. 3, c. 8, 9,
10, and 11,) one the apostate Casimir Oudin, (De Ser. Eccl. t. {}, p.
459,) deny these catecheses, at least the {615} mystagogics, to be the
work of St. Cyril. Oudin, to his usual inaccuracy, adds many affected
blunders, and shows a dread of his unanswerable authority in favor of
many articles which he was unwilling to allow was his chief motive for
raising such a contest about the author; though if this was not St.
Cyril, these critics must confess, from six hundred passages in the
discourses, that they were delivered at Jerusalem, about the middle of
the fourth century. Other Protestants, especially the English, are more
sincere, and prove them this father's most undoubted work, as Doctor
Cave, in St. Cyril's life, Thomas Milles, in his preface and notes to
his edition of St. Cyril, Whittaker, Vossius. Bull, &c. They were
preached at Jerusalem, seventy years after Manes broached his heresy,
whom some then alive had seen, (Cat. 6,) which agrees only to the year
347. They are mentioned by St. Jerom, in the same age, (Catal. c. 112,)
quoted by Theodoret, (Dial. Inconfusus, p. 106,) and innumerable other
fathers in every age downwards. As for the five mystagogics, they are
inseparable from the rest, and as undoubted. The author promises them in
his eighteenth, and mentions his first eighteen in the first mystagogic.
(n. 9.) They are quoted by Eustrasius, (under Justinian,) by Anastius
the Sinaite, Nico the monk, and other ancients produced by Dom Touttee.
(Disc. 2, p. cv.)

In his first catechetic instructions, he commands the catechumens not to
divulge any part of our mysteries to any infidel, as unworthy, and
exhorts them to the dispositions and preparation for holy baptism,
_viz._ to a pure intention, assiduity in prayer, and at church devoutly
receiving the exorcisms, fasting, sincere repentance, confessing their
sins, whatever they had committed. (Catceh. 1, n. 5.) In the fourth he
gives a summary of the Christian faith, and reckons up the canonical
books of scripture, in which he omits the Apocalypse, and some of the
deutero-canonical books, though he quotes these in other places as God's
word. In the following discourses he explains very distinctly and
clearly every article of our creed: he teaches Christ's descent into the
subterraneous dungeons ([Greek: eis ta katachthonia]) to deliver the
ancient just. (Cat. 4, n. 11, p. 57.) The porters of hell stood
astonished to behold their conqueror, and fled: