Commentary on the Gospel of John

Rabbi, we hiow that Thou art a Teacher come from God; for Chap. 1. no man can do these miracles that Thou doest, except God j^ '^•"i-'^-o.

In these words he supposes that he can attain complete piety, and imagines that it will be sufficient for his salvation, to marvel merely at those things which call for wonder: nought else but this does he seek. Calling him a Teacher from God, and a co-worker with Him, he does not yet know that He is by Nature God, nor understand the plan of the dispensation with Flesh, but still approaches as to a mere man, and hath but slight conception of Him.

Verily verily I say unto thee. Except a man be born again,

Speech sufficeth not unto thee for righteousness, neither wilt thou achieve piety by mere words. For not every one that S- Matt.

saith unto Me, Lord, Lord, shall enter into the hingdom of

Heaven, hut he that doeth the will of My Father Which is in

Heaven. But the will of the Father is, that man be made partaker of the Holy Ghost, that the citizen of earth reborn unto an unaccustomed and new life, be called a citizen of

Heaven. When He calls the new birth of the Sipirit from above. He sheweth clearly that the Spirit is of the Essence of God the Father, as indeed Himself too saith of Himself, of Him, He that cometh from above is above all. Infra ver.

But that the Spirit is of the Essence of God the Father we shall speak more largely in its proper place.

How can a man be born when he is old? can he enter a second

5 time into his mother^s womb, and be born? Jesus answered,

Nicodemus is convicted hereby of being still carnal, and therefore no way receiving the things of the Spirit of God. L^°^* "* For he thinketh that this so dread and illustrious Mystery is foolishness. And hearing of the birth spiritual and from above, he imagineth the carnal womb returning to birth-pang of things already born, and, not attaining beyond the law of

Book 2. our nature, measuretli^° things Divine: and finding the height 1" Kavovl'- of its doctrines unattainable by his own conceptions^ he falleth down, and is carried off. For as things that are dashed by mighty blows upon the hard stones again rebound, so too I deem the unskilled mind falling upon conceptions of greater calibre than it, being relaxed returns, and ever glad to remain in the measure that suits it, despises an understanding better and loftier than itself. In which case the ruler of the Jews now being, receives not the spiritual birth.

Except a man he horn of water and of the Spirit, he cannot enter into the Kingdom of God.

Since the man did not understand as he ought, what the need of being born from above meant. He instructs him with plainer teaching, and sets before him the more open knowledge of the Mystery. For our Lord Jesus Christ was calling the new birth through the Spirit from ahove, shewing that the Spirit is of the Essence 2 S. Put. That is above all essences, through Whom we become partakers of the Divine Nature, as enjoying Him Who proceeds from It Essentially, and through Him and in Him re-formed to the Archetype-Beauty, and thus re-born unto newness of life, and re-moulded to the Divine Sonship. But Nicodemus not so understanding the word from ahove, imagined it was meant that the future birth should take place after the manner of bodies: therefore also falling into imaginations which shut him up in impossibility, he was caught alike senseless and hard of learning. Of necessity therefore rpv <^c- (Joes the Saviour answer yet more mildly ^^, as to one more infirm of habit, and removing the veil that seemed to be thrown over His Words, He now says openly. Except a inan he horn again ofivater and of the Spirit, he cannot enter into the Kingdom of God. For since man is compound, and not simple in his nature, being combined of two, to wit, the sensible body and intellectual soul, he will require two-fold healing for his new birth akin to both the fore-named. For by the Spirit is the spirit of man sanctified, by the sanctified ivater again, his body. For as the water poured into the kettle, being associated with the vigour of fire, receives iu Chap. i. itself the impress of its efficacy, so through the inworking of the Spirit the sensible water is trans-elemented to a Divine and inefi'able efficacy, and sanctifieth those on whom it comes.

6 That which is horn of the fiesh is Jlesh, and that which is born of the Spirit is spirit.

By another argument again He persuades him to mount up to a higher understanding, and on hearing of spiritual birth, not to think of the properties of bodies. For as it is altogether necessary, saith He, that the offspring of flesh should be flesh, so also is it that those of the Spu-it should be spirit. For in things the mode of whose being is different, in these must surely the mode of generation also be not the same. But it is to be known that we call the spirit of a man the offspring of the Spirit, not as being of It by Nature (for that were impossible), but in the first place, and that in order of time, because that through Him that which was not was called into being, and in the second place and oeconomically, because of its being re-formed unto God through Him, He stamping ^ His Own Impress upon us, and ' ^i^SKi$otrans-fashioning our understanding to His own Quality^, so to 2 TroidrTjspeak. For so I deem, you will understand aright that too which is said to some by Paul, My little children, of whom, Gal. iv. I travail in birth again until Christ be formed in you, and again, For in Christ Jesus I have begotten you through the l Cor. iv. Gospel.

7 8 Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, hut canst not tell whence it cometh and whither it goeth; so is evert/ one that is born of the Spirit.

It is the excellence of a teacher, to be able manifoldly to manage the mind of the hearers, and to go through many considerations^, heaping up proofs where the argument 3 dfoipnappears hard. He takes then the figure of the mystery from ^"'^'^^ examples, and says. This spirit * belonging to the world and * ^vevfia,

170 TJlo air, itself unseen, its working seen, a type. Book 2. of the air, blows throughout the whole earth, and running

* KruTr<f ' where it listeth, is shewn to be present by sound ^ only, and escapeth the eye of all, yet, communicating itself to bodies by the subtlest breaths, it infuseth some perception of its natural efficacy. So do thou, saith He, conceive of the new birth also through the Spirit, led on by little examples to what is greater, and by the reasoning brought forward as it were in an image, conceiving of what is above the senses.

Long discourse nothing profits him who understandeth not a whit. Wise then is the saying in the book of Proverbs,

Ecclus. Well is he that speaheth in the ears of them that ivill hear. And this the Saviour shewed by trial to be true, giving Himself an ensample to us in this too. For the teacher will be wholly free from the charge of not being able to persuade, saying what himself thinks good, though he profit nothing by reason of the dulness of the hearers. Besides we learn

Rom. xi. by this, that hardness in part is happened to Israel. For

Isa. vi. 9. hearing they hear and understand not.

Art tho7( a master of Israel and knowest not these things?

By one Christ convicts all, that adorned with the name of teachers, and clothed with the mere repute of being learned in the law, they bear a mind full of ignorance, and unable to understand one of those things, which they ought not only to know, but also to be able to teach others. But if he that instructeth be in this condition, in what is he that is instructed, seeing that the disciple exceedeth not the measure of his master, according to the word of the Saviour? For S- Matt, ^/^y disciple, saith He, is not above his master. But since they were thus uninstructed, true is Christ in likening them lb. xxiii. ^Q whited sepulchres. Most excellently doth Paul too say to Acts xxiii. the ruler of the Jews, God shall smite thee, thou ivhited wall.

11 Verily, verily, I say unto thee. We speak that we do know and Chap. 1. testify that ive have seen. ^' "^'

He finds the man careless of learning and exceedingly uninstructed and, by reason of his great grossness of mind, utterly unable to be led unto the comprehension of Divine doctrines, albeit many words had been expended with manifold examples. Whence letting alone, as was fitting, accurate explanation, He at length advises him to accept in simple faith, what he cannot understand. He testifies that Himself knows clearly what He saith, by the illustriousness of His Person shewing that yet to gainsay is most dangerous. For it was not likely that Nicodemus would forget, who had affirmed that he knew it of our Saviour Christ, that He was a Teacher come from Ood. But to resist one who is from Supra

God and God, how would it not be fraught with peril? for the thing is clearly a fighting with God. But hence we ought to know, who have authority to teach, that for those just come to the faith, faith in simple arguments is better than any deep reasoning, and more elaborate explanation.

And Paul also used to feed loith m^ilJc some, not yet able to i Cor, iii.

And ye receive not our witness. As having in Himself the Father and the Spirit Naturally, the Saviour set forth the person of the Witnesses in the plural number, that, as in the law of Moses, by the mouth Deut.xix. of two or three witnesses, what is said may be established. For He shews that the Jews in no wise will to be saved, but with unbridled and heedless impetus are they being borne unto the deep pit of perdition. For if they can neither from their great unlearning understand what is proclaimed to them, nor yet receive it in faith, what other means of salvation may be devised for them? Well then and very justly did the Saviour say that Jerusalem would be without excuse, as

38 "'■ ' ' which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold your house is left unto

12 If I have told you earthly things atid ye believe not, how

13 shall ye believe, if I tell you of heavenly things? And no man hath ascended tip to heaven, but He that came down from heaven, the Son of man Which is in heaven.

A doctrine, saith He, not exceeding the understanding befitting man, ye from your extreme folly received not, and how shall I explain to you things more Divine? For they who in their own matters are most foolish, how shall they be wise in matters above them? And they who are powerless as to the less, how shall they not find the greater intolerable? And if, says He, ye believe not Me being Alone in speaking-, but seek many witnesses for every thing, whom shall I bring to you as a witness of the heavenly Mysteries? For no man hath ascended up to heaven hut He That came down from heaven the Son of inan. For since the Word of God came down from heaven, He says that the son of man came down, refusing after the Incarnation to be divided into two persons, and not suffering certain to say that the Temple taken by reason of need of the Virgin is one Son, the Word again which appeared from God the Father another: save only as regards Siopio— the distinction '^ which belongs to each by nature. For as He is the Word of God, so Man too of a woman, but One Christ of both. Undivided in regard of Sonship and God-befitting Glory. For how does He clothe as its own the Temple of the Virgin, with what befitteth the bare Word Alone: and again appropriateth to Himself what befitteth the Flesh only? For now He saith that the 8on of man hath co'rne down from heaven: but at the time of His Passion, He feareth, and is lb. xxvi. sore afraid, and very heavy, and is recorded as Himself suf- ^^' fering the Sufierings which befitted His Human Nature

Him should not perish but have eternal life. Having explained sufficiently^ and set before him the reason^ why His Word of teaching does not run forth into the boundless and supernatural, but descends again to those things that were typically done by Moses of old, knowing that he could by leadings by means of figures scarce arrive at knowledge of the truth, rather than by the exactitude of spiritual inspirations. He saith He must surely he lifted up, as the serpent was by Moses, shewing that search of history is most necessary, and all but saying to this man of no understanding. Search the Scriptures, for they are they which.^"^''^ ^• testify of Me. For serpents were springing upon them of Israel in the wilderness, and they, falling like ears of corn, and not a little distressed at this danger unexpectedly visiting them, with most piteous cry called for salvation from above and from God. But He, since He was Good and full of compassion, as God, commands Moses to set up a brazen Num.xxi. serpent; and commands them therein to have a forethought ^ * Trpo^ueof the salvation by faith. For the remedy to one bitten, was to look at the serpent put before him, and faith along with the sight wrought deliverance at the last extremity to the beholders. So much for the history. But it represents in act as it were in a type, the whole Mystery of the Incarnation. For the serpent signifies bitter and manslaying sin, which was devouring the whole race upon the earth, manifoldly biting the soul of man, and infusing the varied poison of wickedness. And no otherwise could we escape it thus conquering us, save by the succour alone which is from heaven. The Word of God then was made in the liheness o/?'^"^' ^'" sinful flesh, that He might condemn sin in the flesh, as it is written, and to those who gaze on Him with more steadfast faith, or by search into the Divine doctrines, might become the Giver of unending salvation. But the serpent being fixed upon a lofty base, signifies that Christ was altogether clear and manifest, so as to be unknown to none, or His being lifted up InAa xii. from the. earth, as Himself says, by His Passion on the Cross.

Book 2. 16 For God so loved the world, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.

He desireth to shew openly herein, that He is God by Nature, since one must needs deem that He Who came forth from God the Father, is surely God also, not having the honour from without, as we have, but being in truth what He is believed to be. With exceeding skill does He say this, having joined therewith the love of God the Father to us, well and opportunely coming to discourse thereon. For He shames the unbelieving Nicodemus, yea rather. He shews that he is ungodly also. For the not coming readily to believe, when God teaches anything, what else is it, than laying upon the Truth a charge of falsehood? Besides this, in saying that He was given for the Hfe of the world. He persuades him 9 yopyus to consider seriously^, of how great punishment they will be in danger, who from their mad folly, have made of no account so wondrous grace of God the Father. For God, says He, so loved the world that He gave His Only Begotten 8o7i. Let the Christ-opposing heretic again hear, and let him come forward and say, what is the greatness of the Love of God the Father, or how we should reasonably marvel at it. But he will say that the marvel of the love is seen, in His giving His Son for us, and that the Only Begotten. In order then that the great love of God the Father may remain and be preserved, let Him be held to be Son not a creature, I mean Son of the Essence of the Father, that is to say, Consubstantial with Him Who begat Him, and God verily and in truth. But if, according to thy speech, o thou. He possesseth not the being of the Essence of God the Father, He will also lose the being by Nature Son and God, and the wide-spread marvel of the Love of God will at length come to nought: for He gave a creature for creatures, and not truly His Son. Vainly too will the Heb. X. blessed Paul trouble us, saying. He that despised Moses' 2^» ^^- law died ivithout tnercy under two or three ivitnesses: of hoio much sorer punishment, suppose ye, shall he he thought worthy icho hath trodden under foot the Son of God? For confessedly he that despised trampleth under foot^ but not the Very Son, Chap. l. but a fellow servant of Moses, if indeed creature be always akin to creature, in respect at least of having been made, even if it surpass the glory of another, in the excellences of being greater or better. But the word of Paul is true; and a severer penalty shall he pay who hath trodden under foot the Son, not as though he were transgressing against a creature, or one of the fellow servants of Moses. Great then and above nature is the Love of the Father, Who for the life of the world gave His Own Son and Who is of Himself.

1 7 Fo7' God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

Having plainly called Himself the Son of God the Father, He thought not good to leave the word without witness, but brings forward proof from the quality, so to say, of the things themselves, making the hearers more steadfast unto faith. For I was not sent, saith He, like the law-expounder Moses, condemning the world by the law, nor introducing the commandment unto conviction of sin, nor do I perform a servile ministry, but I introduce loving-kindness befitting the Master: I free the embondaged, as Son and Heir of the Father, I transform the law that condemneth into grace that justifieth, I release from sin him that is holden Prov. v. tvith the cords of his transgressions, I am come to save the world, not to condemn it. For it was right, it was right, saith He, that Moses, as a servant, should be a minister of the law^that condemns, but that I as Son and God should free the whole world from the curse of the law and, by exceedingness of lovingkindness, should heal the infirmity of the world. If then the grace that justifieth is better than the commandment that condemneth, how is it not meet to conceive that He surpasseth the measure of the servant Who introduceth so God-befitting authority, and releaseth man from the bonds of sin?

This then is one aim of the passage under consideration, and no mean one. A second besides this, revolving through the same circuit, and introducing a consideration akin to

Book 2. those above, will be given from love of learning. The Saviour saw that Nicodemus was cleaving to the law of Moses, and was fast held to the more ancient commandment, and was somehow startled at the new Birth through the Spirit, shrinking from the new and Gospel polity, supposing it seems that this would be more burdensome than the things already enjoined. Being therefore not ignorant, as God, of the fear which from his ignorance had sprung upon him, by using one short argument, He frees him from all trouble on this score, and shews that the commandment of Moses, by reason of its condemning the world, is harder to be borne, and introduces Himself as a mild Judge, saying, For God sent not His Son into the tvorld to condemn the world, hut that the world through Him might he saved.

18 He that beUeveth on the Son is not condemned; but he that believeth not is condemned already, because he hath not believed in the Name of the Only Begotten Son of God.

Having proved by facts, that He is both Son of God the Father, and introduceth into the world grace which is more excellent than the ministration of Moses (for how is not the being justified by grace better than the being condemned by the law?), He devised, as God, another way to bring unto the faith, from all quarters driving together to salvation them that were lost. He puts forth then to the believer as his reward the not being called to judgement, to the unbeliever punishment, bringing into one and the same way by both, calhng to come readily unto the faith, some by desire for the grace, others by fear of suffering. He shews that heinous and great is the crime of unbelief, since He is Son and Only Begotten. For by how much is that worthy of belief which is insulted, so much the more will that which despises be condemned for his dire transgression. He says that he that helieveth not is condemned already, in that he hath already determined against himself the due sentence of punishment, by knowingly rejecting Him Who gives not to be condemned.

19 And this is the condemnation, that light is come into the world. Chap. 1. and men loved darkness rather than light. "^* ' "

He lets not the condemnation of the unbelievers remain without consideration, but recounts its causes, and shews clearly that, according to the words of the Proverbs, Not un- ^xx^*^''' justly is the net spread for the birds. For they, saith He, who when it was in their power to be illuminated preferred to remain in darkness, how will not they fairly be determiners of punishment against themselves, and self-invited to suffering which it was in their power to escape, if they had been right provers of things, choosing rather to be enlightened than not, and studying to make the baser things second to the better? But He preserved the mind of man free from the bonds of necessity, and tending by its own impulses to both sides, that it might justly receive praise for good things, and punishment for the contrary. As indeed He sheweth in another place, saying. If ye he willing and obedient, ye shall If^' '• ^^' eat the good of the land; hut if ye refuse and rebel, ye shall be devoured with the sword.

20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

Profitably doth He go over what has been said, and convicts indolence unto things helpful of proceeding from love of evil, and of having its root in unwillingness to learn those things whereby one may become wise and good. For the doer of evil, says He, flees from and refuses the being in the Divine Light: not hiding from shame on account of evil (for so he would have been saved) but desiring to remain in ignorance of what is becoming, lest transgressing he should be smitten, falling upon the now keener ^ convictions of his own consci- * jr<Kpoence, and by means of at length clearly knowing what is '^^'""^ good, should pay a more woeful account to the Judge, if he should not do what was pleasing to God. But he that doeth truth (that is, the lover and doer of the works of the Truth) cometh to the light, that his deeds may be made manifest that they are wrought in God. For he doth not reject the illumination in the Spirit, by It specially led to be able to

.Book 2. understand in all calm collectedness, whetlier he hath transgressed the Divine commandment, and whether he hath wrought all things according to the Law of God.

It is then a plain proof of an unbridled tendency to evil, and unrestrained pleasure in what is worse, not to wish to learn that whereby one may avail to attain unto what is better: again of desire for the best, to thirst for illumination, and to make His Law a rule so to say and index unto a conversation pleasing to God. And the Divine

Ps. xix. 7, Psalmist knowing that this was so, sings. The Law of the Lord is perfect converting the soul: the testimony of the Lord is sure, mahing wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.

22 After these things came Jesus and His disciples into the land

23 of Judcea. And Jolui also was baptizing in jEnoti near to Salim, because there was much water there; and they came,

24 and were baptized. For John was not yet cast into prison.

After the conversation with Nicodemus had now reached its conclusion, the Divine Evangelist again prepares something else most profitable. For enlightened by the Divine Spirit to the exposition of things most needful, he knew that it would exceedingly profit his readers to know clearly, how great the excellence, and by how great measures, the baptism of Christ surpasses that of John. For it was indeed not far from his expectation, that certain would arise who of their folly should dare to say, either that there was no | difference whatever between them, but that they ought to be crowned with equal honours; or, having stumbled into folly even wilder than this, say, that the vote of superiority ought to be taken away from Christ's baptism, and the superiority shamelessly lavished on the baptism by water. For what daring is not attainable by the ill-instructed, or through what blasphemy do they not rush, who rising up against Mic. iii. the holy doctrines of the Church, pervert all equity, as it is written? The most wise Evangelist then, that he might destroy beforehand the plea for their vain -babbling, intro- duces the holy Baptist laying before his disciples the solu- m^ 25,' 2Q. tion of the question. Christ therefore baptizes through His own disciples: likewise John too, and not altogether by the hands of others, nor yet did he baptize in those same fountains, where Christ was manifested doing this, but 7iear to Salim, as it is written, and in one of the neighbouring fountains. And through the very distinction (in a way) of the fountains of waters does he shew the difference of the baptism, and signify as in a figure that his baptism is not the same as that of our Saviour Christ: yet was it near and round about, bringing in a kind of preparation and introduction to the more perfect one. As then the law of Moses too is said to have a shadow of the good things to come, not the Heb. x. l. very image of the things (for the Mosaic letter is a kind of preparatory exercise and pre-instruction for the worship in the Spirit, travailing with the truth hidden within), so shalt thou conceive too of the baptism unto repentance.

25 Tlien there arose a question between some of John's disciples

26 and a Jew * about purifying. And they came unto John, and said unto him,

The Jews being powerless to commend the purifications of the law, and not able to advocate the cleansing through the ashes of an heifer, plan something against John's disci- Ib.ix. 13. pies, whereby they thought to cause them no slight vexation, albeit easily worsted in their own matters. For since they who attended the blessed Baptist, appeared to be more excellent and of more understanding than the Pharisees, admiring the baptism of their own teacher, and opposing the purifications after the law; they are vexed at these things, who are diligent in reviling only and most ready unto all wickedness: and even overturning their own case, they praise Christ's Baptism, not rightly disposed, nor pouring forth true praise on it, but exasperated to the mere distressing of them; and lending out a statement against their opinion, until their purpose should attain its accomplishment. They cannot iii. 26, 27! ^^611 adduce any reasonable proof, nor do tliey even support Christ out of the holy Scriptures (for whence were such understanding to the uninstructed?): but they merely allege, in confirmation of their own arguments, that very few in number are those who come to John, but that they flock together to Christ. For haply they in their exceeding folly thought that they should carry ofi'the vote of victory, and might speak out in behalf of the legal purifications, as having already conquered, by giving the palm over John's to the Baptism bestowed by Christ on those who come to Him. And they vex those with whom their dispute was: but they get ofi" with difficulty and leave the disciples of John, much more beaten by their ill-considered dispute. For they crown with compulsory praises, and against their will, the Lord.

Rabbi, He that was with thee beyond Jordan, to Whom thou barest witness, behold, the Same baptizeth, and all men come to 27 Him. John answered and said.

The disciples bitten by the words of the Pharisees, and looking to the very nature of the thing, were not able to convict them as liars, but were reasonably at a loss, and being ignorant of the great dignity of our Saviour, are exceedingly startled at John's shortcoming, and mingling words of love with reverence and admiration, they desire to learn, why He That was borne witness to by his voice, prevents him in honour, outstrips him in grace, and in baptizing takes in His net, not a portion of the whole Jewish multitude, but even all of them. And they made the inquiry as it seems 2 oJ« dfle- not without the Will of God^: for hence the Baptist invites them to an accurate and long explanation respecting the Saviour, and introduces the clearest distinction between the baptisms.

A man can receive nothing, except it be given him from heaven.

He says that there is nothing good in man, but must needs be wholly the gift of God. For it befits the creation to hear,

1 Cor. iv. What hast thou that thou didst not receive? I think then that we ought to be content with the measures allotted to us, and to rejoice in the honours apportioned to us from j^^os'qI' heaven, but by no means to stretch out beyond, nor in desire ever of what is greater unthankfully to despise the decree from above, and fight against the judgment of the Lord, in shame that one should appear to receive what is less than the more perfect: but with whatsoever God shall please to honour us, to value that highly. Let not my disciple therefore, saith he, be ashamed, if I do not overleap the measure given me, if I do not contemplate the greater, and am contracted to the glory befitting a man.

28 Ye 1/ourselves bear me witness that I said, I am not the

He brings his disciples to the recollection of the words which they have already often heard, partly reproving them rightly, as steeped in forgetfulness of things profitable, and slumbering in respect to this so most dread doctrine, partly persuading them to remember the Divine Scripture, as ^ ^ rp M having been nourished in zeal for the knowledge of these ^i^oliaOthings; Whom it preaches as the Christ to come, whom again *^^ as the Baptist the forerunner. For thus would they, having received knowledge of each, be in no wise angry, seeing them in the state befitting each. I shall need then, saith. he, no other witnesses to this, I have my own disciples as ear-witnesses, I confessed my state of servitude, when I fore-announced, / was sent, I am not the Christ. Let Him overcome, prevail, shine forth yet more as Lord and God.

29 He That hath the bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegroom's voice; this my joy therefore is fulfilled.

The discourse again took its rise from likeness to our affairs, but leads us to the knowledge of subtle thoughts. For types of things spiritual are those which endure the touch of the hand, and the grossness of corporeal examples introduceth oftentimes a most accurate proof of things spiri-

^°^%o' ^^^^' Christ then, says he, is the Bridegroom and ruler df 4 iravriyv- the assemblj *, I the bidder to the supper and conducter of the bride, having as my chiefest joy and illustrious dignity, to be only enrolled among His friends, and to hear the Voice of Him That feasteth. I have therefore even now that that •^ ThffTTov- I long for, and my dearest wish ^ is fulfilled. For not only af^/^o did I preach that Christ would come, but Him already present have I seen, and His very Voice do I lay up in my ears. But ye, most wise disciples, seeing the human nature that is betrothed to Christ, going to Him, and beholding the nature which was cut ofi" and a run-away from its love to Him attaining to spiritual union through holy Baptism, grieve not, saith he, that it befits not me, but rather runs very gladly to the spiritual Bridegroom (for this were in truth just and more fitting). For He That hath the hride is the Bridegroom; that is, seek not in me the crown of the Bridegroom, not for me does the Psalmist rejoice, saying, Ps. xlv. HearJcen, 0 daughter, and consider, and incline thine ear; for- LXX. get also thine own people and thy father's house, for the King hath desired thy beauty: nor seeking my chamber doth the Cant. i. 7. bride say. Tell me, 0 Thou Whom my soulloveth, where Thou feedest, ivhere Thou mealiest Thy flock to rest at noon: she has the Bridegroom from Heaven. But I will rejoice, having surpassed the honour becoming a bondman, in the title and reality of friendship.

He convicts his disciples of being yet troubled about trifles, and of taking unseasonable offence at what they by no means ought, and of not yet knowing accurately. Who and whence Emmanuel is. For not thus far, saith he, shall His Deeds be marvelled at, nor because more are baptized by Him, shall He for this alone surpass my honour, but He

God. For He must needs come to increase of glory, and, through daily additions of miracles, ever mount up to the greater, and shine forth with greater splendour to the world: hut I must decrease, abiding in that measure wherein I appear, not sinking from what was once given me, but in such a degree inferior to Him That advanceth ever to an increase of glory, as He hasteth and passeth on.

And this the blessed Baptist interpreteth to us. But our discourse will advance profitably through examples, making the force of what has been said clearer. Let then a stake two cubits long be fixed in the ground: let there lie near a plant too, just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the resistless vigour from the roots; if then one could put voice into the stake, and it should then say of itself and its neighbour the plant. This must increase, but I decrease; one would not reasonably suppose that it indicated any harm to itself, nor that its existing measure would be clipped, but it would be affirming its decrease in that sort only, in which it is found less than that which is ever advancing towards increase. Again you may take an example akin to this one, and suppose the brightest of the stars to cry out saying of the sun, It must increase, but I decrease. For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light, and conspicuous in its full glory: but when the sun now gives notice of its rising, and bedews the world with a moderate light, the star is surpassed by the greater, and gives place to him advancing little by little. And it too might well speak the words of John, being in that same state, which he says he is enduring.

That the Son is not in the number of things originate, but above all, as God of God.

No great thing is it, saith he, nor exceeding wonderful, if Christ surpass the glory of human nature: for not thus far doth He set the bounds of His own glory, but is over all creation, as God, is above all things made, not as numbered among all, but as excepted from all, and Divinely set over all. He adds the reason, shaming the gainsayer, and silencing the opposer. He That cometh from above, saith he, that is. He That is born of the root from above, preserving in Himself by Nature the

1 fv<j)viav Father^s Natural goodness^, will confessedly possess the being above all. For it would be impossible that the Son should not altogether appear to be such as He That begat is conceived of, and rightly. For the Son Who excelleth in sameness of Nature, the Brightness and express Image of

2 tJ, toD ^^^ Father, how will He be inferior to Him in glory? Or ts^ou^' will not the Property of the Father ^ be dishonoured in the

Son, and we insult the Image of the Begotten, if wo count Him inferior? But this I suppose will be mani- Infrav. f^^^ *o ^11- Therefore is it written also. That all men 23- should honour the Son even as theij honour the Father: he that honoureth not the 8on honoureth not the Father. He That glorieth in equal honour with God the Father, by reason of being of Him by Nature, how will He not be conceived of as surpassing the essence of things originate? for this is the meaning of is above all.

But I perceive that the mind of the fighters against Christ ^ "ml'siJ will never rest^ but they will come, as is probable, vainly babbling and say,,,'When the blessed Baptist says that the „ Lord sprang from above, what reason will compel us to „ suppose that He came of the Essence of the Father, by „ reason of the word /rom above, and not rather from heaven, „ or even from His inherent superiority above all, so that „ for this reason He should be conceived of and said to be „ also above all? „ When therefore they aim at us with such words, they shall hear in return. Not your most corrupt reasonings o most excellent, will we follow, but rather the Divine Scriptures and the Sacred Writings only. We must then search in them, how they define to us the force of from above. Let them hear then a certain one of the Spiritclad crying. Every good gift and every perfect gift is from S. James above, and cometh down from the Father of lights. Lo, plainly he says that /rom above is from the Father: for knowing that nought else surpasseth things originate save the Ineffable Nature of God, he rightly attached to it the term from above. For all things else fall under the yoke of bondage, God alone riseth above being ruled, and reigneth: whence He is truly above all. But the Son, being by Nature God and of God, will not be excluded from the glory in respect of this. But if ye deem that /rom above ought to be taken as Of heaven, let the word be used of every angel and rational power. For they come to us from heaven who inhabit the city that is above, and ascend and descend, as the Saviour Supra. somewhere says, upon the Son of man. What then persuaded the blessed Baptist to attribute that which was in the power of many to the Son Alone specially, and as to One coming down from above to call Him, He That cometh from above? For surely he ought to make the dignity common to the rest, and say. They that come from above are above all. But he knew that the expression was due to the One Son, as sprung of the Supreme Eoot.

Therefore from above does not mean from heaven: but will be piously and truly understood, in the sense we spoke of before. For how is He at all above all, if from above ■

?.°iii\ 3i! ^ig^^fy ^o^ From the Father, but rather From Heaven? For if this be so, every one of the angels too will be above all, as coming from thence. But if each one escapes being reckoned among all, of whom at last will all be composed? or how will the word all remain intact, preserving accurately its meaning, while such a multitude of angels overpass and break down the boundary of all? For all it is no longer, if they remain outside, who were in all. But the Word That shone forth ineffably from God the Father, having His Proper Birth /rom above, and being of the Essence of the Father as of a fountain, will not by His coming wrong the word all, seeing He escapes being reckoned among all as if a part: but rather will be above all, as Other than they, both by Nature and God-befitting Power and all other Properties of Him Who begat Him.

But perchance they will say abashed at the absurd result of the investigation, „From above means not „ from heaven, but from His inherent superiority above „ all.,, Come then, testing more accurately the force of what is said, let us see at what an end their attempt will terminate. First then, it is wholly foolish and without understanding, to say that the Son Himself hath come from His Own Dignity, and that as from a certain place or out of one. He One and the Same advances from His Own Excellency to be above all. In addition to this, I would also most gladly enquire of them, in respect of the excellence above all, whether they will grant it to the Son Essentially and irrevocably, or added from without in the nature of accident. If then they say that He hath the Excellence by acquisition, and is honoured with dignities from without, one must needs acknowledge that the Only- Begotten could exist deprived of glory, and be stripped of the acquired (as they call it) grace, and be deprived of being above all, and appear bare of the excellence which they now admire, since an accident may be lost, seeing that it belongeth not to the essence of its subject. There will therefore be change and varying in the Son: and the shall perish, hut Thou shalt endure: yea all of them shall ^"^P* |' ivax old nice a garment, as a vesture shalt Thou change them' and they shall he changed: hut Thou art the Same, and Thy years shall have no end. For how is He the Same^ if with us He changeth, and that with changes for the worse? Vainly too (it seems) doth He glory of Himself, saying, j|^j_ j^j^ Behold, hehold, I am, I change not, and there is oio Ood he- ^-. side Me. And how will not the passions of the offspring 5. reach up to the Father Himself too, since He is His Impress and Exact Likeness? God the Father then will be changeable, and has the Supremacy over all accruing to Him: I omit the rest. For what belongs to the Image will of necessity appertain unto the Archetype. But they will not say that He hath the supremacy from without (shuddering at such difficulties alike and absurdities of their arguments), but Essential rather and irrevocable. Then again (o most excellent) how will ye not agree with us even against your will, that the Son being by Nature God, is ahove all, and therefore cometh of the Alone Essence of God the Father? For if there be nought of things originate which is not parted off by the force of the All, but the Son is ahove all, to wit, as Other than all, and having the Essential Supremacy over all, and not the same in nature with all, how will He not be at length conceived of as Very God? For He Who is Essentially separate from the multitude of created beings, and by Nature escapes the being classed among things originate, what else can He be, save God? For we see no mean, as far as regards existing essence ^. For the creation is ruled over, 3 ovaias and God is conceived of as over it. If then the Son be by ^^j*^^"' Nature God, and have been ineffably begotten of God the Father, from ahove signifies the Nature of the Father. Therefore the Only Begotten is ahove aZZ, inasmuch as He too is seen to be of tiiat Nature.

ITe that is of the earth is earthly and speaketh of the earth. The earthborn (says he) will not effect equally in power of persuasion with Him Who is God over all. For he that c. iii. 31.' ^'^ of the earth will speak as man, and will rank merely as an adviser, committing to his disciples the whole reins of desire to believe: but He That cometh from above, as God, having used discourse with a certain Divine and ineffable grace, sends it into the ears of those who come to Him. But in proportion as He is by Nature Superior, so much the more

4 yopydre- effectually* will He surely in-work. And with much profit does the blessed Baptist say such things to his disciples. For since they were beholding him surpassed by the glory of the Saviour^ and were now not a little offended

Supraver. thereat, wherefore they came to him and said, Bahbi, He That was ivith thee beyond Jordan, to Whom thou barest witness, behold the Same baptizeth, and all men come to Him; needs did the Spirit-clad, cutting off the sickness of offence, and implanting in his disciples a healthful perception on most necessary points, explain the Saviour's supremacy over all, and teach no less the cause why all men were already going to Him, and leaving the baptism by water alone, went to the more Divine and perfect one, to wit, that by the Holy Ghost.

He that cometh from heaveti is above all. This testifieth (saith he) that very great and incomparable the distinction between those of the earth and the Word of God That cometh down from above and from Heaven. If I am not fit to teach, and my word alone suffice you not, the Son Himself will confirm it, testifying that in an incomprehensible degree differs the earth-born from the Beginning Which is above all. For disputing some- Infra viii. where with the unholy Jews, the Saviour said. Ye are from beneath; I am from above. For He says that the nature of things originate is from beneath, as subject and of necessity in bondservice to God Who calleth them into being: from above again He calleth the Divine and Inefiable and Lordly Nature, as having all things originate under Its feet, and subjecting them to the yoke of His Authority. For not idly did the blessed Baptist add these things tq those above. For that he may not be supposed by his ^"•'if'Q2* disciples to be inventing empty arguments, and from fear of seeming with reason inferior to Christ, to call Him greater and from above, himself from beneath and of the earth; needs does he from what the Saviour Himself said, seal the force of the things said, and shew the explanation to be not as they thought, an empty excuse, but rather a demonstration of the truth.

But since the other part of the verse runs thus. And what He hath seen and heard, that He testifieth, come we will discuss a few things on this too. We are so constituted and habituated, as to receive the full proof of everything, by means of two especial senses particularly, I mean sight and hearing. For having been both ear-witnesses and eye-witnesses of anything, we come to speak positively thereof. Persuading them therefore to hasten to belief in Christ (for He speaks, says he, that He knows accurately), he takes again, as it were, from the likeness to us, that we may understand it more Divinely, and says, Wliat He hath seen and heard, that He testifieth.

Not as though no one receiveth the testimony, that Christ is God by Nature and, sprung from above and the Father, is above all, does the blessed Baptist say this (for many received, and have believed it, and before all Peter, saying. Thou art the Christ, the Son of the Living God): S. Matt. but as having himself conceived of the great dignity of the Speaker more rightly than they all, does he all but shaking his head, and smiting with right hand on his thigh, marvel at the folly of them that disbelieve Him.

33 Se that hath received His testimony hath set to his seal that God is true.

In no other way was it possible to shew the impiety of them that believe not, except the glorious achievement of the believers were made known. For by the contrast of good things is the evil easily discerned, and the knowledge of what is better convicts the worse. If any then (saith he) have assented to the words of Him That cometh from ahove^ he hath sealed and confirmed by his understanding, that truth is ever akin and most dear to the Divine Nature. Whence the converse is manifest to them that see. For he who thrusts away the faith will surely witness against himself, that God is not true. But we must again take notice, that he removes the Son from consubstantiality with the creation, and shews by what has been said that He is by Nature God. For if he that believeth the things spoken by Him, and receiveth the testimony which He gave of Himself, sealed and well confirmed that God is true; how shall not Christ be conceived of as by Nature God, Who is testified of as true by the credit of the things just said? or let our opponent again say how the Divine Nature is honoured, as being true, by our Saviour's testimony being received. For if He be not wholly by Nature God, he that believeth will not be reverencing the Divine Nature, as true, but rather one (according to them) the fairest of creatures. But since, when Christ is believed, ' '^fv'pos the declaration ^ of being true extendeth to God, it is I suppose altogether clear, that He being God, not falsely so called. Himself taketh honour to Himself from those who believe.

But the enemy of the truth will not (it seems) agree to ^"j^f ' 33* these words of ours, but will start up strong, not admitting the Son to be by Nature God: and will say again, Thou cavillest, sir, and contrivest turns of many-varied reasonings, ever rejecting somehow the simple and right sense. For since the "Word of God hath come down from Heaven, calling out openly, I spealc not of Myself, hut the i^ai/ier Infra. xiv. Which sent Me, He gave Me a commandment, what I should say and what I should speak: and again. All things that J Infra xv. have heard of My Father, I will make known unto you: or also, as the holy Baptist averred in the following words, For He Whom God hath sent speaketh the words of God: Infra therefore of Him is he saying. He that receiveth His testimony hath set to his seal, that God is True. For verily is God the Father true, but thou attemptest to bring round to the Son what is due to Another.

What then shall we say to these things? shall we class the Only-Begotten amongthe prophets, fulfilling the ministry befitting Prophets, and doing nought besides? For by whom is it not unhesitatingly received, that Prophets used to bring us voices from God? Then what excellence is there in the Son, if He accomplish this alone? how is He above all, if He is still ranked along with Prophets, and is clad in slave-befitting measure? How, as though surpassing them in glory doth He say in the Gospels, If He called them gods unto whom Infra x. the Word of God came, and the Scripture cannot he broken, say ' ye of Him Whom the Fatlier hath sanctified and sent into the world. Thou hlasphemest: because I said, lam the Son of God? For in these words He clearly severeth Himself off from the company of Prophets, and saith that they were called gods, because the Word of God came to them, but Himself He confesseth Son. For to the holy Prophets was imparted grace by measure through the Spirit; but in our Saviour Christ it hath ^°l-. ^- 1^* pleased all the full ness of the God-head to dwell bodily, as Paul saith J wherefore also of His fullness have all we received, as ^"P^* ^* John affirmed. How then will the Giver be on a par with the recipients, or how will the Fullness of the God-head be reckoned in the portion of the minister?

Book 2. Let them tlien hence consider narrowly, into how great c. 111. 34. 'biaspiieniy their argument will hazard them. And how one \^^^" ^dk o^g^^ to understand the words, I sjpeak not of Myself, hut the Father Which sent Me, He gave Me a commandment what I should say and ivhat I should speah, will be explained more at large in its proper time and place. But I think that at present the objections of our opponents ought to be made a foundation of piety, and from what they put forth, we ought to contend for the doctrines of the Church. They then affirm that the Son has received commandments from the Father, and says nothing of Himself: but whatsoever He heard, as Himself says, these things He is zealous to say to us too. Well, let him hold to this; for we will agree, since this nothing wrongeth the Son, as far at least as concerns the question of whence He is; yea rather it bringeth in a most beautiful ceconomy in respect of the present subject. Therefore Infra X. when they hear Him say, I and the Father are One; He that lb! xiv. 9, hath seen Me hath seen the Father; I am in the Father, and the ^^' Father in Me: let them receive His testimony, let them set to their seal, that God the Father is true, persuading the Son to speak what He knoweth accurately; let them not disbelieve the words of the Saviour, interpreting to us the things of His Father.

34 For He Whom God hath sent speaketh the words of God.

The Father then knoweth that His own Son is in Him the Same by Nature (for this I suppose the words, are One, signify, and nothing else), and acknowledgeth Him as Son not creature; Son I mean of His own Essence, and not honoured with the bare name of Sonship. For He knows 2 rr)s iSiox that He is the Exact Image of His own Proper Self ^, so that He is perfectly seen in Him, and depicts in Himself Him That by Nature Ineffably beamed forth from Him, and hath in Himself the Son, is again in the Son, by reason of Sameness of Essence.

These things, o heretic, by considering, thou shalt release thyself from bitter disease, and us from trouble in argument and controversy. For He WJiom God hath sent speaheth the Chap. 3. words of God. If these words be considered simply ^, what 3 '^^ rod will there be of marvel in the Son? For was not every one ^ov^^^fhe of the holy Prophets also both sent from God, and did he meaning not declare His words? And indeed it is somewhere said the surto the hierophant Moses, And noio come, I will send thee into ^^^^^ yjj_ Egypt, and thou shall say unto Pharaoh, Thus saith the Lord: ^-. to the most holy Jeremiah, Say not, I am a child: for thou 22. shalt go to all that I shall send thee, and whatsoever I command thee thou shall speak. What more then is there in the Son by Nature Who speaketh the words of God, because He is sent by Him? He will be declared to us again (it seems) as a Prophet, and nothing else, in respect of ministry. Therefore you will here understand hath sent, either in respect of the Incarnation and the Coming into this world with Flesh: or again you will take it in a more God-befitting and higher sense. For the Father hid not the Son in Himself, but He beamed forth of His Nature, as brightness from light, after the unspeakable and inexplicable mode of Divine Generation: which too the Only-Begotten was making known to us, in saying, I came forth ''^f'"^ from the Father, and am come. For the Son hath come forth from the Father into His Proper Being, even though He be in Him by Nature. And what I came forth there means, this again the being sent here signifies. The Word then (he says) That hath appeared and flashed forth from the Father, in that He is God of God, will use words befitting God: but the words befitting God are true words, and such as reject all stain of falsehood. He then that receiveth the testimony of the Saviour hath sealed that God is true; for He is indeed by Nature God.

For He giveth not the Spirit by measure. Promise now specially keen attention, my good friend, that with me you may wonder at the sober wisdom * of the " I'v^'f Saints. He said therefore that the Son was both sent of God, and speaketh the words of God. But he is observed as far as belongs to the simple ^ force of the words to clothe pov.above. VOL. I. 0

Book 2. Him with the prophetic measure, as we have just said. He ' removes Him then in these words from equality with them, and through this one token gives us to understand, how great, yea, rather now how incomparable the difference. For it is impossible, saith he, that they who have received the Spirit hy measure, could give It to another. For never hath saint to saint been the bestower of the Holy Ghost: but the Son giveth to all, as of His own fulness. He then giveth not hy measure, nor hath He, as they, some httle portion of the Spirit, and this by participation: but since He was shewn to be the Giver too of It, it is manifest I suppose that He hath It wholly Essentially in Himself. He then that hath so great superiority over them, will not speak the things of God as one of them, but being God of God, will pour forth words befitting God.

But it will no how interfere with what has been said that Acts viii. certain deem that by Apostolic hands the Spirit was given to 6 irvevfia- some: for we will believe them to be invokers of the Spirit ^, pas rather than truly givers of It: since the blessed Moses too

^^um. XI. ^^g ^^^ enjoined himself to take of the Spirit that was on him but God kept this too in His Power alone, saying that he must put forth the seventy, and promising to take of the Spirit that was on him, and put it upon them. For He knew that it befits God Alone to perform things God-befitting.

That not by participation are the Properties of God the Father in the Son, but Essentially and by Nature.

35 The Father loveth the Son and hath given all things into His

Foe since lie had said^ that it behoved not the Son Who had beamed forth God of God, to be able to use words other than He That begat Him, to wit, true words; for He Wliom Supra ver. God hath sent, saith he, speaketh the words of God, needs does he subjoin what is before us, and saith. The Father loveth the Son. We shall not grieve (saith he) God the Father by clothing in equal honour Him That is begotten of Him, we shall not offend Him by crowning with God-befitting Glory Him Who is Essentially the Heir of the Father's goods. For He loveth the Son. He will therefore be pleased at His being glorified by us, and be grieved by the contrary. And let no one suppose, saith he, that He hath His Own Son Heir of this one Divine Excellence only. For He hath given all things into His Hand; i. e., everything, which is essentially good in the Father, this is altogether in the power of the Son. For he calleth power Hand in these words, as when God saith by one of the Prophets, My right Hand hath Isa.xlviii. sjyannedtlielieavenSjinsteadof, My Power. But the Son hath in Himself the whole Property of the Father, not by participation, though the Father be said to have given it (for so He would have an acquired, not a Natural Godhead) but the Father gives all that is His to His Son, just as a man too may be conceived to give to the child born of him all the properties of manhood, or as the fire too may be said to give to the heat proceeding from it in the way of energy, the property

^°9.f-^- of its own nature. In such things, both is the giving no loss to the givers (for not by division or severance is the going forth of what is conceived to be given) and the appearance of receiving is blameless on the part of the recipients. For only because of the ' whence/ are such things said, and the offspring are conceived of as being a certain natural quality, so to say, of their begetters, shewing clearly what the generator is by nature, and flashing forth the natural energy of their own source. And these things again are adduced by way of examples, but God is above them all. xxv!'2. ^® ^^ ^°^ ^"^^ ^^^^ accuse human language which is weak, LXX. fQj. ii^Q glory of Ood hideth speech, as it is written. And if i..9°J* ive see through a glass and darMy, and conceive in part, how shall we not be yet more powerless in the words through the tongue? You will then piously conceive, either that in this way all things are given by the Father to the Son: or you will take it again of the oeconomy with Flesh, no longer introducing the giving and receiving in respect of Natural Properties, but as putting the Son in authority over all things originate, that you may conceive of it in some such way as this.

The Father loveth the Son and hath given all things into His Hand.

Let not the slow to hearken (he says) be bold in speech, at seeing the Lord of all a Man, nor let him suppose that the Truth is false, rejecting the due belief in God by reason of the

Supra Flesh. Let him receive His testimony, let him readily set to his seal that God is true, lest he grieve the Father Which is in Heaven. For He loveth His Son: and the proof of His Love for Him, is that authority over all is given to Him.

^^' Me in heaven and in earth. Nor do I suppose that because of the Son^s seeming to receive it, will He reasonably be predicated by any as lesser: and why? for He receives when

when the Lord was called a slave, when the Son, Who is Chap. 4. free, became among servants. For how did He humble Himself? or how is He said to have descended from His Equality with God the Father? Dost thou not in these things see Him Who Divinely giveth. Him Who Humanly and as a servant is said to receive what as God He had? For not strictly a gift from the Father is that which appointed the Son to the beginning of Lordship over all things; but rather a return and regain with the Flesh also of the authority that He had before the Flesh. For not when He became Man, did He then begin to rule the creation.

Since to what lowliness would one say that He had descended, if, when He became Man, He then began to have lordship? how will He appear in the Form of a servant, if then at length and scarcely declared Lord of all? Away with the absurdity of the reasonings herein. But when He became Man, then even so begins He to rule, not losing by reason of His Flesh the Divine Dignity, but mounting again with the Flesh also, to what He was from the beginning. But that the things spoken of as Christ's, were but the regain of what He had before. Himself will prove, saying. Father, glorify Thou Me with the glory which I had with Thee Infra before the world was. Seest thou that He asketh not for a beginning of glory, but a renewal of the pristine glory, saying this too as Man? But that because of the Human Nature is it said that all things are given to the Son, he that is fond of learning will from all quarters heap up proofs with wisdom, and will be able to understand, but specially from that most dread vision of Daniel, wherein he says that he saw the Ancient of Days set on His Throne, and declares ^^^' ^iithat thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him,. And hereto he added, And behold one like the 8on of Man came with Ib.lZ, 14,. the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Hirn, and there was given Him dominion and glory and a kingdom, that all people, nations, and languages should serve Him. Thou seest how here is the whole Mystery of the Incarnation accurately delineated

Book 2. to US; thou seest how the Son is said to receive the kingdom of the Father; shewn to the Prophet as no bare Word%

Phil. ii.8. but as the Son of Man (for He humbled Himself, as it is wi'itten, being found for our sakes in fashion as a Man), that He first brought back to His Kingdom, might be shewn forth a Beginning and Way to us of Glory into the Kingdom. And as He being by Nature Life did for our sakes descend unto death after the Flesh for all, that He might free us both from death and corruption, by His likeness to us having im mingled us as it were with Himself and rendered us partakers of eternal life: so doth He confashion Himself to our low repute, being Lord of Glory as God, that He might

Col.i. 18. restore the nature of man to the royal honour also. For in all things He hath the preeminence, as Paul saith, being both the Way and the Door and the Firstfruits of the good things of human nature, from death to life, from corruption to incorruption, from weakness to might, from bondage to sonship, from dishonour and ignominy to honour and kingly glory. Therefore when the Son appears to receive as Man what He had as God, let us no wise be oflFended but let us consider rather the mode of the oeconomy on our account and for us. For so we shall preserve our mind unwounded and unhurt.

36 He that believeth on the Son hath everlasting life.

> yipas forth, as their Re ward^, but he brings forth to us the proof of it from the very quality so to speak of things. Forthe Only Be-

Acts xvii. gotten is by Nature Life: for in Him toe live and move and

US of His Spirit. Christ will therefore quicken them that believe in Him, as being Himself Life by Nature and dwella yvfj.vhs Aoyoj, used constantly by was before the Incarnation, before He S. Cyril to express God the Word as He deigned to clothe Himself with our ilesh.

Paul will furnish proof, saying, For this cause I how my knees Eph. iii. unto the Father, of Wliom the whole family in heaven and earth is named, that He would grant you according to the riches of His glory, to be strengthened with might by His Spirit; that Christ may dwell in your hearts by faith. Since then through faith Life by Nature entereth into us, how is he not true that saith. He that believeth on the Son hath everlasting Life? that is to say, the Son Himself, nought else than Him being conceived of as Life.

atid he that believeth not the Son shall not see life. Doth then (will haply some one say) the Baptist preach to us another opinion, and corrupt the doctrine of the resurrection, saying that he that believeth shall be quickened, wholly asserting that he that doth not shall not see life? We shall not all, it seems, rise; his word introducing to us this distinction. Whither then will that pass away, that is said absolutely and as it were to all. The dead shall be raised? l Cor. xv. What is Paul too about, saying. For we must all appear be- 2 Cor. v. fore the judgement seat of Christ, that every one Tnay receive the things done in his body, according to that he hath done, whether it be good or bad? I suppose then that he that is eager after learning ought to be praised, nevertheless most accurate scrutiny must be made in Holy Scripture. For see clearly, I pray you, the distinction between the things said. For of the believer he says that he shall have everlasting life^ of the unbeliever, the word hath a different significance. For he does not say that he shall not have life: for he shall be raised by the common law of the resurrection; but he says that he shall not see life, that is, he shall not so much as arrive at the bare sight of the life of the saints, he shall not touch their blessedness, he shall remain un tasting of their life passed in bliss. For that is indeed life. But to exist in punishment is bitterer than all death, holding the soul in the body only for the sensation of sufferings. Some such difference in life Paul also brings forward. Hear what he says to those who are dead to evil for Christ's sake, For 3, 4.

' ^9.?'^ ^' ye arc dead, and your life is Jdd with Christ in God; when Christ, your ^ life, shall appear, then shall ye also appear with Him in glory. Seest thou how lie calls appearing in glory with Christ the life of the saints? But what when the

Ps.xxxiv. Psalmist too sings to us, saying, What man is he that de- ' ' sireth life, and loveth many days, that he 'may see good? Keep thy tongue from evil. Shall we not say that herein is signified the life of the saints? but it is, I think, evident to all. For he does not, forsooth, bid some to refrain from evil, that they may obtain the resurrection of the flesh hereafter (for they will rise again even if they do not cease from evil), but he rouses them rather to that life, wherein they may wholly see good days, passing an endless life in bliss and glory.

but the wrath of God abideth on him.

More openly by means of this which follows did the blessed Baptist shew us the aim of what has been said. Let him who loves to search consider carefully the force of the thought. He that helieveth not (he saith) on the Son shall not see life, hut the wrath of God abideth on him. But if it were possible to understand that the unbeliever should be indeed bereft of the life in the body, he would surely have immediately added, " but death abideth on him." But since he calls it the ivrath of God, it is plain that he is contrasting the punishment of the ungodly with the enjoyments of the saints, and that he calls that life, which is the true life in glory with Christ, and the torments of the ungodly, the wrath of God. That punishment is ofttimes called wrath by the Divine Scriptures, I will adduce two witnesses, Paul and John: for the one said to the converted among

Eph.ii.3. the Gentiles, And were by 7iature the children of wrath, even as others; and the other to the Scribes and Pharisees,

Chap. iv. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John 2 3 (thoiigh Jesus Himself baptized not but His disciples), He left Jtidcea and departed again into Galilee. Wlience our history proceeds to this point, or from what commencement the order of the narrative progressing, introduces the Lord as knowing that the Pharisees had learnt what they enquired, it will not be amiss (it appears) to say. For in that the holy Evangelist saith When therefore the Lord knew, it clearly brings forth a certain declaration of a subject previously under consideration. For He knew all things, without any one telling Him, of Himself, as God, and not at their first coming into existence, but even before they be, as the prophet testified. Hist. Sus. But He awaiteth the right season for each, and yields rather to the order of things, than to His foreknowledge: for this too was worthy of God-befitting oeconomy.

There being then a question between some of John's |^_P^^ "*' disciples and a Jew about purifying, there was much disputing on both sides. For the one taking the part of their own master, were contending that his Baptism was far superior to the legal sprinklings and typical purifications of the others. And indeed probably they were adducing as a proof of this, that many came to him, and very gladly left the more ancient and older customs. These again on the other hand, when the argument was being borne down headlong by the opposite party, and the force of truth rushing down like waters, was overwhelming the feeble mind of its opponents, go against their own opinion, and against their own will say that the baptism bestowed through Christ is far more excellent. And now they begin to have the upper hand, using like_ arguments for their proof, and rising up against their conquerors with the same arguments. For they were affirming that many more are seen going to Christ, and that all men hasten to Him rather than to John. Whence I suppose the disciples of John kindled with grief go to their master and say, Rabbi, He lb. 26.

Book 2. That was ivvth thee beyond Jordan, to Whom thou barest ' ' ' ' witness, behold, the Same baptizeth, and all men come to Him. The propositions or arguments of the Jews put forth out of strife, they put forward interrogatively. Hence therefore the Evangelist says that the Lord hieiu that tJie Pharisees had heard that Jesus inade Tnore disciples than John, then that He shunning their lawless jealousy, and keeping His Passion for its own time, retreats from the land of the Jews, and withdraws again into Galilee.

4 5 A}id He must needs go through Samaria. Then cometh He to a city of Samaria which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

3 v^fws O great readiness of mirid and deep prudence ^! He prevents by his answers the things that would have been asked of him. For some one would straightway have said, either speaking to another, or secretly reasoning. Why did our Lord Jesus Christ, in not fit season, give illumination to the Samaritans? For once there came to Him the Syrophenician woman, with tears entreating mercy for her wretched daughter; and what said the Compas- S. Matth. sionate to her? It is not meet, saith He, to take the childreii's bread, and to cast it to dogs. For He did not think it right, I suppose, to pour forth upon the Gentiles before the time the grace assigned to them of Israel. And this Himself lb. 24. made clearer by saying, I am not sent biit unto the lost sheep of the house of Israel. How then (will one say) did He Who was sent to Israel alone begin to instruct the race of the Samaritans, albeit Israel had not yet wholly spurned the grace? To such things does he introduce the reply persuasive with power, to wit, that He must needs go through Samaria. For not for this reason alone did He arrange His sojourn with the Samaritans, that He might preach the word among them, and wholly transfer the whole blessing from Israel: but since He must needs pass through, therefore doth He teach, fulfilling the work of wisdom.

For as fire will never cease from its inherent natural operation of burning; so I deem it wholly impossible, that tlie Wisdom of all should not work what befits wisdom. And Chap. 4. as, while saying that it is not meet to take the children's bread and to cast it unto dogs, yet to the woman who wept and entreated for pity with many words. He cast the grace, not admonished by another of the season for giving it, but Himself with the Father being Appointer of it, as Son and God and Lord: so did He pity the Samaritans too, and unveiling the Ineffable Might of His God-befitting Authority, He made the illumination of a whole country the bye-work of a journey. #

It were besides strange, that Israel, who was already mad in folly, and imagining slaughter against the Lord, should be perfectly loved. But since they do not yet thoroughly persecute Him, but as yet only in measure, therefore our Lord Jesus the Christ also doth not yet wholly strip them of His grace, but doth nevertheless draw off the blessing by little and little to others. But His departing wholly from the country of the Jews, and hasting to go into that of aliens, by reason of the cruelty of His persecutors, was a threat, depicted on the nature of the thing as in a type, that they should endure the total loss of grace, and should dismiss unto others their own good, that is, the Christ, unless they abstained from their violence against

6 Now Jacobus well was there. Jesus, therefore, being wearied with His journey, sat thus on the well. Having crossed the borders of Judgea, and being now among aliens, the Saviour rests upon Jacob's well: shewing us again as in a type and darkly, that even though the preaching of the Gospel should depart from Jerusalem, and the Divine Word at length hasten forth to the Gentiles, there shall not be lost therewith to Israel the love to their fathers, but Christ shall cleave to them again, and shall again be refreshed and rest, as in His Saints, preserving to them the pristine unfading grace. For He loveth to dwell in the memories of His saints, that He may make Himself an ensample to us in this also, and may become the Beginning

Book 2. and Door of the honour given to the fathers. But being wearied with His journey, as it is written. He resteth, that in this too He may accuse the impiety of those that drove Him away. For whereas they ought to have gained His friendship by kindly honours, cherishing Him with reverence and fear, as a Benefactor, they maltreat the Lord with toU and labours, that He may be true, saying of them in the book of

Ps. XXXV. Psalms, And they rewarded Me evil for good.

Herein then is seen the daring of the Jews. But what will the Arians again, neighbours of these in folly, answer us to this, yea rather to whom it would rightly be said, cf. Ezek. Sodom was iustified by thee? For the one crucify Christ in the Flesh, but the others rage against the Ineffable Nature Itself of the Word. Lo, He was wearied with His journey: Who was He Who suffered this? will ye bring before us the Lord of Hosts lacking in might, and will ye lay upon the Only Begotten of the Father the toil of the journey, that He may be conceived of as even Passible, Who cannot suffer? Or will ye, acting rightly, refuse so to think, and attribute the charge of these to the nature of the Body only, yea rather will ye say that the toil befits the Human Nature, rather than Him Who is, and is conceived of, as bare *^jw Word by Himself*? As then He Who possesseth in His Own tavrhv r^ Nature Power over all things, and is Himself the Strength of all, is said to be wearied (for do not I pray do not divide the One Christ into a Duality of Sons, even though He make His own the sufferings of His Human Nature) albeit He abideth Impassible, since He became Man, Who had it not in Him to be weary; so if He at all speak also of things which we think rather befit man, and not God, let us not hunt after 9r]piuev words ^, nor, when we most need skill unto piety, be then caught in exceeding folly, putting the plan of the oeconomy of the Flesh far away from us, ascending hotly to the Very Godhead of the Word, and laying hold with much folly of the things above us. For if He were not altogether called Man, if He were not made in the form of a servant, it were right to be troubled, when one said anything servile of Him, and to demand rather all things according to what befits

God. But if in firm faith and unswervingly we are con- ^"^^^fg^ fident, that according to the voice of John, The Word was Supra i. made Flesh, and tabernacled among us, when thou seest Him speaking as Flesh, that is, as Man, receive discourse befitting man, for confirmation of the preaching. For in no other way could we know certainly, that He being God and Word, became Man, had not the Impassible been recorded to have suffered something, and the High One to have uttered something lowly.

He shews that opportunely did Jesus rest upon the well. For the sun pouring down its strongest rays from the midvault on those upon the earth, and consuming bodies with its unmitigated strokes, it would not have been without hurt to have gone further, but was more convenient to rest a little, especially when He would easily have thrust away the charge of luxuriousness ^ if the fitness of the season had agreed ^'^P"^'"* thereto.

He does not say that it was the sixth hour precisely, but about the sixth hour, that we too may learn not to be indifferent even about the least things, but rather to try and practise truth m common thmgs '. X<»»'ff«>'

7 Tliere cometh a woman of Samaria to draw water: Jesus saith

8 unto her. Give Me to drink. {For His disciples were gone away

9 unto the city to buy meat). Then saith the woman of Samaria

The Saviour was not ignorant of the woman^s coming. For right well did He know being Very God, that she would forthwith be there to draw the cold stream from the fountain. But when she was now come, He began to get His prey within the toils, and straightway holding forth the word of teaching, made His discourse from what was before Him.

The Law appointed for the Jews that they must not be defiled in any way, and therefore ordered them to withdraw from every unclean thing, and not to mix themselves up Lev. y. 2, with strangers, or un circumcised. But they, carrying forward the force of the commandment to something more, and fol- the Law, nor venturing so much as to touch the flesh of any alien, used to think that they would incur all uncleanness, if they were found having to do with the Samaritans in anything. To so great an extent did their disagreement at length advance, that they recoiled from tasting water or food brought to them by the hand of aliens. In order then that the woman may exclaim, and that His unwonted conduct may invite her to ask Who He is, and whence, and how He despises the Jewish customs; and so at length the conversation may come to His aim. He makes as though thirsty^ saying. Give Me to drink. But she said,

How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jetvs have no dealings ivith the

10 Samaritans. Jesus answered and said unto her. Enquiry is the beginning of learning, and to those who are ignorant upon any subject, doubt concerning it is the root of understanding. This commencement the discourse aims at: wherefore the Saviour wisely hints, that He accounts of no value the customs of the Jews.

If thou knewest the gift of God, and Who It is That saith to thee, Give Me to drink; thou loouldest have asked of Him, and He

1 1 would have given thee living water. The woman saith unto Him, Not knowing the Essence of the Only Begotten, surpassing earth and heaven, yea rather being wholly ignorant of the Incarnate Word, the woman was calling Him a Jew. And profitably is He silent to this, that the foundation of His discourse with her may be kept. Yet does He uplift her to a higher conception of Himself, saying that she knows not Who It is Who asked drink, or how great grace Divine gifts have, insomuch that if she had had knowledge of it, she would not have endured to be behindhand, for she would have prevented the Lord in asking. He rouses her then by these things to a very earnest wish to learn. Observe how now too fashioning His discourse skillfully and free from boast. He says that He is God, even though the woman be slow to understand. For inducing her to marvel

Ood the 8on God Who can give the gift of God. 207 at the ffift ofGrod, He introduces Himself as the Giver of Chap. 4.

But whom would it befit to give the things of God? would it not Him Who is by Nature God?

But He calls the quickening gift of the Spirit living water, whereby alone human nature, albeit well nigh parched to its very roots ^, rendered now dry and barren of all * "^ois eVovirtue by the villainies of the devil, runneth back to its vols, pristine beauty of nature, and drinking in the life-giving f^i^ roots.

grace, is adorned with varied forms of good things, and shooting forth into a virtuous habit puts forth most thriving shoots of love towards God. Some such thing as this God says to us by the Prophet Isaiah also, The heast of the field 20^21.^

shall honour Me, the dragons and the owls, because I give waters in the wilderness, and rivers in the desert, to give drinh to My people, My chosen, whom I have fortnedfor Myself to declare

Mine excellencies. And another of the Saints says that the Jer. xxxi.

spring up as grass among the ivaters, and shall appear as the Isa. xliv. willow by running water.

We might heap up, besides those already quoted, many other testimonies also from the Divine Scripture, whence it would be very easy to shew, that under the name of water, the Divine Spirit is often named. But it is no time to linger here. Wherefore we will swim to other places, pressing on upon the great and wide sea of Divine meditations.

Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that living water?

The woman imagines nothing more than what she is accustomed to*; and by no means understands the force of what is said, but supposes that like some of those who are accustomed to work wonders by means of charms and devilish deceit, without a line or other contrivance He will draw up the water to her from the depths of the well. But she calls that living water, according to her own meaning, which has fresh flowed from the breasts of the fountain.

12 Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her.

The woman arrests herself, and that as quickly as possible^ being conscious that she had taken up ideas of Him neither holily nor surely true. For it was not possible »'^<^«»' that she should not be altogether profited to understanding^^ who is wholly enjoying the Divine words. Since then it was possible that He Who speaks should not be a magician^ but rather a Prophet, and one of those surpassing in holiness, and had therefore promised to give her the living water, without the usual means of buckets, or having found water far better to use from another source, she straightway changes her discourse for the soberer, and as it were compares saint with saint, saying, Art Thou greater than our father Jacob who gave us this well? Receive the intelligence of her thought, from her no longer wondering at His promising water with out a rope, but speaking only of its quality to the taste.

The Samaritans then were aliens (for they were colonists of the Babylonians), but they call Jacob their father for two reasons. For as inhabiting a country bordering on, and the neighbour of the Jews' land, they were taking a little impression themselves of their worship, and were accustomed to boast of the Jews* ancestors. Besides, it was really true that the greater number of the inhabitants of Samaria were sprung from the root of Jacob, For Jeroboam, the son of Nebat, having gathered together ten tribes of Israel, and the half-tribe of Ephraim, departed from Jerusalem in the time of the kingdom of Rehoboam the son of Solomon, and took Samaria, and built houses therein and cities.

14 Whosoever drinketh of this ivater shall thirst again, hut whosoever drinketh of the water that I shall give him shall never thirst; hut the ivater that I shall give him shall be in him a

15 well of water springing tip into everlasting life. The woman saith unto Him, The woman of Samaria proposing, as a hard question and difficult to cope with, Art Thou greater than our father Chap. 4. Jacob; the Saviour most skilfully avoids all boasting, not * ' saying clearly that He is greater, yet from the nature of the actions does He persuade her to approve Him who excels. Therefore He shews that incomparable is the difference between the spiritual waters, and the sensible and grosser ones, saying, Whosoever shall drinJc of this water shall thirst again, but he that is filled (saith He) with My water, shall not only be shewn to be superior to thirst henceforth, but he shall have in him a ivell of ivater able to nourish him to eternal life. Therefore He that giveth the greater, is gi'eater (saith He) than he that hath the less, and the worsted will not carry off the same glory as the conqueror.

We must know again, that the Saviour here calls the grace of the Holy Ghost water, whereof if any be partaker, he shall have the gift of the Divine teaching evermore flowing up within him, so as no more to be in need of admonition from others, yea rather, readily to suffice to exhort those who thirst after the Divine and heavenly Word, such as were some yet living in this present life and upon earth, the holy Prophets and Apostles, and the heirs of their ministrations, of whom it was written. And ye shall Isa.xii.3. draw ivater with joy out of the wells of salvation.

Give me this water, that I thirst not neither come hither to 16 draw. Jesus saith unto her,

Again does she both speak and imagine only ordinary things, and of the things that were said understands no whit; but she supposes that in being released from petty toils, will consist all the aim of our Saviour, and to thirsting no more does she bound the measure of the grace of God, not so much as in bare idea receiving things above

Well and not untruly might one say, that the minds of woman are womanish, and that an effeminate soul is in them, never having the power of understanding readily. But the nature of man somehow is apter for learning, and far more ready for reasoning, having a mind awake to

Book 2. wisdom, and (so to say) wann, and of matured manhood. For this reason (I suppose) did He bid the woman call her husband, secretly convicting her as having a heart most slow to learn, not practised in the words of wisdom; yet He is at the same time contriving something else most beautiful.

18 unto her, Thou hast ivell said I have no husband: for thou hast had Jive husbands; and he whom thou now hast is not

To whom is it not now evident that the Saviour was not ignorant that she was bereft of any rightful husband and that He made the enquiry about her husband who was not, a plea for making known hidden things? For He was. He was thus with difficulty able to help her no longer marvelling at Him as one of us, but as now above man, by reason of His wondrous knowledge of her circumstances. And profitably does He approve her saying she has no Inishand, although she had had so many; for not the coming together out of pleasure, but the approval of the law and bond of pure love make marriage blameless.

Sir, I perceive that Thou art a Prophet.

With difficulty does she brighten up to apprehension, and that again not yet perfect. For she still calls the Lord of Prophets a Prophet. But she has by degrees shewn herself better than before, in no way ashamed at reproof, seizing to her own profit the force of the sign and so going forth from her effeminate understanding, attaining to some extent to a vigorous mind, and stretching forth the eye of her heart to an unwonted view of things. Wherein we must chiefly admire alike the forbearance and power of our Saviour, who easily remodels our uni^iv tutored understanding to an admirable condition 1.

21 in Jerusalem is the place tvhere men alight to worship. Jesjis saith unto her. Conceiving that the Lord is in truth a Prophet and a

Jew^ she boasts exceedingly of the customs of her country, Chap. 4. and asserts that the Samaritans are far superior in wiedom to the Jews. For the Jews admitting too gross notions of the Divine and Incorporeal Nature, contended that in Jerusalem alone, or its neighbour Sion, ought the God over all to be worshipped, as though the whole Ineffable and Incomprehensible Nature had once for all there taken abode, and was enclosed in temples made with hands. Wl\erefore they were convicted of being utterly without understanding, by the voice of the Prophets, God saying, Heaven is My Throne and earth is My Footstool, what ^^^^'^^^' house will ye build Me, sadth the Lord, or wliat is the place Isa. Ixvi. of My rest? The Samaritans again little remote from the folly of the Jews, bordering both in country alike and uuinstructedness, supposing that in the mount called Gerizim they ought both to pray and worship, rightly escape not being laughed at. But the plea to them also of their senselessness was, that the blessing was given in Mount Gerizim, as we find written in Deuteronomy. This Deut. question the woman proposes to the Saviour, as some great and difficult problem, saying. Our fathers loorshipiyed in this mountain, &c.

Woman, believe Me, the hour- is corning, when neither in Jerusalem nor in this mountain, shall ye worship the Father.

He condemns alike the folly of all, saying that the mode of worship of both shall be transformed to the more truthful. For no longer (saith He) shall a place be sought, wherein they shall deem that God properly dwells, but as filling and able to contain all things, shall they wor- Zeph. ii. ship the Lord every one from his place, as one of the ^^* holy Prophets says. He says that His own sojourn in the world with a Body is the time and season for a change of such customs.

Observe how with most gentle leading of discourse, does He guide the mind of the woman to right conceptions respecting the Son, by calling God the Father. For how shall the Father at all be conceived of, if the Son be not?

That the Son is not in the number of worshippers, in that He is Word and God, but rather is worshipped with the Father.

22 Ye worship ye knoio not ivhat: we know what we worship, for salvation is of the Jews.

He speaks again as a Jew and a man, since the economy of tlie matter in hand demands now too this mode of speaking (for Christ would not have missed meet opportunity): yet does He attribute something more in respect of understanding to the worship of the Jews. For the Samaritans worship God simply and without search, but the Jews having received through the Law and Prophets the knowledge of Him Who is, as far as they were able. Therefore He says that the Samaritans Txiiow not, but that the Jews have good knowledge, of whom He affirms, that salvation shall be revealed, that is Himself. For Christ was of the seed of David according to the flesh, David of the tribe of Judah. Amongst the worshippers again as Man does He class Himself, Who together with God the Father is worshipped both by us and the holy angels. For since He had put on the garb of a servant. He fulfilleth the ministry befitting a servant, having not lost the being God and Lord and to be worshipped. For He abideth the Same, even though He hath become Man, retaining throughout the plan of the dispensation after the Flesh.

And even though thou see an abasement great and supernatural, approach wondering, not accusing, not faultfinding, but rather imitating. For such Paul desireth to Phil. ii. see us, saying. Let this mind he in each of you, which was also in Christ Jesus, Who, heing in the Form of God, tJiought it not rohhery to he equal with God; hut emj)tied Himself, Chap. 5. taMng upon Him the form of a servant, made in the likeness of men, and heing found in fashion as a Man, He humhied Himself. Seest thou how the Son became to us a Pattern of lowliness^ being in Equality and Form of the Father as it is written: yet descended for our sakes to a voluntary obedience and lowliness? How then could the garb of obedience, how could that of lowliness appear, otherwise than through deeds and words beneath His Godbefitting Dignity, and having a great inferiority to those wherein He was while yet bare Word with the Father, and not involved in the form of a servant? How shall we say that He has at all descended, if we allow Him nothing unworthy of Him? How was He m,ade in the liheness of oneyi, according to the voice of Paul, if He imitated not what befits man? But a thing most befitting men is worship, regarded in the light of a debt, and offered by us to God. Therefore He worshippeth as Man, when He became Man; He is worshipped ever with the Father, since He was and is and will be, God by Nature and Very.

But our opponent will not endure this, but will withstand us, saying: „ Think it not strange when we say „ that the Son worships: for we do not suppose that „ the Son ought to worship the Father, in the same way „ as we or the angels, for example: but the worship of „ the Son is something special and far better than ours/^

What then shall tve reply to these things? Thou thinkest, fellow, to mislead us, by putting a most noble bondage about the Only-Begotten, and gilding over the dignity of a servant by certain words of deceit. Cease from glorifying the Son with dishonour, that thou mayest continue to honour the Father. For he that honoureth not the Son, neither Infra v, doth he honour the Father, as it is written. For what

(tell me) will it profit the Only-Begotten in respect of freedom, that His worship of the Father should be made more excellent than ours? For so long as He is found among worshippers. He will be altogether a bondman, and

Book 2. even tliougli He be conceived of as a superior worshipper, yet will He by no means differ from creatures in respect of being" originate, but only in the remaining excellencies, as to men is superior Michael or any other of the holy and reasonable powers, to whom superiority to those upon earth seems essentially to belong, either in respect of holiness or any superabundance of glory, it having been so decreed by the Chief Artificer of all things, God: but the being classed with things originate, as having been created, is common to them with the rest. The Word then Who is in the Father and of the Father by Nature will never escape being originate, even though He be said to worship in a more excellent way. Then how will that which is made be yet Son, or how will the bondman and worshipper be by Nature Lord? For I suppose that the royal and lordly dignity is pre-eminent in being worshipped: but the office of servant and slave is defined in his paying worship. We confess then by being subject that we hold ourselves bound to worship the Nature which is superior and above all. Wherefore it was proclaimed to

Deut. vi. ship the Lord thy God and Him only shalt thou serve. So that to whatsoever servitude belongs by nature, and whatever boweth under the yoke of the Godhead, this full surely must needs worship, and submit to the garb of adoration. For in saying Lord, he defines the bond, in saying God, the creature. For together are they conceived of, and contrasted, the bond with Him who is by Nature Lord, and that which is brought into being, with the Inoriginate Godhead.

But seeing the Son is eternally in the Father and is Lord as God, I am at a loss to shew whence He can appear to owe worship. But let them proceed with their babbling: „ The Only Begotten (says he) will worship the „ Father, neither as bond nor created, but as a Son the,, Father.^' We must therefore take adoration into the definition of Sonshijj, and say that it altogether behoves the Son to worship the Father, for that in this consists

His being, even as does ours in being reasonable mortal Chap. 5. creatures, recipient of mind and knowledge, rather tban in ' " committing ourselves to motions external and impulsive % and to the mere swayings of will. For if there have been implanted by Nature into the Only Begotten, the duty wholly and of necessity to worship, and they so hold and say, how will they not be caught in naked blasphemy against the Father Himself? For it is altogether necessary to conceive of Him too as such, since the Son is His Image and Impress, and whatever things are in exact likeness, these full surely will differ in nothing. But if they say that the Son pays worship to the Father in will alone, they are guessers, rather than knowers of the truth. For what would hinder others too from saying, fabricating a hazardous piety, that it was the will of the Father to worship the Son, though not a worshipper by Nature?

„ But (says he) fitness itself will remove the Person of „ the Father, will subject the Son to this. His worship „ of the Father not unwilled.'^

What sayest thou, o sir? Dost thou again bring forth to us oracles as from shrines ^, or Greek tripods, or comest i aSwrwi' thou like that 8hemaiah the Nehelamite, belchins; forth out Jer.xxix.

24. of thine own heart, and not out of the mouth of the Lord? Vo. xxiii.

and dost thou not blush, opposing to us fitness, as though " invincible in these matters? For dost thou not think it befits Him Who is by Nature God, to have the Word begotten of Him God, and that He Whom the whole creation worships, should be called and be by Nature the Father of a Son Who is worshipped, rather than a worshipper? But I think I say nothing displeasing to the truly wise. But how shall we define that it also befits that the Father bo worshipped by His Own offspring, when such a conception as to Both endures so great damage? For in the first place that which worships not will be neither in equality of dignity, nor in exact Image of nature with that which worships. For it worships as inferior, and that not mea-

Book2. surable by quantity, in respect of any natural quality (for He That is God or Lord will not be lesser), but as differing in the definition of mode of being. Then how

Infra xiv. will He be shewn to bo true in saying, He that hath seen Me hath seen the Father? how doth He say that He ought to be honoured in no less degree than the Father, if He be not His Equal in glory by reason of His worshipping? Then besides, the Father will Himself too appear to be a in no slight unseemliness. For it is His glory to beget " such as Himself is by Nature: on the other hand it is no slight disgrace, to have a son of another kind and j alien, and to be in such case as even the very nature of '<■ things originate shrinks from. For they that have received power to bear, bear not worse than themselves, | by the ordinance and will of the Artificer of all things.

Gen. i. YoY, saith He, let the earth bring forth grass, the fruit tree j yielding fruit after his hivd and after his likeness. The I Godhead then will be in worse case than things originate, I since they are thus. It not so, but that which was adjudged alike to befit and to have been well arranged for | the successions of things which are, this It Alone will be found without.

Who then, most excellent sirs, will endure you saying, that it befits the Son to worship His Father? But when it has been added to those words of yours, that neither is i this unwilled by the Only-Begotten, and this gratuitous f' argument of yours ye fortify merely by fitness; come, let | us consider this too from the Divine Scriptures, whence I f think one ought zealously to look for proof on every dis-

Exod. puted point. The law therefore enjoined the half of a 1 didrachm to be paid by every one of the Jews to Him Who ' is God over all, not as devising a way of getting wealth, nor contributions of money to no purpose, but imparting us instruction by clearest types: first, that no one is lord of his own head, but that we all have one Lord, enrolled unto servitude by the deposit of tribute; next, depict-)} ing the mental and spiritual fruits, as in a grosser repre- m