“The invisible things of Him,” etc. as well as that of the Psalms, “The heavens declare the glory of God.” In the tenth (No. 2.) likewise he declares that he is pursuing this very argument. In the eleventh (No. 2.) also he testifies that he is insisting on the same argument. Is not Tillemont doing violence to the words of Chrysostom, when he wishes the tenth and the eleventh to be inserted between the fifteenth and sixteenth? This, however, he only proposes, half doubtingly, in note (29) on the Emperor Theodosius, No. 10, 11 seqq. and he confesses, that the order which we have laid down is clearly indicated by Chrysostom; but for what reason I know not, he afterwards departs from the same order. But when Chrysostom says, “on the three past days,” it is not to be understood of three successive days, but of the three last days on which he had preached. In this twelfth Homily, likewise, which was delivered on the Tuesday of the fourth week, he dwells on the same subject of the wisdom of God in 324 the creation of the world. He afterwards treats of the natural law, the knowledge of which God hath implanted in man, and on the avoidance of oaths. The thirteenth Homily was spoken the day after the twelfth. At the commencement he returns thanks to God that the face of affairs was changed, and the fear removed, which had been such that “the greater part of the city,” as he says, “had taken refuge from the fear and danger of that occasion in secret places, in deserts, and hollows.” Hence he proceeds to speak of many who were dragged to the tribunal; of the horrible inquisition that took place by means of the scourge; of others who were hurried away to punishment; of a mother and sister of a certain person, who, whilst he was undergoing his trial within, were rolling in the dust at the vestibule. Chrysostom describes pathetically these events which had been trans- acted a few days before, that is to say, before he delivered the eleventh discourse. But the words which Chrysostom uses in the beginning, οἵαν τὴν παρελθοῢσαν εἴδομεν τετρ€δα καὶ οἵαν τὴν παροῢσαν ὁρωμεν νῢν, Bernard Brixianus thus renders, “Quale præteritum vidimus quatriduum et quale nunc videmus præsens:” I know not for what reason we have left this untouched. For although τετρὰς is sometimes taken to signify the fourth day, yet in ecclesiastical language, even from the time of Clemens Alexandrinus, τετρὰς is the fourth day of the week, so that the Translation should be corrected, and should stand, “Qualem feriam quartam præteritam vidimus,” etc. In which it is declared, that the Homily was de- livered on the fourth day of the week, and that indeed the fourth week in Lent, or perhaps the third, according to another mode of reckoning; since for many ages downwards the Greeks call that the first Sunday and week of the fast987 which we call the first of Lent. But this is only a question as to a name. The Homily was however delivered on the fourth day 987 See Sir H. Nicolas, Chron. of History, p. 117. Gloss. of Dates, art. Hebdomadæ Græcæ, observes, that the Greeks named the weeks as beginning on Monday, and taking in Sunday at the end. Still they count Monday the second day, etc. Thus the first Sunday would be the same as with the Latins, but the first week earlier. It seems probable that this was a week earlier than here stated, see Hom. XVIII. 448 Preface to the Benedictine Edition.