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 bated than that of Photinus, who, in his recoil from Arian ditheism, completely separated the Saviour's manhood from the one supreme Divinity. The Third Person of the Trinity is comparatively seldom mentioned, but on this head the writer's doctrine is even more distinctly heretical. The Holy Spirit is evidently regarded as a third Being, as much inferior to the Son as the Son is to the Father (34, 146). This is the representation also of the Ascension of Isaiah, a work quoted in the present treatise.

Naturally a better side of Arianism is exhibited in this work than elsewhere, in the main not controversial but exegetical and practical, written when all court favour had long been lost, and when the sect met from the state with nothing but persecution. How much there was to recommend the book to a religious mind is evident from the fact that it passed so long as Chrysostom's. The work itself makes no claim to such authorship; the writer is evidently addressing persons who knew him, and to whom he had no motive for trying to pass himself off as other than he was. He had also written commentaries on St. Mark (49, 211) and St. Luke (1, 23; 9, 56). Fragments of ancient Arian homilies on St. Luke have been published by Mai (Bib. Nov. Vet. Pat. iii.), but they have no resemblance to this work. Many favourable extracts from this commentary could be given to justify the estimation in which it was so long held: e.g. the whole comment on the text "Seek and ye shall find" (Hom. 17). But possibly the book was commended to medieval readers less by its merits than by what most modern readers would count its faults, for, utterly unlike Chrysostom, this writer constantly follows the mystical and allegorical method commonly connected with Alexandria. In this style he shews remarkable ingenuity. E.g. the name Bathsheba, or, as he reads it, Bersabee, he finds in Hebrew denotes "seven wells." He deduces from Prov. v. 15 that "well" denotes "a wife." Bathsheba was the seventh wife the literal David; but we learn spiritually that Christ is the spouse of seven churches, for so the one church is designated on account of the seven Spirits by which it is sustained, and accordingly both Paul and John wrote to seven churches. This last remark may suggest the writer's acquaintance with the work of which the Muratorian Fragment is a part.

The writer shews a strong preference for the ascetic life. He remarks (24, 135) that when the disciples said "If the case of the man be so with his wife it is not good to marry," our Lord did not contradict them or say it was good to marry. He holds (1, 24), that conjugal union is bad and in itself a sin; and although on account of God's permission it ceases to be sin, yet it is not righteousness. In the beginning of the world men married sisters—a sin excusable at the time on account of the fewness of men. Afterwards this was forbidden, but a man was allowed to have more wives than one; then, as population increased, this too was forbidden, but a man was allowed to have one wife; "now that the world has grown old we know what is well-pleasing in God's sight, though on account of incontinent men we dare not say it." Some hard language concerning women will be found (24, 135). Yet to those who will not take his counsel he gives advice concerning the choosing and ruling of a wife. He regards the apostle's permission of a second marriage as but licence given on account of the hardness of men's hearts, a second marriage in itself being but "honesta fornicatio." This is quoted as Chrysostom's in the Decretum of Gratian (par. 2, caus. 31, quaest. 1, 9). The writer owns there was more continence in the dominant church than in his own sect, but is not any more disposed therefore to condone that church's heresy. A heretical sect is no more a church than an ape is a man. If you see a man who does not worship God in truth doing what seem to you good works, do not believe your eyes and say he is a man of good life, but believe God, Who says "An evil tree cannot bring forth good fruit." If you call him good you make Christ a liar; you only see the outside, God sees the heart. The works of a man who does not care to believe rightly can spring from no good motive, for it is better to believe rightly than to act rightly. Faith without works is dead, but still it is something; works without faith are nothing at all. The foolish virgins had the lamps of right faith, but not the oil of good works to burn in them; but what avails the oil of good works to Jews or heretics who have no lamps wherein to light it? He will not even own the baptism of heretics as valid.

It has been questioned whether the original language of this commentary were Greek or Latin, but it appears to us that it was certainly Latin. A translator may conceivably, indeed, have modified the language "Jesse Latino sermone refrigerium appellatur" (p. 16), or "in graeco non dicit 'beati pauperes' sed 'beati egeni' vel 'beati mendici'" (9, 56). But there are other passages where the argument turns on the use of Latin; e.g. (53, 223) money passing from hand to hand—"usu ipso multiplicatur, unde dicitur usura ab usu," or (7, 53) where an explanation is suggested why, at the call of the apostles, Peter and his brother are described as "mittentes retia," John and his brother "retia componentes," "quia Petrus praedicavit evangelium et non composuit, sed Marcus ab eo praedicata composuit; Joannes autem et praedicavit evangelium et ipse composuit." The commentator, however, clearly uses Greek authorities. From such he must have derived his explanation (49, 205) why the commandments are ten—"secundum mysterium nominis Jesu Christi quod est in litera iota, id est perfectionis indicio" (see also i, 23). He knew no Hebrew, though he lays great stress on the interpretation of Hebrew names, making use for this purpose of a glossary which we cannot identify with that used by any other writer. It must have been from the work of some Oriental writer that he came by the name of Varisuas as that of a heretic (48, 199), for Barjesus seems plainly intended. He does not use Jerome's Vulgate, but a previous translation. Thus (Matt. v. 22) he has "sine causa," which Jerome omits, and he anticipates bp. Butler in his observations as to the uses of anger—"Justa ira mater est disciplinae, ergo non solum peccant qui cum causa irascuntur sed e contra nisi irati fuerint