V. 8. § Denique gentes, ait : « Gentes ante

Christum credentes in Deum lege naturaj, leque ac Judaei expectabant ac desidera- bant Christum, x Par iter Christus ita se
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for them peculiar laws and ceremonials, and separated them from the Gentiles, yet those laws were not obligatory on the Gentiles, and the faithful Hebrews did not constitute a Church different from that of the Gentiles who professed their faith in one God and the coming of the Messiah.
98. And thus it came to pass that even among the Gentiles there were some who prophesied the advent of Christ and the other dogmas of the Christian faith, to wit Balaam, Mercurius Trismegistus , Hy- daspes, and the Sibyls mentioned by Lac- tantius, book i, ch. 6, as written by Baronius, Apparat. Annal., n“ 18. That the Messiah was expected by the Gentiles is shown by' many passages of Isaiah, and plainly testified by the prophecy of Jacob, the Patriarch, thus worded, Genesis, ch. 49, V. 10 : « The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh {he who is to be sent) come, and unto him shall the gathering of the people be. » — Likewise in the pro- phecy of Haggai , ch. 2 , v. 8 : « 7 will shake all Nations, and the desire of all Nations shall come »; which passage is thus commented by Cornelius a Lapide : « The Gentiles before the advent of Christ,
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prodidit , et manifestavit Gentibus, sicut Judcsis : si enim in ipsiiis nativitate per Angelum ejus notitia data fiiit Pastoribus, per stellam miraculosam ad sui adoratio- nem vocavit Magos, qui cum essent Genti- les fuerunt primitice Gentium in Christo agnoscendo, et adorando. ut ait S. Ful- gentius, Sermon. 6. dc Epiph., sicut Pas- tores fuerunt primituv Judceorum. itidem manifcstatio adventus Christi per prcedica- tionem (non quidem Apostohrum) prius facta est Gentilibus , quam Judceis ; siqui- dem ut scribit Ven. Mater Soror Maria de Agreda, in Vita J. C. et B. M. i. /. 4. c. 26. n. 664 : « Quando B. M. Virgo cum S. Jo- seph portavit Puerum Jesum iiiiEgyptum, fugiendo Herodis persecutionem, mansit ibi per septennium ; quo tempore ipsa Beatissima Virgo prmdicavit .^Egyptiis veri Dei fidem, ct Filii Dei in came humana adventum. » Ulterius in Christi nativitate multa fuere prodigia non solum in Judcea, sed in AEgypto, ubi corruerunt idola, ac oracula conticuere; Roma’, ubi fons olei scaturiit ; visus globus aurei colons de ccelo in terram descendere ; apparuere tres soles ; ac contra naturam circulus variega- tus ad modum iridis soils discum circum- scripsit; in Grcecia, ubi oraculum Delphi- cum obmutuit , et interrogatus Apollo ab
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who believed in God and observed the law of nature, expected and desired Christ equally with the Jews. » Christ himself disclosed and manifested himself to the Gentiles as well as to the Jews; for, at the same time as the Angel apprized the shep- herds of his nativity, by means of the miraculous star he called the Magi to worship him, who, being Gentiles, were the lirst among the Nations, as the shep- herds among the Jews, to acknowledge and worship Christ ( Vide St Fulgentius, Sermon 6, upon Epiphany ). In like manner, the advent of Christ was made known by preaching (I am not speaking of the Apostles) to the Gentiles before it was to the Jews. As is written by the Venerable Mother, Sister Maria of Agreda, in her Life of Jesus-Christ and the Blessed Virgin Mary : « When the Blessed Virgin Mary, fleeing with St Joseph, from the persecu- tion of Herod, carried the Infant Jesus into Egypt, she tarried there seven years; and, during that time, the Blessed Virgin herself preached to the Egyptians the faith of the true God and the advent of the Son of God in human flesh. « Besides, the nativ- ity of Christ was attended by numerous prodigies, not only in Judaea, but also in Egypt, where the idols tumbled and the
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Augusta ipsi sacrijicante in propria pala- tio, ubi eidcm aram extruxerat, de causa silentii sui, respondit , ut refer unt Nice- phorus, 1. I c. 17., Suidas, verba Augustus, et Cedrenus, Compend. Hisior. :
Me pucr Hebrxus, Divos Deus ipse gubcrnans, Cedere sede jubet, tristemque redire sub orcura; Aris ergo dehinc tacitis abscedito nostris.
Et multa alia acciderunt prodigia, quibus prcenunciabatur Gentilibus Filii Dei ad- ventus, quce ex variis Auclkoribus recitat Baronius, Apparat. Annal. Eccles. n° 24. et seq., et Cornelius in Aggas. c. 2. v. 8.
99. Ex istis patet, quod etiam Gentiles pertinebant ad ovile Christi ide7n, ad quod spectabant Jtidad, puta ad Ecclesiam earn- dem fideletn; igilur non potest recte did, quod ilia verba Christi : Alias oves habeo, qu£E non sunt ex hoc ovili, accipienda sint de Gentilibus , qui communem cum He-
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oracles were hushed; in Rome, where a spring of oil gushed out, a gold-coloured globe was ^een to descend from the skies on earth, three suns appeared , and an extraordinary ring, variegated like a rain- bow, encircled the disc of the sun; in Greece, where the oracle of Delphi was struck dumb, and Apollo, asked the reason of his silence by Augustus, who was offering up a sacrifice in his own palace where he had raised an altar to him, answered- ;
n A Hebrew child, who sways the Gods, and himself a God,
11 Bids me quit my seat and return to the infernal regions ;
» Depart therefore from our altars, henceforward mute. I)
There were many more prodigies warning the Gentiles of the advent of the Son of God : they have been collected from various Authors, by Baronius, and are to be found in his Apparatl Annul. Eccles., and Corne- lius, Commentary upon Haggai.
99. From all this it is clear that the Gen- tiles also belonged, like the Jews, to the fold of Christ, that is, to the same Church of the Faithful; it cannot therefore be correctly said that the words of Christ : a Other sheep I have, which are not of this fold », are applicable to the Gentiles, who
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brceis habuerunt de Deo fidem, de Messia spem, prophetiam, expectationem, et signa, et prcedicationem.
100. Dico igitiir quod nomine aliarum oviutn commode possunt intelligi Creatu- rce istce rationales, sive animalia, de qui- bus hticusque disseruimus. Cum enim, ut diximus, capaces sint beatitudinis, et dam- nationis, et Christ us Jesus sit mediator Dei, et hominum, immo totius rationalis creatures {creatures enim rationales, ques beatitudinem consequuntur , hanc obtinent intuitu meritorum Christi per ab eo sibi collatam gratiam, sine qua nequit beati- tude obtineri), debuit omnis rationalis crea- tura de eo venture spem habere, sicut de uno Deo fidem, et de ipsius in came nati- vitate, et de pra-ceptis legis gratia; mani- festationem. Istes igitiir erant oves, qua; non erant ex hoc ovili humano, et quas adduccre Christum oportebat, et qua; ejus vocem nempe notitiam de ipsius adventu, et de evangelica doctrina, quantum per se, turn per Apostolos Christ us erat manifes- taturus, audire debebant, et ex iis ac ho- minibus in coelo beatificatis fieri unum ovile, et unus Pastor.
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had, in common with the Hebrews, the faith in God, the hope, prophecy, expectation, prodigies and preaching of the Messiah.
100. I therefore say that by the words other sh§ep may very well be understood those rational Creatures or animals of whom we have been treating hitherto. They being, as we have said, capable of beatitude and damnation, and Jesus-Christ being the mediator between God and man, as also every rational Creature (for rational crea- tures attain to beatitude in consideration of the merits of Christ, through the grace he confers upon them, without which bea- titude is impossible of attainment), every rational creature must have cherished, at the same time as the faith in one God, the hope of the advent of Christ, and have had the revelation of his nativity in the flesh and of the principles of the law of grace. Those were therefore the sheep which were not of that human fold, and which Christ had to bring ; the sheep which were to hear His voice, that is, the announcement of His advent and of the evangelical doc- trine, either directly through Himself, or through the Apostles ; the sheep which, partaking with men of heavenly beatitude, were to realize onefold and one shepherd.
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lOi. Huic expositioni qiiam incongruam non puto, vim addit id quod supra n° 77. ex D. Hieronymo retulimus de homunculo illo qiti rogavit D. Antonium, ut commu- nem Deum, quern in came humana esse passum cognoverat , pro se et suis depre- caretur. Jnnuitur enim ex his, quod illi notitiam habuerunt de adventu et morte Christi , quern tamquam Deum optabant sibi propitium, ut proinde ad hoc interces- sioneni D. Antonii expostularent.
102. Facit ad idem id, quod ex Eusebio de Praparat. Evang. /. 5. c. 9., et Plutar- cho 1. de Defectu Oracul., refert Cardi- nalis Baronius, Appar. Annal. 129., et recenset inter prodigia, quce tempore mor- tis Christi evenere. Recitat igitur ex cita- tis Aucthoribus quod Tiberii Imperatoris, sub quo passus est Christus, tempore, na- vigantibus nonnullis a Grcecia in Italiam, circa Insulas Echinades , cessatis vends, noctu navigium appulit prope terrain. Au- dita fuit ab omnibus vox magna quce vo- cavit Tramnum. Erat is Nauclerus na- vigii , quo resondente Adsum, replicavit vox : (iQuando perveneris prope quandam paludera, annunciabis Magnum Pana mor- TUUM ESSE M : quod cum Tramnus fecisset.
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101. To this interpretation, which I hold to be in no way improper, force is added by what we related, according to St Hiero- nymus, of that little man who requested St Anthony to jpray, for him and his fel- lows, unto the common God, whom he knew to have suffered in human flesh. For, it implies that they were aware of the advent and of the death of Christ, whom, as God, they were anxious to propitiate, since they sought, to that effect, the inter- cession of St Anthony.
102. Thereto tends also the fact men- tioned by Cardinal Baronius {Appar. An- nul. n“ 129), after Eusebius and Plutarch, as being one of the prodigies which took place at the time of the death of Christ. He relates that in the reign of the Emperor Tiberius, when Christ suffered, whilst mariners bound from Greece to Italy, were by night, and during a calm, in the vicinity of the Echinade Isles, their ship was brought close to land. All the crew heard a loud voice calling Tramnus, the master of the ship. He having answered to his name, the voice replied : « When near such a marsh, announce HazX the great Pan is dead, » Which Tramnus having done, there arose suddenly, as from a numberless
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auditi sunt repcnte miiltonim, imo multi- tudinis prope infinitce gemitus, et ululatus. Profecto isti fuenint Dcvmones, sen Angeli corporei , sen animalia rationalia prope paludem degentia, utpote aquea, qua’ au- dita morte Christi, qui nomine magni Pan efferebatur, in lacrymas et lamenta ejfusa sunt; prout etiam Hebrcei nonnulli visa Christi morte pcrcutientes pectora sua re- vertebantur (Luc. c. 23. v. 48.). Ex huc- usque igitur dcductis patet, quod dantur bujusmodi Dxmones , succubi et incubi, constantes sensu , et ipsius passionibus ob- noxii, ut probatum est; qui generantur, corrumpuntur, et capaces sunt beatitudi- nis, et damnationis, et ratione corporis subtilioris, nobiliores homine sunt, et qui si cum hominibus, maribus aut foeminis,carna- liter commiscentur , peccant, et eopeccato, quo peccat homo jungendo se cum bruto, quod est homine ignobilius; proinde non raro hi Dcemones consuetudinem haben- ies cum homine, aut equabus, post Ion- gam habitam communicationem eos inter- ficiunt. Causa porro hujus est, quod si inter tales datur peccalum , cum sint in via, dari etiam debet posnitentia; sicut ergo homini peccanti consuetudinaliter cum bruto, ad tollendam occasionem recidi- vandi, Confessarius injungit, ut brutum
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multitude, groans and shrieks. Doubtless, they were Demons, or corporeal Angels, or rational animals living near the marsh on account of their aqueous nature, and who, hearing of the death of Christ, de- scribed by the name of Great Pan, burst into tears and bewailing, like some of the Jews who, after witnessing the death of Christ, went home smiting their breasts {Luke, ch. 23, v. 48). From all that has been deduced above, it is therefore clear that there are such Demons, succubi and incubi, endowed with senses and subject to the passions thereof, as has been shown ; who are born through generation and die through corruption, are capable of beati- tude and damnation, more noble than man, by reason of the greater subtilty of their bodies, and who, when having intercourse with man, male or female, fall into the same sin as man when copulating with a beast, which is inferior to him. Also, it not unfrequently occurs that those Demons slay the men, women or mares with whom they have had protracted intercourse ; and the reason is that, being liable to sin whilst on the way to salvation, in vice, they must likewise be open to repentance ; and, in the same manner as a man, who habitually sins with a beast, is enjoined by his con-
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tollat de medio, ita tali Dannoni consue- tudinario in peccato, et tandem poenitenti accidit, ut animal cum quo peccavit , sive homo, sive brutum fuerit, occidat; nec enim tali Dcemoni mors data homini pec- catum erit, sicut mors data bruto non im- putatur tamquam peccatum homini : ra- tione enim essentialis differentia; inter Dcemonem hujusmodi , et hominem, idem erit homo Dcemoni, quodest homini brutum.
io3. Scio multos , et forte plerosque, qui hcec legerent, dicturos de me, quod Epicurei et Stoici Philosophi nonnulli dixerunt de Divo Paulo, Actor, c,' 17.