actually joined to Him, is one spirit with the Lord; how should not that being be one in a far greater and more divine degree, which was once united with the Logos of God?[67] He, indeed, manifested Himself among the Jews as the power of God, by the miracles which He performed, which Celsus suspected were accomplished by sorcery, but which by the Jews of that time were attributed, I know not why, to Beelzebub, in the words: “He casteth out devils through Beelzebub, the prince of the devils.”[68] But these our Saviour convicted of uttering the greatest absurdities, from the fact that the kingdom of evil was not yet come to an end. And this will be evident to all intelligent readers of the Gospel narrative, which it is not now the time to explain. Footnote 58: Matt. xxvi. 38. Footnote 59: Herodot. b. i. 47. Footnote 60: καὶ Θεὸν κατὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα. “Ex mente Origenis, inquit Boherellus, vertendum ‘Secundo post universi Deum atque parentem loco;’ non cum interprete Gelenio, ‘Ipsius rerum universarum Dei atque Parentis testimonio.’ Nam si hic esset sensus, frustra post ὑπὸ τῶν προφητῶν, adderetur κατὰ τὸν Θεόν. Præterea, hæc epitheta, τὸν τῶν ὅλων Θεὸν καὶ πατέρα, manifestam continent antithesin ad ista, μεγάλην ὄντα δύναμιν καὶ Θεόν, ut Pater supra Filium evehatur, quemadmodum evehitur ab Origene infra libro octavo, num. 15. Τοῦ, κατά, inferiorem ordinem denotantis exempla afferre supersedeo, cum obvia sint.”—RUÆUS. Footnote 61: Ps. cxlviii. 5. Footnote 62: περιγεγραμμένον τινα. Footnote 63: John i. 26. Footnote 64: Matt. xviii. 20. Footnote 65: Matt. xxviii. 20. Footnote 66: 1 Cor. vi. 16. Footnote 67: εἰ γὰρ κατὰ τὴν Παύλου διδασκαλίαν, λέγοντος· “ὁ κολλώμενος τῷ κυρίῳ, ἓν πνεῦμα ἐστι·” πᾶς ὁ νοήσας τί τὸ κολλᾶσθαι τῷ κυρίῳ, καὶ κολληθεὶς αὐτῷ, ἕν ἐστι πνεῦμα πρὸς τὸν κύριον· πῶς οὐ πολλῷ μᾶλλον θειοτέρως καὶ μειζόνως ἕν ἐστι τὸ ποτε σύνθετον πρὸς τὸν λόγον τοῦ Θεοῦ; Footnote 68: Matt. xii. 24. Chapter X.