82. Being known to be so great a man, therefore, and having thus given answers to those who visited him, he returned again to the inner mountain, and maintained his wonted discipline. And often when people came to him, as he was sitting or walking, as it is written in Daniel", he became dumb, and after a season he resumed the thread of what he had been saying before to the brethren who were with him. And his companions perceived that he was seeing a vision. For often when he was on the mountains he saw what was happening in Egypt, and told it to Serapion the bishop*5, who was indoors with him, and who saw that Antony was wrapped in a vision. Once as he was sitting and working, he fell, as it were, into a trance, and groaned much at what he saw. ‘Then after a time, having turned to the bystanders with groans and trembling, he prayed, and falling on his knees remained.so a long time. And having arisen the old man wept. His companions, therefore, trembling and, terrified, desired to learn from him what it was. And they troubled him much, until he was forced to speak. And with many groans he spake as follows: ‘O, my children, it were better to die before what has appeared in the vision come to 13 Heb. i. 2. 14 Dan. iv. 19 (v. 16 LXX). r 15 Of Thmuis, the friend 4nd correspondent of Athanasius; ' see below, § gt.
218 VITASS: pass.’ ‘And when again they asked him, having burst into tears, he said, ‘Wrath is about to seize the Church, and it is on the point of being given up to men who are like senseless beasts. For I saw the table of the Lord’s House, and mules standing around it on all sides in a ring, and kicking the things therein, just like a herd kicks when it leaps in confusion. And you saw,’ said he, ‘how I groaned, for I heard a voice saying, ‘‘ My altar shall be defiled.”’ These things the old man saw, and after two years the present *° inroad of the Arians and the plunder of the churches took place, when they violently carried off the vessels,and made the heathen carry them; and when they forced the heathen from the prisons to join in their services, and in their presence did upon the Table as they would. Then we all understood that these kicks of the mules signified to Antony what the Arians, senselessly like beasts, are now doing. But when he saw this vision, he comforted those with him, saying, ‘ Be not downcast, my children; for as the Lord has been angry, so again will He heal us, and the Church shall soon again receive her own order, and shall shine forth as she is wont. And you shall behold the persecuted restored, and wickedness again withdrawn to its own hiding-place, and pious faith speaking boldly in every place with all freedom. Only defile? not yourselves with the Arians, for 16 Cf. below, ‘ what the Arians are zow doing.’ This incidental notice of time fixes the date of the present passage. Weingarten in vain attempts to extract some other sense from the Greek, which is plainness itself. It also fixes the date of Antony’s death to within two years of the troubles in question. The Benedictines refer the troubles to the intrusion of Gregory ‘ in 341’ (really 339), and the apparently unprecedented character ascribed to the outrages by Antony is in favour of this, as well as the fact (Zucyc. 3) that in 339 the heathen are said to have offered sacrifice in the churches. But the latter is only in superficial agreement with the Greek text of the present passage, which speaks of Avian ovvdéeus at which heathen were impressed to be present, apparently to make some show of a congregation. The Evagrian version, indeed, adds that the Gentiles on this occasion also carried on idolatrous rites in the Church and polluted the baptisteries; but Evagrius is in the habit of interpolating little details from his own knowledge or opinion (e.g. 16, ‘Ita exorsus,’ &c., 26, ‘qui vinctas hominum linguas solvebat,’ 58, ‘qui effosso pro Christo oculo sub Maximiano,’ &c.), and in this case appears to borrow from Excycl. 3. Again, the writer of the Vzta was not present (‘the bystanders’ supra; ‘they troubled him;’ ‘they asked him;’...and in/fr.
‘those with him’) when the Vision took place: but when, two years later, it was interpreted by events, he was in the company of those who had been with Antony at the time (7z/r. ‘then we ald understood’), This (on the assumption of Athanasian authorship) excludes the ie 339, when Athanasius fled to Italy, and compels us to refer the Vision to the troubles of 356 (Aol. Fug. 6, 7. fist. Ar. 55, 56, Ep. ad Lucif.), after which Athanasius fled to the desert and was in the company of the monks. This conclusion is in independent agreement with (1) the fact, decisive by itself, that Antony is still alive in 345, when Nestorius became Prefect of Egypt (§ 86, note 3), i.e. six years after the troubles of 3393 (2) the evidence that Antony was still living about 353 a.D. (Epist. Ammon. de Pachom. et Theod. 20, 21, in Act. SS. Mai. tom. iii.
Appendix 70 C E, Tillemont vii. 123), and (3) the statement of Jerome (Chron.) that Antony died in 356. Against it Weingarten urges the prophecy of restored peace to the Church (infr.), as pointing to a time after the overthrow of Arianism. This is of little weight, for the prophecy expresses only what must have been the hope and belief of all. The prologue, which Tillemont (viii. 227) thinks must have been written in a time of peace at Alexandria, is not sufficiently explicit on the point to weigh against the plain sense of the present passage.
17 Cf. the Second Letter to monks (Letter 53).
their teaching is not that of the Apostles, but that of demons and their father the devil; yea, rather, it is barren and senseless, and without light understanding, like the senselessness of these mules.’
83. Such are the words of Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man. For it is the promise of the Saviour, when He saith, ‘If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you's,” And again, ‘ Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive’9.’ And He himself it is who saith to His disciples and to all who believe on Him, ‘ Heal the sick, cast out demons; freely ye have received, freely give 7°.’
84. Antony, at any rate, healed not by commanding, but by prayer and speaking the name of Christ. So that it was clear to all that it was not he himself who worked, but the Lord who showed mercy by his means and healed the sufferers. But Antony’s part was only prayer and discipline, for the sake of which he stayed in the mountain, rejoicing in the contemplation of divine things, but grieving when troubled by much people, and dragged to the outer mountain. For all judges used to ask him to come down, because it was impossible for them to enter on account of their following of litigants. But nevertheless they asked him to come that they might but see him. When therefore he avoided it and refused to go to them, they remained firm, and sent to him all the more the prisoners under charge of soldiers, that on account of these he might come down. Being forced by necessity, and seeing them lamenting, he came into the outer mountain, and again his labour was not unprofitable. For his coming was advantageous and serviceable to many; and he was of profit to the judges, counselling them to prefer justice to all things; to fear God, and to know, ‘that with what judgment they judged, they should be judged *.’ But he loved more than all things his sojourn in the mountain.
85. At another time, suffering the same compulsion at the hands of them who had need, and after many entreaties from the commander of the soldiers, he came down, and when he was come he spoke to them shortly of the things which make for salvation, and concerning those who wanted him, and was hastening away. But when the duke, as he is called, entreated him to stay, he replied that he could not linger among them, and persuaded him by a pretty simile, say- « Matt. vii. 2.
ANTONY. ate ing, ‘ Fishes, if they remain long on dry land, die. And so monks lose their strength if they loiter among you and spend their time with you. Wherefore as fish must hurry to the sea, so must we hasten to the mountain. Lest haply if we delay we forget the things within us.’ And the general having heard this and many other things from him, was amazed and said, ‘Of a truth this man is the servant of God. For, unless he were beloved of God, whence could an ignorant man have such great understanding?”
86. And a certain general, Balacius by name, persecuted us Christians bitterly on account of his regard for the Arians—that name of ill-omen. And as his ruthlessness was so great that he beat virgins, and stripped and scourged monks, Antony at this time wrote a letter as follows, and sent it to him. ‘I see wrath coming upon thee, wherefore cease to persecute the Christians, lest haply wrath catch hold of thee, for even now it is on the point of coming upon thee?.’ But Balacius laughed and threw the letter on the ground, and spit on it, and insulted the bearers, bidding them tell this to Antony: ‘Since thou takest thought for the monks, soon I will come after thee also.’ And five days had not passed before wrath came upon him. For Balacius and Nestorius, the Prefect of Egypt3, went forth to the first haltingplace from Alexandria, which is called Chereu, and both were on horseback, and the horses belonged to Balacius, and were the quietest of all his stable. But they had not gone far towards the place when the horses began to frisk with one another as they are wont to do; and suddenly the quieter, on which Nestorius sat¢, with a bite dismounted Balacius, and attacked him, and tore his thigh so badly with its teeth that he was borne straight back to the city, and in three days died. And all wondered because what Antony had foretold had been so speedily fulfilled.
87. Thus, therefore, he warned the cruel. But the rest who came to him he so instructed that they straightway forgot their lawsuits, and felicitated those who were in retirement fromthe world. And he championed those who were wronged in such a way that you would imagine that he, and not the others, was the sufferer. Further, he was able to be of such use to all, that many soldiers and men who had great possessions laid aside the burdens of life, and became monks for the rest of their days. And it was as if a physician had been given by God 2 In Hist. Ar. x4 the letter ae to ee but to ry, who died on June 26, 345 (Gwatkin, p. 105). <p eed es was eee ee (Index to Fest. Letters, where the year ‘345’ is from August 344 to August 345): i 4 Inthe Hist. Ar. itis simply stated that balacius was bitten by his own horse. The present passage looks like a more careful restatement.
to Egypt. For who in grief met Antony and did not return rejoicing? Who came mourning for his dead and did not forthwith put off his sorrow? Who came in anger and was not converted to friendship? What poor and lowspirited man met him who, hearing him and looking upon him, did not despise wealth and console himself in his poverty? What monk, having being neglectful, came to him and became not all the stronger? What young man having come to the mountain and seen Antony, did not forthwith deny himself pleasure and love temperance? Who when tempted by a demon, came to him and did not find rest? And who came troubled with doubts and did not get quietness of mind?
88. For this was the wonderful thing in Antony’s discipline, that, as I said before, having the gift of discerning spirits, he recognised their movements, and was not ignorant whither any one of them turned his energy and made his attack. And not only was he not deceived by them himself, but cheering those who were troubled with doubts, he taught them how to defeat their plans, telling them of the weakness and craft of those who possessed them. Thus each one, as though prepared by him for battle, came down from the. mountainbraving the designs of the devil and his demons. How many maidens who had suitors, having but seen Antony from afar, remained maidens for Christ’s sake. And people came also from foreign parts to him, and like all others, having got some benefit, returned, as though set forward by a father. And certainly when he died, all as having been bereft of a father, consoled themselves solely by their remembrances of him, preserving at the same time his counsel and advice.
89. It is worth while that I should relate, and that you, as you wish it, should hear what his death was like. For this end of his is worthy of imitation. According to his custom he visited the monks in the outer mountain, and having learned from Providence that his own end was at hand, he said to the brethren, ‘This is my last visit to you which I shall make. And I shall be surprised if we see each other again in this life. At length the time of my departure is at hand, for I am near a hundred and five years old.’ And when they heard it they wept, and embraced, and kissed the old man. But he, as though sailing from a foreign city to his own, spoke joyously, and exhorted them ‘ Not to grow idle in their labours, nor to become faint in their training, but to live as though dying daily. And as he ‘had said before, zealously to guard the soul from foul thoughts, eagerly to imitate the Saints, and to have nought to do with the Meletian schismatics, for you know their wicked and profane character. Nor have any fellowship with the Arians, for their impiety is clear to all. Nor be disturbed if you see the judges protect them, for it shall cease, and their pomp is mortal and of short duration. Wherefore keep yourselves all the more untainted by them, and observe the traditions of the fathers, and chiefly the holy faith in our Lord Jesus Christ, which you have learned from the Scripture, and of which you have often been put in mind by me.’
go. But when the brethren were urging him to abide with them and there to die, he suffered it not for many other reasons, as he showed by keeping silence, and especially for this:—The Egyptians are wont to honour with funeral rites, and to wrap in linen cloths at death the bodies of good men, and especially of the holy martyrs; and not to bury them underground, but to place them on couches, and to keep them in their houses, thinking in this to honour the departed. And Antony often urged the bishops to give commandment to the people on this matter. In like manner he taught the laity and reproved the women, saying, ‘ that this thing was neither lawful nor holy at all. For the bodies of the patriarchs and prophets are until now preserved in tombs, and the very body of the Lord was laid in a tomb, and a stone was laid upon it, and hid it until He rose on the third day4*.’, And thus saying, he showed that he who did not bury the bodies of the dead after death transgressed the law, even though they were sacred. For what is greater or more sacred than the body of the Lord? Many therefore having heard, henceforth buried the dead underground, and gave thanks to the Lord that they had been taught rightly.
gt. But he, knowing the custom, and fearing that his body would be treated this way, hastened, and having bidden farewell to the monks in the outer mountain entered the inner mountain, where he was accustomed to: abide. And after a few months he fell sick. Having summoned those who were there— they were two in number who had remained in the mountain fifteen years, practising the discipline and attending on Antony on account of his age—he said to them, ‘I, as it is written 5, go the way of the fathers, for I perceive that I am called by the Lord. And do you be watchful and destroy not your long discipline, but as though now making a beginning, zealously preserve your determination. For ye know the treachery of the demons, how fierce they are, but how little power they have. Wherefore fear them not, but rather ever breathe Christ, and trust Him. Live as though dying 42 Cf. John xix. 41; Matt. xxvii. 60. 5 Josh. xxiii. 14.
daily. Give heed to yourselves, and remember the admonition you have heard from me. Have no fellowship with the schismatics, nor any dealings at all with the heretical Arians. For you know how I shunned them on account of their hostility to Christ, and the strange doctrines of their heresy. Therefore be the more earnest always to be followers first of God and then of the Saints; that after death they also may receive you as well-known friends into the eternal habitations. Ponder over these things and think of them, and if you have any care for me and are mindful of me as of a father, suffer no one to take my body into Egypt, lest haply they place me in the houses ©, for to avoid this I entered into the mountain and came here. Moreover you know how I always put to rebuke those who had this custom, and exhorted them to cease from it. Bury my body, therefore, and hide it underground yourselves, and let my words be observed by you that no one may know the place ™ but you alone. For at the resurrection of the dead I shall receive it incorruptible from the Saviour. And divide my garments. To Athanasius the bishop give one sheepskin and the garment whereon I am laid, which he himself gave me new, but which with me has grown old. To Serapion the bishop give the other sheepskin, and keep the hair garment yourselves 7. For the rest fare ye well, my children, for Antony is departing, and is with you no more.’
92. Having said this, when they had kissed him, he lifted up his feet, and as though he saw friends coming to him and was glad because of them—for as he lay his countenance appeared joyful—he died and was gathered to the fathers. And they afterward, according to his commandment, wrapped him up and buried him, hiding his body underground. And no one knows to this day where it was buried, save those two only. But each of those who received the sheepskin of the blessed Antony and the garment worn by him guards it as a precious treasure. For even to look on them is as it were to behold Antony; and he who is clothed in them seems with joy to bear his admonitions.
93. This is the end of Antony’s life in the body 6a ‘The body of Antony was discovered ‘by a revelation’ in 561, and translated to Alexandria. When the Saracens conquered Egypt it was transferred to Constantinople, and lastly in the tenth century was carried to Vienne by a French Seigneur. The first and last links of this history are naturally precarious. The translation to Alexandria is vouched for by Victor of Tunis (Ch7on.) who was in the neighbourhood at the time, 7 Jerome, in his life of Paul of Thebes, relates that Antony received from Paul, and ever afterwards wore on festivals, his tunic of palm-leaves. If this ‘legacy more glorious than the purple of a king’ (zt. Paul. c. 13) had any existence, it would certainly not have been forgotten by Antony in disposing of his worldly goods. The silence of the Life of Antony throws discredit ’ on Jerome’s whole account of Paul.
and the above was the beginning of the discipline. Even if this account is small compared with his merit, still from this reflect how great Antony, the man of God, was. Who from his youth to so great an age preserved a uniform zeal for the discipline, and neither through old age was subdued by the desire of costly food, nor through the infirmity of his body changed the fashion of his clothing, nor washed even his feet with water, and yet remained entirely free from harm. For his eyes were undimmed and quite sound and he saw clearly; of his teeth he had not lost one, but they had become worn to the gums through the great age of the old man. He remained strong both in hands and feet; and while all men were using various foods, and washings and divers garments, he appeared more cheerful and of greater strength. And the fact that his fame has been blazoned everywhere; that all regard him with wonder, and that those who have never seen him long for him, is clear proof of his virtue and God’s love of his soul. For not from writings, nor from worldly wisdom, nor through any art, was Antony renowned, but solely from his piety towards God. That this was the gift of God no one will deny. For from whence into Spain and into Gaul, how into Rome and Africa, was the man heard of who abode hidden in a mountain, unless it ANTONY. 2on ANTONY. 2on was God who maketh His own known everywhere, who also promised this to Antony at the beginning? For even if they work secretly, even if they wish to remain in obscurity, yet the Lord shows them as lamps to lighten all, that those who hear may thus know that the precepts of God are able to make men prosper and thus be zealous in the path of virtue.
94. Read these words, therefore, to the rest of the brethren that they may learn what the life of monks ought to be; and may believe that our Lord and Saviour Jesus Christ glorifies those who glorify Him: and leads those who serve Him unto the end, not only to the kingdom of heaven, but here also—even though they hide themselves and are desirous of withdrawing from the world—makes them illustrious and well known everywhere on account of their virtue and the help they render others. And if need be, read this among the heathen, that even in this way they may learn that our Lord Jesus Christ is not only God and the Son of God, but also that the Christians who truly serve Him ‘and religiously believe on Him, prove, not only that the demons, whom the Greeks themselves think to be gods, are no gods, but also tread them under foot and put them to flight, as deceivers and corrupters of mankind, through Jesus Christ our Lord, to whom be glory for ever and ever. Amen, NPE BISCO R@ Smee Galle ET LIBYA EPISTOLA aE NCY GELGA: WRITTEN A.D. 356.
Tuts letter was addressed by St. Athanasius to the bishops of his Province after his expulsion by Syrianus (Feb. 8, 356), and when the nomination of George the contractor to the Alexandrian See was already known (§ 7). But no details of the persecution of the orthodox in Egypt had reached Athanasius when he wrote, in fact he mentions it as only beginning (§ 5). This points to about the Easter of 356; see Prolegg. ch. il. § 8 (1). The tract thus opens the series of anti-Arian works composed during the ‘third exile.’ It has indeed been inferred (by Baronius and others) from § 22 that the letter was written thirty-six years after the Nicene Synod, ie. in 361. But it was certainly written before the arrival of George, and in the passage referred to it is the first condemnation of Arius by Alexander, and not the Council of Niczea, that is placed thirty-six years ago. The primary purpose of the letter is to warn the bishops against a formulary which was on the point of being circulated for their acceptance on pain of banishment (§ 5). The creed in question cannot now be identified,—but it was very possibly the Sirmian Creed of 351 (de Synod. 27), not formally Arian, but evading the Nicene test (§ 10). He begins, accordingly, after a general warning (1—4) against being imposed upon by mere words, and a statement (5) of the tactics of his opponents, by urging the bishops to hold to the faith of Niczea, in contrast to the shifling professions of its opponents (6—8), and to be satisfied with nothing short of an explicit repudiation of Arianism (9—11). In the Second Part of the Letter he turns to doctrine.
He states (12) the original Arian position, and confronts it (13) with passages from Scripture. He challenges the Arians (14) to state any clear belief as to the nature of the Word, which shall reconcile their premises with the language of Holy Writ (15, 16). He explains Prov. viii. 22 of the Incarnation, and taxes the Arians with denying this truth, like the heathen (17). He next taxes them with dissimulation, especially Arius in his profession to Constantine (18); he describes the death of Arius, and presses the charge of complicity with a man already judged by God (19). He urges the bishops (20, 21) to steadfastness and confessorship, reprobates the coalition of Meletians (22) and Arians, and finally expresses the conviction (23) that the Emperor Constantius will put an end to these outrages when informed of the true facts of the case.
The last section is an anticipation of the Apol. ad Constantium, which Athanasius was probably preparing at the same time. Not till two years later does he cast aside all hope of the Emperor and launch out in the bitter invective of the ‘Arian History’ (see Apol. pro Fuga 26, note 7).
The place where this Encyclical was written is quite uncertain, but it was most probably in the Libyan desert, or in Cyrenaica (Prolegg. wdz supr. note 10). His language (zn/r. § 5, note 7) would naturally be such as not to give, through so public a document, a clue to his pursuers.
It may be added that in many MSS., and in the editions previous to 1698, this tract was counted as the first of the ‘five’ (or in some cases ‘six’) Orationes contra Arianos. For a discussion of this error, see Montfaucon’s Monta to this tract and to the four Ovationes.
Ome Ee DISHORS sO Ra BGY EA: CHAPTER I.
1. Christ warned His followers against Salse prophets.
ALL things whatsoever our Lord and Saviour Jesus Christ, as Luke wrote, ‘both hath done and taught', He effected after having appeared for our salvation; for He came, as John saith, ‘not to condemn the world, but that the world through Him might be saved?.’ And among the rest we have especially to admire this instance of His goodness, that He was not silent concerning those who should fight against us, but plainly told us beforehand, that, when those things should come to pass, we might straightway be found with minds established by His teaching. For He said, ‘ There shall arise false prophets and false Christs, and shall shew great signs and wonders; insomuch that, if it were possible, the very elect shall be deceived. Behold, I have told you before3.’ Manifold indeed and beyond human conception are the instructions and gifts of grace which He has laid up in us; as the pattern of heavenly conversation, power against demons, the adoption of sons, and that exceeding great and singular grace, the knowledge of the Father and of the Word Himself, and the gift of the Holy Ghost. But the mind of man is prone to evil exceedingly; moreover, our adversary the devil, envying us the possession of such great blessings, goeth about seeking to snatch away the seed of the word which is sown within us. Wherefore as if by His prophetic warnings He would seal up His instructions in our hearts as His own peculiar treasure, the Lord said, ‘Take heed that no man deceive you: for many shall come in My name, saying, I am he; and the time draweth near; and they shall deceive many: go ye not therefore after them+.’ This is a great gift which the Word has bestowed upon us, that we should not be deceived by appearances, but that, howsoever these things are concealed, we: should all the more distinguish them by the grace of the Spirit. For whereas the inventor of wickedness and great spirit of evil, the devil, is utterly hateful, and as soon as he shews himself is rejected5 of all men,—as a serpent, as a dragon, as a lion seeking whom he may seize upon and devour,—therefore he conceals and covers what he really is, and craftily personates that Name which all men desire, so that deceiving by a false appearance, he may thenceforth fix fast in his own chains those whom he has led astray. And as if one that desired to kidnap the children of others during the absence of their parents, should personate their appearance, and so putting a cheat on the affections of the offspring, should carry them far away and destroy them; in like manner this evil and wily spirit the devil, having no confidence in himself, and knowing the love which men bear to the truth, personates its appearance, and so spreads his own poison among those that follow after him.
2. Satan pretending to be holy, ts detected by the Christian.
Thus he deceived Eve, not speaking his own, but artfully adopting the words of God, and perverting their meaning. Thus he suggested evil to the wife of Job, persuading her to feign affection for her husband, while he taught her to blaspheme God. ‘Thus does the crafty spirit mock men by false displays, deluding and drawing each into his own pit of wickedness. When of old he deceived the first man Adam, thinking that through him he should have all men subject unto him, he exulted with great boldness and said, ‘My hand hath found as a nest the riches of the people; and as one gathereth eggs that are left, have I gathered all the earth; and there is none that shall escape me or speak against AD EPISCOPOS AZGYPTI.
me®” But when the Lord came upon earth, and the enemy made trial of His human Economy, being unable to deceive the flesh which He had taken upon Him, from that time forth he, who promised himself the occupation of the whole world, is for His sake mocked even by children: that proud one is mocked as a sparrow7. For now the infant child lays his hand upon the hole of the asp, and laughs at him that, deceived Eve®; and all that rightly believe in the Lord tread under foot him that said, ‘I will ascend above the heights of the clouds: I will be like the Most High9.’ Thus he suffers and is dishonoured; and although he still ventures with shameless confidence to disguise himself, yet now, wretched spirit, he is detected the rather by them that bear the Sign on their foreheads; yea, more, he is rejected of them, and is humbled, and put to shame. For even if, now that he is a creeping serpent, he shall transform himself into an angel of light, yet his deception will not profit him; for we have been taught that ‘though an angel from heaven preach unto us any other gospel than that we have received, he is anathema?.’
3. And although, again, he conceal his natural falsehood, and pretend to speak truth with his lips; yet are we ‘not ignorant of his devices3,’ but are able to answer him in the words spoken by the Spirit against him; ‘But unto the ungodly, said God, why dost thou preach My laws?’ and, ‘ Praise is not seemly in the mouth of a sinner4.’ For even though he speak the truth, the deceiver is not worthy of credit. And whereas Scripture shewed this, when relating his wicked artifices against Eve in Paradise, so the Lord also reproved him,— first in the mount, when He laid open ‘the folds of his breast-plates,’ and shewed who the crafty spirit was, and proved that it was not one of the saints®, but Satan that was tempting Him. For He said, ‘Get thee behind Me Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve7.’ And again, when He put a curb in the mouths of the demons that cried after Him from the tombs. For although what they said was true, and they lied not then, saying, ‘Thou art the Son of God,’ and ‘the Holy One of God®;’ yet He would not that the truth should proceed from an unclean mouth, and especially from such as them, lest under pretence thereof they should mingle with it their own malicious devices, and sow these also while eae) es ne od