ver. 25 a bitter thing, let him not fall into inertness "^ nor be
manifoldly infirm in transgression, looking to the goodness of God, but let him prepare his worhs for his going forth, as Prov. it is written, and make it fit for himself in the field, i. e., lxx. while he is in the world. For the Saviour interpreted that the field is the world. Let him prepare to shew holiness and S. Matth. righteousness before the Divine Judgment Seat. For he will behold no unseasonably clement ^ Judge, nor yet ^ <pixdvyielding to entreaties for mercy, in Him Whom he ought without delay to have obeyed when He was calling him to salvation, while the time of mercy was granting to him both to beg for forgiveness for his already past transgressions, and to seek for loving-kindness from God Who saves.
27 Labour not for the meat which jierisheth, hut for the meat which endureth unto everlasting life.
Something of this sort doth Paul teach us expanding the discourse universally and more generally, saying, JSe that Gal. vi. soweth to his flesh shall of the flesh reap corrup)tion, but he thai soweth to the Spirit shall of the Spirit reap life everk arocSpiW, the absence of a courageous manly resolve to Strive.
Book 3. lasting. For he says that they sow to the flesh who giving as it were full rein to the pleasures of the flesh, advance at full speed to whatever they will, by no means distinguishing what is profitable for them from what is hurtful and injurious, nor in any way accustomed to approve what seems good unto the Law-giver, but heedlessly hurried off to that alone which is pleasant and agreeable, and preferring nothing to things seen. Again he affirms that they sow to the Spirit, who expend the whole aim of their mind on those things wherein the Holy Ghost willeth us to excel,
3 yeup. employing a mind so intense toward the cultivation ^ of good things, that, did not voice of nature not to be disregarded constrain them to minister needful food to the flesh, they would not endure to descend even to this. I think then that we ought to take no forethought whatever Rom. fo)' the flesh for the lusts thereof, but rather to apply ourselves to what is most needful, and to be zealous in practising those things, which bring us to the everlasting and Divine Life.
4 rpvpas For admiration for the delights ^ of the body, and the esteeming nothing better than the superfluities of the belly, is truly brutish and akin to the extremest folly. But to apply ourselves to good things, and earnestly to strive to excel in virtues, and to be subject to the laws of the Spirit, and with all readiness to seek after the things of God,
5 f>o5i(i- which are able to support^ us unto salvation: — I will errant that this truly beseemeth him who knoweth his own nature, and is not ignorant that he hath been made a reasonable Col. iii. creature after the Image of Him that created him. Therefore S. Matth. as the Saviour somewhere saith. Take we no thought, what shall we eat? or, tvhat shall we drink? or, wherewithal shall lb. 25. we he clothed? but considering that the soul ^ is more than lije'ox meat, and the body than raiment, let us take thought how *""'• the more precious part of us may do well.
For though the body do well, and be fat with succession of delights, it will not profit the miserable soul; but on the contrary, will work it much harm. For it will depart into the everlasting fire, since they who have wrought no good, must needs undergo punishment for it: but if the body
. c. VI. 27. law of the Spirit, both must surely be saved together. It is then most absurd, that for the flesh we should so take thought, which is but for a time and even now shall perish, as to think that it ought not to lack any one thing which it loves: and to take care for the soul, by way of appendix, or as though it were nothing worth '^; albeit I think we ought 1 r^i to apply ourselves so much the rather to cares for the soul, Trap^tffodv, as it is of more value than the body. For so of a truth pre- ^^^"^"J^^^^ ferring what surpasses in the comparison to what is inferior, nothing and giving a just vote in this matter, we shall become holy and wise jurors, and not bestow upon any other the palm of right reasoning, but rather shall put it upon our own heads. Let us then, as the Saviour saith, labour not for the meat which jperisheth, which when it hath passed into the belly, and for a very little while deluded the mind with pettiest pleasure, goeth out into the draught, and is conveyed forth again from the belly. But the spiritual food which strengtheneth the heart, keepeth the man unto life everlast- Ps. civ. ing, which also Christ promiseth to give us, saying. Which the Son of Man shall give unto you; at once knitting the human with that which is Divine, and connecting the whole mystery of the economy with Flesh in its order. But He hints, I suppose, at the Mystic and more Spiritual Food, whereby we live in Him, sanctified in body and soul. But we shall see Him speaking more openly of this hereafter. The discourse then must be kept for its fit time and place.
That the Only-Beg-otten Son is the Impress of the Person of God the Father, and no other Impress either is, or is conceived of, which the Son of Man shall give unto yoxi: for Him the Father sealed, God.
He was not ignorant, as God, of tlie charges that would result from Jewish folly, nor of the reasons why they were often foolishly enraged. He knew that they would reason in themselves, looking to the flesh alone, and not conceiving of God the Word therein, Who is This That seizeth upon God-befitting words? for who can give unto men food that keepeth them unto everlasting life? for wholly foreign to man's nature is such a thing, and it beseemeth Him Alone Who is God over all. The Saviour therefore defends Himself beforehand, and by seasonable arguments,
' aSwpo- shames their looked-for shameless talk ^. For He says that the Son of Man will give them the food which nourisheth them unto everlasting life, and immediately affirmed that He is sealed by the Father. Sealed again is either put for anointed (for he who is anointed is sealed), or as shewing that He has been by Nature formed unto the Father. Just as if He had said, I am not unable to give you food which endureth and briugeth up unto everlasting life and de-
2 Tpv<pr)p light ^. For though I seem as one of you, that is Man with flesh, yet was I anointed and sealed by God the Father unto an exact Likeness with Him. For ye shall see (He saith) that He is in Me, and I again in Him Naturally, even though for your sakes I was born Man of a woman, according to the Inefiable order of the economy. For I can do all things in God-befitting Authority and do not in any way come short of the Might inherent in My Father. And
God and Man One Christ.
thongli God the Father giveth you the Spiritual Food, Chap. 5. which preserveth unto everlasting life, it is clear that the Son too ivill give it, even though made in Flesh, since He is His Exact Image; the Likeness in every thing being conceived, not after the lineaments of flesh, nor yet ought conceived of in bodily form, but in God-befitting glory and Equal Power and royal Authority. But we must observe again, that when He says that the Son of Man will give the things God-befitting and that He hath been sealed unto the Image of God the Father, He endureth not the division of him that separateth the Temple of the Virgin from the true Sonship, but defines Himself and willeth to be conceived of again as One. For One in truth over us is Christ, bearing as it were the royal purple His Own Robe ^, ' <I>'^P'?/^« I mean His Human Body, or His Temple, to wit of Soul and Body; since One too of Both is Christ.
But, most excellent sir, will the Christ-opposer again say, give the truth the power of overcoming: deal not subtilly** ■• Karaffo- With the saying, dishonourably^ turning it about, whither- Actsvii. soever thou wilt. Lo clearly hereby is the Son proved to 5 o^^ be not of the Essence of the Father, but rather a copy ^ of f'y^^'^\ His Essence. Suppose some such thing (say they) as we »"<^m« say: A seal or signet impressed on wax, for example, or any other matter fit to receive it, and engraving a likeness only of itself, is taken away again by him who pressed it on, having lost no part of itself: so the Father, having imposed and imprinted Himself Wholly upon the Son in some way by a most accurate Likeness, from Himself hath He surely no part of His Essence, nor is conceived of as therefrom but a mere image and accurate likeness.
Let him that is zealous for knowledge see that now too is our opponent darting on us, like a serpent, and rears aloft his head surcharged with venom: but He Who shattereth the heads of the Dragon, will shatter it too, and will Ps. Ixxiv. give us power to escape his manifold stubbornness. Let him then tell us, who has just been dinning us with dreadful words. Does not the seal or signet, which is made (it may be) of wood or of iron or of gold, full surely seal with
Book 3. some impress those things whereon it comes, and will it not be and be conceived of as a seal apart from the impress? But I suppose that any one of our opponents too, even against his will constrained by fitness unto the very truth would confess that it will by all means seal with an impress; and without an impress, according to fair reasoning, not at all. Since then, as the Divine Scripture tes- Heb. i. 3. tifieth to US, the Son is the Imjjress of the Person '' of God T^P^T^T the Father, in that He is iu It and of It by Nature, wheree^j*^^""^" upoii is Himself impressed, or through whom else will the 8 xapa- Father seal His Own Impress ^? For no one will say that the Father is not altogether in Grod-befitting Form, which is the Son, the Form of Him That begat Him; Whom if any behold spiritually, it is manifest that he will see the Father. Wherefore He says that He too is in Him Naturally, even though He be conceived to be ' e| of ^ Him by reason of His Own Existence: as the bright- 1 oirai;- ness^ for instance, is in the brightening ^ and of the 2°'l^av. brightening, and something different, according to the ydCoyrt mode of conception, and again not different, as viewed in relation to it, because it is said to be of it, and again in it. And not I suppose in the way of division and complete essential partition are these things considered of: for they are inherent in respect of identity of essence in those things whence they are, and of which they are be- 3 wpoKvir- lieved to be, tending forth ^ according to expression in * ISiKus idea to something else, of their own *, yet not separate ^. aPvwr The Word of the Essence of the Father, not bare Word, nor without Flesh, is sealed then by the Father, yea rather through Him are sealed those things which are brought to likeness with God, as far as can be, as we understand in Ps. iv. 6 that which certain say. The light of Thy Countenance was 6 eVrj^uet- marked ^ upon us, 0 Lord. For he says that the Counten- "^'^ ance of God the Father, is the Son, Which is again the Impress, but the light thereof is the grace which through the Spirit passeth through unto the creation, whereby we are remoulded unto God through faith, receiving through Him as with a seal, the conformation unto His Son, Who is the Image of tlie Father^ tliat our being made after the Chap. 5. Image and Likeness of the Creator^ might be well pre- ^' ^^' "'' served in us. But since the Son is confessedly the Countenance of God the Father^ He will surely be the Impress too with which God seals.
Yea (says our opponent) we believe that God through the Spirit seals the Saints, but the things that you are bringing forward have no place in the present question. Wherefore we will recapitulate and say. The seal supposed to be of iron, or may be gold, impresses its own likeness on the matter whereon it comes, losing nothing of its own, but by the operation only of its being pressed on does it mark the things that receive it: thus do we hold that the Son has been sealed by the Father, not having ought of His Essence but possessing merely an accurate likeness thereof, and being Other than He, as the image to the archetype.
O boundless folly, and perilous conceit! how easily hast thou forgotten those things just now gone through. For we said that the Son was the Impress '^ of the Father, ^ xapawand that with Him was sealed other than He, and not Him- ^'"'" self, lest He be thought to be His Own Impress. But thou, having not rightly spurned our argument hereon, dost not blush to put about Him a likeness of operation only. In image only then will the Son be God according to you, and by Nature not at all, but merely in that He was fashioned and well formed after the Likeness of Him That begat; haply no longer of Him That begat: for it is time that ye should on these accounts take away the begetting also, yea rather there is every need even if ye will it not. On the duty of believing that the Son is begotten of the Father, we have already expended much argument, or shall do so in its place. But it were more fitting that we should proceed to the matter in hand, putting forward to those who are accustomed unrestrainedly to shameless talk the question. Will they not surely say that that which is given may also be taken away, and confess that that which is added can altogether be also lost? for does it not at
Books, some time happen that every thing is rejected, which is ' not firmly rooted in any by nature? It is evident, even should any of them not assent thereto. Some time then or other, according to the argument of possibility, the Son will be bereft of His Likeness. For He was sealed (as ye say) by the mere Operation of His Father upon Him, not having the stability that is of natural Endowments, but conceived of and existing wholly other than His Father, and completely severed from His Essence. Doing then very excellently and fore-seeing matters by most cunning reasoning did ye secure the Father, by saying that He gives nought of Himself to the Son, save that He vouchsafes Him Likeness only, lest ought of passion should be conceived of as about Him. For this is your foolish mystery. For belike ye were ignorant that God the Father^ Who doeth all things without passion, will also beget without passion, and is superior to fire (for the argument brings us down to this necessity) which without passion or cor- ^iripuia-iv poreal division, begets the burning^ which is of it. Let ^veavL- those then hear who are zealous^ in fancies only, and 'thl'force account unrestrained blasphemy to be not an unholy thing, '''"' but rather a virtue, that if they say that the Son is classed
6r7)ri will abide in no secure possession of good things, but will wholly risk His being by Nature God, and will in possibility at least, admit of change for the worse. For there was said to that governor of Tyre too, words which reason Ezek. necessitates us to attribute to the person of the devil, Tliou LXX.' avt the seal of the likeness: but he to whom that speech is addressed, is found to have fallen from the likeness. Thou seest then, and clearly too, by such instances, that the mere being in the likeness of God is no security for an unmoved stability in things spiritual, nor yet does it sufiice to perfect endurance in the good things in which they are, to have been duly sealed unto the Nature of the Maker. For they too fall, and are borne headlong, ofttimes changing into a worse mind, than they had at the beginning. It is then possible, according to this argument.
that the Son, attaining to Likeness with the Father by Chap, 6. sameness of work only, and not firm fixed by the prop ^ 2 Wo'/Sd-' by Nature, but having His stability in the mere motions ^^"^ of His Own Will, should undergo change, or, though He do not suSer it, should find the not so suSering the result of admirable purpose ^ and not rather the steadfast- ^ fP"*"- ness of Native stability, as God.
What then, most noble sirs, is the Son no longer God in truth? And if according to you, He is so found, why do we worship Him? why is He co -glorified with God the Father? why is He borne, as God, upon the highest Powers? Are then with us the Holy Seraphim themselves too ignorant that they do greatly err from what is fit, in glorifying Him Who is not by Nature God? They err, it seems, in calling Him Who is honoured with equal honour Lord of Sabaoth. Or shall we not say, that the highest Powers, Principalities Thrones and Dominions and Lordships, essay, after their power, to appear conformed to God? For if the so small animal of the earth, in respect of that creation, I mean man, be honoured with such beauty, what reason has one not for fully thinking, that to them who are far better than we, far better things are allotted? How then do they both call Him Lord of Sabaoth, and stand around as a isa. vi. 3. guard, as ministering to the King of the universe? why sitteth He with the Father, and that on His Right Hand, the bond with the Lord, the creature with the Creator? For is it not fitter to bring that which by means of heed * ^npoa-oand wariness is free from passion and perfect, to the level ^^^ of things originate rather than of God by Essence Who hath Naturally the inability to sufier? But it is manifest, though they confess it not. Who then will endure these babblers, or how will they not with reason hear. Woe to lb. them that are drunJcen without wine? LXX."
But perchance they will be ashamed of the absurdities of such arguments, and will betake themselves to this, and say, that the Son was sealed by the Father unto a most accurate Likeness, and is Unchangeable in Nature, even though He be not from the Father.
Book 3. How tlieu, tell me, will that wliicli is not of God by Nai^'rh\'siw ture, bear His Attribute % and that be found not without ""'^'''' share-essentially of the Excellences of the Divine Essence, f- irpoe\- -^liich proceeded ^ not therefrom, after the true mode of generation? For it is, I suppose, clear and confessed by all, 7 rh iSia i]^Q^^ lY^Q Properties'^ of the Godhead are wholly unattainable by the created nature, and that the qualities belonging to It by Nature will not exist in ought else that is, in equal and exact manner: as for example. Immutability is in God Naturally; in us by no means so, but a kind of stabi- ^ f xwa- litv likens ^ us thereto, through heed and viofilance not suffering us readily to go after those things which we ought not. But if it were possible, that according to them, ought of Divine Attributes should be in any who is not of the Divine Nature Essentially, and that they should be so in him as they are in It; what (tell me) is to prevent all things God-befitting from at length coming down even upon those who are not by nature gods? For if one of them unhindered finds j)lace (I mean Immutability) there will be room for the rest also, and what follows? utter confusion. For will not the superior pass below, and the inferior mount up into the highest place? And what is there yet to hinder even the Most High God from being brought down to our level, and us again from being gods even as the Father, when there no longer is or is seen any difierence intervening, if the qualities which belong to God Only pass to us, and are in us naturally? And since God the Father contains in Himself Alone, as it seems, those Properties whereby we should be as He, we have remained men, and the angels likewise with us what they are, not mounting up to That which is above all. For if God should reveal 9 rh iSiov Himself not Jealous, by putting His Own Attribute ^ into the power of all, many surely would be those who were by nature gods, able to create earth and heaven and all the rest of the creation. For the Excellencies of Him Who is by Nature the Creator having once passed on, how will not they be as He is? or what prevents that which is radiant with equal goods from appearing in equal glory? But the
God-opposer surely sees completely, liow great the multi- Chap. 5. tude of strange devices which is hence heaped up upon us and exclaims agrainst the mislearning ^ that is in him. The > Suo-jua- Godhead then will remain in Its Own Nature, and the creature will partake of It through spiritual relationship ^, ^ olKei&- but w411 never mount up unto the Dignity that unchangeably belongs to It. But our argument being thus arranged, we shall find that Immutability exists Essentially in the Son: He is then God by Nature, and of necessity of^ the ^e'/c Father, lest ought that is not of Him by Nature should reach to an equal dignity of Godhead.
But since they hold out to us as an incontestable argument their saying that the Son is other than the Father, as Image to archetype, and through this subtlety * think ■* ^^ptto sever Him from the Essence of Him That begat Him, they shall be caught in no slight folly, and to have studied their assertion to no purpose, of any force in truth to accomplish fairly what they have at heart. For what further are they vainly contending for, or whence do they from only the distinctness of His own Being ^, sever the ^ ""-b Son from the Father? For the fact that He exists Per- Kar' ISiay sonally^ does not (I suppose) prove that He is diverse from |^"p7t^- the Essence of Him who begat Him. For He is confessedly ^V^ of the Father, as being of His Essence; He is again in the a-rdTus Father, by reason of His being in Him by Nature; and you infra xvi. will hear Him say, at one time, I jjroceeded forth from the 42' Father, and am come, again at another time, I am in the ^ ^'^■ Father and the Father in Me. For He will not withdraw ^ "'^ «5f<5- into a Personality '^ wholly and completely separated, see- « Kara. ing that the Holy Trinity is conceived of as being in One ^-ZT^xe- Godhead; but being in the Father, in mode or position ^!^''„"^'"' undivided as to consubstantiality ^, He will be conceived of -^^ ^^ 7 as likewise of ^ Him, according to the Procession which t^jti ineffably manifesteth Him ^ in respect of beaming forth ". 1 Kara For He is Light of Light. Therefore in the Father and y^'l^^ of the Father, alike Undivided and separate, in Him as ^K<pavTi- Impress, but as Image to Archetype will He be conceived " awavydof in His Own ^ Person. But we will not simply discourse 3 4^ 15/0,
Book 3. coiicenihify this, but will confirm it by example from the c. VI. -.. -j^^^^^ ^^ ^jl sides fortifying the force of truth against those who think otherwise. Exod. The Law then appointed to the children of Israel to
Htb. But one stater contains a didrachm. Yea and herein again was shadowed out to us Christ Himself, Who offered Him-
^■Kapa self for all, as by^ all, a Ransom to God the Father, and is understood in the one drachma, but not separately from the other, because that in the one coin, as we said before, two drachmae are contained. Thus may both the Son be conceived of in respect of the Father, and again the Father in respect of the Son, Both in One Nature, but ofxnivuis ^nd as in the one coin were two drachmae, having equal bulk with one another, and in no ways one less than the other; so shalt thou conceive of the in nought differing Essence of the Son in respect of God. the Father, and again of the Father in respect of the Son, and thou shalt at length receive wholesome doctrine upon all points spoken of concerning Him.
29 might ivork the u'ork of God? Jesus answered and said
Not of good purpose is the enquiry, nor yet as one might suppose does the question proceed fi'om desire of knowledge on their part, but is rather the result of exceeding arrogance. For as if they would deign to learn nought beyond what they knew already, they well nigh say something of this sort, Sufficient, good Sir, to us are the writings of Moses: we know as much as we need of the things at which he who is skilful in the works of God ought to aim. What new thing then wilt Thou supply, in addition to those which were appointed at that time? what strange thing wilt Thou teach, which was not shewn us before by the Divine words? The enquiry then is rather of folly, than really of a studious will. You have something of this kind in blessed Matthew too. For a cer- Chap. n. tain young man, overflowing with not the most easily-got- ^' ^'' ' * ten abundance of wealth, was intimating that he would enter upon the due service of God. When he came to Jesus, he eagerly enquired what he should do, that he might be found an heir of everlasting life. To whom the Lord saith. Thou hiowest surely the commandments, Do not kill, S. Luke Do not commit adtdtery. Do not hear false ivitness, and the like. But he, as lacking none of these things, or even not accepting an exposition of teaching which fell far short of his existing practice, says. All these things have I hept S. Matth. from my youth up, tvhat lach I yet? what then he did join- ^'^* " ing haughtiness to ignorance in his question, what lach I yet, the same do these too through their over much arrogance alike and self-conceit ^, saying. What shall we do, ^ SoKT^o-tthat we might worh the works of God?
A good thing then is a low conceit, and it is the work of a noble ^ soul, to commit to her teachers the thorough ^ evyeknowledge of what is profitable, and so to yield to their """^^ lessons, which they think it right to instil ^, seeing they \iviaTiare superior in knowledge. For how shall they be accepted at all as teachers, if they have not superiority of understanding above what the mind of their pupils hath, since their advance will scarcely end at the measure of their masters' knowledge, according to the word of the Saviour, The disciple is not above Jtis Master, and. It is ^- ^l^t^h.
This is the work of God, that ye believe on Him whom He sent. Most severely doth the Lord, even though secretly as yet and obscurely, attack the folly of the questioners. For one would suppose, looking merely at the simple meaning of the words, that Jesus was commanding them nothing else, save to believe on Him: but on examining the intent of the words, he will see that they refer to something else. For full well does He arrange His discourse suitably to the folly of the questioners. For they, as though they learnt sufficiently through the LaAV how
Book 3. to work wliat was well-pleasing to God, blasphemously ^' ^'" ^''^' neglect the teaching of our Saviour, saying, luhat shall Supra -if^e do tJiQ^f i(;q might worh the tvork of God? But it was necessary that He should shew them, that they were still very far removed from the worship most pleasing unto God, and that they knew no whit of the true good things, who cleaving to the letter of the law, have their mind full of mere types and forms. Therefore with some great emphasis does He say, opposing the fruit of faith to the worship of the Law, This is the ivorTc of God that ye believe on Him ivhom He sent. That is, it is not what te supposed (He says) looking to the types alone; but know ye, even though ye ivill not learn it, that the Lawgiver took no pleasure in your sacrifices of oxen, nor needest thou to sacrifice sheep, as though God willed and required this. For what is frankincense, though it curl in the air in fragrant steam, what will the he-goat profit (saith He) Ps. 1. 13. and the costly offerings of cinnamon? God eateth not the flesh of bulls, nor yet drinketh He tJie blood of goats: He lb. 11. knoweth all the fowls of the Heaven, and the wild beasts of Amos V. the field are ivitli Him. But He hath hated and despised your feasts, and will not smell in your sole-rnn assemblies, as Jer. vii. Himself saith: nor spahe He unto your fathers concerning whole burnt offerings or sacrifices. Therefore not this is the ivork of God, but rather that, that ye should believe on Him ivhom He sent. For of a truth better than the legal and typical worship is the salvation through faith and the grace that justifieth than the commandment that condemneth.
The work then of the pious soul is faith to Christ-ward, and more excellent far the zeal for to become wise in the knowledge of Him, than the cleaving to the typical shadows. You will marvel also at this besides: for whereas Christ was wont to take no notice of those who questioned Him, tempting Him, He answers this for the present economically (even though He knew that they would be nothing profited) to their own condemnation, as He says elsewhere Infra XV. too. If I had not come and spoken unto them, they had not had si)i; but now they have no cloke for their sin.
30 Thet/ said therefore unto Him, What sign doest Thou then. Chap. 5. that we may see and believe Thee? what dost Thou work? ^'' ^^' ^^'
31 our fathers ate the manna in the desert, as it is written, Bread from Heaven gave He them to eat.
The disposition of tlie Jews unveils itself by little and little, althougli hidden and as yet buried in less overt reasonings. For they were saying in their folly, What shall Supra we do that we weight vjork the ivorhs of God? as if, as we said before, they held the commandment through Moses sufficient to conduct them to all wisdom, whereby they might know how to perform what was well-pleasing unto God. But their aim being such was concealed, but is now being unveiled, and by little and little comes forth more plainly. For nothing is secret, as the Saviour says, that shall not he S_. Luke made manifest. Wliat then (are they saying) What sign shewest Thou? The blessed Moses was honoured (he says) and with great reason, he was set forth as a mediator between God and man. Yea and he gave too a sufficient sign, for all they that were with him ate the manna in the ivilderness. But do Thou at length, since Thou comest to us in a position greater than his, and dost not shrink from adding to the things decreed of old, with what signs wilt Thou give us a warrant, or what of wondrous works dost Thou shewing us, introduce Thyself as the Author of more novel doctrines unto us? Hereby too is our Saviour's word shewn to be true: for they are convicted by their own words of thinking that they ought to seek Him, not to admire Him for those things which He had in God-befitting manner wrought, but because they did eat of the loaves and were Supra filled. For they demand of Him a sign, not any chance ^^^' one, but such as (they thought) Moses wrought, when not for one day, but for forty whole years, he fed the people that came out of Egypt in the wilderness, by the supply of manna. For, knowing nothing at all (it seems) of the Mysteries in the Divine Scriptures, they did not consider that it was fit to attribute the marvellous working hereunto to the Divine power which wrought it, but very foolishly crown the head of Moses for this. They therefore ask of
Book 3. Christ a sign equal to tliat, giving no wonder at all to the ' * sign which had been shown them for a day, even though it were great, but saying that the gift of food ought to be extended to them for a long time. For that even so hardly would He shame them into confessing and agreeing that most glorious was the Power of the Saviour, and His Doctrine therefore to be received. Manifest then is it even
2 ffcpoSpa though they do not say it in plain terms ^, that they wholly disregard signs, and under pretext of marvelling at them, are zealous to serve the impure pleasure of the belly.
Of the manna, that it was a type of Christ's Presence and of the spiritual graces through Him.
32 Jesus therefore said unto them. Verily, verily, I say unto you, not Moses hath given you the Bread from Heaven,
Now too does the Saviour most severely convict them of being without understanding, and exceedingly ignorant of what is in the Mosaic writings. For they ought to have known quite clearly that Moses was ministering the things of God to the people, and again those of the children of Israel to God, and was himself the worker in none of the miracles, but a minister rather and under-worker of those things which the Giver to them of all good things willed to do for the benefit of those who had been called out of bondage. What they then were impiously imagining, this Christ very resolutely cuts away (for to attribute things which befit and are due to the Divine Nature Alone, to the honour of men and not rather to It, how is not this replete with folly alike and impiety?) and in that He deprived the hierophant Moses of the miracle, and withdrew it out of his hand, it is (I suppose) manifest that He rather attributes the glory of it to Himself together with the Father, even though He abstained from speaking more openly, by reason of the uninstructedness of His hearers. For it was a thing truly not contrary to expectation, that they should rage^, i hirorav. as though Moses were insulted by such words, and should ^"""^ "' be kindled unto intemperate anger, never enquiring what the truth was, nor recognizing the dignity of the Speaker, but heedlessly going about to only honour Moses, and not reasonably as it happened, when he. was compared with what excelled him.
Book 3. practise respect towards our holy fathers and to render, as!'■ "' '■■■' it is written, fear to ivJiom fear, lionour to wliom, honour 7- (for we shall in no wise injure, if we render what fittingly l.Cffr. belongs to each, since the s'pirits of the Prophets are suhject to the Prophets) but when any discourse about our Saviour
" '' ' ' clouds can he equalled unto the Lord? or who among the sons of the mighty shall he Weened unto the Lord?
hut My Father giveth you the True Bread from heaven: n3 for the Bread of God is He ivhich cometh down from heaven and giveth life unto the world.
It was needful not only to remove Moses from God-befitting Authority, according to their conception, and to shew that he was a minister of that miraculous working, rather than the bestower of it, but also to lessen the wonder though miraculously wrought, and to shew that it was nothing at all in comparison with the greater. For imagine Christ calling out something like this. The great things, sirs, do ye reckon among the little and meanest, and the beneficence of the Lord of all ye have meted out with most petty limits. For with no slight folly do ye suppose that the manna is the Bread from heaven, although it fed the race alone of the Jews in the wilderness, while there are other nations besides without number throughout the world. And ye supposed that God willed to shew forth lovingkindness so contracted, as to give food to one peo- " '^^'', pie only (for these were types of universalities", and in the fccf partial was a setting forth of His general Munificence, as it were in pledge, to those who first received it): but when the time of the Truth was at our doors, Mij Father giveth you the Bread from heaven, which was shadowed forth to them of old in the gift of the manna. For let no one think (saith He) that that was in truth the Bread from heaven, but rather let him give his judgment in favour of That, which is clearly able to feed the whole earth, and s oKu)s to give in full ^ life unto the world.
observances, and refusing to examine into the beauty of Chap.C. the Truth. For not that was, properly speaking, the ^'' ' " ' manna, but the Only-Begotten Word of God Himself, who proceedeth * from the Essence of the Father, since He is ^ epxt^Mfby Nature Life, and quickeneth all things. For since He ""^ sprang of the Living Father, He also is by Nature Life, and since the work of that which is by Nature Life is to quicken, Christ quickeneth all things. For as our earthly bread which is gotten of the earth suffereth not the frail nature of flesh to waste away: so He too, through the operation of the Spirit quickeneth our spirit, and not only so, but also holdeth together our very body unto incorruption.
But since our meditations have once got upon the subject of manna, it will not be amiss (I think) for us to consider and say some little on it also, bringing forward out of the Mosaic books themselves severally the things written thereon. For thus having made the statement of the matter most clear ^, we shall rightly discern each of the things 5 tiKpivsignified therein. But we will shew through them all, that ^'^'^"■'^'^^ the Very Manna is Christ Himself, understood as given under the type of manna to them of old by God the Father. The beginning of the oracles thereon, speaks on this wise. On the fifteenth day of the second month after their de- Exod. 2')arting out of the land of Egypt, the whole congregation of the children of Israel were murmuring against Moses and Aaron, and the children of Israel said unto them, Woidd to God we had died, strichen by the Lord in the land of Egypt, tvhen lue sat by the flesh pots and tvere eating bread to the full, for ye have brought us forth into this loilderness to Jdll this whole assembly with hunger. The matter then of the history is clear and very plain, and I do not think it needs any words to test the obvious^ meaning: but we will ^ irp6xfispeak of it, looking only to the spiritual meaning. The '"^ children of Israel then, while still in the country of the Egyptians, by Divine command were keeping typically their feast to Christ, and having taken their supper''' of the " eoivrjs lamb, did thus hardly escape the tyranny of Pharaoh's
Rook 3. j-ulo and sliake off tlie intolerable yoke of bondage. Then VI. 32, 33... '' 1-1 having miraculously crossed the Red sea, they got into the wilderness: and there famishing craved flesh to eat, and were dragged down to the accustomed desire for food: and so they began murmuring against Moses and fall into repenting of their* free gift from God when they ought to have given no small thanks for it. Egypt then will be darkness, and will signify the condition of the present life, and the worldly state, wherein we enrolled as in some « dnTtiav state, serve a bitter serfdom ^ therein, working nothing at all to Godward but fulfilling only the works most delight- 9 Kara- gomo to the Devil, and hasting down ^ unto the pleasures Tfs of impure flesh, like clay or stinking mud, enduring a miserable toil, unpaid, profitless, and pursuing a wretched (so to say) love of pleasure.
But when the Law of God speaks to our soul, and we behold at length the bitter bondage of these things, then
2 e>o5io- dom, and provisioned - with the security and grace that fo^ewt gQjjjg through His Precious Blood, we leave the carnal condition of this life, as it were a troublous and stormy sea, and, out of all the tumult of the world, we at length
^avKori- rgach a more spiritual^ and purer state, as it were sojourning in the wilderness. But since he is not unexercised unto virtue, who is through the Law instructed thereunto, when we find that we are at length in this case, then we falling into the temptations which try us, are sometimes devoured by the memory of carnal lusts, and then, when the lust inflames us mightily, we cry oftentimes out
* oKjjSt'as of recklessness *, albeit the Divine Law hath called us to liberty, being as it were in hunger for our old accustomed pleasures, and making slight account of our toils after temperance, we look upon the bondage of the world as no longer evil. And in truth, the will of the flesh is sufficient to draw the mind to all faintheartedness after goodness.
Exod. And the Lord said unto Moses, Behold I rain you bread from heaven. In these words you may very clearly see Chap. 6. that which is sung in the Psalms^ He gave them hread o/ps. "' heaven; man did eat angels' bread. But it is, I suppose, 24^25'* evident to all, that of the reasonable Powers in heaven, none other is the Bread and Food, save the Only Begotten of God the Father. He then is the True Manna, the Bread from heaven, given to the whole rational creation by God the Father. But entering into the order of our subject we say this: Observe how the Divine grace from above draws unto itself the nature of man even though at times sick after its wonted things, and saves it in manifold wise. For the lust of the flesh like a stone falling on the mind thrusts it down, and despotically forces it unto its own will; but Christ brings us round again, as with a bridle, unto longing for better things, and recovers them that are diseased unto Godloving habit of mind. For lo, lo to them that are sinking down into carnal pleasures. He promises to give Food from Heaven, the consolation, that is, through the Spirit, the Spiritual Manna. Through this are we strengthened unto all endurance and manliness and obtain that we fall not through infirmity into those things we ought not. The Spiritual Manna therefore, that is, Christ, was strengthening us before too unto piety.
But since we have once, by reason of need, digressed, I think it well not to leave the subject uninvestigated, since it is very conducive to our profit. Some one then may reasonably ask. Why is God who is so Loving to man and so loveth virtue ^ when it behoved Him to forecome their * (pt\aperequest, tardy ^ in respect of His Promise: and He nowise e {,a-repunishes those so perverse men, albeit He punished them ^'^*' afterwards, when they were sick with the same lusting, and pictured to themselves bread to the full, and fleshpots, and admitted longing for the rankest'' onions. For we7 5v(rwSe. shall find in Numbers, that both certain were punished, '^'^'^'^"'' and the place, wherein they were then encamping, was N'""- ^^^ called the graves of lust ^, for there they buried the people ^ kibtliat lusted. With respect then to the first question, we taavaiT*'
Book 3. say that it assuredly belioved Him to wait for tlie desire, VI. 3-, 33. ^^^^ g^ ^^ length to reveal Himself in due season the Giver. For most welcome is the gift to those in good case, when certain pleasures appear before it and precede it, inciting to thirst after what is not yet come: but the soul of man will be devoid of a more grateful sensation, if it do not first stretch after and labour for the pleasures of being well off. But perhaps you will say that there had been no way any entreaty from them, but murmuring rather, repentance, and outcry: for this would indeed be speaking more truly. To this we say, that entreaty through prayer will befit those who are of a perfect habit: and per- 9 cfcKrjSi- chance the murmuring of the more feeble from depression ^ being out or whatever cause, will partake ^ of this: and the Saviour "lao"^. ^^ ^^^} being loving to man is not altogether angry at it. pi'jffei For as in those who are yet babes, crying will sometimes avail to the asking of their needs, and the mother is often called by it to find out what will please the child: so to those who were yet babes, and had not yet advanced to 2oKT?5tas understanding, the cry of weariness^ so to say, has the force of petition before God. And He punisheth not in the beginning, even though He see them worsted by earthly lusts, but after a time, for this reason, as seems to me. They who were but newly come forth of Egypt, not having yet received the manna, nor having the Bread Ps. civ. froi^ heaven, which strengtheneth man's heart, fall as might 1^- be expected, into carnal lusts, and therefore are pardoned.
Ii3_ But they who had already delighted m the Lord, as it is xxxvii. -written, on preferring carnal delights to the spiritual good things, have to give most righteous satisfaction, and over sdiro- and above their suffering have assigned them^ a notable K^-npuffo- j^QgjjjQpial of their fate. For tJie graves of lust is the name of the place of their punishment. Exod. And the people s] tall go out and gather the day's portion each day. We will consider the sensible manna a type of the spiritual manna; and the spiritual manna signifies Christ Himself, but the sensible manna adumbrates the grosser teaching of the Law. With reason is the gathering daily, vation at length shines forth, wherein the Only Begotten appeared in the world with Flesh, the legal types should be wholly abolished, and the gathering food thence in vain, while the Truth Itself lieth before us for our pleasure
And it shall come to pass, on the sixth day, and they shall lb. 5. prepare that luhich they bring in, and it shall he double what they gather. Observe again, that thou mayest understand, that He does not suffer them to gather on the seventh day the sensible manna, but commands that which is already provided and gathered to be prepared for their food beforehand. For the seventh day signifies the time of the Advent of our Saviour, wherein we rest in holiness, ceasing from works of sin, and receiving for food, both the fulfilment of our faith, and the knowledge already arranged ■* in us through the Law, no longer gathering ■• (rvyKeit as of necessity, since more excellent food is now before ^,,v us, and we have the Bread from heaven. The manna is collected in double measure before the holy sabbath: and you will understand thence, that the Law being concluded in respect of its temporal close, and the holy sabbath, that is, Christ's coming, already beginning, the getting of the heavenly goods will be after some sort in double measure, and the grace two-fold, bringing in addition to the advantages from the Law, the Gospel instruction also. Which the Lord Himself too may be conceived to teach when He says, as in the form of a parable. Therefore every scribe s. Matth. instructed unto the kingdom of heaven is like unto a wealthy^ man which putteth forth out of his treasure things new and old: the old the things of the Law, the new those through Christ.
And Moses and Aaron said unto all the conqreqation of Ex. xvi.
the children of Israel, At even ye shall know that the Lord brought you forth from the land of Egypt, in the morning
Book 3. ye shall see the glory of the Lord, in that the Lord giveth you VI. 32, 33..^^ ^j^^ evening flesh to eat and in the morning bread to the full. Moses promises to them of Israel^ that quails shall be given them by God in the evening, and declares that hereby they shall know surely that the Lord brought them up out of Egypt. And in the morning ye shall see plainly, (he says) the glory of the Lord, when He shall give you bread to the full. And consider, I pray you, the difference between each of these. For the quail signifies the Law (for the bird ever flies low and about the earth): thus wilt thou see those too who are instructed through the Law unto a more earthly piety through types, I mean such as relate to sacrifice and purifications and Jewish washing. For these are heaved a little above the earth, and seem to rise above it, but are nevertheless in it and about it: for not in the Law is that which is perfectly good and lofty unto understanding. Moreover it is given in the evening: the account again by evening signifying the obscurity of the letter, or the darksome condition of the world, when it had not yet the Very Light, i. e., Christ, Infra xii. ^^° when He was Incarnate said, I am come a Light into ^- the world. But He says the children of Israel shall hioiu that the Lord brought them out of Egypt. For knowledge only of the salvation generally through Christ is seen in the Mosaic book, while grace was not yet present in very 5 avro- person ^. This very thing He hinted at, when He added, Tpoadnrois j,^ ^/^g momiug ye shall see the glory of the Lord, in that He giveth you bread to the fidl. For when the mist of the Law, as it were night, hath been dispersed, and the 2Cor.iii. Spiritual Sun hath risen upon us all, ive behold as in a 18. glass the glory of the Lord now present, receiving the
Bread from heaven to the full, I mean Christ Himself. Exod. And it ivas evening and the quails came tip and covered
14.' ' the camp, and in the morning as the deiv ceased round about the host, and behold, upon the face of the wilderness a small thing, as coriander seed, ivhite. Look at the arrangement of the things to be considered. He says of the quails, that they covered the camp; of the manna again, that in the morning wJien the dew was gone up, it lay on the face Chap. 6. of the wilderness round about the camp. For the instruc- ' "' ' tion through the Law, I mean that in types and figures, which we have compared to the appeai'ance of quails, covers the synagogue of the Jews: for, as Paul saith, the 2 Cor. iii. veil lieth upon tlieir heart, and hardness in part. But when Rom. xi. it was morning, that is, when Christ had now risen, and ''* flashed forth upon all the world, and when the dew was gone up, that is, the gross and mist-like introduction of legal ordinances {for Christ is the end of the Law and the lb. x. 4. Prophets); then of a surety the true and heavenly manna will come down to us, I mean the Gospel teaching, not upon the congregation of the Israelites, but round ahout the camp, i. e., to all the nations, and upon the face of the tvilderness, that is the Church of the Gentiles, whereof it is said that more are the children of the desolate tJtan of the Isa. liv. married wife. For over the whole world is dispersed the grace of the spiritual manna, which is also compared to the coriander seed, and is called small^. For the power « Aeirrb^, of the Divine Word being of a truth subtle''', and cooling 7^'\fjrTij the heat of the passions, lulleth the fire of carnal motions within us, and entereth into the deep of the heart. For they say that the effect of this herb, I mean the coriander, is most cooling.
And when the children of Israel saiv it they said one to Exod. another, What is this? for they wist not what it was; being unused to what had been miraculously wrought and not being able to say from experience what it was, they say one to another What is tliis? But this very thing which is said interrogatively, they make the name of the thing, and call it in the Syrian tongue. Manna, i. e.. What is this? and you will hence see, how Christ would be unknown among the Jews. For that which prevailed in the type, trial shewed that it had also force in the truth.
And Moses said to them. Let no man leave of it till the lb. 19, 20. morning; and they hearkened not unto Moses, hut some of them left of it until the morning, and it hred worms and stanlc, and Moses was wroth with them. The morning in this place
Book 3. signifies the bright and most glorious time of the coining of ^^'"^ ' ■ • our Saviour^ when the shadow of the Law and the mist of » Kf\vfi4- the devil among the nations, being in some sort undone ^, "^^ the Only-Begotten rose upon us like light, and spiritual dawn appeared. The blessed Moses then commanded not to leave of the typical manna until the morning; for when the aforementioned time hath risen upon us, superfluous and utterly out of place are the shadows of the Law by reason of the noAV present truth. For that a thing truly useless is the righteousness of the Law when Christ hath Phil. iii. now gleamed forth, Paul shewed, saying of Him, /o?" whom ' ' I suffered the loss of all tilings, to wit, glorying in the Law, and do count them dung, that I may win Christ and he found in Him, not having mine own righteousness which is of the Law, hut that tvhich is through, the faith of Jesus Christ. Seest thou then, how as a wise man he took care not to leave of it till the mwuing? They who kept of it unto the morning are a type of the Jewish multitude which should believe not, whose eager desire to keep the law in the letter, should be a producing of corruption and of worms. For hearest thou how the Lawgiver is exasperated greatly against them? Exod. And Moses said unto Aaron, Talie one golden pot, and put
XVI. 33, fJiQyein ')nanna, an omer full, and thou shall lay it %ip hefore God to he kept. Well in truth may we marvel hereat, and Rom. xi. say, 0 the depth of the riches and ivisdom and hiowledge of God! For incomprehensible in truth is the wisdom hidden Eccl. vii. i^ ^^1® God-inspired Scriptures, and fZeep their depth, as it is ^^- written, who can find it out? Thou seest then how our last comment fitted these things: For since Christ Himself was shewn to be our Yery Manna, declared in type by way of image to them of old, needs does he teach in this place, of Whom and of what virtue and glory will he be full, who treasureth up in himself the spiritual Manna, and bringeth g, Jesus into the inmost recesses of his heart, through right vov xpvT- faith in Him and perfect love. For thou hearest how the Lx'x. omer full of manna was put in a golden pot ^, and by the hand Patr ^ ^^ Aaron laid up before the Lord to be kept. For the holy Heb. IX. j^^^ ^^jj]^ pious soul, which travaileth of the Word of God perfectly in herself, and receivetli entire tlae heavenly trea- Chap. 6. sure will be a precious vessel, like as of gold, and will be ^'^^' offered by the High Priest of all to God the Father, and will be brought into the Presence of Him Who holdeth all things together and preserveth them to be kept, not suffering to perish that which is of its own nature perishable. The righteous man then is described, as having in a golden vessel the spiritual Manna, that is Christ, attaining unto incorruption, as in the Sight ^ of God, and remaining to be ' ^'rio-K*- kept, that is unto long-enduring and endless life. Christ with reason therefore convicts the Jews of no slight madness, in supposing that the manna was given by the allwise Moses to them of old, and in staying at this point their discourse thereon and considering not one at all of the things presignified thereby, by His saying, Verily I say unto you, Not Moses hath given you the manna. For they ought rather to have considered this and perceived that Moses had brought in the service of mediation merely: but that the gift was no invention of human hand, but the work of Divine Grace, outlining the spiritual in the grosser, and signifying to us the Bread from Heaven, Which giveth Life to the whole world, and doth not feed the one race of Israel as it were by preference^.. ^"da-^
34 TJiev said therefore unto Him, Lord evermore ffive ns this pariiality „ 7,.,, as 1 Tim.
Hereby is clearly divulged, though much desiring to be hid, the aim of the Jews, and that one might see that it is not lawful for the Truth to lie, which said that not because they saw the miracles, were they therefore eager to follow Him, but because they did eat of the loaves and loere filled. Supra With reason then were they condemned for their much dulness^, and I suppose one should truly say to theioa, ^ Sva-f^a- Lo a foolish 10 eople a,nd tvithout heart, they have eyes and see Je'r. v. 21. not, they have ears and hear not. For while our Saviour Christ by many words, as one may see, is drawing them away from carnal imaginations, and by His all-wise teaching winging them unto spiritual contemplation, they attain
Book 3. not above the profit of tlie flesh, and hearing of the Bread Supra ' n-hich giveth life unto the ivorld, they still picture to them- ''^^: ^^.:. selves that of the earth, having their helly for god, as it is ly. ' written, and overcome by the evils of the belly, that they lb. may justly hear, whose glory is in their shame. And you will find such language very consonant to that of the woman of Samaria. For when our Saviour Christ was expending upon her too a long discourse, and telling her of Supra iv. the spiritual waters, and saying clearly, Wliosoever drinketh of this water shall thirst again, hut whosoever drinheth of tlie ivater that I shall give him shall never thirst, hut the water that I shall give him shall he in him a ivell of ivater springing wp into everlasting life: she caught at it through the ^ Suffna- dulness * that was in her, and letting go the spiritual fountain, and thinking nothing at all about it^ but sinking down lb. 15. to the gift of sensible wells, says, Lord give me this water, that I thirst not neither come hither to draw. Akin therefore Wc^T^' ^^ ^^^ language is that of the Jews. For as she was weakly^ by nature, in the same way (I think) have these too nought male or manly in their understanding, but are effeminated unto the unmanly lusts of the belly, and shew that that is true of them which is written. For the foolish man will utter 6 LXX. folly, and his heart will imagine vain things.
It is the custom of our Saviour Christ when explaining the more Divine and already foretold Mysteries, to make His Discourse upon them darksome and not too transparent. For He commits not His so dread word to lie unveiled before the unholy and profane indiscriminately at their pleasure, to be trodden down by them, but having veiled it in the armour of obscurity. He renders it not invisible to the prudent, but when He seeth among His hearers any foolish ones, and who understand no whit of the things spoken. He opens clearly what He wills to make known, and removing as it were all mist from His Discourse, He sets the knowledge of the Mystery before iv^vvo- w^QYQ. bare and in full view ^, hereby rendering their unbe-
XXXll.
lief without defence. That it was His wont (as we have Chap, g, said) to use an obscure and reserved '' method of speaking, 7 ' ev'ecrKu He will Himself teach us, saying in the Book of Psalms, I "^f ^"^ will open My Mouth in ^arables. And the blessed prophet ^f^-nQ^-n. Isaiah too no less will confirm our explanation hereof, and ixxviii. shew it in no wise mistaken, proclaiming. Behold a righteous ijaiah King shall reign, and princes shall rule with judgment, and a 2^lxx 'inan shall veil his words: for he says that He has reigned a righteous King over us who saith. Yet ivas I appointed ps. ii. 6, King by Him, upon Sion His holy mountain, declaring the * commandment of the Lord: and princes living together in judgment, that is, in uprightness in every thing, he calls the holy disciples who came to the Saviour Christ oftentimes veiling His words, saying. Declare unto us the parable. ^^^5**' And He once on hearing the question. Why speakest Thou lb. xiii. unto the midtitudes in parables? is found to have declared most manifestly the cause, Because they seeing (He says) lb, 13. see not, and hearing they hear not, nor understand. For they were no ways worthy (it seems) seeing that God who judgeth justly, decreed this sentence upon them. The Saviour then, having devised many turns in His Discourse, when He saw that His hearers understood nothing, at length says more openly, I am the Bread, of life, and wellnigh makes an attack upon their unmeasured want of reason, saying, O ye who have the mastery over all in your incomparable uninstructedness alone, when God declares that He will give you Bread from Heaven, and has made you so great a promise in feeding you with manna, do ye limit the Divine Liberality, and are ye not ashamed of staying the grace from above at this, not knowing that it is but a little thing both for you to receive such things of God, and for God Himself to give them you? Do not then believe (saith He) that that bread is the Bread from Heaven. For I am the Bread of Life, Who of old was foreannounced to you as in promise, and shewn as in type, but now am present fulfilling My due promise. L am the Bread of Life, not bodily bread, which cutteth off" the suffering from hunger only, and freeth the flesh from the destruction
Books, tlierefrom, but remoulding wliolly the whole living being *'* "■ ^' to eternal life, and rendering man who was formed to be for ever, superior to death. By these words He points to the life and grace through His Holy Flesh, through which this property of the Only Begotten, i. e., life, is introduced into us.
But we must know (for I think we ought with zealous love of learning to pursue what brings us profit) that for forty whole years was the typical manna supplied to them of Israel by God, while Moses was yet with them, but when he had attained the common termination of life, and Jesus was now appointed the commander and general of Josh. iii. the Jewish ranks: he brought them over Jordan, as it is
8 i-^i'ves written, and having circumcised them with knives of stone ^ E'^M * and brought them into the land of promise, he at length arranged that they should be fed with bread, the all-wise God having now stayed His gift of manna. Thus (for the type shall now be transferred to the truer) when Moses
9 crui/eo-T- was shroudcd ^, that is, when the types of the worship after the Law were brought to nought, and Christ appeared to S. Matth. us, the true Jesus (for He saved His i^eopJe from their sins), then we crossed the Jordan, then received the spiritual cir- Josli. iv. cumcision through the teaching of the twelve stones, that is of the holy disciples, of whom it is written in the Prophets Zech. ix. that the hohi stones are rolled upon His land. For the holv stones going about and running over the whole earth, are Col. ii. 11. of a surety these, through whom also we ivere circumcised with the circumcision made without hands in Spirit, i. e,, through faith. When then we were called to the kingdom of Heaven by Christ (for this and nought else, I deem, it pointeth to, that some entered into the land of promise), then the typical manna no longer belongeth to us (for not by the letter of Moses are we any longer nourished) but the Bread from Heaven, i. e., Christ, nourishing us unto eternal life, both through the supply of the Holy Ghost, and the participation of His Own Flesh, which infuseth into us the participation of God, and eftaceth the deadness that conicth from the ancient curse.
He that cometh to Me shall not hunger, and he that believeth Chap. 6. on Me shall never thirst. ^' ^'* ^^'
There is herein again something concealed which we must say. For it is the wont of the Saviour Christ, not to contend with the praises of the saints, but on the contrary to crown them with glorious honours. But when certain of the more ignorant folk, not perceiving how great His excellence over them, offer them a superior glory, then does He to their great profit bring them to a meeter idea, while they consider Who the Only- Begotten is, and that Ha will full surely surpass by incomparable Excellencies. But not over clear does He make His Discourse to this effect, but somewhat obscure and free from any boast, and yet by consideration of or comparison of the works it forcibly takes hold on the vote of superiority. For instance. He was discoursing one time with the woman of Samaria, to whom He promised to give living water; and the woman understanding nought of the things spoken said, Art Thou greater Supra iv. than our father Jacob who gave us the well? But when the Saviour wished to persuade her that He was both greater than he, and in no slight degree more worthy of belief. He proceeds to the difference between the water, and says. Whosoever drinheth of this water shall thirst again, hut ivhosoever drinheth of the water that I shall give him, it lb. 13, 14. shall he in him a well of water syringing up into everlasting life. And what thence does He give to understand but surely this, that the Giver of more excellent gifts must needs be surely Himself more excellent than he with whom was the comparison? Some such method then of leading and instruction He uses now too. For since the Jews were behaving haughtily towards Him, and durst think big^, putting forward on all occasions their Lawgiver i^e-ya. Moses, and often asserting that they ought to follow his ^°^^'"'' ordinances rather than Christ's, thinking that the supply of manna and the gushing forth of water from the rock, were most reasonable proof of his superiority over all, and over our Saviour Jesus Christ Himself, needs He did return to His wonted plan, and does not say downright,
Book 3. that He is superior to Moses^ by reason of tlie unbridled '^' daring of His hearers, and their being most exceeding 2eKK6- prone- to wrath; but He comes to this very thing that is "wv"*^^" marvelled at, and by comparison of it with the greater, proves that it is small. For he that cometh to Me (He says) shall never hunger and he that helieveth on Me shall never thirst. Yea (saith He) I too will agree with you that the manna was given through Moses, but they that did eat thereof hungered. I will grant that out of the womb of the rocks was given forth unto you water, but they who drank thirsted, and the aforesaid gift wrought them sorae little temporary enjoyment; but he that cometh to Me sJiall never hunger, and he that helieveth on Me shall never thirst.
What then doth Christ promise? Nothing corruptible, s*"'cvnrs ^^^ rather that Blessing ^ in the participation of His Holy freciuent Flesh and Blood, which restoreth man wholly to incorrup- the Eu- tion, SO that he should need none of the things which drive off the death of the flesh, food (I mean) and drink. It seems that He here calls water,- the Sanctification through the Spirit, or the Divine and Holy Ghost Himself, often so named by the Divine Scriptures. The Holy Body of Christ then giveth life to those in whom It is, and holdeth them together unto incorruption, being commingled with our bodies. For it is conceived of as the Body of none other, but of Him which is by Nature life, having in itself the
4 TreTToi- whole virtue of the united Word, and inqualitied *, yea or ofj-ifov YoxYi^QY, fulfilled with His effectuating Might, through which all things are quickened and retained in being. But since these things are so, let them who have now been baptized and have tasted the Divine Grace, know, that if they go sluggishly or hardly at all into the Churches, through Christ, and feign a pernicious reverence, in that they will not partake of Him sacramentally, they exclude themselves from eternal life, in that they decline to be quickened; and this their refusal, albeit seeming haply to be the fruit of reverence, is turned into a snare and an offence.
For rather ought they urgently to gather up their implanted Chap. 6. power and purpose, that so' they may be resolute in clearing away sin, and essay to live a life most comely, and so hasten with all boldness to the participation of Life. But since Satan is manifold in his wiles, he never suffers them to think that they ought to be soberminded, but after having defiled them with evils, persuades them to shrink from the very grace, whereby it were likely, that they recovering from the pleasure that leads to vice, as from wine and drunkenness, should see and consider what is for their good. Breaking off therefore his bond, and shaking off the yoke cast upon us from his tyranny, let us serve the Ps. ii. ii. Lord ivith fear, as it is written, and through temperance shew ourselves superior to the pleasures of the flesh and approach to that Divine and Heavenly Grace, and mount up unto the holy Participation of Christ; for thus, thus shall we overcome the deceit of the devil, and, having become joartakers of the Divine Nature, shall mount up to life 2 S. Pet. and incorruption.
By many words doth He struggle with them, and in every way urge them to salvation by faith. But He was not ignorant, as God, that they would run off to unbehef, as their sister or intimate foster sister, and would regard as nought. Him who calleth them to life. In order then that they might know that Jesus was not ignorant what manner of men they would be found, or rather, to speak more fittingly, that they might learn that they were under the Divine wrath. He charges them again. But I said unto you that ye have both seen Me and believe not. I foreknew (says He) and clearly foretold, that ye would surely remain hard, and keeping fast hold of your cherished disobedience, ye would be left without share in My gifts. And when did Christ say any thing of this kind? remember Him saying to the blessed prophet Isaiah, Go and tell this ^'^ vi;), people, Hear ye in hearing and understand not, and looking which are before us? for they saw, they saw that the Lord was by Nature God, when He fed a multitude exceeding number which came unto Him with five barley loaves, and two small fishes, which He brake up. But they have seen and believe not, by reason of the blindness which like a mist hath come upon their understandings from the Divine wrath. For they were (I suppose) without doubt worthy to undergo this, for that they, caught in innumerable cf. Prov. stumblings, and fast holden in the indissoluble bands of
But that the multitude of the Jews saw by the greatness of the sign that Jesus was by Nature God, you will understand full well by this too. For marvelling at what Supra was done, as the Evangelist says above, they sought to ^^*'' ^^' seize Him to mahe Him a Kiiiy. No excvise then for their folly is left unto the Jews. For astonished (and with much reason) at the Divine signs, and coming from the cf. Wis- -works proportionably to the Might of Him Who worketh, 5. they wellnigh shudder at their readiness to believe, and spring back from good habits, readily making a summerset as it were into the very depths of perdition.
37 yill that the Father' giveth 3Ie shall come to Me, yev^ZQ. ^^ ^^^ ^*^^ behove the Lord simply to say. Ye have both seen Me and believe not, but it was necessary that He should bring in besides the reason of their blindness, that they might learn that they had fallen under the Divine displeasure. Therefore as a skilful physician He both shews them their weakness, and reveals the cause of it, not in order that they on learning it may remain quiet in it, bat that they may by every means appease the Lord of all. Who is grieved at them, i, e., for just causes. For He would never be grieved unjustly, nor would He Who knows how to give righteous judgment have given any sucli judgment upon them, were not reason calling Him Chap. 6. thereto, from all sides hasting unto the duty of accusal. ^'^^' The Saviour hereby affirmed that everything should come to Him, which God the Father gave Him; not as though He were unable to bring believers to Himself, for this Ho would have accomplished very easily if He had so willed, according to the loorhing whereby He is able even to subdue Phil. iu. all things to Himself, as Paul saith: but since it seemed somehow necessary and more fit, to say that they who were in ignorance were illumined by the Divine Nature, He again as Man attributes to the Father the operation, as to things more God-befitting. For so was His wont to do, as we have often said. But it is probable that when He says that all that He giveth Him shall be brought to Him by God the Father, He points to the people of the Gentiles now about full soon to believe on Him. It is the word of one skilfully '^ threatening, that both they shall fall away ^ iv(pvoos from grace, and that in their stead shall come in all who of the Gentiles are brought by the goodness of God the Father, to the Sou, as to Him Who is by Nature Saviour and Lifegiving, that they, partaking of the Blessing^ from ^ ei-ao?'- Him, may be made partakers of the Divine Nature, and be Eucharist thus brought back to incorruption and life, and be reformed unto the pristine fashion of our nature. As though one should bring a sick man to a physician, that he might drive away the sickness that has fallen upon him, so we say that God the Father brings to the Son those who are worthy salvation from Him. Bitter then and full of destruction is hardness of heart to them that have it. Therefore doth the word of prophecy chide the Jews, crying aloud. Be ye cirxiimcised to God, and circumcise the hard- J^r. iv. 4. ness of your heart, ye men of Judah and inhabitants of Jerusalem. Yet not for them, but for us rather hath God the Father kept the circumcision in the heart, namely that ^o™- "• which is through the Holy Ghost, wrought according to the rites of him who is a Jew inwardly. It is then right to flee from their disobedience, and with all zeal to renounce hardness of heart, and to reform unto a more toward dis-
Book 3. position, if we would avert the wrath that was upon them unto destruction.
and him that cometh to Me I will in no wise cast out.
He says that conversion through faith will not be profitless unto them that come to Him. For He had to shew that the being brought by God the Father was a most desirable thing, and productive of ten thousand goods. Things most excellent then (saith He) shall be theirs, who through the grace from above are called to Me and come. For I will not cast out him that cometh, that is I will not discard him as an unprofitable vessel, as is said through Jer. xxii. One of the Prophets, Jechonias was despised, as a vessel LXX. whereof there is no use, he was cast away, and cast forth into a land which he knew not. Earth, earth, hear the word of the Lord, write ye this man a man ■proscribed. He shall 9 iKK7)pv- not then be proscribed ^ (saith He) nor cast forth, as one despised, nor shall he abide without share of Mine regard, cf. S. but shall be gathered up into My garner, and shall dwell iii. 12. in the heavenly mansions, and shall see himself possessed 1 Cor. ii. of every hope beyond understanding of man. For eye hath not seen nor ear heard neither- have entered into the heart of man, the things which God prepared for them that love Him. It is probable that the words, / will not cast out him that cometh to Me signify moreover, that the believer, and he that cometh to the Divine Grace, shall not be delivered over to the judgment. For you will find that the word out, has some such meaning, as in that parable in the blessed S. Matth. Matthew. For (saith He) the Kingdom of Heaven is like unto 48. ' a net that was cast into the sea and gathered of every land, which having brought up and dragged to the shore, they gathered the good into vessels, but cast the bad aivay. For that the good are gathered into the Divine and heavenly Courts, we shall understand by His saying that the good were gathered into vessels: and by the unprofitable being cast away, we shall see that the ungodly shall fall away from all good, and go away into judgment. When then Christ says, Him that cometh to Me I will in no wise cast out, let us understand that tlie people whicli conieth unto Chap. 6. Him thi'ough faith shall never fall into torment. Most wisely does He seem to me in these words to veil a threat against those most abandoned men, that if any will not turn with all speed to obedience, they shall be deprived of all good, and be excluded even against their will from His Friendship. For wherein He promises not to cast out him that cometh, He in the same signifieth that He will surely cast out him that cometh not.
1. Tliat in nothing is the Son inferior to God the Father, because He is of Him by Nature, although He be said by some to be subject, on the words, / came down from Heaven not to do Mine own Will, but the Will of the Father That sent Me. Herein is also a most useful discourse upon the Precious Cross of Christ.
2. That the Holy Body of Christ is Life-giving, on the words I am the Bread of Life, &c. wherein He speaks of His own Body as of Bread.
3. That tlie Son is not a partaker of life from any other, but rather Jiife by Nature, as being begotten of God the Father who is Life by Nature, on the words. As the Living Father sent Me and I live by the Father, so he that eateth Me, he too shall live by Me.
4. That a type of Christ was the holy Tabernacle which led the people in the wilderness and that the ark that was in it and the lamp and the altar, well as that of incense, as that of sacrifice signified Christ Himself, on the words, To whom shall we go? Thou hast the ivords of eternal life.
5. On the feast of tabernacles, that it signifies the restitution of the hope due to the Saints, and the resurrection from the dead, on the words. Now the Jews'' feast of tabernacles teas at hand.
6. A dissertation upon the rest of the Sabbath, manifoldly shewing of what it is significant, on the words. If a man on the Sabbath day receive circumcision, are ye angry at Me, because I made a man every tvhit tvhole on the Sabbath day?
7. A dissertation uj)on the circumcision on the eighth day, manifoldly shewing of what it is significant, on the words, If a man on the Sabbath day receive circtimcision, Sfc.
That in nothing is the Son inferior to God the Father, because He is of Him by Nature, although He be said by some to be subject.
38 Because I have come down from heaven, not to do Mine Own
39 Will but the Will of the Father That sent Me. And this is the Will of Him which sent Me, that of all which He hath given Me I should lose none of it, but sho7ild raise it up at the last day.
This passage will seem hard to a person wlio considers it superficially^, and not far removed from offence regard- '««t&t2> ing tlie faithj so tliat tliey even expect us hence to fall into difficulties hard to be overcome, which come from our opponents. But there is nothing at all hard herein, for all things are ylain to them that understand, as it is writ- Prpv. ten, and right to them that find hioivledge, that is to those who piously study to interpret and understand the mysteries contained in the Divine Scriptures. In these words then Christ gives us a kind of proof and manifest assurance that he that cometh to Him shall not be cast out. For for this cause (saith He) I came doivn from Heaven, that is, I became Man according to the good pleasure of God the Father, and refused not to be employed in all but undesired works, until I should attain for them that be-
' ■ having destroyed the power of death. What then was this that Christ both willed and willed not^? Dishonour from the Jews, revilings, insults, contumelies, scourgings, spitings, and yet more, false witnesses, and last of all, the death of the Body. These things for our sakes Christ willingly underwent, but if He could without suffering them have accomplished His Desire for us. He would not have willed to suffer. But since the Jews were surely and inevitably going to adventure the things done against Him, He accepts the Suffering, He makes what He willed not His Will, for the value sake of His Passion, God the Father agreeing with Him, and co-approving that He should readily undergo all things for the salvation of all. Herein specially do we see the boundless goodness of the Divine Nature, in that It refuseth not to make that which is spurned. Its choice for our sakes. But that the suffering on the Cross was unwilled by our Saviour Christ, yet willed for our sakes and the Good Pleasure of God the Father, you will hence understand. For when He was about to ascend thereunto. He made His addresses to God, S. Matth. saying, that is, in the form of prayer, Father, if it he j^osslhle, let this Cup pass from Me; rievertheless, not as I will, hut as Thou. For that in that He is God the Word, Immortal and Incorruptible, and Life Itself by Nature, He could not shudder at death, I think is most clear to all: yet made in Flesh He suffers the Flesh to undergo things proper to it, and permits it to shudder at death when now at its doors, that He may be shewn to be in truth Man; therefore He says. If it he possible, let this Cup pass from Me. If it may be (He says) Father, that I, without suffering death, may gain life for them that have fallen thereinto if death may die without My dying, in the Flesh that is, let this cup (He says) pass from Me; but since it will not take place (He says) otherwise, not as I will, hut as Thou. Thou seest how powerless human nature is found, even in Christ Himself, as far as it is concerned: but it is brought a See this treated of by S. Cyril in [p. 131 Greek.] his fifth Book against Nestorius cliap. 3.
back through the Word united with it unto God-befitting Chap. i. undauntedness and is re-trained to noble purpose^ so as ' ' not to commit itself to what seems good to its own will, but rather to follow the Divine Aim, and readily to run to whatever the Law of its Creator calls us. That we say these things truly, you may learn fx'om that too which is subjoined. For the spirit indeed (He saith) is tvilling, lb. 41. hut the flesh is weak. For Christ was not ignorant that it is very far beneath God-befitting Dignity, to seem to be overcome by death, and to feel the dread of it: therefore He subjoined to what He had said the strongest defence, saying that the flesh was weak, by reason of what befits it and belongs to it by nature; but that the spirit was willing, knowing that it suffered nought that could harm. Seest thou how death was unwilled by Christ, by reason of the Flesh, and the inglory of suffering: yet willed, until He should have brought unto its destined consummation for the whole world the Good Pleasure of the Father, that is, the salvation and life of all? For doth Pie not truly and indeed signify something of this kind, when He says that this is the Will of the Father, that of those who were brojight to Him He should lose nothing, bub should raise it ujp again at the last day? For as we taught Supra before, God the Father in His Love to man brings to Christ as to Life and the Saviour, him that lacketh life and salvation.
But I perceive that I am saying what pleases not the enemy of the truth. For he will by no means agree to the things which we have just said: but will cry out loudly, and will come with his shrill cry, Whither are you leading astray (you sir) our line of thought'' and are devising intricate inroads^ of ideas and drawing away the passage from^f'^^"^*''- the truth? You blush I suppose (says he) to confess the involuntary subjection of the Son. For is it not hereby also evident to us, that He will never command and bear rule in the management of affairs, but is subject rather to