, my Brethren, not to consider them any more as common Bread and Wine, since they are the Body and Blood of Jesus Christ according to his Word. For tho' your Sense inform you, that 'tis not so, yet Faith should perswade and assure you, that 'tis so. Judge not therefore of this Truth by your Taste, but let Faith make you believe with an entire certainty, that you have been made worthy to partake of the Body and Blood of Jesus Christ.

Let your Soul rejoyce in the Lord, being perswaded of it as a thing most certain, that the Bread which appears to our Eyes is not Bread, tho' our taste do judge it to be so, but that it is the Body of Jesus Christ, and that the Wine which appears to our Eyes is not Wine, tho' our Sense of Taste takes it for Wine, but that it is the Blood of Jesus Christ.

Ye have seen that a Deacon gives Water to wash the Hands to the Priest that officiates, and to the Priests that are about the Altar of God. Think you that this was done to cleanse the Body? No, not at all; For we do not use to be in such a Condition, when we enter into the Church, as to stand

in need of such washing to make us clean; but this washing of the Hands signifies, that we should be clean from all our Sins; for the Hands signifying Actions, to wash our Hands is nothing else but to purify our Works. Afterwards the Deacon having said with a loud voice, Embrace and kiss one another with a kiss of Peace, we do all mutually Salute with a holy Kiss, because it is the Token of the perfect reconciliation of our Hearts, and of forgetting all the injuries that have been received. After this, the Priest that officiates, says with a loud voice, Lift up your Hearts, because in this tre∣mendous Moment chiefly, our Hearts should be raised up to God, and not depress'd towards the things of this World. Therefore the Priest requires all those that are present at the Sacrifice, to banish from their Minds at this time, all Thoughts of the World, and all the Cares of their Dome∣stick Affairs, that their Hearts may be in Heaven, in the presence of God who hath testified so great Love to Mankind. At these words of the Priest, ye Answer, We lift up our Hearts unto the Lord; and so ye profess to do what he has said. The Priest adds, Let us give thanks unto the Lord. And we ought indeed, to give thanks to him, that we, unworthy as we are of so rare and so excel∣lent a Gift, are honoured with the participiation of it; that he of his Goodness has reconciled us who were Enemies to himself, and that he designs to make us who have been so great Sinners, be∣come his Children by the spirit of Adoption which he communicates to us. Ye answer at these words of the Priest, 'Tis just and reasonable to give Thanks unto him: For when we give Thanks to God, we do a thing that is just, and which we are obliged to do; but when God bestows upon us so great Blessings, he does it not out of Justice, but out of pure Grace and Favour.

Afterwards, we repeat the Sacred Hymn which the Seraphims sing in Heaven, in honour of the Three Persons of the Trinity, that so by this most heavenly Song, we may communicate with the sublime Host of Angels, and that being Sanctified more and more by these most Spiritual Hymns, we may become the fitter to pray unto so Good and so Gracious a God, that he would send down the Holy Spirit upon those things that we offer unto him, and that he would make the Bread be∣come the Body of Jesus Christ, and the Wine his Blood: For whatsoever receives the Impression of the Holy Spirit, is sanctified and changed. [This shew's against those who urge St. Cyril's Words

for Transubstantiation, that he did not think the change of the Elements (whatever it is) depends solely upon the Priest's repeating the Words of Consecration.]

Now when this Spiritual Sacrifice is ended, and this unbloody Worship which is given to God by means of the Expiatory Victim is con∣cluded, Then we pray to him for the universal Peace of all the Churches, for the Tranquility of the whole World, for Kings, for their Armies and their Allies, for the Sick and Afflicted, and in a word, for all those that need God's help. And we say unto God, Lord, we all pray unto thee, and offer up this Sacrifice, that by commemorating those who are dead before us, viz. the Patriarchs, Prophets, Apostles and Martyrs, you may receive our Prayers Graciously, for the merit of their Prayers: Then we pray for the Holy Fathers and the Bishops that are dead, and in short, for all those that are de∣parted this Life in our Communion, believing that their Souls receive very great Relief, by the Pray∣ers that are offered for them in this holy and tremendous Sacrifice which is upon the Altar. This I shall easily make you understand by an Example: For I know there are many who say, What good can it do to a Soul which is departed out of this Life, whether with Sins or without them, to remember it at this Sacrifice? But tell me, I pray you, If a King had sent into banishment some Per∣sons that had offended him, and their Friends and Relations should present him with a Crown of great Price to appease his Anger, Don't you think, that upon their Account, the King would show some Favour to the guilty Persons, and at least mitigate their Pains? So do we address our Prayers to God for those that are dead, tho they were Sinners, not by presenting to him a Crown, but by offering up to him Jesus Christ himself, who was sacrificed for our Sins, that so he who is so Merciful and Good, may become Gracious to them as well as to us. After this you say, Our Father which art in Heaven, &c.

When the Lord's Prayer is ended, the Priest says, Holy things are for the Holy; that is, The things which are offered upon the Altar, being sanctified by the descent of the Holy Spirit, are for you that are Holy, by the Infusion of the same Holy Spirit which has been given you; and thus it is, that Holy things are for them that are Holy. Then ye answer, Jesus Christ alone is Holy; He only is the Lord and Master. And 'tis not without reason, that ye speak after this manner, because indeed, there is none truly Holy, but he only who is so of himself, and by his own Nature; and as for you, how Holy soever you be, you are not so by your own proper Nature, but only by the participation of Holiness, by the spiritual Exercises which you perform, and by the Prayers which you address to his Supreme Majesty. After this, you hear most heavenly and divine Musick, in∣viting you to partake of the Sacred Mysteries, by chanting forth these words; Taste and see how good the Lord is. Think you now that you are requir'd to discern this by the Sense of Taste? No, by no means; but by the Testimony of Faith which is certain, and leaves no doubt. For when you take them, ye are not commanded to take the Bread and Wine, but to take the Body and Blood of Jesus Christ, which they represent. [One that believes with the Church of Rome, cannot say that the

Bread and Wine represent the Body and Blood of Jesus Christ.]

Now when you approach to Com∣municate, you must not come there with your Hands expanded, nor your Fingers open, but sup∣porting your right Hand which is to contain so great a King, with your left; you receive the Body of Jesus Christ, into the hollow of this Hand, saying Amen. Then after you have taken Care to Sanctify your Eyes by the Touch of so Holy and Venerable a Body, you Communicate of it by eating it. But take heed that nothing of it falls aside, considering the loss of the least crum, as if you lost some of your Members. If any one should give you Ingots of Gold, What Care would you take to watch them, that nothing of them should be lost? What Precaution then ought we

to use, to keep the least Crum of a thing that is infinitely more dear and precious than Gold and Diamonds, from falling down? After you have thus communicated of the Body of Jesus Christ, ap∣proach to the Cup of his Blood, not by stretching sorth your hands, but by bowing your selves as it were to Adore him, and do him Homage, and then say, Amen. Then Sanctifie your selves by the Touch of the Blood of Jesus Christ which you receive, and while your Lips are wet, dry them with your hand, and carry it immediately to your Eyes, your Forehead, and your other Organs of sense, to consecrate them. In a word, while you wait for the last Prayer of the Priest, return thanks to God that he has made you worthy to partake of so great and so sublime Mysteries.

I shall not stay to make all the Reflections upon these Passages which have been already made by the most able Defenders of the Church, being perswaded that the Plainness of these words exceeds all that can be said, and that Men need only Eyes to convince them that St. Cyril taught the Real Presence, and to make them acknowledge, that the Ceremonies of the Mass are very ancient in the Church.

We have a Letter of St. Cyril to Constantius, upon the Wonderful Apparition of a Luminous Cross, which was seen over the City of Jerusalem, mention'd by Sozomen in Ch. 4. of the 4th. Book of his History, where he also observes, That the Emperour was advertis'd of it by St. Cyril. In this Letter he gives great Commendations to the Emperour Constantius; he says, That the Cross of Jesus Christ was found in the time of the Emperour Constantine; he describes the Apparition of the Sign of the Cross, and concludes with glorifying the Consubstantial Trinity. Rivet rejects also this Letter as a Supposititious Writing, and gives no other Reason for his Opinion, but the great Praises which it gives to the Emperour Constantius. [Nazianzen commends Constantius in his Invectives against Julian in as high terms as 'tis possible, and yet they were never questioned.] But this is not a sufficient Proof, since we commonly speak so to Princes, and St. Athanasius and St. Hilary did not use to do otherwise, even after this Emperour had declar'd himself more openly against the Faith of the Church: For this Letter, if it is true, was written a little after St. Cyril was Bishop of Jerusalem.

We have also a Letter of the Presentation of Jesus Christ in the Temple, which goes under the Name of St. Cyril of Jerusalem, and nothing hinders us to attribute it to him. But we cannot say this of the Letter written in the Name of St. Cyril of Jerusalem to St. Augustin, concerning the Miracles of St. Jerom. Though this Letter were not so ridiculously written as it is, the Title alone would show that it is a gross imposture, since St. Cyril was dead before St. Jerom.

The Stile of St. Cyril's Catechetick Lectures, is Simple and Natural. 'Tis easie to perceive that they were written in hast, and without much Premeditation. Though they do not dive deeply into the Mysteries, yet they explain them very clearly, and they contain much Learning. One may see there upon every Subject a most exact and exquisite Collection of Passages of Scripture. He sets down the Opinions of the Hereticks and refutes them solidly. He makes very Judicious Remarks, and explains many Passages of Scripture. I say nothing particularly of his Doctrine, because it is sufficiently ex∣plain'd in the Extracts, which we have taken out of his Lectures.

Joannes Grodecius was the First who translated and publish'd the Catechetical Discourses of St. Cyril, from a Greek Manuscript of Cardinal Hosius, the Pope's Legat at the Council of Trent. They were printed in the Year 1564. at Antwerp and at Paris; In the Year 1560. at Vienna, and in 1584. at Paris. The Original Greek appear'd quickly after the Latin Version, for Morellus printed the 11 first Ca∣techetical Discourses, and the Five last in the Year 1564, from a Manuscript out of Monsieur de Mesmes's Library: They were also printed with a Latin Translation in the same Year at Cologne 1564. But at last Prevotius having found the Greek of all the Catechetical Discourses of St. Cyril in the Manuscripts of the Vatican Library, he printed them at Paris by Morellus in the Year 1609. This Volume is in Quarto, and the Version of Grodecius in one Page, answering to the Greek Text in the other. 'Twas this Edition which was follow'd by that of Paris in the Year 1631.

The Letter concerning the Sign of the Cross, was printed apart by Morellus, and since joyn'd to the Catechetical Discourses of St. Cyril. The Oration concerning the Presentation of Jesus Christ, was printed at Cologne by Birchmannus in the Year 1598. These Discourses are all in the Biblio∣thecae Patrum.

Notes

• * 1.1

  St. Cyril of Jerusalem.
• a 1.2

  After his Death.] Socrates, B. II. Ch. 30. and So∣zomen, B. IV. Ch. 19. says, That Acacius of Caesarea, and Patrophilus of Scythopolis, turned out Maximus, to place St. Cyril in his room: But St. Jerom who speaks of St. Cyril, after such a manner as sufficiently disco∣vers, that he did not favour him, since he treats him as an Arian, tells us, That Maximus was dead, when he was Ordain'd. But he accuses St. Cyril of persecuting Heraclius, who was Ordain'd Bishop by the Catholicks, in the room of Maximus, and of reducing him to the rank of Presbyters. St. Epiphanius, Ruffinus, and Theo∣doret, speak not a word of this Heraclius: But Socrates and Sozomen, place him as second of the Bishops whom the Arians set up in Opposition to St. Cyril. St. Jerom, calls the first Irenaeus, instead of Eremius.
• b 1.3

  His Faith suspected to the Catholicks.] Ruffinus and St. Jerom, observe, That he oftentimes chang'd his Faith and his Communion. As to his Communion, 'tis true; for at first, he held Communion with Acacius, afterwards he separated from him; then he commu∣nicated with the Bishops of his Party, at the Synod of Melitina; after this he forsook them, to joyn with Ba∣sil of Ancyra, and the Semi-Arians; at last, he re-united himself to the Catholicks. But for all this, he did not change his Faith, for he always believed the Son to be like in Substance unto the Father, without condemning the Term Consubstantial. 'Twas Acacius who was so changeable in his Faith, for he sometimes signed the Doctrine, the Words being like in Substance, and some∣times condemned this Doctrine, and approved the Error of the Anomaeans; but Meletius re-united them all, and made them approve the Term Consubstantial. We must not believe St. Jerom about the Cause of St. Cyril, for he was addicted to Paulinus against Mele∣tius, and against all those of his Party.
• c 1.4

  The Council of Constantinople, held in the Year 380.] This appears by the Letter from the Council of Con∣stantinople, produced by Theodoret, wherein the Bishops declare, That they had approved the Ordination of St. Cyril, because it was performed according to form by the Bishops of his Province.
• d 1.5

  By Theodoret, &c.] This Father in his Second Dialogue, cites a long Passage taken out of the 4th. Catechetical Discourse of St. Cyril, Bishop of Je∣rusalem, which is word for word found in the 4th. Ca∣techetical Discourse to the Catechumens: St. John Damascen, relates also a Passage taken out of the 12th. in his Orat. 3. de Imag. Cyparissiota, Dec. 6. cites the 10th. Catechetical Discourse.
• e 1.6

  Many things that displease them.] The real Presence, Transubstantiation, the Sacrifice of the Mass, the Ce∣remonies, Prayers for the Dead, the Exorcisms, In∣vocation of Saints, the Honour due to Relicks, the Celibacy of Priests, the Veneration of the Cross, &c. are Opinions which the Calvinsts cannot endure, and they are mightily troubled to see them established by an Author of the 4th. Age of the Church.
• f 1.7

  The Conjectures which they alledge are too slight.] They say, That there is a Greek Catalogue wherein they are attributed to John of Jerusalem; but of what Au∣thority is a Catalogue, the Antiquity whereof is not known? Can it be opposed to the Testimony of Theo∣doret, who cites those Catechetical Instructions under the Name of St. Cyril, and to that of St. Jerom, who testi∣fies, That this Father wrote one? There is no probabi∣lity, says Rivet, that the Care of Instructing the Catechu∣mens should be entrusted to a young Man. Why not? If he was capable of it, as it appears St. Cyril was. If there was no probability of it, Why does St. Jerom as∣sure us, that it was so? 'Tis said, adds Rivet, That they were spoken ex-tempore, and St. Jerom says, that he wrote them. A pleasant Objection indeed! as if it were not known that Authors do often set down those Dis∣courses afterwards in writing, which they spoke with∣out premeditation at first: The same Rivet is of Opi∣nion, that those places which concern Celibacy, Vir∣ginity, Relicts, the Cross of Jesus Christ, &c. are ad∣ded in these Catechetical Discourses; what proof has he for this, but only that those things do not please him? He accuses St. Cyril of Blasphemy, because he says, If the Virgin Mary were so much honoured for carrying Jesus Christ the space of nine Months, we ought yet more to honour Christians for keeping their Virginity for very many years. This thought is not exact, 'tis a little too blunt; but such things did often escape the Fathers in their Ser∣mons, and it is capable of a good Sence. Another Objection of Rivet's is this: This Author says, That the Wood of the Cross is amongst us to this Day. Now these Words to this Day cannot agree, says he, to St. Cyril, who might be present at the finding of the Cross. To which I answer, That the Words, to this Day, respect the time which was already past, since the Passion of Jesus Christ. To conclude, All these Ca∣techetical Discourses, have the Character of Antiqui∣ty; they are simple and natural, and explain the Do∣ctrines of the Church after the ancient Way. The Author says at the beginning of his 6th. Catechetical Discourse, That he wrote 70 Years after the beginning of the Heresy of the Manichees: The Canon of the Sacred Books which he recites, is ancient; and the Creed which he makes use of, does not betray his Age: The manner in which he explains the Mystery of the Trinity, shows, that he was a Catholick, but that he managed himself slily; for tho' he always confirms the Divinity of the Son and the Holy Spirit, he does not always make use of the Word Consubstantial. The two Arguments of Rivet, against the Mystagogical Dis∣courses, are as weak as the former. The Ancients, says he, do not distinguish these two kinds of Discourses. But neither do they say, that there was but one: St. Jerom, who is the only Person that speaks of them all, says only, That St. Cyril wrote Catechetical Dis∣courses, without telling how many: The other Authors speak of those which they had occasion to quote. 2. He says, That the last are short, whereas the first are very long. But this is no Argument why they should not be all the same Author's. The three first to the Illuminated, are shorter than the last, and are not much longer than the Mystagogical Discourses. The time, and Matter that he writes about, makes any Author longer or shorter; and after Easter, the Instru∣ctions ought not to be so long. Aubertin adds, That Praevotius says he supplied many Letters, and corrected many places. And what follows from thence? Is there any one Book to which the first Publishers have not done the same thing? They have added sometimes half a word, or a whole one, or sometimes some words which they thought necessary. But they cannot be suppos'd to add whole Periods, Pages and Books; and indeed, if ye compare the Edition of Praevotius, with that of Morellus, which preceeded it, made by a Manuscript of Monsieur De Mesmes, and with the Latin Versions made from other Manuscripts, you may see that the Differences among them are of very small Conse∣quence, and that they neither alter the Sence nor the Doctrine of this Father.
• g 1.8

  But the Agreement of the Stile, &c.] There is the same Stile, the same Method, the same Air of Writ∣ing. The Stile both of the one and the other is fami∣liar and unaffected: He explains the Mysteries by Passages of Scripture, and moralizes them after the same manner in them all.
• h 1.9

  The end of the 18th. Catechetical Discourse.] After Easter, says he, with the help of God, you shall hear other Catechetical Lectures; First, About what is done before Baptism. This is the Subject of the First Cate∣chetical Discourse. Secondly, To explain how ye are purified from your sins by the Baptism of Water. That's the Subject of the Second. Thirdly, How ye have received the Seal of the Holy Spirit. That's the Subject of the Third. And Lastly, Concerning the Holy Mysteries of the Altar. That's the Subject of the Two last. But besides, the Order which he promised to observe in speaking of Holy Mysteries, is that which is observed in these two Catechetical Discourses.
• i 1.10

  Who can doubt but they are all the same Author's.] Since he cites the first Instructions in the last, and de∣clares at the beginning of the first Catechetical Dis∣course, That he delay'd to instruct them perfectly in Divine Mysteries, till they were baptiz'd; and to∣ward the end of the same Discourse, he says, That he had explained the Creed in the preceeding Dis∣courses.