{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/106/1060259.htm","path":"chr/ecf/106/1060259.htm","source_url":"https://sacred-texts.com/chr/ecf/106/1060259.htm","text":"On the words of the Gospel, Matt. xxii. 2, etc., about the marriage of the king\u2019s son; against the Donatists, on charity. Delivered at Carthage in the Restituta. 2985\n1. All the faithful 2986 know the marriage of the king\u2019s son, and his feast, and the spreading 2987 of the Lord\u2019s Table is open to them all 2988 who will. But it is of importance to each one to see how he approaches, even when he is not forbidden to approach It. For the Holy Scriptures teach us that there are two feasts of the Lord; one to which the good and evil come, the other to which the evil come not. So then the feast, of which we have just now heard when the Gospel was being read, has both good and evil guests. All who excused themselves from this feast are evil; but not all those who entered in are good. You therefore who are the good guests at this feast do I address, who have in your minds the words, \u201cHe that eateth and drinketh unworthily, eateth and drinketh judgment to himself.\u201d 2989 All you who are such do I address, that ye look not for the good without, that ye bear with the evil within.\n2. I do not doubt that ye wish to hear, Beloved, who they are of whom I have spoken in my address, that they should not look for the good without, and should bear with the evil within. If all within are evil, whom do I address? If all within are good, whom did I advise them to bear with being evil? Let me first then with the Lord\u2019s assistance get out of this difficulty as best I can. If you consider good perfectly and strictly 2990 speaking, none is good but God Alone. Ye have the Lord saying most plainly, \u201cWhy callest thou Me good? there is none Good but One, that is, God.\u201d 2991 How then can that marriage feast have good and bad guests, if \u201cnone is good but God Alone\u201d? In the first place ye ought to know, that after a certain sort we are all evil. Yes, doubtless after a certain sort are we all evil; but after no sort are we all good. For can we compare ourselves with the Apostles, to whom the Lord Himself said, \u201cIf ye then being evil know how to give good gifts unto your children?\u201d 2992 If we consider the Scriptures, there was but one evil one among the twelve Apostles, with reference to whom the Lord said in a certain place, \u201cAnd ye are clean, but not all.\u201d 2993 But yet in addressing them all together, He said, \u201cIf ye being evil.\u201d Peter heard this, John heard this, Andrew heard this, all the rest of the eleven Apostles heard it. What did they hear? \u201cIf ye being evil know how to give good gifts unto your children; how much more shall your Father which is in heaven give good things to them that ask Him?\u201d When they heard that they were evil, they were in despair; but when they heard that God in heaven was their Father, they revived. \u201cYe being evil;\u201d what then is due to the evil, but punishment? \u201cHow much more shall your Father which is in heaven?\u201d What is due to children but reward. In the name of \u201cevil\u201d is the dread of punishment; in the name of \u201cchildren\u201d is the hope of heirs.\n3. According to a certain respect then they were evil, who after another respect were good. For to them to whom it is said, \u201cYe being evil know how to give good gifts unto your children;\u201d is added immediately, \u201cHow much more shall your Father which is in heaven?\u201d He is then the Father of the evil, but not of those who are to be left so; because He is the Physician of them who are to be cured. According to a certain sort then they were evil. And yet those guests of the Householder at the King\u2019s marriage, were not I suppose of that number of whom it was said, \u201cthey invited good and bad,\u201d 2994 that they should be reckoned among the number of the bad, who we have heard were shut out in his person who was found not to have a wedding garment. According to a certain respect, I repeat they were bad, who yet were good; and according to a certain respect they were good, who yet were bad. Hear John according to what respect they were bad: \u201cIf we say that we have no sin, we deceive ourselves, and the truth is not in us.\u201d 2995 Behold after what respect they were bad: because they had sin. According to what respect were they good? \u201cIf we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.\u201d 2996 If p. 393 then we should say, on the principle of this interpretation which ye have now heard me bring, as I think, out of the sacred Scriptures, viz. that the same men are both after a certain manner, good, and after a certain manner bad; if we should wish to receive according to this sense the words, \u201cthey invited good and bad,\u201d the same persons, that is, at once good and bad; if we should wish so to receive them, we are not permitted so to do, by reason of that one who was found \u201cnot having a wedding garment,\u201d and who was not merely \u201ccast forth,\u201d so as to be deprived of that feast, but so as to be condemned in the punishment of everlasting darkness.\n4. But one will say, What of one man? what strange, what great matter is it, if one among the crowd \u201cnot having a wedding garment\u201d crept in unperceived to the servants of the Householder? Could it be said because of that one, \u201cthey invited good and bad\u201d? Attend therefore, my Brethren, and understand. That one man represented one class; for they were many. Here some diligent hearer may answer me, and say, \u201cI have no wish for you to tell me your guesses; I wish to have it proved to me that that one represented many.\u201d 2997 By the Lord\u2019s present help, I will prove it clearly; nor will I search far, that I may be able to prove it. God will assist me in His own words in this place, and will furnish you by my ministry with a plain proof of it. \u201cThe Master of the house came in to see the guests.\u201d 2998 See, my Brethren, the servants\u2019 business was only to invite and bring in the good and bad; see that it is not said, that the servants took notice of the guests, and found among them a man which had not on a wedding garment, and spoke to him. This is not written. The Master of the house saw him, the Master of the house discovered, the Master of the house inspected, the Master of the house separated him out. It was not right to pass over this. But I have undertaken to establish another point, how that that one signifies many. \u201cThe Master of the house\u201d then \u201ccame in to see the guests, and He found there a man which had not on a wedding garment. And He saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.\u201d 2999 For He who questioned him was One, to whom he could give no feigned reply. The garment that was looked for is in the heart, not on the body; for had it been put on externally, it could not have been concealed even from the servants. Where that wedding garment must be put on, hear in the words, \u201cLet thy priests be clothed with righteousness.\u201d 3000 Of that garment the Apostle speaks, 3001 \u201cIf so be that we shall be found clothed, and not naked.\u201d 3002 Therefore was he discovered by the Lord, who escaped the notice of the servants. Being questioned, he is speechless: he is bound, cast out, and condemned one by many. I have said, Lord, that Thou teachest us that in this Thou dost give warning to all. Recollect then with me, my Brethren, the words which ye have heard, and ye will at once discover, at once determine, that that one was many. True it was one man whom the Lord questioned, to one He said, \u201cFriend, how camest thou in hither?\u201d It was one who was speechless, and of that same one was it said, \u201cBind him hand and foot, and cast him into outer darkness; there shall be weeping and gnashing of teeth.\u201d 3003 Why? \u201cFor many are called, but few chosen.\u201d 3004 How can any one gainsay this manifestation of the truth? \u201cCast him,\u201d He saith, \u201cinto outer darkness.\u201d \u201cHim,\u201d that one man assuredly, of whom the Lord saith, \u201cfor many are called, but few chosen.\u201d So then it is the few who are not cast out. He was it is true but one man \u201cwho had not the wedding garment. Cast him out.\u201d But why is he cast out? \u201cFor many are called, but few chosen.\u201d Leave alone the few, cast out the many. It is true, that man was but one. Yet undoubtedly that one not only was many, but those many in numbers far surpassed the number of the good. For the good are many also; but in comparison of the bad, they are few. In the crop there is much wheat; compare it with the chaff, and the grains of corn are few. The same persons considered in themselves are many, in comparison with the bad are few. How do we prove that in themselves they are many? \u201cMany shall come from the East and from the West.\u201d Whither shall they come? To that feast, into which both good and bad enter. But speaking of another feast, He subjoined, \u201cand shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven.\u201d 3005 That is the feast to which the bad shall not approach. Be that feast which now is, received worthily, that we may attain to the other. The same then are many, who are also few; in themselves many; in comparison with the bad few. Therefore what saith the Lord? He found one, and said, \u201cLet the many be cast out, the few remain.\u201d For to say, \u201cmany are called, but few chosen,\u201d is nothing else than to show plainly who in this present feast are accounted to be such, as to be brought to that other feast, where no bad men shall come.\n5. What is it then? I would not that ye all who approach the Lord\u2019s Table which is in this life, should be with the many who are to be shut out, but with the few who are to be reserved. And how shall ye be able to attain to this? Take \u201cthe wedding garment.\u201d Ye will say, \u201cExplain p. 394 this \u2018wedding garment\u2019 to us.\u201d Without a doubt, that is the garment which none but the good have, who are to be left at the feast, reserved unto that other feast to which no bad man approaches, who are to be brought safely thither by the grace of the Lord; these have \u201cthe wedding garment.\u201d Let us then, my Brethren, seek for those among the faithful who have something which bad men have not, and this will be \u201cthe wedding garment.\u201d If we speak of sacraments, ye see how that these are common to the bad and good. Is it Baptism? Without Baptism it is true no one attaineth to God; but not every one that hath Baptism attaineth to Him. I cannot therefore understand Baptism, the Sacrament itself that is, to be \u201cthe wedding garment;\u201d for this garment I see in the good, I see in the bad. Peradventure it is the Altar, or That which is received at the Altar. But no; we see that many eat, and \u201ceat and drink judgment to themselves.\u201d What is it then? Is it fasting? The wicked fast also. Is it running together to the Church? The wicked run thither also. Lastly, is it miracles? Not only do the good and bad perform them, but sometimes the good perform them not. See, among the ancient people Pharaoh\u2019s magicians wrought miracles, the Israelites did not; among the Israelites, Moses only and Aaron wrought them; the rest did not, but saw, and feared, and believed. 3006 Were the magicians of Pharaoh who did miracles, better men than the people of Israel who could not do them, and yet that people were the people of God. In the Church itself, hear the Apostle, \u201cAre all prophets? Have all the gifts of healing? Do all speak with tongues?\u201d 3007\n6. What is that \u201cwedding garment\u201d then? This is the wedding garment: \u201cNow the end of the commandment,\u201d says the Apostle, \u201cis charity out of a pure heart, and of a good conscience, and of faith unfeigned.\u201d 3008 This is \u201cthe wedding garment.\u201d Not charity of any kind whatever; for very often they who are partakers together of an evil conscience seem to love one another. They who commit robberies together, who love the hurtful arts of sorceries, and the stage together, who join together in the shout of the chariot race, or the wild beast fight; these very often love one another; but in these there is no \u201ccharity out of a pure heart, and of a good conscience, and of faith unfeigned. The wedding garment\u201d is such charity as this. \u201cThough I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, and a tinkling cymbal.\u201d 3009 Tongues have come in alone, and it is said to them, \u201cHow came ye in hither not having a wedding garment?\u201d \u201cThough,\u201d said he, \u201cI have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.\u201d See, these are the miracles of men who very often have not \u201cthe wedding garment.\u201d \u201cThough,\u201d he says, \u201cI have all these, and have not Christ, I am nothing.\u201d Is then \u201cthe gift of prophecy\u201d nothing? is then \u201cthe knowledge of mysteries\u201d 3010 nothing? It is not that these are nothing; but \u201cI,\u201d if I have them, \u201cand have not charity, am nothing.\u201d How many good things profit nothing without this one good thing! If then I have not charity, though I bestow alms freely upon the poor, though I have come to the confession of Christ\u2019s Name even unto blood and fire, these things may be done even through the love of glory, and so are vain. Because then they may be done even from the love of glory, and so be vain, and not through the rich charity of a godly affection, he names them all also in express terms, and do thou give ear to them; \u201cthough I distribute all my goods for the use of the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.\u201d 3011 This then is \u201cthe wedding garment.\u201d Question yourselves; if ye have it, ye may be without fear in the Feast of the Lord. In one and the same man there exist two things, charity and desire. Let charity be born in thee, if it be yet unborn, and if it be born, be it nourished, fostered, increased. But as to that desire, though in this life it cannot be utterly extinguished; \u201cfor if we say that we have no sin we deceive ourselves, and the truth is not in us;\u201d 3012 but in so far as desire is in us, so far we are not without sin: let charity increase, desire decrease; that the one, that is, charity, may one day be perfected, and desire be consumed. Put on \u201cthe wedding garment:\u201d you I address, who as yet have it not. Ye are already within, already do ye approach to the Feast, and still have ye not yet the garment to do honour to the Bridegroom; \u201cYe are yet seeking your own things, not the things which are Jesus Christ\u2019s.\u201d 3013 For \u201cthe wedding garment\u201d is taken in honour of the union, the union, that is, of the Bridegroom to the Bride. Ye know the Bridegroom; it is Christ. Ye know the Bride; it is the Church. Pay honour 3014 to the Bride, pay honour to the Bridegroom. If ye pay due honour to them both, ye will be their children. Therefore in this make progress. Love the Lord, and so learn to love yourselves; that when by loving the Lord ye shall have loved yourselves, ye may securely love your neighbour as yourselves. For when I find a man that does not love himself, how shall I commit his neighbour whom he should love as himself to him? And who is p. 395 there, you will say, who does not love himself? Who is there? See, \u201cHe that loveth iniquity hateth his own soul.\u201d 3015 Does he love himself, who loves his body, and hates his soul to his own hurt, to the hurt of both his body and soul? And who loves his own soul? He that loveth God with all his heart and with all his mind. To such an one I would at once entrust his neighbour. \u201cLove your neighbour as yourselves.\u201d\n7. One may say, \u201cWho is my neighbour?\u201d Every man is your neighbour. Had we not all the same two parents? Animals of every species are neighbours one to the other, the dove to the dove, the leopard to the leopard, the asp to the asp, the sheep to the sheep, and is not man neighbour to man? Call to mind the ordering of the creation. God spake, the waters brought forth swimming creatures, great whales, fish, birds, and such like things. Did all the birds come of one bird? Did all vultures come of one vulture? Did all doves come of one dove? Did all snakes come of one snake? or all gilt-heads of one gilt-head? 3016 or all sheep of one sheep? No, the earth assuredly brought forth all these kinds together. But when it came to man, the earth did not bring forth man. One father was made for us; not even two, father and mother: one father, I say, was made for us, not even two, father and mother; but out of the one father came the one mother; the one father came from none, but was made by God, and the one mother came out of him. Mark then the nature of our race: we flowed out of one fountain; and because that one was turned to bitterness, we all became from a good, a wild olive tree. And so grace came also. One begat us unto sin and death, yet as one race, yet as neighbours one to another, yet as not merely like, but related to each other. There came One against one; against the one who scattered, One who gathereth. Thus against the one who slayeth, is the One who maketh alive. \u201cFor as in Adam all die, even so in Christ shall all be made alive.\u201d 3017 Now as whosoever is born of the first, dieth; so whosoever believeth in Christ is made alive. Provided, that is, that he have \u201cthe wedding garment,\u201d and be invited as one who is to remain, and not to be cast out.\n8. So then, my Brethren, have charity. I have explained it to be this garment, this \u201cwedding garment.\u201d Faith is praised, it is plain, it is praised: but what kind of faith this is, the Apostle distinguishes. For certain who boasted of faith, and had not a good conversation, the Apostle James rebukes and says, \u201cThou believest there is one God, thou doest well; the devils also believe and tremble.\u201d 3018 Call to mind with me whereupon Peter was praised, whereupon called blessed. Was it because he said, \u201cThou art the Christ, the Son of the living God\u201d? 3019 He who pronounced Him blessed, regarded not the sound of the words, but the affection of the heart. For would ye know that Peter\u2019s blessedness lay not in these words? The devils also said the same. \u201cWe know Thee who Thou art, the Son of God.\u201d 3020 Peter confessed Him to be \u201cthe Son of God;\u201d the devils confessed Him to be \u201cthe Son of God.\u201d \u201cDistinguish, my lord, distinguish between the two.\u201d I do make a plain distinction. Peter spake in love, the devils from fear. And again Peter says, \u201cI am with Thee, even unto death.\u201d 3021 The devils say, \u201cWhat have we to do with Thee?\u201d So then thou who art come to the feast, glory not of faith only. Distinguish well the nature of this faith; and then in thee is recognised \u201cthe wedding garment.\u201d Let the Apostle make the distinction, let him teach us; \u201cneither circumcision availeth anything, nor uncircumcision, but faith.\u201d 3022 Tell us, what faith? do not even the devils believe and tremble? I will tell thee, he says, and listen, I will now draw the distinction, \u201cBut faith which worketh by love.\u201d What faith, then, and of what kind? \u201cThat which worketh by love.\u201d \u201cThough I have all knowledge,\u201d he says, \u201cand all faith, so that I could remove mountains, and have not charity, I am nothing.\u201d Have faith with love; for love without faith ye cannot have. This I warn, this I exhort, this in the name of the Lord I teach you, Beloved, that ye have faith with love; for ye may possibly have faith without love. I do not exhort you to have faith, but love. For ye cannot have love without faith; the love I mean of God and your neighbour; whence can it come without faith? How doth he love God, who doth not believe on God? How doth the fool love God, \u201cwho saith in his heart, there is no God\u201d? 3023 Possible it is that ye may believe that Christ hath come and not love Christ. But it is not possible that ye should love Christ, and yet say that Christ hath not come.\n9. So then, have faith with love. This is the \u201cwedding garment.\u201d Ye who love Christ, love one another, love your friends, love your enemies. Let not this be hard to you. What then do ye lose thereby, when ye gain so much? What? dost thou ask of God as some great favour, that thine enemy may die? This is not \u201cthe wedding garment.\u201d Turn thy thoughts to the Bridegroom Himself hanging upon the Cross for thee, and praying to His Father for His enemies; \u201cFather,\u201d saith He, \u201cforgive them, for they know not what they do.\u201d 3024 Thou hast seen the Bridegroom speaking thus; see too p. 396 the friend of the Bridegroom, a guest \u201cwith the wedding garment.\u201d Look at the blessed Stephen, how he rebukes the Jews as though in rage and resentment, \u201cYe stiffnecked and uncircumcised in heart and ears, ye have resisted the Holy Ghost. Which of the Prophets have not your fathers killed?\u201d 3025 Thou hast heard how severe he is with his tongue. And at 3026 once thou art prepared to speak against any one; and I would it were against him who offendeth God, and not who offendeth thee. One offendeth God, and thou dost not rebuke him; he offendeth thee, and thou criest out; where is that \u201cwedding garment\u201d? Ye have heard therefore how Stephen was severe; now hear how he loved. He offended those whom he was rebuking, and was stoned by them. And as he was being overwhelmed and bruised to death by the hands of his furious persecutors on every side, and the blows of the stones, he first said, \u201cLord Jesus Christ, receive my spirit.\u201d 3027 Then after he had prayed for himself standing, he bent the knee for them who were stoning him, and said, \u201cLord, lay not this sin to their charge; let me die in my body, but let not these die in their souls. And when he had said this, he fell asleep.\u201d 3028 After these words he added no more; he spake them and departed; his last prayer was for his enemies. Learn ye hereby to have \u201cthe wedding garment.\u201d So do thou too bend the knee, and beat thy forehead against the ground, and as thou art about to approach the Table of the Lord, the Feast of the Holy Scriptures, do not say, \u201cO that mine enemy might die! Lord, if I have deserved ought of Thee, slay mine enemy.\u201d Because if so be that thou sayest so, dost thou not fear lest He should answer thee, \u201cIf I should choose to slay thine enemy, I should first slay thee. What! dost thou glory because thou hast now come invited hither? Think only what thou wast but a little while ago. Hast thou not blasphemed Me? hast thou not derided Me? didst thou not wish to wipe out My Name from off the earth? Yet now thou dost applaud thyself because thou hast come invited hither! If I had slain thee when thou wast Mine enemy, how could I have made thee My friend? Why, by thy wicked prayers dost thou teach Me to do, what I did not in thine own case?\u201d Yea rather God saith to thee, \u201cLet me teach thee to imitate Me. When I was hanging on the Cross, I said, \u2018Forgive them, for they know not what they do.\u2019 3029 This lesson I taught My brave soldier. Be thou My recruit against the devil. In no other way wilt thou fight at all unconquerably, unless thou dost pray for thine enemies. Yet by all means ask this, yea ask this very thing, ask that thou mayest persecute thine enemy; but ask it with discernment; distinguish well what thou askest. See, a man is thine enemy; answer me, what is it in him which is at enmity with thee? Is it in this, that he is a man, that he is at enmity with thee? No. What then? That he is evil. In that he is a man, in that he is that I made him, he is not at enmity with thee.\u201d He saith to thee, \u201cI did not make man evil; he became evil by disobedience, who obeyed the devil 3030 rather than God. What he has made himself, is at enmity with thee; in that he is evil, he is thine enemy; not in that he is a man. For I hear the word \u201cman,\u201d and \u201cevil;\u201d the one is the name of nature, the other of sin; the sin I cure; and the nature I preserve.\u201d And so thy God saith to thee, \u201cSee, I do avenge thee, I do slay thine enemy; I take away that which makes him evil, I preserve that which constitutes him a man: now if I shall have made him a good man, have I not slain thine enemy, and made him thy friend?\u201d So ask on what thou art asking, not that the men may perish, but that these their enmities may perish. For if thou pray for this, that the man may die; it is the prayer of one wicked man against another; and when thou dost say, \u201cSlay the wicked one,\u201d God answereth thee, \u201cWhich of you?\u201d\n10. Extend your love then, and limit it not to your wives and children. Such love is found even in beasts and sparrows. Ye know the sparrows and the swallows how they love their mates, how together they hatch their eggs, and nourish their young together, by a sort of free 3031 and natural kindliness, and with no thought of a return. For the sparrow does not say, \u201cI will nourish my young, that when I am grown old, they may feed me.\u201d He has no such thought; he loves and feeds them, for the love of them; displays the affection of a parent, and looks for no return. And so, I know, I am sure, do ye love your children. \u201cFor the children ought not to lay up for the parents, but the parents for the children.\u201d 3032 Yea upon this plea it is that many of you excuse your covetousness, that ye are getting for your children, and are laying by for them. 3033 But I say, extend your love, let this love grow; for to love wives and children, is not yet that \u201cwedding garment.\u201d Have faith to Godward. First love God. Extend yourselves out to God; and whomsoever ye shall be able, draw on to God. There is thine enemy: let him be drawn to God. There is a son, a wife, a servant; let them be all drawn to God. There is a stranger; let him be drawn to God. There is an enemy; let him be drawn to God. Draw, p. 397 draw on thine enemy; by drawing him on he shall cease to be thine enemy. So let charity be advanced, so be it nourished, that being nourished it may be perfected; so be \u201cthe wedding garment\u201d put on; so be the image of God, after which we were created, by this our advancing, engraven anew in us. For by sin was it bruised, and worn away. How is it bruised? how worn away? When it is rubbed against the earth? And what is, \u201cWhen it is rubbed against the earth\u201d? When it is worn by earthly lusts. For \u201cthough man 3034 walketh in this image, yet is he disquieted in vain.\u201d 3035 Truth is looked for in God\u2019s image, not vanity. By the love of the truth then be that image, after which we were created, engraven anew, and His Own tribute rendered to our C\u00e6sar. For so ye have heard from the Lord\u2019s answer, when the Jews tempted Him, as He said, \u201cWhy tempt ye Me, ye hypocrites; show Me the tribute money,\u201d 3036 that is, the impress and superscription of the image. Show me what ye pay, what ye get ready, what is exacted of you. And \u201cthey showed Him a denarius;\u201d and \u201cHe asked whose image and superscription it had.\u201d They answered, \u201cC\u00e6sar\u2019s.\u201d So C\u00e6sar looks for his own image. It is not C\u00e6sar\u2019s will that what he ordered to be made should be lost to him, and it is not surely God\u2019s will that what He hath made should be lost to Him. C\u00e6sar, my Brethren, did not make the money; the masters of the mint 3037 make it; the workmen have their orders, he issues his commands to his ministers. His image was stamped upon the money; on the money was C\u00e6sar\u2019s image. And yet he requires what others have stamped; he puts it in his treasures; he will not have it refused him. Christ\u2019s coin is man. In him is Christ\u2019s image, in him Christ\u2019s Name, Christ\u2019s gifts, Christ\u2019s rules of duty. 3038\nThe great Church in Carthage where the bodies of the Martyr Sts. Perpetua and Felicitas lay. See Ben. ed. in Sermon xix. note.\n392:2986 392:2987 392:2988 392:2989 392:2990 392:2991 392:2992 392:2993 392:2994 392:2995 392:2996 393:2997 393:2998 393:2999 393:3000 393:3001\nSee note, Serm. viii. (lviii. Ben.) 13 (xi.).\n393:3002 393:3003 393:3004 393:3005 394:3006 394:3007\n1 Cor. xii. 29, etc.\n394:3008 394:3009 394:3010 394:3011 394:3012 394:3013 394:3014 395:3015\nPs. 11.5, Sept. (xi. 5, English version).\n395:3016 395:3017 395:3018 395:3019 395:3020 395:3021 395:3022 395:3023 395:3024 396:3025 396:3026 396:3027 396:3028 396:3029 396:3030\nZabulo; Lactant. De Mort. Pers. 16.\n396:3031 396:3032 396:3033\nVid. Serm. xxxvi. (lxxxvi. Ben.) 11 (ix., x.).\n397:3034 397:3035\nPs. 39.6, Sept. (xxxix. 6 English version).\n397:3036 397:3037 397:3038","title":"Nicene and Post-Nicene Fathers, Vol. VI: Sermons on Selec...","type":"page"}