Oration XXXIV. On the Arrival of the Egyptians.

 I.  I will address myself as is right to those who have come from Egypt for they have come here eagerly, having overcome illwill by zeal, from that E

 II.  For from you hath sounded forth the Word to all men healthfully believed and preached and you are the best bringers of fruit of all men, specia

 III.  Such was Joseph your Superintendent of corn measures, whom I may call ours also who by his surpassing wisdom was able both to foresee the famin

 IV.  Of these great men and doctors and soldiers of the truth and victors, you are the nurslings and offspring of these neither times nor tyrants, re

 V.  Once thou didst praise me thy Mendesian Goats, and thy Memphite Apis, a fatted and fleshy calf, and the rites of Isis, and the mutilations of Osir

 VI.  Wherefore I embrace and salute thee, O noblest of peoples and most Christian, and of warmest piety, and worthy of thy leaders for I can find not

 VII.  But, O people of God and mine, beautiful also was your yesterday’s assembly, which you held upon the sea, and pleasant, if any sight ever was, t

 VIII.  I find two highest differences in things that exist, viz.:—Rule, and Service not such as among us either tyranny has cut or poverty has severe

 IX.  This being so, if any be on the Lord’s side let him come with us, and let us adore the One Godhead in the Three not ascribing any name of humili

 X.  What must we say of the Father, Whom by common consent all who have been preoccupied with natural conceptions share, although He hath endured the

 XI.  For my part I revere also the Titles of the Word, which are so many, and so high and great, which even the demons respect.  And I revere also the

 XII.  I dare to utter something, O Trinity and may pardon be granted to my folly, for the risk is to my soul.  I too am an Image of God, of the Heave

 XIII.  To sum up my discourse:—Glorify Him with the Cherubim, who unite the Three Holies into One Lord, and so far indicate the Primal Substance as th

 XIV.  With Luke be inspired as you study the Acts of the Apostles.  Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if ind

 XV.  Speak of God with Paul, who was caught up to the third Heaven, and who sometimes counts up the Three Persons, and that in varied order, not keepi

XIV.  With Luke be inspired as you study the Acts of the Apostles.  Why do you range yourself with Ananias and Sapphira, those vain embezzlers (if indeed the theft of one’s own property be a vain thing) and that by appropriating, not silver nor any other cheap and worthless thing, like a wedge of gold,21    Josh. vii. 21. or a didrachma, as did of old a rapacious soldier; but stealing the Godhead Itself, and lying, not to men but to God, as you have heard.  What?  Will you not reverence even the authority of the Spirit Who breathes upon whom, and when, and as He wills?  He comes upon Cornelius and his companions before Baptism, to others after Baptism, by the hands of the Apostles; so that from both sides, both from the fact that He comes in the guise of a Master and not of a Servant, and from the fact of His being sought to make perfect, the Godhead of the Spirit is testified.

ΙΔʹ. Μετὰ Λουκᾶ ἐμπνεύσθητι, ταῖς Πράξεσι τῶν ἀποστόλων προσομιλῶν. Τί μετὰ Ἀνανίου τάττῃ καὶ Σαπφείρας τῶν καινῶν νοσφιστῶν (εἴ γε καινὸν ὄντως ἡ τῶν ἰδίων κλοπὴ), καὶ ταῦτα νοσφιζόμενος, οὐκ ἀργύριον, οὐδ' ἄλλο τι τῶν εὐτελῶν καὶ μικρῶν, οἷον γλῶσσαν χρυσῆν, ἢ ψιλὴν, ἢ δίδραχμον, ὥς ποτε στρατιώτης ἄπληστος, ἀλλ' αὐτὴν κλέπτων θεότητα, καὶ ψευδόμενος, οὐκ ἄνθρωπον, ἀλλὰ Θεὸν, ὅπερ ἤκουσας; Τί; Μηδὲ τὴν ἐξουσίαν αἰδῇ τοῦ Πνεύματος, ἐφ' οὓς θέλει, καὶ ἡνίκα, καὶ ὅσον πνέοντος; Ἐπιδημεῖ τοῖς περὶ Κορνήλιον πρὸ τοῦ βαπτίσματος, ἄλλοις μετὰ τὸ βάπτισμα διὰ τῶν ἀποστόλων. Ὥστε ἀμφοτέρωθεν, ἔκ τε ὧν ἐπιφοιτᾷ δεσποτικῶς, ἀλλ' οὐ δουλικῶς, καὶ ἐξ ὧν ἐπιζητεῖται πρὸς τὴν τελείωσιν, τὴν θεότητα μαρτυρεῖσθαι τοῦ Πνεύματος.