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form, between exposition and exhortation, which serves perhaps better than any other, first, to secure attention, and then to convey to an attentive hearer the full purport of the holy words as they stand in the Bible, and to communicate to him the very impression, which the preacher himself had received from the text. Accordingly they come in not unfitly in this series, by way of specimen of the hortatory Sermons of the ancients, as St. Cyril's, of their Catechetical Lectures, and St. Cyprian's, of the Pastoral Letters, which were circulated among them.

The date of these Homilies is not exactly known: but it is certain that they were delivered at Antioch, were it only from Hom. xxi. §. 9. ad fin. Antioch was at that time, in a temporal sense, a flourishing Church, maintaining 3,000 widows and virgins", maimed persons, prisoners, and ministers of the altar; although, St. Chrysostom adds, its income was but that of one of the lowest class of wealthy individuals. It was indeed in a state of division, on account of the disputed succession in the Episcopate between the followers of Paulinus and Meletius since the year 362: but this separation affected not immediately any point of doctrine; and was in a way to be gradually worn out, partly by the labours of St. Chrysostom himself, whose discourse concerning the Anathema seems to have been occasioned by the too severe way in which the partizans on both sides allowed themselves to speak of each other. It may be that he had an eye to this schism in his way of handling those parts of the Epistles to the Corinthians, which so earnestly deprecate the spirit of schism and of party, and the calling ourselves by human names.

The Text which has been used in this Translation is the Benedictine, corrected however in many places by that of Savile. The Benedictine Sections are marked in the margin, thus (2.) For the Translation, the Editors are indebted to the d Hom. 66. on St. Matt. t. ii. p. 422. ed. Savil.

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Reverend HUBERT KESTELL CORNISH, M.A. late Fellow of Exeter College, and to the Reverend JOHN MEDLEY, M.A. of Wadham College, Vicar of St. Thomas' in the city of Exeter. The Indices too are almost entirely the result of Mr. Medley's valuable assistance.

J. K.

Note on Hom. xxxiv. §. 4. p. 475.

The Heretics here referred to were the Eunomians or Anomæans, so called from Eunomius their chief Teacher, (for Aetius first promulgated their opinions,) and from their maintaining not merely the inequality but the dissimilarity (rò àvóμov) of the Son's nature to that of the Father. By this he carried out Arianism, and made it more consistent and more impious. It seems that he arbitrarily selected the term ¿ysròs, " unbegotten," as setting forth not merely an attribute of the Father, but the very substance of the Godhead, and upon this proceeded, of course, to deny the proper divinity of the Son, because He was confessed to be yards," begotten." And he not only thus implied, but expressly maintained, that knowing thus much of God, we know His whole Nature: whence it followed, that St. Paul's professions of ignorance referred not to the Substance, but to some parts of the Providence of God, called here," dispensations." Against this result of Eunomius' impiety, St. Chrysostom preached the series of five Homilies, "On the Incomprehensible Nature of God:" in the first of which, (t. vi. 393. ed. Savile,) he argues on this passage almost in the same words. The same fallacy may be seen refuted by St. Basil also, Ep. 234, 235; Epiph. Hær. 76. p. 989, &c; Theodoret, ii. 418; and by others. The whole doctrine as grounded on the word ayırès is exposed at large by St. Basil in his five books against Eunomius, t. i. ed. Bened. In the Appendix to that volume, Eunomius's own treatise is given. The whole forms a melancholy example, how men may deceive themselves by following after simplification and logical consistency, without due reverence for sacred things.

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