17.  When, then, the apostle “thanks God through Jesus Christ,” Rom. i. 8. and again says that “through Him” we have “received grace and apostleship for obedience to the faith among all nations,” Rom. i. 5. or “through Him have access unto this grace wherein we stand and rejoice,” Rom. v. 2. he sets forth the boons conferred on us by the Son, at one time making the grace of the good gifts pass through from the Father to us, and at another bringing us to the Father through Himself.  For by saying “through whom we have received grace and apostleship,” Rom. i. 5. he declares the supply of the good gifts to proceed from that source; and again in saying “through whom we have had access,” Rom. v. 2. he sets forth our acceptance and being made “of the household of God” cf. Eph. ii. 19. through Christ.  Is then the confession of the grace wrought by Him to usward a detraction from His glory?  Is it not truer to say that the recital of His benefits is a proper argument for glorifying Him?  It is on this account that we have not found Scripture describing the Lord to us by one name, nor even by such terms alone as are indicative of His godhead and majesty.  At one time it uses terms descriptive of His nature, for it recognises the “name which is above every name,” Phil. ii. 9. the name of Son, Two mss., those in the B. Museum and at Vienna, read here Ιησοῦ.  In Ep. 210. 4, St. Basil writes that the name above every name is αὐτὸ τὸ καλεῖσθαι αὐτὸν Υιον τοῦ Θεοῦ. and speaks of true Son, cf. Matt. xiv. 33, and xxvii. 54. and only begotten God, John i. 18.  cf. note on p.  . and Power of God, 1 Cor. i. 24, and possibly Rom. i. 16, if with D. we read gospel of Christ. and Wisdom, 1 Cor. i. 24. and Word. e.g., John i. 1.  cf. Ps. cvii. 20; Wisdom ix. 1, xviii. 15; Ecclesiasticus xliii. 20.  Then again, on account of the divers manners Τὸ πολύτροπον.  cf. Heb. i. 1. wherein grace is given to us, which, because of the riches of His goodness, Τὸν πλοῦτον τῆς ἀγαθότητος.  cf. Rom. ii. 4, τοῦ πλούτου τῆς χρηστότητος. according to his manifold Eph. iii. 10. wisdom, he bestows on them that need, Scripture designates Him by innumerable other titles, calling Him Shepherd, e.g., John x. 12. King, e.g., Matt. xxi. 5. Physician, e.g., Matt. ix. 12. Bridegroom, e.g., Matt. ix. 15. Way, e.g., John xiv. 6. Door, e.g., John x. 9. Fountain, cf. Rev. xxi. 6. Bread, e.g., John vi. 21. Axe, cf. Matt. iii. 10. and Rock. e.g., 1 Cor. x. 4.  And these titles do not set forth His nature, but, as I have remarked, the variety of the effectual working which, out of His tender-heartedness to His own creation, according to the peculiar necessity of each, He bestows upon them that need.  Them that have fled for refuge to His ruling care, and through patient endurance have mended their wayward ways, I translate here the reading of the Parisian Codex called by the Benedictine Editors Regius Secundus, τὸ εὐμετάβολον κατωρθωκότας.  The harder reading, τὸ εὐμετάδοτον, which may be rendered “have perfected their readiness to distribute,” has the best manuscript authority, but it is barely intelligible; and the Benedictine Editors are quite right in calling attention to the fact that the point in question here is not the readiness of the flock to distribute (cf. 1 Tim. vi. 18), but their patient following of their Master.  The Benedictine Editors boldly propose to introduce a word of no authority τὸ ἀμετάβολον, rendering qui per patientiam animam immutabilem præbuerunt.  The reading adopted above is supported by a passage in Ep. 244, where St. Basil is speaking of the waywardness of Eustathius, and seems to fit in best with the application of the passage to the words of our Lord, “have fled for refuge to his ruling care,” corresponding with “the sheep follow him, for they know his voice” (St. John x. 4), and “have mended their wayward ways,” with “a stranger will they not follow,” v. 5.  Mr. Johnston, in his valuable note, compares Origen’s teaching on the Names of our Lord. He calls “sheep,” and confesses Himself to be, to them that hear His voice and refuse to give heed to strange teaching, a “shepherd.”  For “my sheep,” He says, “hear my voice.”  To them that have now reached a higher stage and stand in need of righteous royalty, So three mss.  Others repeat ἐπιστασία, translated “ruling care” above.  ἔννομος is used by Plato for “lawful” and “law-abiding.”  (Legg. 921 C. and Rep. 424 E.)  In 1 Cor. ix. 21, A.V. renders “under the law.” He is a King.  And in that, through the straight way of His commandments, He leads men to good actions, and again because He safely shuts in all who through faith in Him betake themselves for shelter to the blessing of the higher wisdom, Τὸ τῆς γνώσεως ἀγαθόν:  possibly “the good of knowledge of him.” He is a Door.