Commentary on the Gospel of John

That the Son of God alone is Very Light, the creature not at all, being participate of Light, as originate.

The Divine Evangelist again profitably recapitulates wliat has been said, and clearly marks off Tliat Wliicli is in truth the Light, the Only-Begotten, from those that are not so, namely things originate: he severs clearly That Which is by nature from them which are by grace, That Which is partaken of from those which are participate of it, That Which ministereth Itself to those who lack from those who are in enjoyment of Its largess. And if the Son is Very Light, nought save He is in truth Light, nor hath of its own in potential the being called and being Light, nor yet will things originate produce this as fruit of their own nature; but just as from not being they are, so from not being Light will they mount up to being light, and by receiving the beams of the Very Light, and irradiated by the participation of the Divine 2 S. Pet. Nature, will they in imitation of It alike be called and be light.

And the Word of God is Essentially Light, not being so of grace by participation, nor having this dignity as an accident in Himself, nor yet imported, as grace, but the unchangeable and immutable good of the Uncreated Nature, passing through from the Father into the Heir of His Essence. But the creature, not so will it bear about it the being light, but as not having it receives, as darkness it is illumined, it has, as an accruing -grace, the dignity from the love to man of Him Who giveth it. Hence the One is Very Light, the other not at all. So great therefore being the difference from the creature in respect to sameness of nature, how must one not and with reason deem that they are foolish, yea rather outside of all good understanding, who say that He is originate, and rank with things made the Creator of all, not seeing, as seems to me, how great impiety their daring will 1 Tim. i. risk, not knowing either ivhat they say 7ior whereof they affi,rm.

For that to those who are used to test more accurately the truth in the words before us, the Only-Begotten, that is, the True Light, will be shewn to be in no way originate or made, or in any thing at all con-natural with the creature, one may on all sides see and that very easily, and not least through the thoughts that are in order subjoined, collected for the consideration of what is before us.

Thoughts or syllogisms whereby one may learn that the Son Alone is Very Light, the creature not at all; hence neither is He connatural therewith.

If the Son being the Brightness of the glory of God the Father, is therefore Very Light, He will not be connatural with the creature, that the creature too be not conceived of as the brightness of the glory of God the Father, having in potential the being by nature this which the Son is.

Another. If the whole creation have the power of being Very Light, why is this attributed to the Son Alone? For one ought I suppose by reason of equality to give to things made also the title of being the Very Light. But no one of things originate will this befit, but it will be predicated of the Alone Essence of the Son. Of right therefore and truly will it rest on Him, on created things not at all. How then will He be connatural with the creation, and not rather belong to what is above the creation, as being above it with the Father?

Another. If that which is not in truth light be not the same as the in truth Light (for the enunciation of either has somewhat of diversity), and the Son be called Very Light, and be so of a truth: the creature will therefore not be Very Light.

Hence neither are things thus severed from one another y"jj' connatural. cap. i. 9.

Another. If not only the Only-Begotten be the Very Light, but the creature too possesseth the being very light, wherefore does He light every man that cometh into the ■world'i For since the originate nature too possesseth this of its own, the being hghtened by the Son were superfluous. Yet verily doth He light, all we are partakers of Him. Not therefore the same in regard to quality of essence, are the Son and the creature: as neither with the participator that whereof it is participate.

Another. If not only to the Son by Nature accrues the being Very Light, but the creature too have it, clearly of superfluity as I think will the Psalmist say to some. Look Ps.xxxiv. unto Him and he ye lightened. For that which is wholly of a truth light, will not become light by participation of some other, neither will it be illumined by enlightenment from other, but rather will be endowed with perfect purity from its own nature. But we see that man lacks light, being of created nature; and true is the Psalmist crying aloud as to the Word of God, For Thouivilt light my candle, the Lord my lb. xviii. Ood will enlighten my darhiess. Not then of a truth light are we, but rather participate of the Word that lighteth, and alien by nature from the Very Light, which is the Son.

Another of the same. If the mind of man is called a candle, as it is sung in the Psalms, For Thou tvilt light my candle, lb. how shall we be of a truth light? for to the candle the light is imported and given. And if the Only-Begotten Alone lights the darkness that is in us, how is not He rather of a truth light, we not at all? But if this be true, how can He be connatural with the creature. Who is so far above it?

Another. If to be very light can accrue to the creature, even as to the Son, man will be very light, as being a portion of it. To whom then did God the Father promise by the holy Prophets saying. But unto you that fear My Name shall the Mal.iv.2. Sun of Righteousness arise? For whatever need of the Sun to illumine it had the of a truth light? Yet did God the Father promise to give it us as being in need, and we have

Rook I. received it and are lighted. Other then than we and the ■ creature in regard to identity of essence is the Only-Begotten, being Very Light and able to lighten things that need light. Another. If not the Son Alone is Very Light, but the creature too possess this, it will be consequently in us too. Ps.xliii.3. What then induced the saints to cry aloud to God, 0 send out Thy Light and Thy Truth? Wherein thinking to help us thereby did they oftentimes send forth, tell me, those words? For if they knew that man is in need of light and that he lacks this addition from another, how will any say with truth, that he too is Very Light? but if he needed not the lighting word, why to no purpose did they call on Him Who could in no wise aid them? But one cannot say that the mind of the saints failed of the truth, and God the Father Himself sends the Son as to those who lack light. Other therefore by Nature in respect of the creature is the Only- Begotten, as lighting things that lack Light.

Another. If we say that the creature lacks light, and that the Only-Begotten lightens it, the creature does not bring itself to the Light; hence neither is it Very Light as the Son is.

Another. If that wliich is by nature and truth light does not admit of darkness, and the Only-Begotten is Very Light, and the creature likewise Very Light, why does the Scripture

Supra say of the Son, The darkness comprehended it not: but of us s'^Cor.' iv. Pa,ul saith. In ivhom the god of this world hath blinded the

Infra xii. WJiile ye have the light, ivalk in the light, lest darkness come npon you. For it is I suppose clear to all, that unless it were possible for some of us to be apprehended by the darkness, our Sa^vdour would not have said ought of this. How then will any longer be the same in nature the Only-Begotten and the creature, the Unchangeable with the changing. He Who may not suflFer ought that injures with the darkened and that can acquire lighting, as something, that is, accruing to it, and not inherent in it by nature?

Another. If the Only-Begotten be not Alone Very Light, but the creature have it too, as connatural with Him, how the creature lighted. 79 this, we clearly are not in truth light. Hence neither are we connatural with the Word Who is by Nature so far

Another expository. Our Lord Jesus Christ is found to say in the Gospel, And this is the condemnation, that light is Infra iii. come into the world, and men loved darkness rather than ligld, because their deeds were evil. For every one that doeth evil hateth the ligld, neither cometh to the light. But if the Only- Begotten is the Very Light, and the creature is capable of being likewise very light: how cometh He in order to lighten it, and it loved darkness? How at all cometh it not to the light, if itself be the very light? For things that pertain to any by nature have their possession inherent: things that are eligible of the will, have not that inherence: as for example; — not of one^s own will does one attain to being a rational man; for one has it by nature: but one will have it of one's own will to be bad or good, and will likewise of one's own power love righteousness or the reverse. If the creature is by nature the light (for this is the meaning of very), how cometh it not to the light? or how loveth it the darkness, as though it possessed not by nature the being very light, but made through choice rather its inclination to the better or the worse?

Either therefore let our opponents dare to say that the endowments above those of the creature are not naturally inherent in the Son, that they may be convicted of more naked blasphemy and may hear from all. The Lord shall cut offPs.xu.3. all deceitful lips, and the tongue that speaketh proud things, or if they surely confess that these goods are in Him Essentially, let them not connect with Him in unity of nature, the nature that is not so, as we have just shewn.

Another. If the Word of God be not Alone the Very Light, but the creature too possess the being very light, as He does, why does He say, I am the light of the world? or Infra viii. how shall we endure one to despoil our nature of its most

Book I. excellent pre-rogative, if it is any way possible that we too should be very lights the originate nature likewise possessing this? Bnt if the Only-Begotten says truly, I am the Light of the ivorld, by participation it is plain with Him, and no otherwise, will the creature be light. If so, it is not connatural with Him.

Another. If the Son be not Alone in truth Light, but this exist in things originate also: — what shall we say, when

1 S. Pet.ii. the most wise Paul writes to us. But ye are a chosen generation, a royal i^riesthood, an holy nation, a peculiar joeople, that ye should sheiv forth the praises of Kim Who hath called you out of darkness into His marvellous Light? For what kind of darkness at all is there in us, or in what darkness were we, being ourselves also the in truth light? how have we been called unto the ligJit, who are not in darkness? But neither does

2 Cor.xiii. the herald of truth speak untruly who was bold to say. Do ye seek a proof of Christ speaking in me? and we are called into His marvellous Light, as from darkness that is, and no otherwise. But if this be true, the creature is not of a truth light, but the Son is alone truly and strictly Light, and things originate are so by participation of Him, and therefore they are not connatural with Him.

Others with citation of utterances, gathering the readers by simpler thoughts to the confession that the Son of God Alone is the Very Light, the nature of things originate lighted by largess from Him, not possessing the being light essentially as He is.

Ps. iv. 6. The Psalmist says, TJie light of Tliy Countenance ivas ini-

Infra xiv. Image, and Which therefore says. He that hath seen Me hath seen the Father? But it was impressed on us, making us of like form with Himself and engraving the illumination which is through His own Spirit as a Divine Image upon those who believe on Him, that they too may now be called as He both gods and sons of God. But if ought of things originate were the very light, how was it impressed upon us? For the Llqlit sJuiietJt, in darhiess, according to the unlying Cha. viii. voice of the Spirit-clad. For how will light be manifest in Supraver. light?

Another. The Psalmist says, Light sprang up for the Ps- xcvii. righteous. If to him who hath and lacketh not, it is superfluous. But if the Light springeth up as to one who hath it not, the Only-Begotten Alone i3 Light, the creature participate of Light and therefore alien-in-nature.

Another. The Psalmist says. For tJieij got not the land in 2)ossession with their oivn sword, neither did their own arm save them: hn.t Thy Bight Hand and Thine Arm and the Light of TJdj Conntenawe. The light of the countenance of God the Father he here calls His revelation from the Son through the Spirit, and His conducting thereof unto all things that are, which alone was what saved Israel and liberated them from the tyranny of the Egyptians. If then not the Only-Begotten Alone be the very light, but an equal dignity be inherent in the creature too, why were these of whom he speaks not saved by their own light, but are set forth as supplied by additions from an alien and needless light? But it is clear that the Only Begotten shone forth as on those lacking Light. Hence is He {and that alone) the Very Light, and the creature borrows of Him the grace. If so, how will it any longer be connatural with Him?

Another. The Psalmist says. Blessed is the people that hnoiv ib.lxxxix. the joyful somul: they shall walk, 0 Lord, in the Light of Thy ^" Countenance. Why shall not they too walk rather in their own light? why, tell me, do they gathering illumination from another, hardly attain for themselves salvation, if they too are in truth light, as is the Countenance of God the Father, that is, the Son? But it is I suppose plain to every one from this too, that the Word bestoweth illumination on the creature, as lacking it, it is saved by receiving what it has not. How then are the Only-Begotten and the things made through Him any longer the same in essence?

Another. The Psalmist says. Unto the upright He hath Ib.cxii.4. sent forth light in the darkness. How was the upright in darkness at all, being himself too very light, if the nature of

Book I. things Originate have this^ just as the Only-Begotten? But if the Light is sent to the upright as not having it, we shall not need many words; for the very nature of things will proclaim aloud that not the same in essence is the needy with the Perfect, the Bestower out of abundance with the lacking.

Isa. Ix. 1. Another. Arise, shine, Q Jerusalem:for thy Light is come, and the glory of the Lord is risen u])on thee. If the nature of things originate have light from its own resources, and this be strictly what we say that the Only -Begotten is in regard of being Very Light, how did Jerusalem lack one to light her? But since she receives illumination as a grace. Very Light Alone is the Son Who lights her and gives her what she has not. If so, how is He not wholly Other by Nature than she?

Ib.xlii.fi. Another. Behold I have given Thee for a covenant of the 'people, for a light of the Gentiles. For how should the rational creature that is on earth at all need light, if to be very light is inherent in it by nature? For God the Father gives His Own Son to it as having it not already: and it receiving Him proclaims by the very nature of the thing, both the poverty of its own nature and the Rich Dignity of Him Who lights it.

lb. ii. 5. Another. 0 house of Jacob, come ye and let us ivalh in the light of the Lord. Why do these not rather walk in their own light, but the Only-Begotten holds forth light to them, implanting in them the own good of His Essence? But trusting not in what is their own, do they borrow what is another^s: as not having therefore, they know how to do this.

Infra viii. Another. The Saviour saith, J am the Light of the world: he that folloiveth Me shall not ivalh in darkness but shall have the Light of life. Let the creature too dare to utter such a word, if it too be by nature light. But if it shrink back from the word, it will also flee the thing itself, confessing the true Light, that is, the Son.

Ib.xii.36. Another. The Lord saith. While ye have light, believe in the Light, that ye may be the children of light. Would they who were by nature light, by not believing, lose the light? if it be indeed any way possible for tlie originate essence to be CHA.yiii. the very light. And bow could this be? For not as to things that of essence accrue to any does the loss of them at all happen through negligence, but as to things whereof the will works the possession, and that can accrue and depart without the damage of the subject. As for example, a man is rational by nature, a ship-builder by will, or infirm in body by accident. He cannot at all become irrational; he may lose his ship-building experience, if for example he be negligent, and he may drive away what befalls him of sickness, hastening to improvement through medicine. Therefore things that accrue to any essentially have their position radical. If then the nature of things originate can at all be the very light, how do they who will not believe lose the light, or how will they who believe become children of light? For if they too are by nature the light, they are called children of themselves. And what is the reward to them that believe? for they who do not receive the faith are rather their own children. From such considei-ations inferring the truth, we shall say that the Only Begotten is Alone the Very Light, the creature lacking light and hence other in nature.

Another. Jesus then said unto them, Yet a little while is Infra xii.

35. the light with you: ivalk while ye have the light, lest darkness come tqoon you. To this too you may apply well the argument used above. For that which is by nature light, will never be apprehended by darkness.

11. 9. hateth his hr other is in darhness even until now. Of choice then is the light in us, and of will rather than of essence accrues it to things originate, if he that hateth his brother is in darkness. But the Only-Begotten is Light by Nature, for He hath not the dignity as the fruit of choice. Hence neither is He connatural to things originate Who is so far above them.

Another akin to this. He that loveth his brother abideth ^^- "• ^^• in the light. Love imparteth to things originate what they have not. Light that is, but the Only-Begotten is Light: Other therefore is He than they in whom through love He if5.

That the soul of man does not exist prior to the body, nor is the embodiment as some say a consequence of former sins.

Sure is the Divine, for lie not only tliinks that lie ouglit to declare that the Only-Begotten is indeed the Very Light, but he adds forthwith to the things that he has said the demonstration thereof, all but crying aloud with most earnest voice, I say that He is the Very Light which Ughteth every man that cometh into the world.

Do then, (may one say who would fain receive the Divine doctrines not without search,) the angels not lighten

Acts X. 3. the mind of men? Cornelius, tell me, from whom did he learn that he must by Baptism be saved by God?

Judg.xiii. And Manoah the father of Sampson, was he not by an angel's voice fore-instructed of things to come? The Prophet

Zech.i.9. Zechariah likewise does he not clearly tell us, And the arujeJ tJiat tallied with me said unto we I will shew thee ivhai these he? And again going through the same words, does he not clearly shew that angels used to reveal the know- 2 ledge of hidden things spiritually to him ^? And behold, says

Ib.ii.3,4. he, the angel that talked ivith me went fort! t and another angel went out to meet hir)i and said unto him Mun, speak to this young man saying, Jerusalem shall he inhahited as toivns ivithout walls for the multitude of men and cattle therein. What, tell me, does not the most wise Daniel too, falling in with marvellous visions, gain through the voice of angels the revelation of the things beheld by him? For hear him saying

Dan. viii. And it Came to jpass when I, I Daniel had seen the vision and ^' ' sought for the meaning, then behold there stood before me as the

appearance of a man, and I heard a man's voice hetween the Chap, ix banks of JJl.ai which called and said Gabriel, mahe this man ^'^^ ' ^' ' to understand the vision. Hence the power of lighting is in angels^ and not only in them, but even man too borrows illumination from man. And of a truth that Eunuch eager after learning when he understood not the prophecies about our Saviour says to Philip, I pray thee, ofivhom speah- Acts viii. etli the Prophet this? of himself or of some other Tnan? And they who hasten to this world^s teachers, go to them I suppose for no other reason than this alone. And why do we yet linger in these things, when it is in our power to free ourselves easily, pi'oducing as proof what was said by our Saviour to the holy Apostles, Ye are the light of the ivorld? S. Matt.

Such things is it like that one in his perplexity will say, but he will hear from us the reply. We see my friend that in the creature is what is compound, and nought of simple is in it: hence he who can give wisdom to others, if he be originate, is not wisdom itself, but a minister of the wisdom that is in him: for in wisdom is the wise man wise. And he who teaches the prudent, is not prudence itself, but the minister of prudence that is in him; for in prudence are these too prudent. And he again who has skill to enlighten others, is not the light itself, but the lender of the light that is in him, imparting it to others also by teaching, and communicating to the rest the good that he has received. Wherefore it was said to the holy Apostles also. Freely ye have ib. x. 8. received, freely give. For whatever goods there were in them, these were surely God-given, and the nature of men may not a whit boast itself of its own goods, nor yet that of the holy Angels. For after the being called into being, each of things that are has of God the mode of its existence, and we lay it down for certain that nought is in them essentially which is not a gift of the liberality of Him Who created, and has for its root the Favour of the Maker.

Since therefore things originate are compound, there will be in them no light strictly and simply or without compound, but this too with everything else they will have of participation and receivmg it of God. But the Very Lighl,

Book I, is that which lightens, not which is lighted of another; and ' this the Only-Begotten is, considered in simple and uncompounded nature: for the God-head withdraws from ought of double.

These things then are thus. But the opponent will haply say again to us, If the saints were not by nature light, why did the Saviour call them not partakers of light, but light? And how is the creature other in nature than He, if as He

S. Matt, is called Light, so too is the rational creation? For Ye are the light of the world, did the disciples hear.

What then, excellent sir, will we reply? Sons of God and gods are we called by the Divine Scriptures, according

Ps.lxxxii. as it is said, I have said Ye are gods and all of you are children of the Most High. Shall we then, leaving off being what we are, mount up to the Divine and unutterable Essence, and deposing the Word of God from His very Sonship, in place of Him sit with the Father and make the kindness of Him Who honours us a pretext for impiety? God forbid; but the Son will be unchangeably in that which He is, we, adopted unto sonship and gods by grace, not ignorant of what we are: and in this way do we believe that the saints are light.

I think that we should consider and look at this also. The rational portion of the creation being enlightened enlightens by participation of ideas out of the mind inpoured into another's understanding, and such sort of enlightenment will rightly be called teaching rather than revelation. But the Word of God lighteth every man that cometh into the world, not after the manner of teaching, as the angels for example or men, but rather as God after the mode of creation He engrafteth in each of those that are called unto being, the seed of wisdom or of Divine knowledge, and implanteth a root of understanding and so rendereth the living creature rational, shewing it participate of His own Nature, and sending into the mind as it were certain luminous vapours of the Unutterable Brightness, in way and mode that Himself knoweth: for one may not, I deem, say on these subjects anything overmuch. Therefore our forefather

Adam too is seen to have attained the being wise not in time, Chap. ix. as we, but straightway from the first beginnings of his being does he appear perfect in understanding, preserving in himself the illumination given of God to his nature as yet untroubled and pure, and holding the dignity of his nature unadulterated.

The Son therefore UgJds after the manner of creation, as being Himself the Very Light, and by participation with the Light the creature shines forth, and is therefore called and is light, mounting up to what is above its nature by the kindness of Him Who glorified it and Who crowneth it with divers honours, so that each one of those who have been • honoured, may with reason come forth and lifting up prayers of thanksgiving, sing with loud voice. Bless the Ps. ciii. Lord 0 tmj soul and forget not all His benefits, Who forgiveth all thine iniquities, JVJio healeth all thy diseases, Wlio redeemeth thy life from destruction. Who croivneth thee with loving kindness and tender mercies, Who satisfieth thy mouth ivith good things. For verily doth the Lord mercies, render- J^-.^' ing those that are little and a mere nothing - according to their - ^ovOe. own nature, great and worthy of marvel through His Goodness "'^^^"'^ toward them, even as He has, as God, willed to adorn us ungrudgingly with His own goods, and hence calls us gods and light, and what of good things does He not call us?

What does he say next? That He was in the world. Profitably does the Divine add this also, introducing thereby a thought most needful for us. For when he said, He was the Very Light ivhich lighteth every man coming into the world, and it was not wholly clear to the hearers, whether it meant that the Light lighteth every man that cometh into the world, or that the Very Light itself, passing as from some other place into the world, maketh its illumination of all men: needs does the Spirit-bearer reveal to us the truth and interpret the force of his own words, saying straightway of the Light, that He was in the ivorld: that hence you might understand the words coming into the ivorld of man, and that it might be predicated rather of the enlightened nature, as being called out of not being into being. For like a

Book I. certain place seen in thought is the not being to things originate, whence in a sort of way passing into being, it takes at length another place, that namely of being. Hence more properly and fitly will the nature of man admit of itself that it was lighted immediately from the first periods, and that it received understanding coincident and co-fashioned with its being from the Light Which is in the world, that is the Only-Begotten, Who fills all things with the unspeakable light of the God-head, and is present with the angels in Heaven, is with those on the earth, leaves not even Hell itself empty of His God-head, and everywhere abiding with all removes from none, so that with reason does the most wise Psalmist marvelling thereat say: Whither shall I go from Thy

^-1'^- Spirit? or ivJiither shall I flee from TJiy Presence? If I ascend up into Heaven, Thou art tJierc: if I make my bed in Hell, behold Thou art there. If I take the ivings of the morning and divell in tlie idtermost parts of the sea, even there sliall Thy Hand lead me, and TJiy Rigid Hand shall hold me. For the Divine Hand graspeth every place and all creation, holding together into being things made and drawing together unto life things lacking life, and implanting the spiritual light in things recipient of understanding. Yet It is not in place, as we have already said, nor does it endure motion of place (for this is the property of bodies), but rather fulfils all things as God.

But perhaps some one will say to this. What then do we say, good sir, when any brings forward to us Christ saying.

Ps. xliii. speaks, 0 send, out Thy Light ami TJiy Truth? For lo here He Himself clearly says that He is come into the world, as not being in it, that is: and the Psalmist again was entreating that He Who was not yet present should be sent, according, that is, to the meaning of the words, and its declaration of His being sent to us.

To this we say, that the Divine having clad the Only- Begotten with God-befitting dignity says that He is ever and unceasingly /// the world, as Life by Nature, as Light by Essence, fulfilling the creation as God, not circumscript by placGj not meted by intervals, not compreliended by Chap. ix. quantity, neither compassed at all by ought, nor needing to pass from one place to another, but in all He dwells, none He forsakes: yet he asserted that He came in the world (although present therein) by the Incarnation. For He Bar. iii. sJu'ioed Himself upon eartJi and conversed with men with flesh, making His Presence in the world more manifest thereby, and He Who was aforetime comprehended by idea, seen at length by the very eyes of the body also, implanted in us a grosser so to speak perception of the knowledge of God, made known by wonders and mighty deeds. And the Psalmist entreats that the Word of God may be sent to us to enlighten the world, in no other way as seems to me, but in this. But I think that the studious should consider this again, that keener is the mind than all speech, sharper the motion of the understanding than the tongue. Hence as far as pertains to the delicacy of the mind and its subtil motion, we behold the varied beauty of the Divine Nature: but we utter the things respecting it in more human wise and in the speech that belongs to us, the tongue not being able to stretch forth unto the measure of the truth. Wherefore Paul too, the steward of the Mysteries of the Saviour, used to ask of God utterance to oven his mouth. Nought then will the Eph. vi.

poverty of our language hurt the Natural Dignities of the Only-Begotten, but what belongs to Him will be conceived of after a Divine sort, but will be uttered as matter of necessity in more human wise, both by Him for our sakes and by the Saints of Him according to the measure of our nature.

It were then, it seems, not amiss to be content with what has been already said in explanation of the words before us. Yet since I deem that the pen that ministers to the Divine doctrines should be above sloth, come let us bringing forward the lection again examinemoreexactly how the words co/mm;y/ into tlie world predicated of man, as is fit, should be understood. For the light luas in the world, as the Evangelist also himself testified to us, and we have maintained that it was not the Light that conteth into the ivorld but rather the man

Jer.'xxiii! of their own heart and not out of the mouth of the Lord, as it is written, that the souls of men were pre-existent in Heaven before the fashioning of their bodies, passing long time in unembodied bliss, and enjoying more purely the true Good. But when the sate of better things came into them and, declining at length to the worser, they sank to strange thoughts and desires, the Creator justly displeased sends them forth into the world, and entangled them with bodies of earth compelling them to be burdened therewith, and having shut them as it were in some cave of strange pleasures, decreed to instruct them by the very trial itself, how bitter it is to be carried away to the worser, and to make no account of what is good. And in proof of this most ridiculous fable of theirs, they wrest first of all this that is now before us: He was the Very Light Which lightcth every man coming into the ivorld, and, besides, certain other things of the Divine Scripture, such

Ps. cxix. as. Before I 2vas afflicted I went astray, and moreover not ashamed of such foolish prating say, Lo the soul says that before its humiliation, that is, its embodiment, it transgressed and that therefore it was justly afflicted, brought in bondage to death and corruption, even as Paul too stileth the body

Rom. vii. Saying 0 wretched man that I am! ivho shall deliver me from the body of this death? But if the soul, he says, goeth astray before it was afflicted, it also cometh into the ivorld, as having that is a previous being (for how could it sin at at all if it existed not yet?); and cometh into the world, setting out that is from some quarter. Such things as these they stringing against the doctrines of the Church and heaping up the trash of their empty expositions in the ears of the

Ezek. xii. of the faithful will rightly hear. Woe unto the foolish pro- ])hets that foUoio their own spirit and have seen nothing! For visions in truth, and auguries by birds and prophecies of their own heart they setting against the words spoken by the Spirit, do not perceive to how great absurdity their

Ps. Ixxvi. device will run; as the Psalmist says unto God, Thoa, Thoii art to he feared: and who may stand in Thy Sight ivheii once Thou art angry?

But that it is most exceedingly absurd to suppose that the Chap. ix. soul pre-exists^ and to think that for elder transgressions it ^^^•'' * was sent down into bodies of earth, we shall endeavour to prove according to our ability by the subjoined considerations, knowing what is written, G-ive instruction to a ivise Prov. ix. man, and lie will he yet iviser: teach a just man, and he ivill increase in learning.

1. If the soul of man have existence prior to the formation of the body, and, declining to evil according to the surmises of some, has for punishment of its transgression a descent into flesh, how, tell me, does the Evangelist say that it is lighted on coming into the world? For this I suppose is honour and the addition of fair gifts. But not by being honoured is one punished, nor yet chastised by being made recipient of the Divine good things, but by meeting with what is of the wrath of the punisher. But since man on his coming into the world is not in this condition, but on the contrary is even lighted, it is I suppose clear that he that is honoured with flesh has not his embodiment for a punishment.

2. Another. If before the body the soul were a mind yet pure, living in bliss, and by turning aside to ill fell, and therefore came to be in flesh, how is it lighted on its entry into the world? For one must needs say that it was destitute of light before it came: if so, how any longer was that pure mind which had then scarce a beginning of being lighted, when it came into the ivorld, and not without flesh?

3. Another. If the soul of man existed before the body; and the mind therefore existed yet pure, attached more properly to the desire of good things, but from turning aside to the worser is sent into earthly body, and being therein, no longer rejects the will to transgress, how is it not wronged, not then specially entrusted with the doing of this, when it existed with a greater aptness for virtue, not as yet in bondage to the ills that proceed from the body, but when it

Book I. liad comc iuto tlie turbid waters of siu, then out of season '"^''' ^' ' compelled to do this? But the Divinity will not miss of the befitting time, nor that injure to Whose Nature doing injury belongeth not. In season then and rightly do we refuse sin when in the flesh, having this season alone of being, in which with bodies we come info the luorld, leaving the former not being, as though a certain place, and from it passing into a beginning of being.

4. Another. What reason is there, I would fain ask them, in the soul that sinned prior to the body being sent into the body, that it might learn by experience the disgrace of its own lusts? For they are not ashamed to set forth this too, although it ought rather to have been withdrawn from the very imagination of its ills, not thrust down to the very depth of base pleasures. For this rather than the other were a mode of healing. If then it has the embodiment an increase of its disease in order that it may revel in the pleasures of the body, one would not praise the Corrector, injuring that which was sick by the very means whereby He thought to advantage it. But if it has it in order that it may cease from its passions, how is it possible that it having fallen into the very depth of lust should arise, and not rather have spurned the very beginning of the disease, while it was free from that which dragged it down into sin?

5. Another. If the soul in pre-existence transgressed and was for this reason entangled with flesh and blood, receiving this in the nature of punishment, how is it not the duty of them who believe in Christ and who received thereby the remission of sin, to go forthwith out of their bodies and to cast away that which is put about them as a punishment? How, tell me, does the soul of man have perfect remission while yet bearing about it the method of its punishment? But we see that they who believe are so far from wishing to be freed from their bodies, that together with their confessions in Christ they declare the resurrection of the flesh. No method of punishment then will that be which is honoured even with the confession of the faith.

6. Another. If the soul pre-existing according to them sinned and was for this reason entangled with flesh, why does the Law order the graver offences to be honoured with death, and suffer him who has committed no crime to live? For I suppose that it would rather have been right to let those who are guilty of the basest ill linger long in their bodies, that they might be the more heavily punished, and to let those who had committed no crime free from their bodies, if the embodiment ranks as a punishment. But on the contrary, the murderer is punished with death, the righteousman suffers nothing in his body. The embodiment does not therefore belong to punishment.

7. Another. If souls were embodied for previous sins, and the nature of the body were invented as a species of punishment for them, how did the Saviour profit us by abolishing death? how was not rather decay a mercy, destroying that which punished us, and putting an end to the wrath against us? Hence one might rather say that it were meeter to give thanks to decay than on the contrary to Him Who laid on us endless infliction through the resurrection of the dead. And yet we give thanks as freed from death and decay through Christ. Hence embodiment is not of the nature of punishment to the soul of man.

8. Another from the same idea. If the souls of men were entangled with earthly bodies in satisfaction of elder transgressions, what thank tell me shall we acknowledge to Grod Who promises us the Resurrection? For this is clearly a renewal of punishment and a building up of what hurts us, if a long punishment is clearly bitter to every one. It is then hard that bodies should rise which have an office of punishment to their wi^etched souls. And yet nature has from Christ, as a gift renewing it unto joy, the resurrection. The embodiment is not therefore of the nature of punishment.

9. Another. The Prophetic word appears as publishing to us some great and long desired-feast. For, says it, the |f- '^'^^'i-