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# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III/Chapter 1

Part III.
§35. Creation a revelation of God; especially in the order and harmony pervading the whole.
For God, being good and loving to mankind, and caring for the souls made by Him,—since He is by nature invisible and incomprehensible, having His being beyond all created existence, for which reason the race of mankind was likely to miss the way to the knowledge of Him, since they are made out of nothing while He is unmade,—for this cause God by His own Word gave the Universe the Order it has, in order that since He is by nature invisible, men might be enabled to know Him at any rate by His works. For often the artist even when not seen is known by his works. 2. And as they tell of Phidias the Sculptor that his works of art by their symmetry and by the proportion of their parts betray Phidias to those who see them although he is not there, so by the order of the Universe one ought to perceive God its maker and artificer, even though He be not seen with the bodily eyes. For God did not take His stand upon His invisible nature (let none plead that as an excuse) and leave Himself utterly unknown to men; but as I said above, He so ordered Creation that although He is by nature invisible He may yet be known by His works. 3. And I say this not on my own authority, but on the strength of what I learned from men who have spoken of God, among them Paul, who thus writes to the Romans: “for the invisible things of Him since the creation of the world are clearly seen, being understood by the things that are made;” while to the Lycaonians he speaks out and says: “We also are men of like passions with you, and bring you good tidings, to turn from these vain things unto a Living God, Who made the heaven and the earth and the sea, and all that in them is, Who in the generations gone by suffered all nations to walk in their own ways. And yet He left not Himself without witness, in that He did good, and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.” 4. For who that sees the circle of heaven and the course of the sun and the moon, and the positions and movements of the other stars, as they take place in opposite and different directions, while yet in their difference all with one accord observe a consistent order, can resist the conclusion that these are not ordered by themselves, but have a maker distinct from themselves who orders them? or who that sees the sun rising by day and the moon shining by night, and waning and waxing without variation exactly according to the same number of days, and some of the stars running their courses and with orbits various and manifold, while others move without wandering, can fail to perceive that they certainly have a creator to guide them?

## Footnotes

* ↑ Cf. below, 40. 2.
* ↑ Cf. Orat. ii. 32.
* ↑ Rom. i. 20.
* ↑ Acts xiv. 15.
* ↑ ὑμῖν and ὑμῶν below are read by several mss., and are probably correct as in the original passage.
* ↑ The ‘fixed’ stars as distinct from the planets. For the argument, cf. Plato, Legg. 966 E.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III/Chapter 2

§36. This the more striking, if we consider the opposing forces out of which this order is produced.
Who that sees things of opposite nature combined, and in concordant harmony, as for example fire mingled with cold, and dry with wet, and that not in mutual conflict, but making up a single body, as it were homogeneous, can resist the inference that there is One external to these things that has united them? Who that sees winter giving place to spring and spring to summer and summer to autumn, and that these things contrary by nature (for the one chills, the other burns, the one nourishes, the other destroys), yet all make up a balanced result beneficial to mankind,—can fail to perceive that there is One higher than they, Who balances and guides them all, even if he see Him not? 2. Who that sees the clouds supported in air, and the weight of the waters bound up in the clouds, can but perceive Him that binds them up and has ordered these things so? Or who that sees the earth, heaviest of all things by nature, fixed upon the waters, and remaining unmoved upon what is by nature mobile, will fail to understand that there is One that has made and ordered it, even God? Who that sees the earth bringing forth fruits in due season, and the rains from heaven, and the flow of rivers, and springing up of wells, and the birth of animals from unlike parents, and that these things take place not at all times but at determinate seasons,—and in general, among things mutually unlike and contrary, the balanced and uniform order to which they conform,—can resist the inference that there is one Power which orders and administers them, ordaining things well as it thinks fit? 4. For left to themselves they could not subsist or ever be able to appear, on account of their mutual contrariety of nature. For water is by nature heavy, and tends to flow downwards, while the clouds are light and belong to the class of things which tend to soar and mount upwards. And yet we see water, heavy as it is, borne aloft in the clouds. And again, earth is very heavy, while water on the other hand is relatively light; and yet the heavier is supported upon the lighter, and the earth does not sink, but remains immoveable. And male and female are not the same, while yet they unite in one, and the result is the generation from both of an animal like them. And to cut the matter short, cold is opposite to heat, and wet fights with dry, and yet they come together and are not at variance, but they agree, and produce as their result a single body, and the birth of everything.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III/Chapter 3

§37. The same subject continued.
Things then of conflicting and opposite nature would not have reconciled themselves, were there not One higher and Lord over them to unite them, to Whom the elements themselves yield obedience as slaves that obey a master. And instead of each having regard to its own nature and fighting with its neighbour, they recognise the Lord Who has united them, and are at concord one with another, being by nature opposed, but at amity by the will of Him that guides them. 2. For if their mingling into one were not due to a higher authority, how could the heavy mingle and combine with the light, the wet with the dry, the round with the straight, fire with cold, or sea with earth, or the sun with the moon, or the stars with the heaven, and the air with the clouds, the nature of each being dissimilar to that of the other? For there would be great strife among them, the one burning, the other giving cold; the heavy dragging downwards, the light in the contrary direction and upwards; the sun giving light while the air diffused darkness: yes, even the stars would have been at discord with one another, since some have their position above, others beneath, and night would have refused to make way for day, but would have persisted in remaining to fight and strive against it. 3. But if this were so, we should consequently see not an ordered universe, but disorder, not arrangement but anarchy, not a system, but everything out of system, not proportion but disproportion. For in the general strife and conflict either all things would be destroyed, or the prevailing principle alone would appear. And even the latter would shew the disorder of the whole, for left alone, and deprived of the help of the others, it would throw the whole out of gear, just as, if a single hand and foot were left alone, that would not preserve the body in its integrity. 4. For what sort of an universe would it be, if only the sun appeared, or only the moon went her course, or there were only night, or always day? Or what sort of harmony would it be, again, if the heaven existed alone without the stars, or the stars without the heaven? Or what benefit would there be if there were only sea, or if the earth were there alone without waters and without the other parts of creation? Or how could man, or any animal, have appeared upon earth, if the elements were mutually at strife, or if there were one that prevailed, and that one insufficient for the composition of bodies. For nothing in the world could have been composed of heat, or cold, or wet, or dry, alone, but all would have been without arrangement or combination. But not even the one element which appeared to prevail would have been able to subsist without the assistance of the rest: for that is how each subsists now.
# Nicene and Post-Nicene Fathers: Series II/Volume IV/Against the Heathen/Contra Gentes. (Against the Heathen.)/Part III/Chapter 10

§44. The similes applied to the whole Universe, seen and unseen.
For by a nod and by the power of the Divine Word of the Father that governs and presides over all, the heaven revolves, the stars move, the sun shines, the moon goes her circuit, and the air receives the sun’s light and the æther his heat, and the winds blow: the mountains are reared on high, the sea is rough with waves, and the living things in it grow, the earth abides fixed, and bears fruit, and man is formed and lives and dies again, and all things whatever have their life and movement; fire burns, water cools, fountains spring forth, rivers flow, seasons and hours come round, rains descend, clouds are filled, hail is formed, snow and ice congeal, birds fly, creeping things go along, water-animals swim, the sea is navigated, the earth is sown and grows crops in due season, plants grow, and some are young, some ripening, others in their growth become old and decay, and while some things are vanishing others are being engendered and are coming to light. 2. But all these things, and more, which for their number we cannot mention, the worker of wonders and marvels, the Word of God, giving light and life, moves and orders by His own nod, making the universe one. Nor does He leave out of Himself even the invisible powers; for including these also in the universe inasmuch as he is their maker also, He holds them together and quickens them by His nod and by His providence. And there can be no excuse for disbelieving this. 3. For as by His own providence bodies grow and the rational soul moves, and possesses life and thought, and this requires little proof, for we see what takes place,—so again the same Word of God with one simple nod by His own power moves and holds together both the visible universe and the invisible powers, allotting to each its proper function, so that the divine powers move in a diviner way, while visible things move as they are seen to do. But Himself being over all, both Governor and King and organising power, He does all for the glory and knowledge of His own Father, so that almost by the very works that He brings to pass He teaches us and says, “By the greatness and beauty of the creatures proportionably the maker of them is seen.”

## Footnotes

* ↑ Wisd. xiii. 5.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 5

Chapter V.
As it is blasphemy to pare away the Divinity of Christ, so also is it blasphemous to deny that He is true man.
But he says “by Jesus Christ, and God the Father, who raised Him from the dead.” That renowned and admirable teacher, knowing that our Lord Jesus Christ must be preached as true man, as well as true God, always declares the glory of the Divine in Him, in such a way as not to lose hold of the confession of the Incarnation: plainly excluding the phantasm of Marcion, by a real Incarnation, and the poverty of the Ebionite, by Divinity: lest through one or other of these wicked blasphemies it might be believed that our Lord Jesus Christ was either altogether man without God, or God without man. Excellently then did the Apostle, when declaring that He was sent by God the Son as well as by God the Father, add at once a confession of the Lord’s Incarnation, by saying: “Who raised Him from the dead:” clearly teaching that it was a real body of the Incarnate God, which was raised from the dead: in accordance with this: “And though we have known Christ according to the flesh,” excellently adding: “Yet now we know Him so no longer.” For he says that he knows this in Him according to the flesh; viz., that He was raised from the dead; but that he knows Him no longer according to the flesh inasmuch as when the weakness of the flesh is at an end, he knows that He exists in the Power of God only. Surely he is a faithful and satisfactory witness of our Lord’s Divinity which had to be proclaimed, who at his first call was smitten from heaven itself, and did not merely believe in his heart the glory of our Lord Jesus Christ, who was raised from the dead, but actually established its truth by the evidence of his bodily eyes.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 13

Chapter XIII.
The confession of the blessed Peter receives a testimony to its truth from Christ Himself.
But still, as I have made use of the testimony of the chief Apostle, in which he openly confessed the Lord Jesus Christ as God, let us see how He whom he confessed approved of his confession; for of far more value than the Apostle’s words is the fact that God Himself commended his utterance. When then the Apostle said: “Thou art the Christ the Son of the living God,” what was the answer of our Lord and Saviour? “Blessed art thou,” said He, “Simon Barjonah, for flesh and blood hath not revealed it unto thee but the Spirit of My Father which is in heaven.” If you do not like to use the testimony of the Apostle use that of God. For by commending what was said God added His own authority to the Apostle’s utterance, so that although the utterance came from the lips of the Apostle, yet God who approved of it made it His own. “Blessed art thou,” said He, “Simon Barjonah, for flesh and blood hath not revealed it unto thee, but the Spirit of My Father which is in heaven.” Thus in the words of the Apostle you have the testimony of the Holy Spirit and of the Son who was present and of God the Father. What more can you want, or what comes up to this? The Son commended: the Father was present: the Holy Ghost revealed. The utterance of the Apostle thus gives the testimony of the entire Godhead: for this utterance must necessarily have the authority of Him from whose prompting it proceeds. “Blessed then art thou,” said He, “Simon Barjonah, for flesh and blood hath not revealed it unto thee, but the Spirit of My Father which is in heaven.” If then flesh and blood did not reveal this to Peter or inspire him, you must at last see who inspires you. If the Spirit of God taught him who confessed that Christ was God, you see how you are taught by the spirit of the devil if you can deny it.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 14

Chapter XIV.
How the confession of the blessed Peter is the faith of the whole Church.
But what are the other words which follow that saying of the Lord’s, with which He commends Peter? “And I,” said He, “say unto thee, that thou art Peter and upon this rock I will build My Church.” Do you see how the saying of Peter is the faith of the Church? He then must of course be outside the Church, who does not hold the faith of the Church. “And to thee,” saith the Lord, “I will give the keys of the kingdom of heaven.” This faith deserved heaven: this faith received the keys of the heavenly kingdom. See what awaits you. You cannot enter the gate to which this key belongs, if you have denied the faith of this key. “And the gate,” He adds, “of hell shall not prevail against thee.” The gates of hell are the belief or rather the misbelief of heretics. For widely as hell is separated from heaven,
so widely is he who denies from him who confessed that Christ is God. “Whatsoever,” He proceeds, “thou shalt bind on earth, shalt be bound in heaven, and whatsoever thou shalt loose on earth, shalt be loosed also in heaven.” The perfect faith of the Apostle somehow is given the power of Deity, that what it should bind or loose on earth, might be bound or loosed in heaven. For you then, who come against the Apostle’s faith, as you see that already you are bound on earth, it only remains that you should know that you are bound also in heaven. But it would take too long to go into details which are so numerous as to make a long and wearisome story, even if they are related with brevity and conciseness.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 4

Chapter IV.
From the Epistle to the Galatians he brings forward a passage to show that the weakness of the flesh in Christ was absorbed by His Divinity.
The Apostle indeed declares this in the whole body of his writings, and admirably says in writing to the Galatians: “Paul an Apostle not of men, neither by man, but by Jesus Christ and God the Father.” You see how thoroughly consistent he is with himself in the former and the present passage. For there he says: “Now we no longer know Christ according to the flesh.” Here he says: “Not of men, neither by man, but by Jesus Christ.” It is clear that his doctrine is the same here as in the former passage. For where he says that he is not sent by man, he implies: “We have not known Christ according to the flesh:” and so I am “not sent by man” but “by Christ;” for if I am sent by Christ, I am not sent by man but by God. For there is no longer room for the name of man, in Him whom Divinity claims entirely for itself. And so when he had said that he was sent “not of men, neither by man, but by Jesus Christ,” he rightly added: “And God the Father,” thus showing that he was sent by God the Father and God the Son; in whom owing to the mystery of the sacred and ineffable generation there are two Persons (He who begets, and He who is begotten), but there is but one single Power of God who is the sender. And so in saying that he was sent by God the Father and God the Son, he shows that the Persons are two in number, but he also teaches that their Power is One in sending.

## Footnotes

* ↑ Gal. i. 1.
* ↑ Christum (Petschenig): Jesum (Gazæus).
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Against Nestorius/Book III/Chapter 2

Chapter II.
The title of God is given in one sense to Christ, and in another to men.
The name of God would for the faithful be amply sufficient to denote the glory of His Divinity, but by adding “over all, God blessed,” he excludes a blasphemous and perverse interpretation of it, for fear that some evil-disposed person to depreciate His absolute Divinity might quote the fact that the word God is sometimes applied by grace in the Divine economy temporarily to men, and thus apply it to God by unworthy comparisons, as where God says to Moses: “I have given thee as a God to Pharaoh,” or in this passage: “I said ye are Gods,” where it clearly has the force of a title given by condescension. For as it says “I said,” it is not a name showing power, so much as a title given by the speaker. But that passage also, where it says: “I have given thee as a God to Pharaoh,” shows the power of the giver rather than the Divinity of him who receives the title. For when it says: “I have given,” it thereby certainly indicates the power of God, who gave, and not the Divine nature, in the person of the recipient. But when it is said of our God and Lord Jesus Christ, “who is over all, God blessed for ever,” the fact is at once proved by the words, and the meaning of the words shown by the name given: because in the case of the Son of God the name of God does not denote an adoption by favour, but what is truly and really His nature.

## Footnotes

* ↑ Exod. vii. 1.
* ↑ Ps. lxxxi. (lxxxii.) 6.
# Oriental Scenery/Part 3

ORIENTAL SCENERY
PART THIRD.
CONTAINING TWENTY FOUR VIEWS OF THE ARCHITECTURE ANTIQUITIES & LANDSCAPE SCENERY OF HINDOOSTAN, BY THOS/$^.$ & WM/$^.$ DANIELL. LONDON. MAY 1. 1815.
ORIENTAL SCENERY.
Third Series.
* Plate 1 Near the Fort of Currah, on the River Ganges
* Plate 2 Ruins in Rotas Gur, in Bahar
* Plate 3 Gate of the Loll Bhaug, at Fyzabad
* Plate 4 Mausoleum of the Ranee, Wife of the Emperor Jehangire, near Allahabad
* Plate 5 The Punj Mahalla Gate, Lucknow
* Plate 6 The Mausoleum of Amir Khusero, at the ancient City of Delhi
* Plate 7 Ruins at Cannouge
* Plate 8 The entrance to the Mausoleum in Sultaun Khusero's Garden, near Allahabad
* Plate 9 A Mosque, at Juanpore
* Plate 10 Gate of a Mosque, built by Hafez Ramut, at Pillibeat
* Plate 11Jag Deo, and Warrangur, hill forts in the Barramah'l
* Plate 12Ryacotta, in the Barramah'l
* Plate 13Verapadroog, in the Barramah'l
* Plate 14Ousoor, in the Mysore
* Plate 15View of Gyah, an Hindoo Town in Bahar
* Plate 16Palace of Nawaub Sujah Dowla, at Lucknow
* Plate 17Lucknow, taken from the opposite bank of the River Goomty
* Plate 18A Baolee, near the old City of Delhi
* Plate 19View at Delhi, near the Mausoleum of the Emperor Humaioon
* Plate 20The Baolee, at Ramnagur
* Plate 21View from the Ruins of the Fort at Currah, on the River Ganges
* Plate 22View of Mutura, on the River Jumna
* Plate 23Mausoleum of Kausim Solemanee, at Chunar Gur
* Plate 24Mausoleum of Nawaub Asoph Khan, at Raje Mahel
# Oriental Scenery/Part 2/Plate 7

Fort St. George, India
No. VII.
SOUTH EAST VIEW OF FORT ST. GEORGE, MADRAS.
This view is taken on the beach southward of the Fort of Madras; the larger building to the right of the flag-staff is the new exchange, and the higher one to the left is the church, to which a spire has been added since the taking of this view in the year 1793, when the other five views of Madras were likewise drawn. In the distance is seen part of the Madras roads; and in the foreground the sea breaking in with its usual turbulency on this coast; the only vessels in use for passing through this surge to communicate with the shipping, are called Massoola boats. They are flat bottomed, and built without iron, the planks being sewed together with line made from the outer coat of the cocoa nut.
Madras lies in lat. 13° 5” north, long. 80° 25” east.
South East View of Fort St. George, Madras.
# Oriental Scenery/Part 3/Plate 12

No. XII.
RYACOTTA, IN THE BARRAMAH'L.
Ryacotta is one of the highest and strongest hill forts of the Barramah'l; it was taken in Earl Cornwallis's third campaign against the late Tippoo Sultaun in July, one thousand seven hundred and ninety-two, by Major Gowdie, who soon carrying by assault the lower works which enclosed the Pettah; the Killedar, after a slight resistance, "gave up this lofty spacious fort, which ought to have yielded only to famine and a tedious blockade."
Ryacotta, in the Barramah'l.
# Oriental Scenery/Part 3/Plate 10

Pilibhit
No. X.
GATE OF A MOSQUE, BUILT BY HAFEZ RAMUT, AT PILLIBEAT.
Hafez Ramut was a Rohilla chief of great respectability. He commanded the forces against Nawaub Sujah ul Dowla, who, assisted by the English, in April one thousand seven hundred and seventy-four, defeated the Rohilias, at which time Hafez lost his life.
The Mosque to which this gate belongs, is a handsome edifice richly ornamented, and as well as this entrance carefully finished, much in the style of the modern buildings of the same class at Delhi.
Pillibeat is N. W. of Lucknow, about one hundred and fifty miles.
Gate of a Mosque, built by Hafez Ramut, at Pillibeat.