of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were possible, he should be healed and not put to confusion. So in a gathering of clerics the man was given opportunity to answer for his opinion. And when with all his powers of ingenuity, in which he had no slight skill, he attempted to assert and defend his error, Malachy disputing against him and convicting him, in the judgement of all, he was worsted; and he retired, put to confusion by the unanimity though not sentenced to punishment. But he said that he was not overcome by reason, but crushed by the authority of the bishop. "And you, Malachy," said he, "have put me to confusion this day without good reason, speaking assuredly against the truth and contrary to your own conscience." Malachy, sad for a man so hardened, but grieving more for the injury that was done to the faith, and fearing dangerous developments, called the church together, publicly censured the erring one, publicly admonished him to repent, the bishops and the whole clergy urging him to the same effect. When he did not submit, they pronounced an anathema upon him as contumacious and proclaimed him a heretic. But not aroused from sleep by this he said, "You all favour the man, not the truth; I do not accept persons so that I should forsake the truth." To this word the saint made answer with some heat, "The Lord make you confess the truth even of necessity;" and when he replied "Amen" the assembly was dissolved. Burnt with such a branding-iron he meditated flight, for he could not bear to be of ill repute and dishonoured. And forthwith he departed, carrying his belongings; when lo, seized with sudden weakness, he stood still, and his strength failing he threw himself on the ground in the same spot, panting and weary. A vagabond madman, arriving by chance at that place, came upon the man and asked him what he did there. He replied that he was suffering from great weakness and unable either to advance or to go back. And the other said, "This weakness is nothing else than death itself." But this he spake not of himself, but God fitly rebuked by means of a madman him who would not submit to the sane counsels of men of understanding. And he said, "Return home, I will help you." Finally with his guidance he went back into the city: he returned to his right mind and to the mercy of the Lord. In the same hour the bishop was summoned, the truth was acknowledged, error was renounced. He confessed his guilt and was absolved. He asked for the viaticum, and reconciliation was granted; and almost in the same moment his perfidy was renounced by his mouth and dissolved by his death. So, to the wonder of all, with all speed was fulfilled the word of Malachy, and with it that of the Scripture which says, "Trouble gives understanding to the hearing."
58. (33). Between the peoples of certain regions there once arose grievous discord. Malachy was importuned to make peace between them, and because he was hindered by other business he committed this matter to one of the bishops. He made excuse and refused, saying that Malachy, not he, had been sought for, that he would be despised, that he was unwilling to take trouble to no purpose. "Go," said Malachy, "and the Lord be with you." He replied, "I assent, but if they will not hear me, know that I will appeal to your Fatherhood." Smiling, Malachy said, "Be it so." Then the bishop, having called the parties together, dictated terms of peace; they assented and were reconciled to one another, security was given on both sides, and peace was established; and so he dismissed them. But one party, seeing that their enemies had become careless and were unprepared, because peace having been made they suspected no harm, said among themselves, each man to his neighbour, "What are we minded to do? Victory and vengeance on our foes is in our grasp"; and they began to attack them. What was happening became known to the bishop, and hastening up he charged their chief with wickedness and guile, but he treated him with contempt. He invoked the name of Malachy against him, and he paid no attention to it. Laughing at the bishop he said, "Do you suppose that for you we ought to let those go who did evil to us, whom God hath delivered into our hands?" And the bishop, remembering the conversation which he had had with Malachy, weeping and wailing, turned his face towards Malachy's monastery and said, "Where art thou, man of God, where art thou? Is not this, my father, what I told thee of? Alas, alas, I came here that I might do good and not evil; and behold, through me all are perishing, these in the body, those in the soul." Many things in this manner said he as he mourned and lamented, and he urged and addressed Malachy, as though he were present, against the wicked. But meanwhile the impious men did not cease to attack those with whom they had made peace, so as to destroy them; and behold there was a lying spirit in the mouth of certain men to deceive them. And these men met them in the way announcing that a raid had been made into their lands by their adversaries, that all things were being consumed with the edge of the sword, and that their goods were being laid waste, and their wives and children taken and led away. When they heard this they returned in haste. The hindmost followed the first, not knowing whither they went or what had happened; for they had not all heard the men who spoke. And when they came and found none of those things which had been told them they were confounded, taken in their own wickedness; and they knew that they had been given up to the spirit of error, on account of the messenger of Malachy whom they deceived and his name which they despised. Further, the bishop, when he heard that the traitors were foiled in the iniquity which they had devised, returned with joy to Malachy and told him all things in order which had happened to him.
59. Malachy, knowing that by such an event the peace was disturbed, taking suitable opportunity was at pains in his own person to restore peace once more between them, and to confirm it when restored by the giving and receiving of security and an oath on both sides. But those who before had suffered from the violation of peace, mindful of the injury, and ignoring the agreement and the command of Malachy, took in hand to make reprisals. And all coming together, they set out to take their enemies unprepared and to return upon their own head the evil which they had thought to do to them. And when they had very easily forded a great river which lay between them, they were stopped by a rivulet to which they came, not far from it. For indeed now it was not a rivulet, but appeared clearly to be a huge river, denying passage in every part of it to those who desired to cross it. All wondered that it was now so great, knowing how small it had been before, and they said among themselves, "What has caused this inundation? The air is clear, there are no rains, and we do not remember that there have been any lately; and even if there had been much rain, which of us remembers that, to however great a flood it swelled, it ever before covered the land, spreading over sown ground and meadow? This is the finger of God, and the Lord is hedging up our ways, on account of Malachy, His saint, whose covenant we have transgressed and disobeyed his commandment." So these also, without accomplishing their purpose, returned to their own territory, likewise confounded. The report was spread throughout all the region; and they blessed God, who took the wise in their own craftiness, and cutting off the horns of the wicked, exalted the horn of His anointed.
60. One of the nobles hostile to the king was reconciled by means of Malachy. For he did not trust the king sufficiently to make peace with him except by the mediation of Malachy, or of one for whom the king had equal reverence. His distrust was not unfounded, as afterwards appeared. For when he had become careless, and was no longer taking precautions, the king captured him and put him in bonds, more truly himself captured by ancient hate. His own friends demanded him by the hand of the mediator; for neither did they expect anything but his death. What should Malachy do? There was nothing to be done except to recur to that one accustomed refuge of his. Gathering an exceeding mighty army, a great crowd of his own disciples, he went to the king, and demanded him who was bound; he was refused. But Malachy said, "You act unrighteously against the Lord, and against me, and against yourself, transgressing the covenant; if you disregard it, yet shall not I. A man has entrusted himself to my guarantee; if he should die, I have betrayed him. I am guilty of his blood. Why has it seemed good to you to make me a traitor, yourself a transgressor? Know that I will eat nothing until he is liberated; no, nor these either." Having said this he entered the church. He called upon Almighty God with anxious groanings, his own and those of his disciples, that He would deign to deliver out of the hand of the transgressor and cruel man him who was unjustly sentenced. And that day and the following night they persisted in fasting and prayer. Word was brought to the king of that which was being done; and his heart was the more hardened by that by which it ought to have been softened. The carnal man took to flight, fearing lest if he remained near at hand he might not be able to withstand the power of prayer; as though, forsooth, if he was hidden it could not find him, nor would penetrate to a remote place. Do you put bounds, wretched man, to the prayers of saints? Is prayer an arrow that has been shot, that you may flee from the face of the bow? Whither wilt thou go from the Spirit of God, who carries it, or whither wilt thou flee from His presence? At last Malachy pursues the fugitive, he finds him who lies hidden. "You shall be blind and not seeing, that you may see better, and may understand that it is hard for you to kick against the pricks. Nay, perceive even now that sharp arrows of the mighty have come to you, which, although they have rebounded from your heart, because it is of stone, have not rebounded from your eyes. Would that even through the windows of the eyes they might reach to the heart, and trouble give understanding to blindness." It could be seen that Saul again was led by the hand and brought to Ananias, a wolf to a sheep, that he might disgorge his prey. He disgorged it and received sight, for to such a degree was Malachy like a sheep, if, for example, it were to take pity even on the wolf. Note carefully from this, reader, with whom Malachy had his dwelling, what sort of princes they were, what sort of peoples. How is it that he also was not a brother to dragons, and a companion to owls? And therefore the Lord gave him power to tread upon serpents and scorpions, to bind their kings with chains and their nobles with fetters of iron. Hear now what follows.
61. (34). He to whom Malachy had yielded the possessions of the monastery of Bangor, ungrateful for the benefit, from that time forward behaved himself always most arrogantly against him and his followers, hostile to them in all things, plotting everywhere, and disparaging his deeds. But not without punishment. He had an only son, who, imitating his father and daring himself to act in opposition to Malachy, died the same year. And thus he died. It seemed good to Malachy that a stone oratory should be erected at Bangor like those which he had seen constructed in other regions. And when he began to lay the foundations the natives wondered, because in that land no such buildings were yet to be found. But that worthless fellow, presumptuous and arrogant as he was, not only wondered but was indignant. And from that indignation he conceived grief and brought forth iniquity. And he became a talebearer among the peoples, now disparaging secretly, now speaking evil openly; drawing attention to Malachy's frivolity, shuddering at the novelty, exaggerating the expense. With such poisonous words as these he was urging and inducing many to put a stop to it: "Follow me, and what ought not to be done by any but ourselves let us not permit to be done against our will." Then with many whom he was able to persuade -- himself the first leader in speech as well as the origin of the evil -- he went down to the place, and finding the man of God accosted him: "Good sir, why have you thought good to introduce this novelty into our regions? We are Scots, not Gauls. What is this frivolity? What need was there for a work so superfluous, so proud? Where will you, a poor and needy man, find the means to finish it? Who will see it finished? What sort of presumption is this, to begin, I say not what you cannot finish, but what you cannot even see finished? Though indeed it is the act of a maniac rather than of a presumptuous man to attempt what is beyond his measure, what exceeds his strength, what baffles his abilities. Cease, cease, desist from this madness. If not, we shall not permit it, we shall not tolerate it." This he said, proclaiming what he would do, but not considering what it was within his power to do. For some of those on whom he counted and whom he had brought with him, when they saw the man changed their minds and went no more with him.
62. And to him the holy man spoke quite freely: "Wretched man, the work which you see begun, and on which you look askance, shall undoubtedly be finished: many shall see it finished. But you, because you do not wish it, will not see it; and that which you wish not shall be yours -- to die: take heed that you do not die in your sins." So it happened: he died, and the work was finished; but he saw it not, for, as we have said already, he died the same year. Meanwhile the father, who soon heard what the holy man had foretold concerning his son, and knew that his word was quick and powerful, said, "He has slain my son." And by the instigation of the devil he burned with such rage against him that he was not afraid, before the duke and magnates of Ulaid, to accuse of falsehood and lying him who was most truthful and a disciple and lover of the Truth; and he used violent language against him, calling him an ape. And Malachy, who had been taught not to render railing for railing, was dumb, and opened not his mouth while the wicked was before him. But the Lord was not forgetful of His word which He had spoken, Vengeance is mine, I will repay. The same day when the man returned home he expiated the rashness of his unbridled tongue, the avenger being the very one at whose instigation he had let it loose. The demon seized him and cast him into the fire, but he was soon pulled out by those that stood by; yet with his body partly burnt, and deprived of reason. And while he was raving Malachy was called, and when he came he found the accursed man, his foaming mouth contorted, terrifying all things with horrible sounds and movements, his whole body writhing, and scarcely to be kept in restraint by many men. And when he prayed for his enemy the man of all perfection was heard, but only in part. For in a moment, while the saint was praying, he opened his eyes, and recovered his understanding. But an evil spirit of the Lord was left to him to buffet him, that he might learn not to blaspheme. We believe that he still lives, and up to this time is expiating the great sin which he sinned against the saint; but they say that at certain times he is a lunatic. Further, the aforesaid possessions, since he could no longer hold them by reason of his helplessness and uselessness, returned in peace to the place to which they had belonged. Nor did Malachy refuse them, when the prospect of peace was held out at length after so much trouble.
63. But now our narrative must return to the work of the building which Malachy had undertaken. And though Malachy had not the means, I do not say to finish it, but to do any part of it, yet his heart trusted in the Lord. The Lord, in fact, provided that, though he set not his hope on treasures of money, money should not be lacking. For who else caused a treasure to be stored in that place, and being stored, not to be found till the time and work of Malachy? The servant of God found in God's purse what was not in his own. Deservedly, indeed. For what more just than that he who for God's sake possessed nothing should enter into partnership with God, and that they should both have one purse. For the man who believes, the whole world is a treasury of riches; and what is it but a kind of purse of God? Indeed He says, The world is mine, and the fulness thereof. Hence it was that when many pieces of silver were found Malachy did not put them back in their place, but took them out of their place; for he bade the whole gift of God to be spent on the work of God. He considered not his own necessities nor those of his companions, but cast his thought upon the Lord, to whom he did not doubt that he ought to resort as often as need required. And there is no doubt that that was the work of God, because Malachy had foreseen it by God's revelation. He had first consulted with the brothers concerning that work; and many on account of their lack of means were unwilling to assent to it. Anxious therefore and doubtful what he should do, he began to inquire earnestly in prayer what was the will of God. And one day coming back from a journey, when he drew near to the place he viewed it some way off; and lo, there appeared a great oratory, of stone and very beautiful. And paying careful attention to its position, form and construction, he took up the work with confidence, having first however related the vision to a few of the elder brothers. Indeed so carefully did he adhere to all his attentive observations regarding place and manner and quality that when the work was finished that which was made appeared closely similar to that which he had seen, as if he also as well as Moses had heard the saying, Look that thou make all things according to the pattern shewed to thee in the mount. By the same kind of vision there was shown to him before it was built, not only the oratory, but also the whole monastery, which is situated at Saul.
64. (35). As he was passing through a certain city and a great multitude was running together to him, by chance he saw a young man among the rest eager to see him. He had climbed up on a stone, and standing on tip-toes, with outstretched neck, contemplating him with eyes and mind, showed himself to him as a kind of new Zacchaeus. And it was not hid from Malachy (for the Holy Spirit revealed it) that he had truly come in the spirit and power of Zacchaeus. He took no notice, however, at the time, and passed on in silence. But in the hospice that night he told the brothers how he had seen him and what he had foreseen concerning him. But on the third day behold he came with a certain nobleman, his lord, who disclosed the wish and desire of the young man, and asked that he would deign to receive him on his commendation, and have him henceforth among his companions. And Malachy recognizing him said, "There is no need that man should commend him whom already God has commended." And taking him by the hand he delivered him over to our abbot Congan and he to the brothers. But that young man -- still living if I mistake not -- the first lay conversus of the monastery of the Suir, has testimony from all that he lives a holy life among the brothers, according to the Cistercian Order. And the disciples recognized also in this incident that Malachy had the spirit of prophecy, and not in this only, but in that which we shall add.
65. When he was offering the sacraments, and the deacon had approached him to do something belonging to his office, the priest beholding him groaned because he had perceived that something was hidden in him that was not meet. When the sacrifice was over, having been probed privately concerning his conscience he confessed and denied not that he had been mocked in a dream that night. And Malachy enjoined penance upon him and said, "It was your duty not to have ministered to-day, but reverently to withdraw from sacred things and to show respect to so great and divine mysteries, that purified by this humiliation you might in future minister more worthily."
Likewise on another occasion, when he was sacrificing and praying at the hour of sacrifice with his accustomed sanctity and purity of heart, the deacon standing by him, a dove was seen to enter through the window in great glory. And with that glory the priest was completely flooded, and the whole of the gloomy basilica became suffused with light. But the dove, after flitting about for a while, at length settled down on the cross before the face of the priest. The deacon was amazed; and trembling on account of the novelty both of the light and of the bird, for that is a rare bird in the land, fell upon his face, and palpitating, scarcely dared to rise even when the necessity of his office required it. After Mass Malachy spoke to him privately and bade him, as he valued his life, on no account to divulge the mystery which he had seen, as long as he himself was alive.
Once, when he was at Armagh with one of his fellow-bishops, he rose in the night and began to go round the memorials of the saints, of which there are many in the cemetery of St. Patrick, with prayer. And lo, they saw one of the altars suddenly take fire. For both saw this great vision, and both wondered. And Malachy, understanding that it was a sign of the great merit of him, or those, whose bodies rested under that altar, ran and plunged into the midst of the flames with outstretched arms and embraced the sacred altar. What he did there, or what he perceived, none knows; but that from that fire he went forth ablaze more than his wont with heavenly fire, I suppose there is none of the brothers who were with him then that does not know.
66. These things have been mentioned, a few out of many, but many for this time. For these are not times of signs, as it is written, We see not signs; there is no more any prophet. Whence it appears sufficiently how great in merits was my Malachy, who was so rich in signs, rare as they now are. For in what kind of ancient miracles was not Malachy conspicuous? If we consider well those few that have been mentioned, he lacked not prophecy, nor revelation, nor vengeance upon the impious, nor the grace of healings, nor transformation of minds, nor lastly raising the dead. By all these things God was blessed who so loved and adorned him, who also magnified him before kings, and gave him the crown of glory. That he was loved is proved in his merits, that he was adorned, in his signs, that he was magnified, in his vengeance on enemies, that he had glory, in recompense of rewards. You have in Malachy, diligent reader, something to wonder at, you have also something to imitate. Now carefully note what you may hope for as the result of these things. For the end of these things is a precious death.
 Rem. This may have been a follower of Berengarius, who in his recantation in 1059 anathematized the heresy that the bread and wine "after consecration are merely a sacrament and not the true Body and Blood of our Lord Jesus Christ" (Mansi, xix.900).
 Compare St. Bernard's method with Abelard, V.P. iii.13; and for his dealing with a brother who did not believe in transubstantiation, ibid. vii.8, 9.
 I follow the printed text: de consensu confusus quidem exiit, sed non correptus. But Mabillon, supported by A, has "he retired from the assembly confounded, but not brought to the right opinion" (de conuentu ... non correctus). K reads de conuentu ... non correptus.
 It would seem from this that Malachy was acting as legate. The date is therefore after 1140.
 Prov. xxviii.21 (vg.).
 John xi.51.
 Isa. xxviii.19 (vg.).
 In Secs.58-62 we have three stories in which Malachy appears as a peacemaker.
 1 Sam. xvii.37, combined with 1 Chron. xxii.16.
 Gen. xi.3 (vg.).
 Judg. xvi.24.
 Mark v.38.
 This expression indicates that Malachy had a special relation to one monastery. It can hardly have been any other than Bangor.
 Matt. xi.17.
 1 Kings xxii.22; 2 Chron. xviii.21.
 Josh. vi.21; Judg. iv.15, etc.
 Heb. xi.8.
 Cp. Ps. x.2.
 1 John iv.6.
 Cp. Mal. i.6.
 Cp. Ps. vii.16.
 Exod. viii.19.
 Hos. ii.6.
 Josh. vii.15, etc.
 In Serm. ii. Sec.2, where this story is again briefly told, the miracle is more directly ascribed to Malachy, and the stream is said to have swelled suddenly.
 Cp. Luke iv.14, etc.
 Job v.13, combined with 1 Cor. iii.19.
 Ps. lxxv.10.
 1 Sam. ii.10.
 Probably Turlough O'Conor, who is said by the annalists to have imprisoned illegally several persons of high position, viz. (1) his own son Rory O'Conor, together with Donnell O'Flaherty and Cathal O'Conor, in 1143, (2) Murrough Ua Maelsechlainn, king of Meath, in 1143, and (3) Teague O'Brien, in 1148. Release was obtained, in the first instance, in 1144 by the clergy of Ireland and the "coarb of Patrick," who fasted at Rathbrennan. The coarb may have been Malachy. In the second instance, it was secured through the influence of certain "sureties"; and in the third, "at the intercession of the bishops of Ireland with the coarb of Patrick, Mael Maedoc Ua Morgair" (A.F.M., A.T.). The Annals, however, know nothing of the blinding of O'Conor. The incident in the text is mentioned in Serm. ii. Sec.2.
 Gal iii.19.
 Josh. vii.15, etc.
 Acts xxiii.14.
 An example of the well-known Irish custom of "fasting on" a person with a view to his discomfiture (cp. p.106, n.9).
 Ps. lxxi.4 (inexact quotation).
 Exod. viii.19.
 Rev. v.8.
 Isa. xxi.15 (vg.).
 Ps. cxxxix.7.
 Acts xiii.11.
 Acts xxvi.14.
 Ps. cxx.4.
 Isa. xxviii.19.
 Acts ix.8.
 Acts ix.18.
 Job xxx.29.
 Luke x.19 (quotation not exact).
 Ps. cxlix.
 See Sec.13.
 This remark proves that the building of the oratory was begun after Malachy's return from France. The same conclusion follows from the words "We are Scots, not Gauls," lower down.
 St. Bernard is speaking, not of stone churches in general, as has sometimes been assumed, but of stone oratories, which may have been unknown in "that land," i.e. the district about Bangor (see p.32, n.3). The innovation would naturally cause dissatisfaction among a conservative people. Indignation may also have been excited by the unusual size of the building; for it was "a great oratory" (Sec.63). But on the other hand, its ornate style cannot have contributed to the opposition which the project aroused; for it commenced when the foundations were being laid. Indeed, however "beautiful" it may have been (Sec.63), it was probably, like the churches of the Cistercians, of simple design and devoid of ornament. See St. Bernard's Apologia ad Guillelmum, Sec.28 ff. (P.L. clxxxii.914 f.). The only relic of the medieval monastery of Bangor is a rudely built wall, once pierced by a door and a window, now built up. It seems to be later than the twelfth century. About 120 yards to the south-west of it is "The Abbey Church," still used for worship. The main part of this structure dates from the seventeenth century. But the core of the tower appears to be much earlier, and may be on the site of St. Malachy's oratory.
 Job xv.35 (vg.); Ps. vii.14 (vg.).
 Lev. xix.16.
 Ps. ci.5.
 Acts xiv.12.
 Ps. lxxiv.21.
 Luke xiv.28.
 Viro, i.e. Malachy.
 Cp. John vi.66.
 Quia non uis non uidebis.
 John viii.21.
 Heb. iv.12.
 1 Kings xvii.18.
 Perhaps because he imitated the customs of the Gauls.
 1 Pet. iii.9.
 Isa. liii.7.
 Ps. xxxix.1.
 Rom. xii.19.
 1 Sam. xvi.14; xix.9 (vg.).
 2 Cor. xii.7
 1 Tim. i.20.
 Susanna, 35.
 Ecclus. xxxi.8 (vg.: with variant).
 Prov. i.14.
 Ps. l.12.
 Malachy disposed of the treasure according to his will. That fact, together with his relation to the brothers, revealed by the next few sentences, makes it exceedingly probable that he was still their abbot.
 Ps. lv.23 (vg.).
 Bangor was apparently his headquarters.
 Heb. viii.5.
 Jocelin, writing towards the end of the twelfth century, declares that St. Patrick founded a monastery at Saul (Vita S. Patricii, cap.32). But, apparently, neither in the Annals nor in any other authority earlier than Jocelin, is mention made of a monastery there before St. Malachy's time. The text seems to imply that there were no monastic buildings on the site when he founded (or re-founded) it. Malachy placed in his new monastery a convent of regular canons of St. Augustine (A.U. 1170); but it never became an important establishment, though it was still in existence in the sixteenth century. See Reeves, pp.40, 220 ff.
 This and the next story (Sec.65) illustrate Malachy's power of reading the hearts of men.
 Luke xix.1-4.
 Luke i.17.
 2 Cor. x.18.
 See p.4, n.7.
 Suriensis monasterii. The monastery of Inislounaght, close to the River Suir, a mile or two to the west of Clonmel, co. Tipperary, is commonly known as De Surio. The present passage seems to show that it was founded before 1148. For information about it see an article by the late Dr. Bagwell, in J.R.S.A.I. xxxix.267 f. and Janauschek, Orig. Cist. p.131. This incident must have been considerably later than the foundation of Mellifont (see p.75, n.4). It may therefore be dated between 1143 and 1147.
 Rev. xix.10.
 This word is constantly used in the plural of the Eucharist, each of the elements being regarded as a "sacrament."
 John i.20.
 Gen. xxxix.17.
 This story is suggested by the last because the incident occurred during the celebration of Mass.
 Evidently the cemetery in which, according to local tradition, St. Patrick was buried (see Sec.19). It was probably the Ferta Martair, the site of St. Patrick's earlier settlement at Armagh (Reeves, Churches, p.5; R.I.A. xviii.660). It seems to be hinted that St. Malachy received a revelation of the position of his grave.
 Ps. lxxiv.9.
 Secret of Mass for Kings, etc.
 A fresh classification of Malachy's miracles. For prophecy see Secs.36, 48, 52, 57, 62, 64 f.
 Secs.11, 63, 64, 65.
 Secs.22 f., 48, 57, 60, 62.
 1 Cor. xii.9 (vg.). -- Secs.14, 15, 40, 45-47, 49-52, 60, 62.
 Secs.26, 54, 57, 61.
 Ps. cxix.46. -- Secs.10, 40, 60.
 1 Pet. v.4.
 Rom. vi.21, combined with Ps. cxvi.15.