Against Heresies — Book IV

By sending you this fourth book of my work called The Detection and Refutation of False Knowledge, my very dear friend, I will add weight to what I have already presented by using the words of the Lord himself, just as I promised. This way you will also have from me, as you requested, the means to refute all the heretics everywhere. You will not allow them, driven back on all sides, to plunge further into the depths of error or to drown in the sea of ignorance. Instead, by turning them toward the harbor of truth, you will bring them to salvation.

1. By transmitting to you, my very dear friend, this fourth book of the work which is [entitled] The Detection and Refutation of False Knowledge, I shall, as I have promised, add weight, by means of the words of the Lord, to what I have already advanced; so that you also, as you have requested, may obtain from me the means of confuting all the heretics everywhere, and not permit them, beaten back at all points, to launch out further into the deep of error, nor to be drowned in the sea of ignorance; but that you, turning them into the haven of the truth, may cause them to attain their salvation.

Anyone who wants to convert these people must have precise knowledge of their systems and teachings. It is impossible to heal sick people without understanding their disease. This is why my predecessors—men far better than I am—were nevertheless unable to refute the Valentinians adequately, because they did not understand their system. I have carefully explained their system to you in the first book, where I have also demonstrated that their teaching is a summary of all the heresies. For this reason, in the second book, we have seen their complete defeat as if in a mirror. Those who oppose these men (the Valentinians) using the correct method are actually opposing all who think wrongly. And those who overthrow them are in fact overthrowing every kind of heresy.

2. The man, however, who would undertake their conversion, must possess an accurate knowledge of their systems or schemes of doctrine. For it is impossible for any one to heal the sick, if he has no knowledge of the disease of the patients. This was the reason that my predecessors — much superior men to myself, too — were unable, notwithstanding, to refute the Valentinians satisfactorily, because they were ignorant of these men's system; which I have with all care delivered to you in the first book in which I have also shown that their doctrine is a recapitulation of all the heretics. For which reason also, in the second, we have had, as in a mirror, a sight of their entire discomfiture. For they who oppose these men (the Valentinians) by the right method, do [thereby] oppose all who are of an evil mind; and they who overthrow them, do in fact overthrow every kind of heresy.

Their system is more blasphemous than all others because they claim that the Maker and Creator, who is one God, as I have demonstrated, came into being from a defect or apostasy. They also blaspheme against our Lord by cutting off and dividing Jesus from Christ, and Christ from the Savior, and again the Savior from the Word, and the Word from the Only-begotten. And since they claim that the Creator originated from a defect or apostasy, they have likewise taught that Christ and the Holy Spirit were brought forth because of this defect, and that the Savior was a product of those Aeons that were themselves produced from a defect. As a result, nothing can be found among them but blasphemy. In the previous book, I have presented the ideas of the apostles on all these points, showing that those who from the beginning were eyewitnesses and ministers of the word of truth not only held no such opinions, but also preached to us to avoid these doctrines, foreseeing by the Spirit those weak-minded people who would be led astray.

3. For their system is blasphemous above all [others], since they represent that the Maker and Framer, who is one God, as I have shown, was produced from a defect or apostasy. They utter blasphemy, also, against our Lord, by cutting off and dividing Jesus from Christ, and Christ from the Saviour, and again the Saviour from the Word, and the Word from the Only-begotten. And since they allege that the Creator originated from a defect or apostasy, so have they also taught that Christ and the Holy Spirit were emitted on account of this defect, and that the Saviour was a product of those Æons who were produced from a defect; so that there is nothing but blasphemy to be found among them. In the preceding book, then, the ideas of the apostles as to all these points have been set forth, [to the effect] that not only did they, who from the beginning were eye-witnesses and ministers of the word Luke 1:2 of truth, hold no such opinions, but that they did also preach to us to shun these doctrines, 2 Timothy 2:23 foreseeing by the Spirit those weak-minded persons who should be led astray.

Just as the serpent deceived Eve by promising her what he did not himself possess, so also these men, by claiming to have superior knowledge and to be familiar with ineffable mysteries, and by promising the admission which they speak of as occurring within the Pleroma, plunge those who believe them into death, making them apostates from the one who made them. At that earlier time, the apostate angel, having brought about the disobedience of humanity by means of the serpent, thought he escaped the Lord's notice. Therefore God assigned him the form and name of a serpent. But now, since the last times have come upon us, evil is spread widely among people, which not only makes them apostates, but through many schemes the devil raises up blasphemers against the Creator, specifically through all the heresies already mentioned. For all these heretics, although they emerge from different regions and promote different teachings, nevertheless unite in the same blasphemous purpose, inflicting deadly wounds by teaching blasphemy against God our Maker and Sustainer, and by undermining the salvation of humanity. Now humanity is a mixed composition of soul and flesh, formed after the likeness of God and shaped by his hands—that is, by the Son and Holy Spirit—to whom he also said, "Let us make man." This, then, is the goal of the one who envies our life: to make people disbelieve in their own salvation and to blaspheme against God the Creator. For whatever all the heretics may have put forward with the greatest seriousness, they ultimately arrive at this: they blaspheme the Creator and reject the salvation of God's handiwork, which is truly the flesh. On behalf of the flesh, I have demonstrated in various ways that the Son of God accomplished the entire dispensation of mercy, and I have shown that no one else is called God by the Scriptures except the Father of all, the Son, and those who possess the adoption.

4. For as the serpent beguiled Eve, by promising her what he had not himself, 2 Peter 2:19. so also do these men, by pretending [to possess] superior knowledge, and [to be acquainted with] ineffable mysteries; and, by promising that admittance which they speak of as taking place within the Pleroma, plunge those that believe them into death, rendering them apostates from Him who made them. And at that time, indeed, the apostate angel, having effected the disobedience of mankind by means of the serpent, imagined that he escaped the notice of the Lord; wherefore God assigned him the form and name [of a serpent]. But now, since the last times are [come upon us], evil is spread abroad among men, which not only renders them apostates, but by many machinations does [the devil] raise up blasphemers against the Creator, namely, by means of all the heretics already mentioned. For all these, although they issue forth from diverse regions, and promulgate different [opinions], do nevertheless concur in the same blasphemous design, wounding [men] unto death, by teaching blasphemy against God our Maker and Supporter, and derogating from the salvation of man. Now man is a mixed organization of soul and flesh, who was formed after the likeness of God, and moulded by His hands, that is, by the Son and Holy Spirit, to whom also He said, Let Us make man. Genesis 1:26 This, then, is the aim of him who envies our life, to render men disbelievers in their own salvation, and blasphemous against God the Creator. For whatsoever all the heretics may have advanced with the utmost solemnity, they come to this at last, that they blaspheme the Creator, and disallow the salvation of God's workmanship, which the flesh truly is; on behalf of which I have proved, in a variety of ways, that the Son of God accomplished the whole dispensation [of mercy], and have shown that there is none other called God by the Scriptures except the Father of all, and the Son, and those who possess the adoption.

Since this is sure and certain—that the Spirit announced no other God or Lord except Him who, as God, rules over all, together with His Word, and those who receive the Spirit of adoption (that is, those who believe in the one true God and in Jesus Christ the Son of God); and likewise that the apostles themselves called no one else God or named anyone else as Lord; and, what is much more important, that our Lord did the same, who also commanded us to confess no one as Father except Him who is in the heavens, who is the one God and the one Father—it is clearly shown that the things these deceivers and most corrupt teachers advance are false. They maintain that the being they have invented is by nature both God and Father, but that the Demiurge is by nature neither God nor Father, and is called such only in word (verbo tenus), because of his rule over creation. These corrupt myth-makers say this, setting their ideas against God. Setting aside the teaching of Christ and inventing lies on their own, they argue against the entire plan of God. For they claim that their Aeons, and gods, and fathers, and lords are also called heavens, together with their Mother, whom they also call the Earth and Jerusalem, and whom they also give many other names.

1. Since, therefore, this is sure and steadfast, that no other God or Lord was announced by the Spirit, except Him who, as God, rules over all, together with His Word, and those who receive the Spirit of adoption, that is, those who believe in the one and true God, and in Jesus Christ the Son of God; and likewise that the apostles did of themselves term no one else as God, or name [no other] as Lord; and, what is much more important, [since it is true] that our Lord [acted likewise], who did also command us to confess no one as Father, except Him who is in the heavens, who is the one God and the one Father;– those things are clearly shown to be false which these deceivers and most perverse sophists advance, maintaining that the being whom they have themselves invented is by nature both God and Father; but that the Demiurge is naturally neither God nor Father, but is so termed merely by courtesy ( verbo tenus), because of his ruling the creation, these perverse mythologists state, setting their thoughts against God; and, putting aside the doctrine of Christ, and of themselves divining falsehoods, they dispute against the entire dispensation of God. For they maintain that their Æons, and gods, and fathers, and lords, are also still further termed heavens, together with their Mother, whom they do also call the Earth, and Jerusalem, while they also style her many other names.

Now to whom is it not clear that if the Lord had known many fathers and gods, He would not have taught His disciples to know only one God, and to call Him alone Father? Rather, He distinguished those who are called gods merely in word (verbo tenus) from Him who is truly God, so that they should not err concerning His doctrine or mistake one for another. And if He did indeed teach us to call one Being Father and God, while He Himself from time to time confesses other fathers and gods in the same sense, then He will appear to command His disciples to follow a different course from what He follows Himself. Such conduct does not indicate a good teacher, but a misleading and malicious one. The apostles too, according to these men's claims, are proved to be transgressors of the commandment, since they confess the Creator as God and Lord and Father, as I have shown—if He is not alone God and Father. Jesus, therefore, would be to them the author and teacher of such transgression, since He commanded that one Being should be called Father, thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out.

2. Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God, John 17:3 and to call Him alone Father? But He did the rather distinguish those who by word merely ( verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one [in mistake] for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men's showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown — if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father, Matthew 23:9 thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out.

Moses, therefore, making a summary of the whole law which he had received from the Creator (Demiurge), speaks this way in Deuteronomy: "Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth." Again, David, saying that his help came from the Lord, declares: "My help is from the Lord, who made heaven and earth." And Isaiah confesses that words were spoken by God, who made heaven and earth and governs them. He says: "Hear, O heavens; and give ear, O earth: for the Lord has spoken." And again: "Thus says the Lord God, who made the heaven and stretched it out; who established the earth and the things in it; and who gives breath to the people upon it, and spirit to them who walk therein."

1. Moses, therefore, making a recapitulation of the whole law, which he had received from the Creator ( Demiurge), thus speaks in Deuteronomy: Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth. Deuteronomy 32:1 Again, David saying that his help came from the Lord, asserts: My help is from the Lord, who made heaven and earth. And Esaias confesses that words were uttered by God, who made heaven and earth, and governs them. He says: Hear, O heavens; and give ear, O earth: for the Lord has spoken. Isaiah 1:2 And again: Thus says the Lord God, who made the heaven, and stretched it out; who established the earth, and the things in it; and who gives breath to the people upon it, and spirit to them who walk therein. Isaiah 42:5

Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: I confess to you, O Father, Lord of heaven and earth. What Father will those men have us to understand by these words, those who are most perverse sophists of Pandora? Should it be Bythus, whom they have invented for themselves? Or their Mother? Or the Only-begotten? Or should it be the one whom the Marcionites or the others have invented as god (whom I have already thoroughly demonstrated to be no god at all)? Or should it be (what is actually the case) the Maker of heaven and earth, whom the prophets also proclaimed, whom Christ also confesses as His Father, whom the law also announces, saying: Hear, O Israel; The Lord your God is one God?

2. Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: I confess to you, O Father, Lord of heaven and earth. Matthew 11:25; Luke 10:21 What Father will those men have us to understand [by these words], those who are most perverse sophists of Pandora? Whether shall it be Bythus, whom they have fabled of themselves; or their Mother; or the Only-begotten? Or shall it be he whom the Marcionites or the others have invented as god (whom I indeed have amply demonstrated to be no god at all); or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed — whom Christ, too, confesses as His Father — whom also the law announces, saying: Hear, O Israel; The Lord your God is one God? Deuteronomy 6:4

But since the writings of Moses are the words of Christ, He Himself declares this to the Jews, as John has recorded in the Gospel: If you had believed Moses, you would have believed Me, for he wrote of Me. But if you do not believe his writings, neither will you believe My words. He thus indicates in the clearest manner that the writings of Moses are His words. If this is the case with regard to Moses, then without a doubt the words of the other prophets are also His words, as I have pointed out. And again, the Lord Himself presents Abraham as having said to the rich man, with reference to all those who were still alive: If they do not obey Moses and the prophets, neither will they believe him, even if someone were to rise from the dead and go to them.

3. But since the writings ( literæ) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: If you had believed Moses, you would have believed Me: for he wrote of Me. But if you believe not his writings, neither will you believe My words. John 5:46-47 He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him. Luke 16:31

He has not merely told us a story about a poor man and a rich man, but has taught us, first of all, that no one should live luxuriously, nor should anyone, living in worldly pleasures and constant feasting, become a slave to his desires and forget God. For there was, He says, a rich man who was clothed in purple and fine linen and enjoyed himself with splendid feasts.

4. Now, He has not merely related to us a story respecting a poor man and a rich one; but He has taught us, in the first place, that no one should lead a luxurious life, nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God. For there was, He says, a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts. Luke 16:19

The Spirit has also spoken about such people through Isaiah: "They drink wine with harps, tablets, psalteries, and flutes, but they do not regard the works of God, nor do they consider the work of His hands." So that we would not face the same punishment as these people, the Lord reveals their end to us. At the same time, He shows that if they had obeyed Moses and the prophets, they would have believed in the one these had proclaimed—the Son of God, who rose from the dead and gives us life. He also shows that all are from one essence: Abraham, Moses, the prophets, and the Lord Himself, who rose from the dead. Many who are of the circumcision believe in Him, and they listen to Moses and the prophets announcing the coming of the Son of God. But those who mock the truth claim that these people were from another essence, and they do not acknowledge the first-begotten from the dead. They understand Christ as a separate being who remained as though He were impassible, and Jesus, who suffered, as being completely separate from Him.

5. Of such persons, too, the Spirit has spoken by Esaias: They drink wine with [the accompaniment of] harps, and tablets, and psalteries, and flutes; but they regard not the works of God, neither do they consider the work of His hands. Isaiah 5:12 Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God. But those who scoff [at the truth] assert that these men were from another essence, and they do not know the first-begotten from the dead; understanding Christ as a distinct being, who continued as if He were impassible, and Jesus, who suffered, as being altogether separate [from Him].

They do not receive knowledge of the Son from the Father, nor do they learn who the Father is from the Son, who teaches clearly and without parables about Him who truly is God. He says: "Do not swear at all, neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King." These words are clearly spoken with reference to the Creator, as Isaiah also says: "Heaven is my throne, the earth is my footstool." Besides this Being there is no other God; otherwise He would not be called by the Lord either God or the great King. A Being who can be described this way admits neither of any other being compared with Him nor set above Him. For anyone who has a superior over him and is under the power of another can never be called either God or the great King.

6. For they do not receive from the Father the knowledge of the Son; neither do they learn who the Father is from the Son, who teaches clearly and without parables Him who truly is God. He says: Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King. Matthew 5:34 For these words are evidently spoken with reference to the Creator, as also Esaias says: Heaven is my throne, the earth is my footstool. Isaiah 66:1 And besides this Being there is no other God; otherwise He would not be termed by the Lord either God or the great King; for a Being who can be so described admits neither of any other being compared with nor set above Him. For he who has any superior over him, and is under the power of another, this being never can be called either God or the great King.

7. But these people won't be able to claim that such words were spoken ironically, since the words themselves prove they were spoken seriously. For the one who spoke them was Truth, and He truly defended His own house by driving out the money changers who were buying and selling, saying to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. And what reason would He have had for doing and saying this, and defending His house, if He was preaching another God? Rather, He did this to point out those who were breaking His Father's law. He brought no accusation against the house itself, nor did He criticize the law, which He had come to fulfill. Instead, He rebuked those who were misusing His house and those who were breaking the law. And therefore the scribes and Pharisees, who from the time of the law had begun to despise God, did not receive His Word—that is, they did not believe in Christ. Of these Isaiah says: Your princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows. And Jeremiah says similarly: They who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge.

7. But neither will these men be able to maintain that such words were uttered in an ironical manner, since it is proved to them by the words themselves that they were in earnest. For He who uttered them was Truth, and did truly vindicate His own house, by driving out of it the changers of money, who were buying and selling, saying unto them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. Matthew 21:13 And what reason had He for thus doing and saying, and vindicating His house, if He did preach another God? But [He did so], that He might point out the transgressors of His Father's law; for neither did He bring any accusation against the house, nor did He blame the law, which He had come to fulfil; but He reproved those who were putting His house to an improper use, and those who were transgressing the law. And therefore the scribes and Pharisees, too, who from the times of the law had begun to despise God, did not receive His Word, that is, they did not believe in Christ. Of these Esaias says: Your princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows. Isaiah 1:23 And Jeremiah, in like manner: They, he says, who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge. Jeremiah 4:22

But those who feared God and were concerned about His law ran to Christ and were all saved. For He said to His disciples: Go to the sheep of the house of Israel which have perished. And it is said that many more Samaritans, when the Lord had stayed among them for two days, believed because of His words and said to the woman, "Now we believe, not because of what you said, for we ourselves have heard Him and know that this man is truly the Saviour of the world." And Paul likewise declares, "And so all Israel shall be saved," but he has also said that the law was our pedagogue to bring us to Christ Jesus. Let them not therefore blame the law for the unbelief of certain people among them. For the law never prevented them from believing in the Son of God. On the contrary, it even urged them to do so, saying that people can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, and gives life to the dead.

8. But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: Go to the sheep of the house of Israel, Matthew 10:6 which have perished. And many more Samaritans, it is said, when the Lord had tarried among them, two days, believed because of His words, and said to the woman, Now we believe, not because of your saying, for we ourselves have heard [Him], and know that this man is truly the Saviour of the world. John 4:41 And Paul likewise declares, And so all Israel shall be saved; Romans 11:26 but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. Galatians 3:24 Let them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them Numbers 21:8 so to do, saying that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, John 12:32, John 3:14 and vivifies the dead.

Again, regarding their malicious claim that if heaven is God's throne and earth is His footstool, and if it is declared that heaven and earth will pass away, then when these pass away the God who sits above must also pass away, and therefore He cannot be the God who is over all things: first of all, they do not understand what the expression means—that heaven is His throne and earth His footstool. For they do not know what God is, but they imagine that He sits in the manner of a human being and is contained within boundaries rather than being the One who contains all things. They are also unfamiliar with what the passing away of heaven and earth actually means. But Paul was not ignorant of this when he declared, "For the figure of this world passes away." Next, David explains their question, for he says that when the fashion of this world passes away, not only will God remain, but His servants also. He expresses this in Psalm 101: "In the beginning, You, O Lord, have founded the earth, and the heavens are the works of Your hands. They shall perish, but You shall endure, and all shall grow old like a garment; and as a vesture You shall change them, and they shall be changed: but You are the same, and Your years shall not fail. The children of Your servants shall continue, and their seed shall be established forever." He clearly points out what things will pass away and who it is that endures forever—God, together with His servants. And similarly Isaiah says: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall grow old like a garment, and they who dwell in it shall die in like manner. But my salvation shall be forever, and my righteousness shall not pass away."

1. Again, as to their malignantly asserting that if heaven is indeed the throne of God, and earth His footstool, and if it is declared that the heaven and earth shall pass away, then when these pass away the God who sits above must also pass away, and therefore He cannot be the God who is over all; in the first place, they are ignorant what the expression means, that heaven is [His] throne and earth [His] footstool. For they do not know what God is, but they imagine that He sits after the fashion of a man, and is contained within bounds, but does not contain. And they are also unacquainted with [the meaning of] the passing away of the heaven and earth; but Paul was not ignorant of it when he declared, For the figure of this world passes away. 1 Corinthians 7:31 In the next place, David explains their question, for he says that when the fashion of this world passes away, not only shall God remain, but His servants also, expressing himself thus in the 101st Psalm: In the beginning, You, O Lord, have founded the earth, and the heavens are the works of Your hands. They shall perish, but You shall endure, and all shall wax old as a garment; and as a vesture You shall change them, and they shall be changed: but You are the same, and Your years shall not fail. The children of Your servants shall continue, and their seed shall be established for ever; pointing out plainly what things they are that pass away, and who it is that does endure for ever — God, together with His servants. And in like manner Esaias says: Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away. Isaiah 51:6

Further, concerning Jerusalem and the Lord, they also dare to claim that if it had been the city of the great King, it would not have been abandoned. This is like saying that if straw were a creation of God, it would never be separated from the wheat, or that vine branches, if made by God, would never be pruned away and stripped of their clusters. But just as these branches were not originally made for their own sake, but for the sake of the fruit growing on them—which, once it has matured and been harvested, leaves them behind, while those that don't contribute to fruit-bearing are cut off entirely—so it was with Jerusalem. She had borne within herself the yoke of bondage under which humanity was reduced—humanity which in former times was not subject to God when death was reigning, and being conquered, became a fit subject for liberty. When the fruit of liberty had come, reached maturity, been harvested and stored in the barn, and when those who had the power to produce fruit had been taken away from her and scattered throughout the whole world—just as Isaiah says, "The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit"—then, with the fruit having been sown throughout all the world, she was deservedly abandoned, and those things which had formerly brought forth fruit abundantly were taken away. For from these, according to the flesh, Christ and the apostles were enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit, since all things that have a beginning in time must of course also have an end in time.

1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been the city of the great King, Matthew 5:35 it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which having come to maturity and been taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias says, The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit. Isaiah 27:6 The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also.

Since the law originated with Moses, it necessarily ended with John. Christ had come to fulfill it, which is why "the law and the prophets were with them until John." Therefore Jerusalem, which began with David and completed its appointed time, had to reach the end of its role in the law when the new covenant was revealed. For God does all things by measure and in order; nothing is without measure for Him, because nothing is out of order for Him. Someone spoke well when he said that the immeasurable Father was Himself subjected to measure in the Son, for the Son is the measure of the Father, since He also contains Him. But Isaiah says that their administration was temporary: "And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers." And when will these things be left behind? Is it not when the fruit is taken away and only the leaves remain, which now have no power to produce fruit?

2. Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore the law and the prophets were with them until John. Luke 16:16 And therefore Jerusalem, taking its commencement from David, and fulfilling its own times, must have an end of legislation when the new covenant was revealed. For God does all things by measure and in order; nothing is unmeasured with Him, because nothing is out of order. Well spoke he, who said that the unmeasurable Father was Himself subjected to measure in the Son; for the Son is the measure of the Father, since He also comprehends Him. But that the administration of them (the Jews) was temporary, Esaias says: And the daughter of Zion shall be left as a cottage in a vineyard, and as a lodge in a garden of cucumbers. Isaiah 1:8 And when shall these things be left behind? Is it not when the fruit shall be taken away, and the leaves alone shall be left, which now have no power of producing fruit?

But why do we speak only of Jerusalem? The whole structure of the world itself must pass away when the time comes for its dissolution, so that the fruit may be gathered into the barn while the chaff left behind is burned up with fire. For the day of the Lord comes like a burning furnace, and all sinners will be like stubble—those who do evil—and the day will burn them up. Now John the Baptist points out who this Lord is who brings about such a day, when he says of Christ: He will baptize you with the Holy Spirit and with fire, holding his winnowing fan in his hand to clear his threshing floor. He will gather his grain into the barn, but the chaff he will burn with unquenchable fire. The one who makes the chaff and the one who makes the wheat are not different persons, but one and the same, who judges them—that is, separates them. But wheat and chaff, being lifeless and non-rational, are made what they are by nature. Man, however, being endowed with reason and in this respect like God, having been made free in his will and with power over himself, is himself the cause for himself of sometimes becoming wheat and sometimes becoming chaff. Therefore he will be justly condemned, because though he was created as a rational being, he lost his true rationality and lived irrationally, resisting the righteousness of God by giving himself over to every earthly spirit and serving every kind of lust. As the prophet says: Man, being in honor, did not understand; he was made like senseless beasts and became similar to them.

3. But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? For the day of the Lord comes as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up. Malachi 4:1 Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire. Matthew 3:11, etc. For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being inanimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them.

God, therefore, is one and the same, who rolls up the heaven like a book and renews the face of the earth; who made the things of time for man, so that by maturing in them, he may produce the fruit of immortality; and who, through His kindness, also gives him eternal things, so that in the ages to come He may show the exceeding riches of His grace (Ephesians 2:7); who was announced by the law and the prophets, whom Christ confessed as His Father. Now He is the Creator, and He is God over all, as Isaiah says, "I am witness, says the Lord God, and my servant whom I have chosen, that you may know, and believe, and understand that I am. Before me there was no other God, neither shall there be after me. I am God, and besides me there is no Savior. I have proclaimed, and I have saved" (Isaiah 43:10, etc.). And again: "I myself am the first God, and I am above things to come" (Isaiah 12:4). For He does not say these things in an ambiguous, arrogant, or boastful manner; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, one justly says, "You are mistaken, not knowing the Scriptures, nor the power of God" (Matthew 22:29).

1. God, therefore, is one and the same, who rolls up the heaven as a book, and renews the face of the earth; who made the things of time for man, so that coming to maturity in them, he may produce the fruit of immortality; and who, through His kindness, also bestows [upon him] eternal things, that in the ages to come He may show the exceeding riches of His grace; Ephesians 2:7 who was announced by the law and the prophets, whom Christ confessed as His Father. Now He is the Creator, and He it is who is God over all, as Esaias says, I am witness, says the Lord God, and my servant whom I have chosen, that you may know, and believe, and understand that I am. Before me there was no other God, neither shall be after me. I am God, and besides me there is no Saviour. I have proclaimed, and I have saved. Isaiah 43:10, etc. And again: I myself am the first God, and I am above things to come. Isaiah 12:4 For neither in an ambiguous, nor arrogant, nor boastful manner, does He say these things; but since it was impossible, without God, to come to a knowledge of God, He teaches men, through His Word, to know God. To those, therefore, who are ignorant of these matters, and on this account imagine that they have discovered another Father, justly does one say, You do err, not knowing the Scriptures, nor the power of God. Matthew 22:29

For our Lord and Master, in the answer He gave to the Sadducees—who deny that there is a resurrection and therefore dishonor God and undermine the authority of the law—both indicated a resurrection and revealed God, saying to them, "You err, not knowing the Scriptures, nor the power of God." For concerning the resurrection of the dead, He says, "Have you not read what was spoken by God, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'?" And He added, "He is not the God of the dead, but of the living; for all live to Him." By these arguments He unquestionably made it clear that He who spoke to Moses out of the bush and declared Himself to be the God of the fathers is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? The prophet Daniel also proclaimed this, when Cyrus king of the Persians said to him, "Why do you not worship Bel?" Daniel said, "Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh." Again he said, "I will adore the Lord my God, because He is the living God." He, then, who was adored by the prophets as the living God is the God of the living. And His Word is He who also spoke to Moses, who also silenced the Sadducees, who also bestowed the gift of resurrection, thus revealing both truths to those who are blind—that is, the resurrection and God in His true character. For if He is not the God of the dead but of the living, yet was called the God of the fathers who were sleeping, they unquestionably live to God and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He Himself declares, "I am the resurrection and the life." But the fathers are His children, for it is said by the prophet: "Instead of your fathers, your children have been made to you." Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses and who was also manifested to the fathers.

2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, You err, not knowing the Scriptures, nor the power of God. For, touching the resurrection of the dead, He says, have you not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? And He added, He is not the God of the dead, but of the living; for all live to Him. By these arguments He unquestionably made it clear, that He who spoke to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, Why do you not worship Bel? did proclaim, saying, Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh. Again did he say, I will adore the Lord my God, because He is the living God. He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spoke to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, I am the resurrection and the life. John 11:25 But the fathers are His children; for it is said by the prophet: Instead of your fathers, your children have been made to you. Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers.

And teaching this very truth, He said to the Jews: "Your father Abraham rejoiced that he should see my day; and he saw it, and was glad." What is the meaning? "Abraham believed God, and it was imputed unto him for righteousness." First of all, he believed that He was the maker of heaven and earth, the only God; and secondly, that He would make his seed as the stars of heaven. This is what Paul means when he says "as lights in the world." Therefore, having righteously left his earthly kindred, Abraham followed the Word of God, walking as a pilgrim with the Word, so that he might afterward have his dwelling with the Word.

3. And teaching this very thing, He said to the Jews: Your father Abraham rejoiced that he should see my day; and he saw it, and was glad. John 8:56 What is intended? Abraham believed God, and it was imputed unto him for righteousness. Romans 4:3 In the first place, [he believed] that He was the maker of heaven and earth, the only God; and in the next place, that He would make his seed as the stars of heaven. This is what is meant by Paul, [when he says,] as lights in the world. Philippians 2:15 Righteously, therefore, having left his earthly kindred, he followed the Word of God, walking as a pilgrim with the Word, that he might [afterwards] have his abode with the Word.

The apostles, being descendants of Abraham, were right to leave their boat and their father and follow the Word. We too are right to possess the same faith as Abraham and take up the cross just as Isaac took up the wood, and follow Him. For in Abraham, humanity had learned beforehand and had become accustomed to following the Word of God. Abraham, according to his faith, followed the command of the Word of God and with a willing mind gave up his only-begotten and beloved son as a sacrifice to God, so that God also might be pleased to offer up His own beloved and only-begotten Son as a sacrifice for our redemption on behalf of all Abraham's descendants.

4. Righteously also the apostles, being of the race of Abraham, left the ship and their father, and followed the Word. Righteously also do we, possessing the same faith as Abraham, and taking up the cross as Isaac did the wood, Genesis 22:6 follow Him. For in Abraham man had learned beforehand, and had been accustomed to follow the Word of God. For Abraham, according to his faith, followed the command of the Word of God, and with a ready mind delivered up, as a sacrifice to God, his only-begotten and beloved son, in order that God also might be pleased to offer up for all his seed His own beloved and only-begotten Son, as a sacrifice for our redemption.

Since Abraham was a prophet and saw in the Spirit the day of the Lord's coming and the dispensation of His suffering—through which both he himself and all who follow the example of his faith and trust in God would be saved—he rejoiced exceedingly. Therefore, the Lord was not unknown to Abraham, whose day he desired to see, nor was the Lord's Father unknown to him, for he had learned from the Word of the Lord and believed Him. Because of this, it was counted to him by the Lord as righteousness. For faith toward God justifies a person, and therefore he said, "I will stretch forth my hand to the most high God, who made the heaven and the earth." However, those holding perverse opinions try to overthrow all these truths because of one passage, which they certainly do not understand correctly.

5. Since, therefore, Abraham was a prophet and saw in the Spirit the day of the Lord's coming, and the dispensation of His suffering, through whom both he himself and all who, following the example of his faith, trust in God, should be saved, he rejoiced exceedingly. The Lord, therefore, was not unknown to Abraham, whose day he desired to see; John 8:56 nor, again, was the Lord's Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, I will stretch forth my hand to the most high God, who made the heaven and the earth. Genesis 14:22 All these truths, however, do those holding perverse opinions endeavour to overthrow, because of one passage, which they certainly do not understand correctly.

When the Lord revealed Himself to His disciples as the Word who gives knowledge of the Father, and when He rebuked the Jews who imagined they had knowledge of God while rejecting His Word through whom God is made known, He declared, "No man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whom the Son has willed to reveal Him." This is how Matthew records it, and Luke likewise, and Mark the very same; for John omits this passage. However, those who would claim to be wiser than the apostles write the verse in the following manner: "No man knew the Father, but the Son; nor the Son, but the Father, and he to whom the Son has willed to reveal Him." They explain it as if the true God were known to no one before our Lord's coming, and they claim that the God announced by the prophets is not the Father of Christ.

1. For the Lord, revealing Himself to His disciples, that He Himself is the Word, who imparts knowledge of the Father, and reproving the Jews, who imagined that they, had [the knowledge of] God, while they nevertheless rejected His Word, through whom God is made known, declared, No man knows the Son, but the Father; neither knows any man the Father, save the Son, and he to whom the Son has willed to reveal [Him]. Matthew 11:27; Luke 10:22 Thus has Matthew set it down, and Luke in like manner, and Mark the very same; for John omits this passage. They, however, who would be wiser than the apostles, write [the verse] in the following manner: No man knew the Father, but the Son; nor the Son, but the Father, and he to whom the Son has willed to reveal [Him]; and they explain it as if the true God were known to none prior to our Lord's advent; and that God who was announced by the prophets, they allege not to be the Father of Christ.

If Christ only began to exist when He came into the world as a human being, and if the Father only remembered to provide for the needs of humanity during the reign of Tiberius Caesar, and if His Word was not always present with His creation, then we must note that it would not be necessary to proclaim another God. Rather, we should investigate the reasons for such great carelessness and neglect on His part. For it is appropriate that no such question should arise and gain such strength that it would both change God and destroy our faith in the Creator who sustains us through His creation. Just as we direct our faith toward the Son, we should also maintain a firm and unshakable love toward the Father. In his book against Marcion, Justin rightly says: I would not have believed the Lord Himself if He had announced any other God than the One who is our maker, creator, and sustainer. But because the only-begotten Son came to us from the one God, who made this world, formed us, and contains and governs all things, gathering up His own creation in Himself, my faith in Him is steadfast and my love for the Father is unshakable, with God bestowing both of these upon us.

2. But if Christ did then [only] begin to have existence when He came [into the world] as man, and [if] the Father did remember [only] in the times of Tiberius Cæsar to provide for [the wants of] men, and His Word was shown to have not always coexisted with His creatures; [it may be remarked that] neither then was it necessary that another God should be proclaimed, but [rather] that the reasons for so great carelessness and neglect on His part should be made the subject of investigation. For it is fitting that no such question should arise, and gather such strength, that it would indeed both change God, and destroy our faith in that Creator who supports us by means of His creation. For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin does well say: I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable, God bestowing both upon us.

No one can know the Father unless it is through the Word of God—that is, unless the Son reveals Him. Likewise, no one can have knowledge of the Son unless it is through the good pleasure of the Father. The Son carries out the good pleasure of the Father, for the Father sends and the Son is sent and comes. His Word knows that His Father is, as far as we are concerned, invisible and infinite. Since the Father cannot be declared by anyone else, the Son Himself declares Him to us. On the other hand, the Father alone knows His own Word. Our Lord has declared both of these truths. Therefore, the Son reveals the knowledge of the Father through His own manifestation. The manifestation of the Son is the knowledge of the Father, for all things are manifested through the Word. So that we might know that the Son who came is the one who gives knowledge of the Father to those who believe in Him, He said to His disciples: No man knows the Son but the Father, nor the Father but the Son, and those to whom the Son shall reveal Him. In this way He set forth both Himself and the Father as He really is, so that we may not receive any other Father except Him who is revealed by the Son.

3. For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes. And His Word knows that His Father is, as far as regards us, invisible and infinite; and since He cannot be declared [by any one else], He does Himself declare Him to us; and, on the other hand, it is the Father alone who knows His own Word. And both these truths has our Lord declared. Wherefore the Son reveals the knowledge of the Father through His own manifestation. For the manifestation of the Son is the knowledge of the Father; for all things are manifested through the Word. In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples: No man knows the Son but the Father, nor the Father but the Son, and those to whomsoever the Son shall reveal Him; thus setting Himself forth and the Father as He [really] is, that we may not receive any other Father, except Him who is revealed by the Son.

However, this Father is the Maker of heaven and earth, as His own words demonstrate. He is not the false father invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of those falsely called Gnostics. For none of these was the Son of God, but Christ Jesus our Lord was. These teachers set their doctrine in opposition to Him and dare to preach an unknown God. But they ought to hear this turned against themselves: How can He be unknown if He is known by them? For whatever is known even by a few people is not unknown. But the Lord did not say that the Father and the Son could not be known at all, for in that case His coming would have been pointless. Why would He have come here? To tell us, "Don't bother seeking God, because He is unknown and you will not find Him"—as the disciples of Valentinus falsely claim that Christ said to their Aeons? But this is indeed empty. For the Lord taught us that no one is capable of knowing God unless he is taught by God. That is, God cannot be known without God. But this is the express will of the Father: that God should be known. For they will know Him—those to whom the Son has revealed Him.

4. But this [Father] is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the Gnostics, falsely so called. For none of these was the Son of God; but Christ Jesus our Lord [was], against whom they set their teaching in opposition, and have the daring to preach an unknown God. But they ought to hear [this] against themselves: How is it that He is unknown, who is known by them? For, whatever is known even by a few, is not unknown. But the Lord did not say that both the Father and the Son could not be known at all ( in totum), for in that case His advent would have been superfluous. For why did He come hither? Was it that He should say to us, Never mind seeking after God; for He is unknown, and you shall not find Him; as also the disciples of Valentinus falsely declare that Christ said to their Æons? But this is indeed vain. For the Lord taught us that no man is capable of knowing God, unless he be taught of God; that is, that God cannot be known without God: but that this is the express will of the Father, that God should be known. For they shall know Him to whomsoever the Son has revealed Him.

The Father revealed the Son so that through the Son's work he might be made known to all people, and might bring those righteous ones who believe in him into incorruption and everlasting enjoyment. (Now, to believe in him means to do his will.) But he will righteously shut out into the darkness they have chosen for themselves those who do not believe and who therefore avoid his light. The Father has revealed himself to all by making his Word visible to all. Conversely, the Word has declared the Father and the Son to all, since he has become visible to all. Therefore the righteous judgment of God will fall upon all who, like others, have seen but have not, like others, believed.

5. And for this purpose did the Father reveal the Son, that through His instrumentality He might be manifested to all, and might receive those righteous ones who believe in Him into incorruption and everlasting enjoyment (now, to believe in Him is to do His will); but He shall righteously shut out into the darkness which they have chosen for themselves, those who do not believe, and who do consequently avoid His light. The Father therefore has revealed Himself to all, by making His Word visible to all; and, conversely, the Word has declared to all the Father and the Son, since He has become visible to all. And therefore the righteous judgment of God [shall fall] upon all who, like others, have seen, but have not, like others, believed.

Through creation itself, the Word reveals God the Creator. Through the world, he reveals the Lord who made the world. Through the formation of humanity, he reveals the Artificer who formed us. And through the Son, he reveals the Father who begot the Son. These things address all people in the same way, but not everyone believes them in the same way. Through the law and the prophets, the Word preached both himself and the Father equally to all. All people heard him equally, but not all believed equally. Through the Word himself, who had become visible and tangible, the Father was shown, though not everyone believed in him equally. Yet all saw the Father in the Son, for the Father is the invisible aspect of the Son, while the Son is the visible aspect of the Father. For this reason, everyone who spoke with Christ when he was present on earth called him God. Even the demons, when they saw the Son, cried out: "We know who you are, the Holy One of God." And the devil, looking at him and tempting him, said: "If you are the Son of God"—all of them indeed seeing and speaking of the Son and the Father, but not all believing in them.

6. For by means of the creation itself, the Word reveals God the Creator; and by means of the world [does He declare] the Lord the Maker of the world; and by means of the formation [of man] the Artificer who formed him; and by the Son that Father who begot the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike [to all]; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spoke with Christ when He was present [upon earth], and they named Him God. Yea, even the demons exclaimed, on beholding the Son: We know You who You are, the Holy One of God. Mark 1:24 And the devil looking at Him, and tempting Him, said: If You are the Son of God; Matthew 4:3; Luke 4:3 — all thus indeed seeing and speaking of the Son and the Father, but all not believing [in them].

It was appropriate that the truth should receive testimony from everyone and should become a means of judgment—leading to salvation for those who believe but to condemnation for those who do not believe. This ensures that all should be fairly judged and that faith in the Father and Son should be approved by all, meaning it should be established by all as the one means of salvation, receiving testimony from all people: both from those who belong to it, since they are its friends, and from those who have no connection with it, though they are its enemies. For that evidence is true and cannot be contradicted which draws out striking testimonies on its own behalf even from its adversaries. They are convinced about the matter at hand by their own plain observation of it, and they bear testimony to it and declare it. But after a while they break out into hostility and become accusers of what they had approved, and they wish that their own testimony would not be regarded as true. Therefore, the one who was known was not a different being from the one who declared "No man knows the Father," but one and the same, with the Father making all things subject to him. He received testimony from all that he was truly man and truly God—from the Father, from the Spirit, from angels, from creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without him no one can attain the knowledge of God. For the Son is the knowledge of the Father, but the knowledge of the Son is in the Father and has been revealed through the Son. This was the reason why the Lord declared: "No man knows the Son, but the Father; nor the Father, except the Son, and those to whomever the Son shall reveal him." For "shall reveal" was said not with reference to the future alone, as if the Word had only begun to manifest the Father when he was born of Mary, but it applies equally throughout all time. For the Son, being present with his own handiwork from the beginning, reveals the Father to all—to whom he wills, and when he wills, and as the Father wills. Therefore, in all things and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in him.

7. For it was fitting that the truth should receive testimony from all, and should become [a means of] judgment for the salvation indeed of those who believe, but for the condemnation of those who believe not; that all should be fairly judged, and that the faith in the Father and Son should be approved by all, that is, that it should be established by all [as the one means of salvation], receiving testimony from all, both from those belonging to it, since they are its friends, and by those having no connection with it, though they are its enemies. For that evidence is true, and cannot be gainsaid, which elicits even from its adversaries striking testimonies in its behalf; they being convinced with respect to the matter in hand by their own plain contemplation of it, and bearing testimony to it, as well as declaring it. But after a while they break forth into enmity, and become accusers [of what they had approved], and are desirous that their own testimony should not be [regarded as] true. He, therefore, who was known, was not a different being from Him who declared No man knows the Father, but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: No man knows the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]. For shall reveal was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.

Therefore Abraham also, knowing the Father through the Word who made heaven and earth, confessed Him to be God. Having learned by an announcement made to him that the Son of God would be a man among men, and that by His coming Abraham's seed would be as the stars of heaven, he desired to see that day so that he himself might also embrace Christ. Seeing it through the spirit of prophecy, he rejoiced. For this reason Simeon also, one of his descendants, fully carried out the rejoicing of the patriarch and said: "Lord, now let Your servant depart in peace, for my eyes have seen Your salvation, which You have prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel." The angels likewise announced tidings of great joy to the shepherds who were keeping watch by night. Moreover, Mary said, "My soul magnifies the Lord, and my spirit has rejoiced in God my salvation"—the rejoicing of Abraham descending upon those who sprang from him, namely those who were watching and who beheld Christ and believed in Him. On the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who also desired to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, "Your father Abraham rejoiced to see my day; and he saw it, and was glad."

1. Therefore Abraham also, knowing the Father through the Word, who made heaven and earth, confessed Him to be God; and having learned, by an announcement [made to him], that the Son of God would be a man among men, by whose advent his seed should be as the stars of heaven, he desired to see that day, so that he might himself also embrace Christ; and, seeing it through the spirit of prophecy, he rejoiced. Genesis 17:17 Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said: Lord, now let Your servant depart in peace. For my eyes have seen Your salvation, which You have prepared before the face of all people: a light for the revelation of the Gentiles, and the glory of the people Israel. Luke 2:29, etc. And the angels, in like manner, announced tidings of great joy to the shepherds who were keeping watch by night. Luke 2:8 Moreover, Mary said, My soul does magnify the Lord, and my spirit has rejoiced in God my salvation; Luke 1:46 — the rejoicing of Abraham descending upon those who sprang from him — those, namely, who were watching, and who beheld Christ, and believed in Him; while, on the other hand, there was a reciprocal rejoicing which passed backwards from the children to Abraham, who did also desire to see the day of Christ's coming. Rightly, then, did our Lord bear witness to him, saying, Your father Abraham rejoiced to see my day; and he saw it, and was glad.

He said these things not only for Abraham's sake, but also to show that all who have known God from the beginning and foretold Christ's coming received their revelation from the Son Himself. This same Son was made visible and passible in the last times and spoke with the human race so that He might raise up children to Abraham from the stones, fulfill the promise God had given him, and make his seed as the stars of heaven, as John the Baptist says: "For God is able from these stones to raise up children to Abraham." Jesus accomplished this by drawing us away from the religion of stones, leading us from hard and fruitless thoughts, and establishing in us a faith like Abraham's. Paul testifies to this as well, saying that we are children of Abraham because of the similarity of our faith and the promise of inheritance.

2. For not alone upon Abraham's account did He say these things, but also that He might point out how all who have known God from the beginning, and have foretold the advent of Christ, have received the revelation from the Son Himself; who also in the last times was made visible and passible, and spoke with the human race, that He might from the stones raise up children unto Abraham, and fulfil the promise which God had given him, and that He might make his seed as the stars of heaven, Genesis 15:5 as John the Baptist says: For God is able from these stones to raise up children unto Abraham. Matthew 3:9 Now, this Jesus did by drawing us off from the religion of stones, and bringing us over from hard and fruitless cogitations, and establishing in us a faith like to Abraham. As Paul does also testify, saying that we are children of Abraham because of the similarity of our faith, and the promise of inheritance. Romans 4:12; Galatians 4:28

God is therefore one and the same who called Abraham and gave him the promise. He is the Creator who also prepares lights in the world through Christ—namely, those who believe from among the Gentiles. He says, "You are the light of the world," meaning like the stars of heaven. I have therefore rightly shown that He is known by no one except through the Son and those to whom the Son reveals Him. The Son reveals the Father to all whom He wills to know Him, and no one can know God without the Father's goodwill and without the agency of the Son. This is why the Lord said to His disciples, "I am the way, the truth, and the life, and no one comes to the Father but by Me. If you had known Me, you would have known My Father also, and from now on you have both known Him and have seen Him." From these words it is clear that He is known by the Son, that is, by the Word.

3. He is therefore one and the same God, who called Abraham and gave him the promise. But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, You are the light of the world; Matthew 5:14 that is, as the stars of heaven. Him, therefore, I have rightly shown to be known by no man, unless by the Son, and to whomsoever the Son shall reveal Him. But the Son reveals the Father to all to whom He wills that He should be known; and neither without the goodwill of the Father nor without the agency of the Son, can any man know God. Wherefore did the Lord say to His disciples, I am the way, the truth, and the life and no man comes unto the Father but by Me. If you had known Me, you would have known My Father also: and from henceforth you have both known Him, and have seen Him. John 14:6-7 From these words it is evident, that He is known by the Son, that is, by the Word.

The Jews have therefore departed from God by not receiving His Word. They imagined they could know the Father by Himself alone, without the Word—that is, without the Son. They remained ignorant of that God who spoke in human form to Abraham, and again to Moses, saying, "I have surely seen the affliction of My people in Egypt, and I have come down to deliver them." For the Son, who is the Word of God, arranged these things beforehand from the beginning. The Father had no need of angels to call creation into being and form man, for whom creation itself was made. Nor did He need any instrument to frame created things or to order those things relating to man, even though He has a vast and unspeakable number of servants. His offspring and His likeness minister to Him in every respect—that is, the Son and the Holy Spirit, the Word and Wisdom. All the angels serve them and are subject to them. Therefore, those who, because of that statement "No man knows the Father, but the Son," introduce another unknown Father are foolish.

4. Therefore have the Jews departed from God, in not receiving His Word, but imagining that they could know the Father [apart] by Himself, without the Word, that is, without the Son; they being ignorant of that God who spoke in human shape to Abraham, Genesis 18:1 and again to Moses, saying, I have surely seen the affliction of My people in Egypt, and I have come down to deliver them. Exodus 3:7-8 For the Son, who is the Word of God, arranged these things beforehand from the beginning, the Father being in no want of angels, in order that He might call the creation into being, and form man, for whom also the creation was made; nor, again, standing in need of any instrumentality for the framing of created things, or for the ordering of those things which had reference to man; while, [at the same time,] He has a vast and unspeakable number of servants. For His offspring and His similitude do minister to Him in every respect; that is, the Son and the Holy Spirit, the Word and Wisdom; whom all the angels serve, and to whom they are subject. Vain, therefore, are those who, because of that declaration, No man knows the Father, but the Son, Matthew 11:27; Luke 10:22 do introduce another unknown Father.

Marcion and his followers are also wrong when they try to exclude Abraham from the inheritance. The Spirit testifies through many people, and now through Paul, that Abraham believed God, and it was counted to him as righteousness. The Lord also testifies to this, first by raising up children for him from the stones and making his seed as numerous as the stars of heaven, saying, "They will come from the east and from the west, from the north and from the south, and will recline with Abraham, and Isaac, and Jacob in the kingdom of heaven." Then again he says to the Jews, "When you see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves thrown out." This makes it clear that those who deny Abraham's salvation and invent the idea of another God besides the one who made the promise to Abraham are outside the kingdom of God and cut off from incorruption. They despise and blaspheme God, who brings Abraham into the kingdom of heaven through Jesus Christ, along with his seed, that is, the Church, which also receives the adoption and the inheritance promised to Abraham.

1. Vain, too, is [the effort of] Marcion and his followers when they [seek to] exclude Abraham from the inheritance, to whom the Spirit through many men, and now by Paul, bears witness, that he believed God, and it was imputed unto him for righteousness. Romans 4:3 And the Lord [also bears witness to him,] in the first place, indeed, by raising up children to him from the stones, and making his seed as the stars of heaven, saying, They shall come from the east and from the west, from the north and from the south, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven; Matthew 8:11 and then again by saying to the Jews, When you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves cast out. Luke 13:28 This, then, is a clear point, that those who disallow his salvation, and frame the idea of another God besides Him who made the promise to Abraham, are outside the kingdom of God, and are disinherited from [the gift of] incorruption, setting at naught and blaspheming God, who introduces, through Jesus Christ, Abraham to the kingdom of heaven, and his seed, that is, the Church, upon which also is conferred the adoption and the inheritance promised to Abraham.

The Lord vindicated Abraham's descendants by freeing them from bondage and calling them to salvation, as He did in the case of the woman He healed, saying openly to those who did not have faith like Abraham, "You hypocrites, does not each one of you on the Sabbath loose his ox or his donkey and lead it away to water? And ought not this woman, being a daughter of Abraham, whom Satan has bound these eighteen years, be loosed from this bond on the Sabbath?" It is clear therefore that He freed and gave life to those who believe in Him as Abraham did, doing nothing contrary to the law when He healed on the Sabbath day. For the law did not prohibit people from being healed on the Sabbath; on the contrary, it even circumcised them on that day and commanded that the priestly duties be performed for the people; indeed, it did not even forbid the healing of animals. Both at Siloam and on many later occasions, He performed healings on the Sabbath, and for this reason many people came to Him on the Sabbath. For the law commanded them to abstain from every servile work, that is, from all grasping after wealth that is acquired by trading and other worldly business; but it urged them to devote themselves to the exercises of the soul, which consist in reflection and in words of benefit for their neighbors' good. And therefore the Lord rebuked those who unjustly blamed Him for healing on the Sabbath. For He did not make the law void, but fulfilled it by performing the duties of the high priest, making propitiation to God for humanity, cleansing lepers, healing the sick, and Himself suffering death, so that exiled humanity might be released from condemnation and might return without fear to its own inheritance.

2. For the Lord vindicated Abraham's posterity by loosing them from bondage and calling them to salvation, as He did in the case of the woman whom He healed, saying openly to those who had not faith like Abraham, You hypocrites, does not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan has bound these eighteen years, be loosed from this bond on the Sabbath-days? Luke 13:15-16 It is clear therefore, that He loosed and vivified those who believe in Him as Abraham did, doing nothing contrary to the law when He healed upon the Sabbath day. For the law did not prohibit men from being healed upon the Sabbaths; [on the contrary,] it even circumcised them upon that day, and gave command that the offices should be performed by the priests for the people; yea, it did not disallow the healing even of dumb animals. Both at Siloam and on frequent subsequent occasions, did He perform cures upon the Sabbath; and for this reason many used to resort to Him on the Sabbath-days. For the law commanded them to abstain from every servile work, that is, from all grasping after wealth which is procured by trading and by other worldly business; but it exhorted them to attend to the exercises of the soul, which consist in reflection, and to addresses of a beneficial kind for their neighbours' benefit. And therefore the Lord reproved those who unjustly blamed Him for having healed upon the Sabbath-days. For He did not make void, but fulfilled the law, by performing the offices of the high priest, propitiating God for men, and cleansing the lepers, healing the sick, and Himself suffering death, that exiled man might go forth from condemnation, and might return without fear to his own inheritance.

The law did not forbid those who were hungry on the Sabbath to take food that was readily available. However, it did forbid them to harvest grain and gather it into storage. This is why the Lord said to those who criticized His disciples for plucking and eating grain, rubbing it in their hands: "Have you not read what David did when he was hungry? He went into the house of God and ate the showbread, and gave some to those who were with him—which is lawful only for the priests to eat." In this way He justified His disciples by the words of the law and showed that it was lawful for the priests to act freely. David had been appointed a priest by God, even though Saul persecuted him. All the righteous possess the priestly rank. All the apostles of the Lord are priests who inherit neither lands nor houses here, but serve God and the altar continually. Moses also speaks of them in Deuteronomy when blessing Levi: "Who said to his father and mother, 'I have not known you,' and who did not acknowledge his brothers, and who disinherited his own sons. He kept Your commandments and observed Your covenant." Who are those who have left father and mother and said goodbye to all their neighbors on account of the word of God and His covenant, if not the disciples of the Lord? Of them Moses says again, "They shall have no inheritance, for the Lord Himself is their inheritance." And again, "The priests, the Levites, shall have no portion in the whole tribe of Levi, nor property with Israel; their portion is the offerings of the Lord—these they shall eat." This is why Paul says, "I do not seek a gift, but I seek fruit." To His disciples, who had a priesthood of the Lord, He said—those to whom it was lawful when hungry to eat the grain—"The worker is worthy of his food." And the priests in the temple profaned the Sabbath and were blameless. Why were they blameless? Because when in the temple they were not engaged in worldly affairs, but in the service of the Lord, fulfilling the law rather than going beyond it—unlike that man who on his own initiative carried dry wood into the camp of God and was justly stoned to death. "For every tree that does not bear good fruit shall be cut down and thrown into the fire," and "Whoever defiles the temple of God, God will defile him."

3. And again, the law did not forbid those who were hungry on the Sabbath-days to take food lying ready at hand: it did, however, forbid them to reap and to gather into the barn. And therefore did the Lord say to those who were blaming His disciples because they plucked and ate the ears of grain, rubbing them in their hands, Have you not read this, what David did, when himself was an hungered; how he went into the house of God, and ate the show-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone? Luke 6:3-4 justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely. For David had been appointed a priest by God, although Saul persecuted him. For all the righteous possess the sacerdotal rank. And all the apostles of the Lord are priests, who do inherit here neither lands nor houses, but serve God and the altar continually. Of whom Moses also says in Deuteronomy, when blessing Levi, Who said to his father and to his mother, I have not known you; neither did he acknowledge his brethren, and he disinherited his own sons: he kept Your commandments, and observed Your covenant. Deuteronomy 33:9 But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, They shall have no inheritance, for the Lord Himself is their inheritance. Numbers 18:20 And again, The priests the Levites shall have no part in the whole tribe of Levi, nor substance with Israel; their substance is the offerings ( fructifications) of the Lord: these shall they eat. Deuteronomy 18:1 Wherefore also Paul says, I do not seek after a gift, but I seek after fruit. Philippians 4:17 To His disciples He said, who had a priesthood of the Lord, to whom it was lawful when hungry to eat the ears of grain, For the workman is worthy of his meat. Matthew 10:10 And the priests in the temple profaned the Sabbath, and were blameless. Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death. Numbers 15:32, etc. For every tree that brings not forth good fruit shall be hewn down, and cast into the fire; Matthew 3:10 and whosoever shall defile the temple of God, him shall God defile. 1 Corinthians 3:17

All things therefore are of one and the same substance, that is, from one and the same God. The Lord also says to the disciples, "Therefore every scribe, which is instructed unto the kingdom of heaven, is like a man that is an householder, which brings forth out of his treasure things new and old." He did not teach that the one who brought forth the old was one person, and the one who brought forth the new was another person, but that they were one and the same. For the Lord is the good man of the house, who rules the entire house of His Father. He delivers a law suited both for slaves and those who are as yet undisciplined, and gives fitting commands to those who are free and have been justified by faith, and throws His own inheritance open to those who are sons. He called His disciples scribes and teachers of the kingdom of heaven. Elsewhere He also says to the Jews: "Behold, I send unto you wise men, and scribes, and teachers; and some of them you shall kill, and persecute from city to city." Without doubt, He means by those things which are brought forth from the treasure new and old, the two covenants: the old, that giving of the law which took place formerly, and the new, that manner of life required by the Gospel. David says of this, "Sing unto the Lord a new song," and Isaiah says, "Sing unto the Lord a new hymn. His beginning, His name is glorified from the height of the earth: they declare His powers in the isles." And Jeremiah says, "Behold, I will make a new covenant, not as I made with your fathers in Mount Horeb." But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spoke with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.

1. All things therefore are of one and the same substance, that is, from one and the same God; as also the Lord says to the disciples Therefore every scribe, which is instructed unto the kingdom of heaven, is like a man that is an householder, which brings forth out of his treasure things new and old. Matthew 13:52 He did not teach that he who brought forth the old was one, and he that brought forth the new, another; but that they were one and the same. For the Lord is the good man of the house, who rules the entire house of His Father; and who delivers a law suited both for slaves and those who are as yet undisciplined; and gives fitting precepts to those that are free, and have been justified by faith, as well as throws His own inheritance open to those that are sons. And He called His disciples scribes and teachers of the kingdom of heaven; of whom also He elsewhere says to the Jews: Behold, I send unto you wise men, and scribes, and teachers; and some of them you shall kill, and persecute from city to city. Matthew 23:34 Now, without contradiction, He means by those things which are brought forth from the treasure new and old, the two covenants; the old, that giving of the law which took place formerly; and He points out as the new, that manner of life required by the Gospel, of which David says, Sing unto the Lord a new song; and Esaias, Sing unto the Lord a new hymn. His beginning ( initium), His name is glorified from the height of the earth: they declare His powers in the isles. And Jeremiah says: Behold, I will make a new covenant, not as I made with your fathers Jeremiah 31:31 in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spoke with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.

He declares: For in this place is One greater than the temple. But the words "greater" and "less" are not applied to things that have nothing in common with each other, that are of opposite nature and mutually contradictory. Rather, they are used for things of the same substance that share common properties but differ only in number and size—such as water from water, light from light, and grace from grace. Therefore, the legislation given for freedom is greater than that given for bondage, and for this reason it has been spread not throughout one nation only, but over the whole world. For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, gives gifts to people—that is, His own presence and the resurrection from the dead. But He does not change God or proclaim another Father; instead, He proclaims that very same one who always has more to give to those of His household. And as their love toward God increases, He gives more and greater gifts, just as the Lord said to His disciples: You shall see greater things than these. And Paul declares: Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away. Therefore, when that which is perfect has come, we shall not see another Father, but Him whom we now desire to see (for blessed are the pure in heart: for they shall see God). Neither shall we look for another Christ and Son of God, but Him who was born of the Virgin Mary, who also suffered, in whom we trust, and whom we love, as Isaiah says: And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation. And Peter says in his letter: Whom, not seeing, you love; in whom, though now you see Him not, you have believed, you shall rejoice with joy unspeakable. Neither do we receive another Holy Spirit besides Him who is with us and who cries, Abba, Father. And we shall increase in the very same things as now and shall make progress, so that no longer through a glass or by means of enigmas, but face to face, we shall enjoy the gifts of God. So also now, receiving more than the temple and more than Solomon—that is, the coming of the Son of God—we have not been taught about another God besides the Framer and Maker of all, who has been pointed out to us from the beginning; nor about another Christ, the Son of God, besides Him who was foretold by the prophets.

2. He declares: For in this place is One greater than the temple. Matthew 12:6 But [the words] greater and less are not applied to those things which have nothing in common between themselves, and are of an opposite nature, and mutually repugnant; but are used in the case of those of the same substance, and which possess properties in common, but merely differ in number and size; such as water from water, and light from light, and grace from grace. Greater, therefore, is that legislation which has been given in order to liberty than that given in order to bondage; and therefore it has also been diffused, not throughout one nation [only], but over the whole world. For one and the same Lord, who is greater than the temple, greater than Solomon, and greater than Jonah, confers gifts upon men, that is, His own presence, and the resurrection from the dead; but He does not change God, nor proclaim another Father, but that very same one, who always has more to measure out to those of His household. And as their love towards God increases, He bestows more and greater [gifts]; as also the Lord said to His disciples: You shall see greater things than these. John 1:50 And Paul declares: Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away. As, therefore, when that which is perfect has come, we shall not see another Father, but Him whom we now desire to see (for blessed are the pure in heart: for they shall see God Matthew 5:8); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation; Isaiah 25:9 and Peter says in his Epistle: Whom, not seeing, you love; in whom, though now you see Him not, you have believed, you shall rejoice with joy unspeakable; 1 Peter 1:8 neither do we receive another Holy Spirit, besides Him who is with us, and who cries, Abba, Father; Romans 8:15 and we shall make increase in the very same things [as now], and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God — so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets.

For the new covenant, having been known and announced by the prophets, was carried out by the one whom the Father was pleased to send. This one was also announced and revealed to people as God pleased, so that they might always make progress by believing in him and, through the successive covenants, gradually attain to complete salvation. For there is one salvation and one God, but the teachings that shape a person are many, and the steps that lead a person to God are not few. If an earthly and temporary king, though he is only a human being, is allowed to grant greater benefits to his subjects at times, shall this not also be lawful for God, since he remains always the same and is always willing to bestow a greater degree of grace upon the human race and continually honor with many gifts those who please him? But if making progress means finding another Father besides the one who was proclaimed from the beginning, and then, besides the one supposedly discovered in the second place, finding out a third, then the progress of such a person will consist in proceeding from a third to a fourth, and from this again to another and another. And thus the one who thinks he is always making progress in this way will never rest in one God. For, having been driven away from him who truly is God and having been turned backward, he shall be forever seeking yet shall never find out God, but shall continually swim in a limitless abyss, unless, being converted by repentance, he returns to the place from which he had been cast out, confessing one God, the Father, the Creator, and believing in him who was declared by the law and the prophets, who was borne witness to by Christ, as he himself declared to those who were accusing his disciples of not observing the tradition of the elders: Why do you make void the law of God by reason of your tradition? For God said, Honor your father and mother, and, Whoever curses father or mother, let him die the death. And again, he says to them a second time: And you have made void the word of God by reason of your tradition. Christ confessed in the plainest manner that the one who said in the law, Honor your father and mother, that it may be well with you, is Father and God. For the true God acknowledged the commandment of the law as the word of God, and called no one else God besides his own Father.

3. For the new covenant having been known and preached by the prophets, He who was to carry it out according to the good pleasure of the Father was also preached, having been revealed to men as God pleased; that they might always make progress through believing in Him, and by means of the [successive] covenants, should gradually attain to perfect salvation. For there is one salvation and one God; but the precepts which form the man are numerous, and the steps which lead man to God are not a few. It is allowable for an earthly and temporal king, though he is [but] a man, to grant to his subjects greater advantages at times: shall not this then be lawful for God, since He is [ever] the same, and is always willing to confer a greater [degree of] grace upon the human race, and to honour continually with many gifts those who please Him? But if this be to make progress, [namely,] to find out another Father besides Him who was preached from the beginning; and again, besides him who is imagined to have been discovered in the second place, to find out a third other, — then the progress of this man will consist in his also proceeding from a third to a fourth; and from this, again, to another and another: and thus he who thinks that he is always making progress of such a kind, will never rest in one God. For, being driven away from Him who truly is [God], and being turned backwards, he shall be for ever seeking, yet shall never find out God; 2 Timothy 3:7 but shall continually swim in an abyss without limits, unless, being converted by repentance, he return to the place from which he had been cast out, confessing one God, the Father, the Creator, and believing [in Him] who was declared by the law and the prophets, who was borne witness to by Christ, as He did Himself declare to those who were accusing His disciples of not observing the tradition of the elders: Why do you make void the law of God by reason of your tradition? For God said, Honour your father and mother; and, Whosoever curses father or mother, let him die the death. Matthew 15:3-4 And again, He says to them a second time: And you have made void the word of God by reason of your tradition; Christ confessing in the plainest manner Him to be Father and God, who said in the law, Honour your father and mother; that it may be well with you. For the true God did confess the commandment of the law as the word of God, and called no one else God besides His own Father.

Therefore, John appropriately records that the Lord said to the Jews: You search the Scriptures, in which you think you have eternal life; these are they which testify of me. And you are not willing to come unto Me, that you may have life. How, then, did the Scriptures testify of Him, unless they came from one and the same Father, teaching people ahead of time about the coming of His Son and predicting the salvation He would bring? For if you had believed Moses, you would also have believed Me; for he wrote of Me—saying this, no doubt, because the Son of God is woven throughout his writings everywhere: at one time speaking with Abraham when He was about to eat with him; at another time with Noah, giving him the measurements of the ark; at another seeking out Adam; at another bringing down judgment upon the Sodomites; and again, when He becomes visible and guides Jacob on his journey, and speaks with Moses from the bush. It would be endless to list all the occasions on which the Son of God is revealed by Moses. Moses was not ignorant of the day of His passion either, but foretold Him in a symbolic manner through the name given to the Passover; and at that very festival, which had been proclaimed so long beforehand by Moses, our Lord suffered, thus fulfilling the Passover. And Moses described not only the day, but also the place and the time of day when the sufferings ended, and the sign of the setting of the sun, saying: You may not sacrifice the passover within any other of your cities which the Lord God gives you; but in the place which the Lord your God shall choose that His name be called on there, you shall sacrifice the passover at even, towards the setting of the sun.

1. Wherefore also John does appropriately relate that the Lord said to the Jews: You search the Scriptures, in which you think you have eternal life; these are they which testify of me. And you are not willing to come unto Me, that you may have life. John 5:39-40 How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him? For if you had believed Moses, you would also have believed Me; for he wrote of Me; John 5:46 [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush. Exodus 3:4, etc. And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; and at that very festival, which had been proclaimed such a long time previously by Moses, did our Lord suffer, thus fulfilling the passover. And he did not describe the day only, but the place also, and the time of day at which the sufferings ceased, and the sign of the setting of the sun, saying: You may not sacrifice the passover within any other of your cities which the Lord God gives you; but in the place which the Lord your God shall choose that His name be called on there, you shall sacrifice the passover at even, towards the setting of the sun. Deuteronomy 16:5-6

And already he had also declared His coming, saying, "There shall not fail a chief in Judah, nor a leader from his loins, until He come for whom it is laid up, and He is the hope of the nations; binding His foal to the vine, and His ass's colt to the creeping ivy. He shall wash His stole in wine, and His upper garment in the blood of the grape; His eyes shall be more joyous than wine, and His teeth whiter than milk." Let those who claim to investigate everything inquire at what time a prince and leader failed from Judah, and who is the hope of the nations, who also is the vine, what was the ass's colt referred to as His, what the clothing, and what the eyes, what the teeth, and what the wine. Let them investigate every one of these points, and they will find that no one else was announced except our Lord, Christ Jesus. Therefore Moses, when rebuking the ingratitude of the people, said, "You foolish people, and unwise, do you thus repay the Lord?" And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and gives us life in the last times, is shown as hanging on the tree, and they will not believe in Him. For he says, "And your life shall be hanging before your eyes, and you will not believe your life." And again, "Has not this same one your Father owned you, and made you, and created you?"

2. And already he had also declared His advent, saying, There shall not fail a chief in Judah, nor a leader from his loins, until He come for whom it is laid up, and He is the hope of the nations; binding His foal to the vine, and His ass's colt to the creeping ivy. He shall wash His stole in wine, and His upper garment in the blood of the grape; His eyes shall be more joyous than wine, and His teeth whiter than milk. For, let those who have the reputation of investigating everything, inquire at what time a prince and leader failed out of Judah, and who is the hope of the nations, who also is the vine, what was the ass's colt [referred to as] His, what the clothing, and what the eyes, what the teeth, and what the wine, and thus let them investigate every one of the points mentioned; and they shall find that there was none other announced than our Lord, Christ Jesus. Wherefore Moses, when chiding the ingratitude of the people, said, You infatuated people, and unwise, do you thus requite the Lord? Deuteronomy 32:6 And again, he indicates that He who from the beginning founded and created them, the Word, who also redeems and vivifies us in the last times, is shown as hanging on the tree, and they will not believe in Him. For he says, And your life shall be hanging before your eyes, and you will not believe your life. And again, Has not this same one your Father owned you, and made you, and created you?

But that it was not only the prophets and many righteous people who, foreseeing through the Holy Spirit His coming, prayed that they might reach that time when they would see their Lord face to face and hear His words, the Lord has made clear when He says to His disciples, "Many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them." In what way, then, did they desire both to hear and to see, unless they had advance knowledge of His future coming? But how could they have known it beforehand, unless they had previously received this knowledge from Him? And how do the Scriptures testify about Him, unless all things had always been revealed and shown to believers by one and the same God through the Word—He at one time speaking with His creation, and at another giving His law; at one time, again, correcting, at another encouraging, and then setting free His servant and adopting him as a son; and, at the proper time, giving an incorruptible inheritance, for the purpose of bringing humanity to perfection? For He formed humanity for growth and increase, as the Scripture says: "Increase and multiply."

1. But that it was not only the prophets and many righteous men, who, foreseeing through the Holy Spirit His advent, prayed that they might attain to that period in which they should see their Lord face to face, and hear His words, the Lord has made manifest, when He says to His disciples, Many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them. Matthew 13:17 In what way, then, did they desire both to hear and to see, unless they had foreknowledge of His future advent? But how could they have foreknown it, unless they had previously received foreknowledge from Himself? And how do the Scriptures testify of Him, unless all things had ever been revealed and shown to believers by one and the same God through the Word; He at one time conferring with His creature, and at another propounding His law; at one time, again, reproving, at another exhorting, and then setting free His servant, and adopting him as a son ( in filium); and, at the proper time, bestowing an incorruptible inheritance, for the purpose of bringing man to perfection? For He formed him for growth and increase, as the Scripture says: Increase and multiply. Genesis 1:28

God differs from man in that God creates, while man is created. The one who creates is always the same, but what is created must have a beginning, a middle, further development, and growth. God creates with skill, while man is created skillfully. God is truly perfect in all things, equal and similar to himself, since he is all light, all mind, all substance, and the source of all good. But man receives advancement and increase toward God. Just as God is always the same, so also man, when found in God, will always continue moving toward God. God never stops giving benefits to man or enriching him, nor does man ever stop receiving the benefits and being enriched by God. The person who is grateful to his Maker is the receptacle of God's goodness and the instrument of his glorification. On the other hand, the receptacle of God's just judgment is the ungrateful person who despises his Maker and is not subject to his Word. God has promised to give very much to those who always bear fruit, and more and more to those who have the Lord's money. "Well done, good and faithful servant," he says, "because you have been faithful in little, I will appoint you over many things; enter into the joy of your Lord." Matthew 25:21, etc. The Lord himself thus promises very much.

2. And in this respect God differs from man, that God indeed makes, but man is made; and truly, He who makes is always the same; but that which is made must receive both beginning, and middle, and addition, and increase. And God does indeed create after a skilful manner, while, [as regards] man, he is created skilfully. God also is truly perfect in all things, Himself equal and similar to Himself, as He is all light, and all mind, and all substance, and the fount of all good; but man receives advancement and increase towards God. For as God is always the same, so also man, when found in God, shall always go on towards God. For neither does God at any time cease to confer benefits upon, or to enrich man; nor does man ever cease from receiving the benefits, and being enriched by God. For the receptacle of His goodness, and the instrument of His glorification, is the man who is grateful to Him that made him; and again, the receptacle of His just judgment is the ungrateful man, who both despises his Maker and is not subject to His Word; who has promised that He will give very much to those always bringing forth fruit, and more [and more] to those who have the Lord's money. Well done, He says, good and faithful servant: because you have been faithful in little, I will appoint you over many things; enter into the joy of your Lord. Matthew 25:21, etc. The Lord Himself thus promises very much.

Since He has promised to give very much to those who now bear fruit according to the gift of His grace, not according to any changeableness of knowledge—for the Lord remains the same, and the same Father is revealed—so too has the one and the same Lord granted, through His coming, a greater gift of grace to those of a later time than what He had granted to those under the Old Testament arrangement. For they used to hear through His servants that the King would come, and they rejoiced to some degree because they hoped for His coming. But those who have seen Him actually present and have obtained freedom and been made participants in His gifts possess a greater amount of grace and a higher degree of joy, rejoicing because of the King's arrival. As David also says, "My soul shall rejoice in the Lord; it shall be glad in His salvation." And for this reason, when He entered Jerusalem, all those who were on the road recognized David their king in His sorrow of soul, and they spread their garments for Him and decorated the way with green branches, crying out with great joy and gladness, "Hosanna to the Son of David; blessed is He that comes in the name of the Lord: hosanna in the highest." But to the envious wicked stewards who deceived those under them and ruled over those who had no great understanding, and who for this reason were unwilling that the king should come and who said to Him, "Do you hear what these say?"—to them the Lord replied, "Have you never read, 'Out of the mouths of babes and sucklings have You perfected praise?'" He was pointing out that what had been declared by David concerning the Son of God was fulfilled in His own person, and indicating that they were ignorant of the meaning of Scripture and the plan of God. He was declaring that it was He Himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and sucklings. For this reason also His glory has been raised above the heavens.

3. As, therefore, He has promised to give very much to those who do now bring forth fruit, according to the gift of His grace, but not according to the changeableness of knowledge; for the Lord remains the same, and the same Father is revealed; thus, therefore, has the one and the same Lord granted, by means of His advent, a greater gift of grace to those of a later period, than what He had granted to those under the Old Testament dispensation. For they indeed used to hear, by means of [His] servants, that the King would come, and they rejoiced to a certain extent, inasmuch as they hoped for His coming; but those who have beheld Him actually present, and have obtained liberty, and been made partakers of His gifts, do possess a greater amount of grace, and a higher degree of exultation, rejoicing because of the King's arrival: as also David says, My soul shall rejoice in the Lord; it shall be glad in His salvation. And for this cause, upon His entrance into Jerusalem, all those who were in the way recognised David their king in His sorrow of soul, and spread their garments for Him, and ornamented the way with green boughs, crying out with great joy and gladness, Hosanna to the Son of David; blessed is He that comes in the name of the Lord: hosanna in the highest. Matthew 21:8 But to the envious wicked stewards, who circumvented those under them, and ruled over those that had no great intelligence, and for this reason were unwilling that the king should come, and who said to Him, Do you hear what these say? did the Lord reply, Have you never read, Out of the mouths of babes and sucklings have You perfected praise? — thus pointing out that what had been declared by David concerning the Son of God, was accomplished in His own person; and indicating that they were indeed ignorant of the meaning of the Scripture and the dispensation of God; but declaring that it was Himself who was announced by the prophets as Christ, whose name is praised in all the earth, and who perfects praise to His Father from the mouth of babes and sucklings; wherefore also His glory has been raised above the heavens.

If, therefore, the same person is present who was announced by the prophets, our Lord Jesus Christ, and if His advent has brought a fuller measure of grace and greater gifts to those who have received Him, it is clear that the Father also is Himself the same who was proclaimed by the prophets, and that the Son, on His coming, did not spread the knowledge of another Father, but of the same who was preached from the beginning. From this Father He has also brought down liberty to those who serve Him in a lawful manner, with a willing mind, and with all their heart. But to scoffers, and to those not subject to God, who follow outward purifications for the praise of men—which observances had been given as a type of future things, the law typifying certain things in a shadow and depicting eternal things by temporal ones, celestial by terrestrial—and to those who pretend that they observe more than what has been prescribed, as if preferring their own zeal to God Himself, while within they are full of hypocrisy and covetousness and all wickedness, to such He has assigned everlasting perdition by cutting them off from life.

4. If, therefore, the self-same person is present who was announced by the prophets, our Lord Jesus Christ, and if His advent has brought in a fuller [measure of] grace and greater gifts to those who have received Him, it is plain that the Father also is Himself the same who was proclaimed by the prophets, and that the Son, on His coming, did not spread the knowledge of another Father, but of the same who was preached from the beginning; from whom also He has brought down liberty to those who, in a lawful manner, and with a willing mind, and with all the heart, do Him service; whereas to scoffers, and to those not subject to God, but who follow outward purifications for the praise of men (which observances had been given as a type of future things — the law typifying, as it were, certain things in a shadow, and delineating eternal things by temporal, celestial by terrestrial), and to those who pretend that they do themselves observe more than what has been prescribed, as if preferring their own zeal to God Himself, while within they are full of hypocrisy, and covetousness, and all wickedness — [to such] has He assigned everlasting perdition by cutting them off from life.

The tradition of the elders themselves, which they claimed to observe from the law, was actually contrary to the law given by Moses. This is why Isaiah declares: Your dealers mix the wine with water, showing that the elders were in the habit of mingling a watered-down tradition with the pure command of God. In other words, they set up a counterfeit law that opposed the true law. The Lord made this clear when He said to them, Why do you transgress the commandment of God for the sake of your tradition? They not only violated the law of God through their actual disobedience, mixing the wine with water, but they also set up their own law in opposition to it, which is called, even to this day, the pharisaical law. In this law they suppress certain things, add others, and interpret still others as they see fit, which their teachers use, each one individually. Because they wanted to uphold these traditions, they were unwilling to submit to the law of God, which prepares people for the coming of Christ. They even blamed the Lord for healing on the Sabbath days, which, as I have already pointed out, the law did not forbid. They themselves, in one sense, performed acts of healing on the Sabbath day when they circumcised a man on that day. Yet they did not blame themselves for transgressing the command of God through tradition and the pharisaical law mentioned above, and for not keeping the commandment of the law, which is the love of God.

1. For the tradition of the elders themselves, which they pretended to observe from the law, was contrary to the law given by Moses. Wherefore also Esaias declares: Your dealers mix the wine with water, Isaiah 1:22 showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [ true] law; as also the Lord made plain, when He said to them, Why do you transgress the commandment of God, for the sake of your tradition? Matthew 15:3 For not only by actual transgression did they set the law of God at nought, mingling the wine with water; but they also set up their own law in opposition to it, which is termed, even to the present day, the pharisaical. In this [law] they suppress certain things, add others, and interpret others, again, as they think proper, which their teachers use, each one in particular; and desiring to uphold these traditions, they were unwilling to be subject to the law of God, which prepares them for the coming of Christ. But they did even blame the Lord for healing on the Sabbath-days, which, as I have already observed, the law did not prohibit. For they did themselves, in one sense, perform acts of healing upon the Sabbath day, when they circumcised a man [on that day]; but they did not blame themselves for transgressing the command of God through tradition and the aforesaid pharisaical law, and for not keeping the commandment of the law, which is the love of God.

The Lord has taught that the first and greatest commandment, along with the second one concerning love for our neighbor, is central to everything. He said the whole law and the prophets depend on these two commandments. He did not bring down from heaven any commandment greater than this one. Instead, He renewed this same commandment to His disciples when He told them to love God with all their heart and to love others as themselves. If He had come from a different Father, He would never have used the first and greatest commandment of the law. Instead, He surely would have tried by every means to bring down a greater commandment from the perfect Father, so He would not have to use what had been given by the God of the law. Paul likewise says that love is the fulfillment of the law. He also says that when everything else has passed away, faith, hope, and love will remain, but the greatest of these is love. Apart from the love of God, neither knowledge has any value, nor understanding of mysteries, nor faith, nor prophecy—without love, all these things are empty and worthless. Moreover, love makes a person perfect, and whoever loves God is perfect, both in this world and in the world to come. We never stop loving God. In fact, the more we continue to contemplate Him, the more we love Him.

2. But that this is the first and greatest commandment, and that the next [has respect to love] towards our neighbour, the Lord has taught, when He says that the entire law and the prophets hang upon these two commandments. Moreover, He did not Himself bring down [from heaven] any other commandment greater than this one, but renewed this very same one to His disciples, when He enjoined them to love God with all their heart, and others as themselves. But if He had descended from another Father, He never would have made use of the first and greatest commandment of the law; but He would undoubtedly have endeavoured by all means to bring down a greater one than this from the perfect Father, so as not to make use of that which had been given by the God of the law. And Paul in like manner declares, Love is the fulfilling of the law: Romans 13:10 and [he declares] that when all other things have been destroyed, there shall remain faith, hope, and love; but the greatest of all is love; 1 Corinthians 13:13 and that apart from the love of God, neither knowledge avails anything, 1 Corinthians 13:2 nor the understanding of mysteries, nor faith, nor prophecy, but that without love all are hollow and vain; moreover, that love makes man perfect; and that he who loves God is perfect, both in this world and in that which is to come. For we do never cease from loving God; but in proportion as we continue to contemplate Him, so much the more do we love Him.

Since both the Law and the Gospel contain the same first and greatest commandment—to love the Lord God with the whole heart—followed by a similar commandment to love one's neighbor as oneself, this proves that the author of both the Law and the Gospel is one and the same. The precepts for a completely perfect life are identical in both Testaments and point us to the same God. He has certainly given specific laws suited to each Testament, but the most important and greatest commandments, without which salvation cannot be obtained, He has urged us to keep the same in both.

3. As in the law, therefore, and in the Gospel [likewise], the first and greatest commandment is, to love the Lord God with the whole heart, and then there follows a commandment like to it, to love one's neighbour as one's self; the author of the law and the Gospel is shown to be one and the same. For the precepts of an absolutely perfect life, since they are the same in each Testament, have pointed out [to us] the same God, who certainly has promulgated particular laws adapted for each; but the more prominent and the greatest [commandments], without which salvation cannot [be attained], He has exhorted [us to observe] the same in both.

The Lord also does not do away with this God when He shows that the law was not derived from another God. He expressed Himself as follows to those He was instructing, both the crowd and His disciples: "The scribes and Pharisees sit in Moses' seat. Therefore, whatever they tell you to observe, observe and do it. But do not follow their works, for they say things and do not do them. They bind heavy burdens and lay them on men's shoulders, but they themselves will not move them with a finger." He therefore did not criticize the law that was given by Moses when He urged people to observe it while Jerusalem was still safe. Rather, He criticized those persons, because they repeated the words of the law but were without love. For this reason they were regarded as unrighteous toward God and toward their neighbors. As Isaiah also says: "This people honors Me with their lips, but their heart is far from Me. In vain do they worship Me, teaching the doctrines and commandments of men." He does not call the law given by Moses "commandments of men," but rather the traditions of the elders themselves, which they had invented. By upholding these, they made the law of God of no effect, and for this reason they were also not subject to His Word. For this is what Paul says concerning these men: "For they, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes." And how is Christ the end of the law if He is not also its final cause? For He who has brought in the end has Himself also brought about the beginning. It is He who Himself says to Moses, "I have surely seen the affliction of my people who are in Egypt, and I have come down to deliver them." It has been customary from the beginning for the Word of God to ascend and descend for the purpose of saving those who were in affliction.

4. The Lord, too, does not do away with this [God], when He shows that the law was not derived from another God, expressing Himself as follows to those who were being instructed by Him, to the multitude and to His disciples: The scribes and Pharisees sit in Moses' seat. All, therefore, whatsoever they bid you observe, that observe and do; but do not after their works: for they say, and do not. For they bind heavy burdens, and lay them upon men's shoulders; but they themselves will not so much as move them with a finger. Matthew 23:2-4 He therefore did not throw blame upon that law which was given by Moses, when He exhorted it to be observed, Jerusalem being as yet in safety; but He did throw blame upon those persons, because they repeated indeed the words of the law, yet were without love. And for this reason were they held as being unrighteous as respects God, and as respects their neighbours. As also Isaiah says: This people honours Me with their lips, but their heart is far from Me: howbeit in vain do they worship Me, teaching the doctrines and the commandments of men. Isaiah 29:13 He does not call the law given by Moses commandments of men, but the traditions of the elders themselves which they had invented, and in upholding which they made the law of God of none effect, and were on this account also not subject to His Word. For this is what Paul says concerning these men: For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness to every one that believes. Romans 10:3-4 And how is Christ the end of the law, if He be not also the final cause of it? For He who has brought in the end has Himself also wrought the beginning; and it is He who does Himself say to Moses, I have surely seen the affliction of my people which is in Egypt, and I have come down to deliver them; Exodus 3:7-8 it being customary from the beginning with the Word of God to ascend and descend for the purpose of saving those who were in affliction.

Now, that the law taught people beforehand about the necessity of following Christ, He Himself makes clear when He replied as follows to the man who asked Him what he should do to inherit eternal life: "If you want to enter into life, keep the commandments." But when the other person asked "Which ones?" the Lord replied: "Do not commit adultery, do not kill, do not steal, do not bear false witness, honor father and mother, and you shall love your neighbor as yourself"—setting before those who wished to follow Him the precepts of the law as steps (like a stairway) and as the entrance into life. And what He said to that one person He said to everyone. But when the man said, "I have done all these things" (and most likely he had not kept them, for otherwise the Lord would not have said to him, "Keep the commandments"), the Lord, exposing his greed, said to him, "If you want to be perfect, go, sell all that you have, and distribute it to the poor; and come, follow me"—promising to those who would do this the portion belonging to the apostles. And He did not preach to His followers another God the Father, besides the one who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Aeon, who existed in suffering and apostasy; nor the Pleroma of the thirty Aeons, which has been proven empty and impossible to believe in; nor that story invented by the other heretics. Instead, He taught that they should obey the commandments which God gave from the beginning, and eliminate their former greed by doing good works, and follow after Christ. And that possessions distributed to the poor do eliminate former greed, Zacchaeus made clear when he said, "Look, I give half of my goods to the poor; and if I have defrauded anyone, I restore it fourfold."

5. Now, that the law did beforehand teach mankind the necessity of following Christ, He does Himself make manifest, when He replied as follows to him who asked Him what he should do that he might inherit eternal life: If you will enter into life, keep the commandments. Matthew 19:17-18, etc. But upon the other asking Which? again the Lord replies: Do not commit adultery, do not kill, do not steal, do not bear false witness, honour father and mother, and you shall love your neighbour as yourself, — setting as an ascending series ( velut gradus) before those who wished to follow Him, the precepts of the law, as the entrance into life; and what He then said to one He said to all. But when the former said, All these have I done (and most likely he had not kept them, for in that case the Lord would not have said to him, Keep the commandments), the Lord, exposing his covetousness, said to him, If you will be perfect, go, sell all that you have, and distribute to the poor; and come, follow me; promising to those who would act thus, the portion belonging to the apostles ( apostolorum partem). And He did not preach to His followers another God the Father, besides Him who was proclaimed by the law from the beginning; nor another Son; nor the Mother, the enthymesis of the Æon, who existed in suffering and apostasy; nor the Pleroma of the thirty Æons, which has been proved vain, and incapable of being believed in; nor that fable invented by the other heretics. But He taught that they should obey the commandments which God enjoined from the beginning, and do away with their former covetousness by good works, and follow after Christ. But that possessions distributed to the poor do annul former covetousness, Zaccheus made evident, when he said, Behold, the half of my goods I give to the poor; and if I have defrauded any one, I restore fourfold. Luke 19:8

The Lord did not abolish the natural precepts of the law by which people are justified—those precepts that even people who were justified by faith and who pleased God observed before the law was given. Instead, He expanded and fulfilled them, as His own words demonstrate. For example, He says, "It was said to people long ago, 'Do not commit adultery.' But I tell you that everyone who looks at a woman with lust has already committed adultery with her in his heart." And again, "It was said, 'You shall not kill.' But I tell you that everyone who is angry with his brother without cause will be subject to judgment." And, "It was said, 'You shall not break your oath.' But I tell you, do not swear at all; instead, let your speech be simply 'Yes, yes' and 'No, no.'" There are other statements like these. All of these do not contain or suggest opposition to or an overturning of the earlier precepts, as Marcion's followers insistently claim. Rather, they demonstrate a fulfillment and expansion of them, as He Himself declares: "Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven." What does this greater righteousness mean? First, we must believe not only in the Father but also in His Son who is now revealed, for He is the one who brings humanity into fellowship and unity with God. Second, we must not only speak but also act, for they spoke but did not act. And we must not only refrain from evil deeds but even from desiring them. He did not teach these things as opposing the law, but as fulfilling the law and planting within us the manifold righteousness of the law. It would have been contrary to the law if He had commanded His disciples to do something the law had forbidden. But what He actually commanded—namely, not only to refrain from things forbidden by the law but even from desiring them—is not contrary to the law, as I have said. Nor is it the statement of someone destroying the law, but of someone fulfilling, expanding, and giving it greater scope.

1. And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. For, He remarks, it has been said to them of old time, Do not commit adultery. But I say unto you, That every one who has looked upon a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:27-28 And again: It has been said, You shall not kill. But I say unto you, Every one who is angry with his brother without a cause, shall be in danger of the judgment. Matthew 5:21-22 And, It has been said, You shall not forswear yourself. But I say unto you, Swear not at all; but let your conversation be, Yea, yea, and Nay, nay. Matthew 5:33, etc. And other statements of a like nature. For all these do not contain or imply an opposition to and an overturning of the [precepts] of the past, as Marcion's followers do strenuously maintain; but [they exhibit] a fulfilling and an extension of them, as He does Himself declare: Unless your righteousness shall exceed that of the scribes and Pharisees, you shall not enter into the kingdom of heaven. Matthew 5:20 For what meant the excess referred to? In the first place, [we must] believe not only in the Father, but also in His Son now revealed; for He it is who leads man into fellowship and unity with God. In the next place, [we must] not only say, but we must do; for they said, but did not. And [we must] not only abstain from evil deeds, but even from the desires after them. Now He did not teach us these things as being opposed to the law, but as fulfilling the law, and implanting in us the varied righteousness of the law. That would have been contrary to the law, if He had commanded His disciples to do anything which the law had prohibited. But this which He did command — namely, not only to abstain from things forbidden by the law, but even from longing after them — is not contrary to [the law], as I have remarked, neither is it the utterance of one destroying the law, but of one fulfilling, extending, and affording greater scope to it.

The law, because it was designed for those in slavery, used to train the soul through physical objects that were external to it, pulling it along as if by a chain to obey its commands, so that humanity might learn to serve God. But the Word freed the soul and taught that through the soul the body should be willingly purified. Once this was accomplished, it naturally followed that the bonds of slavery—to which humanity had grown accustomed—should be removed, and that people should follow God without chains. Furthermore, the laws of freedom should be expanded and submission to the king increased, so that no one who has been converted would appear unworthy to the one who freed them. Instead, the devotion and obedience owed to the Master of the household should be given equally by both servants and children, though the children have greater confidence because the exercise of freedom is greater and more glorious than the obedience given in a state of slavery.

2. For the law, since it was laid down for those in bondage, used to instruct the soul by means of those corporeal objects which were of an external nature, drawing it, as by a bond, to obey its commandments, that man might learn to serve God. But the Word set free the soul, and taught that through it the body should be willingly purified. Which having been accomplished, it followed as of course, that the bonds of slavery should be removed, to which man had now become accustomed, and that he should follow God without fetters: moreover, that the laws of liberty should be extended, and subjection to the king increased, so that no one who is converted should appear unworthy to Him who set him free, but that the piety and obedience due to the Master of the household should be equally rendered both by servants and children; while the children possess greater confidence [than the servants], inasmuch as the working of liberty is greater and more glorious than that obedience which is rendered in [a state of] slavery.

This is why the Lord, instead of the command "You shall not commit adultery," forbade even lustful desire; instead of "You shall not kill," He prohibited anger; and instead of the law requiring tithes, He told us to share all our possessions with the poor. He taught us not only to love our neighbors but even our enemies, and not merely to be generous givers but even to give freely to those who take our goods. For He says, "To him that takes away your coat, give to him your cloak also; and from him that takes away your goods, ask them not again; and as you would that men should do unto you, do unto them"—so that we should not grieve like those unwilling to be wronged, but rejoice like those who have given willingly, and like people conferring a favor on our neighbors rather than submitting to compulsion. And if anyone compels you to go a mile, He says, go with him two, so that you may not follow him like a slave, but may go before him as a free person, showing yourself in all things kind and helpful to your neighbor, not focusing on their evil intentions but performing your kind acts, becoming like the Father who makes His sun rise on the evil and the good and sends rain on the just and unjust. Now all these teachings, as I have already said, were not the commands of someone abolishing the law, but of someone fulfilling, extending, and broadening it among us—just as one might say that the more extensive operation of liberty shows that a more complete devotion and love toward our Liberator has been planted within us. For He did not set us free so that we should depart from Him (indeed, no one who is cut off from the Lord's benefits has the power to obtain salvation for himself), but so that the more we receive His grace, the more we should love Him. And the more we have loved Him, the more glory we will receive from Him when we are continually in the Father's presence.

3. And for this reason did the Lord, instead of that [commandment], You shall not commit adultery, forbid even concupiscence; and instead of that which runs thus, You shall not kill, He prohibited anger; and instead of the law enjoining the giving of tithes, [He told us] to share Matthew 19:21 all our possessions with the poor; and not to love our neighbours only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods. For to him that takes away your coat, He says, give to him your cloak also; and from him that takes away your goods, ask them not again; and as you would that men should do unto you, do unto them: Luke 6:29-31 so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. And if any one, He says, shall compel you [to go] a mile, go with him two; Matthew 5:41 so that you may not follow him as a slave, but may as a free man go before him, showing yourself in all things kindly disposed and useful to your neighbour, not regarding their evil intentions, but performing your kind offices, assimilating yourself to the Father, who makes His sun to rise upon the evil and the good, and sends rain upon the just and unjust. Matthew 5:45 Now all these [precepts], as I have already observed, were not [the injunctions] of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us. For He did not set us free for this purpose, that we should depart from Him (no one, indeed, while placed out of reach of the Lord's benefits, has power to procure for himself the means of salvation), but that the more we receive His grace, the more we should love Him. Now the more we have loved Him, the more glory shall we receive from Him, when we are continually in the presence of the Father.

Since all natural precepts are common to both us and the Jews, these precepts had their beginning and origin among them, but in us they have received growth and completion. For to give assent to God and follow His Word, to love Him above all and one's neighbor as oneself (now man is neighbor to man), to abstain from every evil deed, and all other things of this kind that are common to both covenants—these reveal one and the same God. But this is our Lord, the Word of God, who first drew slaves to God, but afterwards set free those who were subject to Him, as He Himself says to His disciples: "I will not now call you servants, for the servant does not know what his lord does; but I have called you friends, for all things which I have heard from My Father I have made known to you." For in saying "I will not now call you servants," He clearly indicates that it was He Himself who originally appointed for men that bondage with respect to God through the law, and then afterwards granted them freedom. And in saying "For the servant does not know what his lord does," He points out, through His own coming, the ignorance of a people in a servile condition. But when He calls His disciples the friends of God, He plainly declares Himself to be the Word of God, whom Abraham also followed voluntarily and without compulsion because of the noble nature of his faith, and so became the friend of God. But the Word of God did not accept Abraham's friendship as though He needed it, for He was perfect from the beginning ("Before Abraham was," He says, "I am"), but rather that He in His goodness might grant eternal life to Abraham himself, since the friendship of God imparts immortality to those who embrace it.

4. Inasmuch, then, as all natural precepts are common to us and to them (the Jews), they had in them indeed the beginning and origin; but in us they have received growth and completion. For to yield assent to God, and to follow His Word, and to love Him above all, and one's neighbour as one's self (now man is neighbour to man), and to abstain from every evil deed, and all other things of a like nature which are common to both [covenants], do reveal one and the same God. But this is our Lord, the Word of God, who in the first instance certainly drew slaves to God, but afterwards He set those free who were subject to Him, as He does Himself declare to His disciples: I will not now call you servants, for the servant knows not what his lord does; but I have called you friends, for all things which I have heard from My Father I have made known. John 15:15 For in that which He says, I will not now call you servants, He indicates in the most marked manner that it was Himself who did originally appoint for men that bondage with respect to God through the law, and then afterwards conferred upon them freedom. And in that He says, For the servant knows not what his lord does, He points out, by means of His own advent, the ignorance of a people in a servile condition. But when He terms His disciples the friends of God, He plainly declares Himself to be the Word of God, whom Abraham also followed voluntarily and under no compulsion ( sine vinculis), because of the noble nature of his faith, and so became the friend of God. James 2:23 But the Word of God did not accept of the friendship of Abraham, as though He stood in need of it, for He was perfect from the beginning ( Before Abraham was, He says, I am John 8:58), but that He in His goodness might bestow eternal life upon Abraham himself, inasmuch as the friendship of God imparts immortality to those who embrace it.

In the beginning, therefore, God formed Adam, not because He needed man, but so that He would have someone on whom to bestow His benefits. For not only before Adam, but even before all creation, the Word glorified His Father, remaining in Him, and was Himself glorified by the Father, as He said, "Father, glorify Me with the glory which I had with You before the world was." He did not need our service when He commanded us to follow Him; rather, He gave salvation to us. For to follow the Savior is to share in salvation, and to follow light is to receive light. But those who are in light do not themselves illuminate the light; instead, they are illuminated and revealed by it. They contribute nothing to it, but by receiving the benefit, they are illuminated by the light. In the same way, service given to God brings God no profit, nor does God need human obedience. But He grants to those who follow and serve Him life and incorruption and eternal glory, giving benefit to those who serve Him because they serve Him, and to His followers because they follow Him. Yet He receives no benefit from them, for He is rich, perfect, and in need of nothing. But God demands service from men for this reason: so that, since He is good and merciful, He may benefit those who continue in His service. For as much as God needs nothing, man needs fellowship with God that much more. For this is the glory of man, to continue and remain permanently in God's service. This is why the Lord said to His disciples, "You have not chosen Me, but I have chosen you," showing that they did not glorify Him when they followed Him, but that in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory," not boasting emptily because of this, but desiring that His disciples should share in His glory. Of whom Isaiah also says, "I will bring your seed from the east, and will gather you from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him." Therefore, since wherever the carcass is, there the eagles will also be gathered together, we participate in the glory of the Lord, who has both formed us and prepared us for this: that when we are with Him, we may partake of His glory.

1. In the beginning, therefore, did God form Adam, not as if He stood in need of man, but that He might have [some one] upon whom to confer His benefits. For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, Father, glorify Me with the glory which I had with You before the world was. John 17:5 Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves. For to follow the Saviour is to be a partaker of salvation, and to follow light is to receive light. But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light. Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and incorruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but does not receive any benefit from them: for He is rich, perfect, and in need of nothing. But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service. For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God's service. Wherefore also did the Lord say to His disciples, You have not chosen Me, but I have chosen you; John 15:16 indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, I will, that where I am, there they also may be, that they may behold My glory; John 17:24 not vainly boasting because of this, but desiring that His disciples should share in His glory: of whom Esaias also says, I will bring your seed from the east, and will gather you from the west; and I will say to the north, Give up; and to the south, Keep not back: bring My sons from far, and My daughters from the ends of the earth; all, as many as have been called in My name: for in My glory I have prepared, and formed, and made him. Isaiah 43:5 Inasmuch as then, wheresoever the carcass is, there shall also the eagles be gathered together, Matthew 24:28 we do participate in the glory of the Lord, who has both formed us, and prepared us for this, that, when we are with Him, we may partake of His glory.

God formed humanity at the beginning because of His generosity. He chose the patriarchs for their salvation and prepared a people in advance, teaching the stubborn to follow God. He raised up prophets on earth, training humanity to bear His Spirit within them and to have communion with God. He Himself needed nothing, but granted communion with Himself to those who needed it, and like an architect, He sketched out the plan of salvation for those who pleased Him. He provided guidance to those in Egypt who could not see Him, and to those who became rebellious in the desert He gave a law well-suited to their condition. To the people who entered the good land He gave a noble inheritance, and He killed the fatted calf for those who turned back to the Father and gave them the finest robe. In this variety of ways, He brought the human race into harmony with salvation. This is why John declares in the Apocalypse, "And His voice as the sound of many waters." For the Spirit of God is truly like many waters, since the Father is both rich and great. And the Word, passing through all these people, freely gave benefits to His subjects by writing a law adapted and applicable to every group among them.

2. Thus it was, too, that God formed man at the first, because of His munificence; but chose the patriarchs for the sake of their salvation; and prepared a people beforehand, teaching the headstrong to follow God; and raised up prophets upon earth, accustoming man to bear His Spirit [within him], and to hold communion with God: He Himself, indeed, having need of nothing, but granting communion with Himself to those who stood in need of it, and sketching out, like an architect, the plan of salvation to those that pleased Him. And He did Himself furnish guidance to those who beheld Him not in Egypt, while to those who became unruly in the desert He promulgated a law very suitable [to their condition]. Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. Luke 15:22-23 Thus, in a variety of ways, He adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse, And His voice as the sound of many waters. Revelation 1:15 For the Spirit [of God] is truly [like] many waters, since the Father is both rich and great. And the Word, passing through all those [men], did liberally confer benefits upon His subjects, by drawing up in writing a law adapted and applicable to every class [among them].

In the same way, God imposed on the Jewish people the construction of the tabernacle, the building of the temple, the selection of the Levites, as well as sacrifices, offerings, legal instructions, and all the other requirements of the law. He does not actually need any of these things, for He is always full of all good and possessed within Himself all the fragrance of kindness and every perfume of sweet-smelling scents even before Moses existed. Furthermore, He instructed the people, who were inclined to turn to idols, training them through repeated calls to persevere and to serve God, leading them to the things of primary importance by means of those which were secondary—that is, to things that are real by means of those that are symbolic, by things temporal to eternal, by the carnal to the spiritual, and by the earthly to the heavenly. As was also said to Moses: "You shall make all things after the pattern of those things which you saw in the mount." For during forty days he was learning to retain in his memory the words of God, the heavenly patterns, the spiritual images, and the types of things to come. As Paul also says: "For they drank of the rock which followed them, and the rock was Christ." And again, having first mentioned what is contained in the law, he goes on to say: "Now all these things happened to them as a type, but they were written for our instruction, upon whom the end of the ages has come." For by means of types they learned to fear God and to remain devoted to His service.

3. Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet-smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, You shall make all things after the pattern of those things which you saw in the mount. Exodus 25:40 For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: For they drank of the rock which followed them: and the rock was Christ. 1 Corinthians 10:11 And again, having first mentioned what are contained in the law, he goes on to say: Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages has come. For by means of types they learned to fear God, and to continue devoted to His service.

The Jews therefore had a law, a system of discipline, and prophecy about future things. At first, God warned them through natural precepts that He had implanted in humanity from the beginning—that is, through the Decalogue (the Ten Commandments). If anyone does not observe these, he has no salvation. At that time, God demanded nothing more from them. As Moses says in Deuteronomy: "These are all the words which the Lord spoke to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me." He did this so that those willing to follow Him might keep these commandments. But when they turned to make a calf and went back in their minds to Egypt, desiring to be slaves instead of free people, they were placed from that point forward in a state of servitude suited to their desire—a slavery that did not cut them off from God, but subjected them to the yoke of bondage. The prophet Ezekiel, explaining the reasons for giving such a law, declares: "And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live." Luke also records that Stephen, who was the first chosen for the diaconate by the apostles and the first killed for his testimony of Christ, spoke about Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust from them, and in their hearts turned back again into Egypt, saying to Aaron, 'Make us gods to go before us; for we do not know what has happened to this Moses, who led us from the land of Egypt.' And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: 'O house of Israel, have you offered to Me sacrifices and oblations for forty years in the wilderness? And you took up the tabernacle of Moloch, and the star of the god Remphan, figures which you made to worship them.'" This plainly shows that the law, being such as it was, was not given to them by another God, but rather, adapted to their condition of servitude, it came from the very same God we worship. Therefore He also says to Moses in Exodus: "I will send forth My angel before you; for I will not go up with you, because you are a stiff-necked people."

1. They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, These are all the words which the Lord spoke to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me. Deuteronomy 5:22 For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish — [a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live. Ezekiel 20:24 Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to [this] Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: Amos 5:25-26 O you house of Israel, have you offered to Me sacrifices and oblations for forty years in the wilderness? And you took up the tabernacle of Moloch, and the star of the god Remphan, figures which you made to worship them; Acts 7:38, etc. pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, [it originated] from the very same [God as we worship]. Wherefore also He says to Moses in Exodus: I will send forth My angel before you; for I will not go up with you, because you are a stiff-necked people. Exodus 33:2-3

Moreover, the Lord also demonstrated that Moses enacted certain precepts for them because of their hardness of heart and their unwillingness to be obedient. When they said to Him, "Why then did Moses command to give a writing of divorcement and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so," thus defending Moses as a faithful servant while acknowledging one God who from the beginning made male and female, and rebuking them as hard-hearted and disobedient. Therefore they received from Moses this law of divorcement, which was adapted to their hard nature. But why do I speak only about the Old Testament? For in the New Testament also the apostles are found doing this very thing for the same reason. Paul clearly declares, "But these things I say, not the Lord." And again, "But this I speak by permission, not by commandment." And again, "Now, concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one who has obtained mercy of the Lord to be faithful." But further, in another place he says, "That Satan tempt you not for your incontinence." Therefore, if even in the New Testament the apostles are found granting certain precepts in consideration of human weakness—because of the incontinence of some—lest such persons, having grown hardened and despairing altogether of their salvation, should become apostates from God, it should not be surprising if also in the Old Testament the same God permitted similar allowances for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry or apostatize from God, but learn to love Him with their whole heart. And if certain persons, because of the disobedient and ruined Israelites, claim that the giver of the law was limited in power, they will find in our dispensation that many are called but few chosen, and that there are those who inwardly are wolves yet wear sheep's clothing outwardly, and that God has always preserved freedom and the power of self-government in man, while at the same time He issued His own exhortations, so that those who do not obey Him should be righteously judged because they have not obeyed Him, and that those who have obeyed and believed in Him should be honored with immortality.

2. And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, Why then did Moses command to give a writing of divorcement, and to send away a wife? He said to them, Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so; Matthew 19:7-8 thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord. 1 Corinthians 7:12 And again: But this I speak by permission, not by commandment. 1 Corinthians 7:6 And again: Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that has obtained mercy of the Lord to be faithful. 1 Corinthians 7:25 But further, in another place he says: That Satan tempt you not for your incontinence. 1 Corinthians 7:5 If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God — it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart. And if certain persons, because of the disobedient and ruined Israelites, do assert that the giver ( doctor) of the law was limited in power, they will find in our dispensation, that many are called, but few chosen; Matthew 20:16 and that there are those who inwardly are wolves, yet wear sheep's clothing in the eyes of the world ( foris); and that God has always preserved freedom, and the power of self-government in man, while at the same time He issued His own exhortations, in order that those who do not obey Him should be righteously judged (condemned) because they have not obeyed Him; and that those who have obeyed and believed on Him should be honoured with immortality.

Moreover, we learn from Scripture itself that God gave circumcision not as the completion of righteousness, but as a sign, so that the race of Abraham might continue to be recognizable. For it declares: God said to Abraham, Every male among you shall be circumcised; and you shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you. Genesis 17:9-11 Ezekiel the prophet says the same thing about the Sabbaths: Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them. Ezekiel 20:12 And in Exodus, God says to Moses: And you shall observe My Sabbaths; for it shall be a sign between Me and you for your generations. Exodus 21:13 These things, then, were given as a sign; but the signs were not without symbolic meaning—that is, they were neither meaningless nor purposeless, since they were given by a wise Designer. The circumcision of the flesh prefigured the circumcision of the Spirit. For we, says the apostle, have been circumcised with the circumcision made without hands. Colossians 2:11 And the prophet declares, Circumcise the hardness of your heart. But the Sabbaths taught that we should continue day by day in God's service. For we have been counted, says the Apostle Paul, all the day long as sheep for the slaughter; Romans 8:36 that is, consecrated to God, and continually ministering to our faith, and persevering in it, and abstaining from all greed, and not acquiring or possessing treasures upon earth. Matthew 6:19 Moreover, the Sabbath of God—that is, the kingdom—was foreshadowed by created things; in which kingdom, the person who has persevered in serving God shall, in a state of rest, share in God's table.

1. Moreover, we learn from the Scripture itself, that God gave circumcision, not as the completer of righteousness, but as a sign, that the race of Abraham might continue recognisable. For it declares: God said to Abraham, Every male among you shall be circumcised; and you shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you. Genesis 17:9-11 This same does Ezekiel the prophet say with regard to the Sabbaths: Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them. Ezekiel 20:12 And in Exodus, God says to Moses: And you shall observe My Sabbaths; for it shall be a sign between Me and you for your generations. Exodus 21:13 These things, then, were given for a sign; but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For we, says the apostle, have been circumcised with the circumcision made without hands. Colossians 2:11 And the prophet declares, Circumcise the hardness of your heart. But the Sabbaths taught that we should continue day by day in God's service. For we have been counted, says the Apostle Paul, all the day long as sheep for the slaughter; Romans 8:36 that is, consecrated [to God], and ministering continually to our faith, and persevering in it, and abstaining from all avarice, and not acquiring or possessing treasures upon earth. Matthew 6:19 Moreover, the Sabbath of God ( requietio Dei), that is, the kingdom, was, as it were, indicated by created things; in which [kingdom], the man who shall have persevered in serving God ( Deo assistere) shall, in a state of rest, partake of God's table.

And the fact that man was not justified by these things, but that they were given as a sign to the people, is shown by this: Abraham himself, without circumcision and without observing Sabbaths, believed God, and it was counted to him as righteousness; and he was called the friend of God. Then again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. Likewise Noah, while pleasing God though uncircumcised, received the measurements [of the ark] for the world of the second race [of humanity]. Enoch too, pleasing God without circumcision, carried out God's mission to the angels even though he was a man, and was taken up and is preserved until now as a witness of God's just judgment, because the angels when they transgressed fell to the earth for judgment, but the man who pleased [God] was taken up for salvation. Furthermore, all the rest of the many righteous men who lived before Abraham, and those patriarchs who came before Moses, were justified apart from the things mentioned above, and without the law of Moses. As Moses himself says to the people in Deuteronomy: The Lord your God made a covenant at Horeb. The Lord made this covenant not with your fathers, but with you.

2. And that man was not justified by these things, but that they were given as a sign to the people, this fact shows — that Abraham himself, without circumcision and without observance of Sabbaths, believed God, and it was imputed unto him for righteousness; and he was called the friend of God. James 2:23 Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God's legate to the angels although he was a man, and was translated, and is preserved until now as a witness of the just judgment of God, because the angels when they had transgressed fell to the earth for judgment, but the man who pleased [God] was translated for salvation. Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: The Lord your God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you. Deuteronomy 5:2

Why, then, did the Lord not establish the covenant for the fathers? Because the law was not made for righteous people. The righteous fathers had the meaning of the Ten Commandments written in their hearts and souls—that is, they loved the God who made them and did no harm to their neighbor. Therefore there was no need for them to be warned by prohibitory commands, because they had the righteousness of the law within themselves. But when this righteousness and love for God had been forgotten and died out in Egypt, God, because of His great goodwill toward humanity, necessarily revealed Himself by a voice and led the people with power out of Egypt, so that humanity might once again become the disciple and follower of God. He afflicted those who were disobedient so they would not despise their Creator. He fed them with manna so they might receive food for their souls, as Moses also says in Deuteronomy: "And fed you with manna, which your fathers did not know, that you might know that man does not live by bread alone, but by every word of God proceeding out of His mouth does man live." And it commanded love for God and taught just dealing toward our neighbor, so that we would be neither unjust nor unworthy of God, who prepares humanity for His friendship through the medium of the Ten Commandments, and likewise for agreement with their neighbor—matters which certainly benefited humanity itself, though God stands in no need of anything from humanity.

3. Why, then, did the Lord not form the covenant for the fathers? Because the law was not established for righteous men. 1 Timothy 1:9 But the righteous fathers had the meaning of the Decalogue written in their hearts and souls, that is, they loved the God who made them, and did no injury to their neighbour. There was therefore no occasion that they should be cautioned by prohibitory mandates ( correptoriis literis), because they had the righteousness of the law in themselves. But when this righteousness and love to God had passed into oblivion, and became extinct in Egypt, God did necessarily, because of His great goodwill to men, reveal Himself by a voice, and led the people with power out of Egypt, in order that man might again become the disciple and follower of God; and He afflicted those who were disobedient, that they should not contemn their Creator; and He fed them with manna, that they might receive food for their souls ( uti rationalem acciperent escam); as also Moses says in Deuteronomy: And fed you with manna, which your fathers did not know, that you might know that man does not live by bread alone; but by every word of God proceeding out of His mouth does man live. Deuteronomy 8:3 And it enjoined love to God, and taught just dealing towards our neighbour, that we should neither be unjust nor unworthy of God, who prepares man for His friendship through the medium of the Decalogue, and likewise for agreement with his neighbour — matters which did certainly profit man himself; God, however, standing in no need of anything from man.

This is why Scripture says, "These words the Lord spoke to all the assembly of the children of Israel on the mount, and He added no more," because, as I have already pointed out, He needed nothing from them. And again Moses says, "And now Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul?" Now these things truly made man glorious by providing what he lacked, namely the friendship of God. But they brought God no benefit, for God did not need man's love at all. What man lacked was the glory of God, which he could obtain in no other way than by serving God. And so Moses says to them again, "Choose life, that you may live, you and your descendants, to love the Lord your God, to hear His voice, to cling to Him; for this is your life and the length of your days." To prepare man for this life, the Lord Himself spoke the words of the Ten Commandments in His own person to everyone alike. Therefore, in the same way, these words remain permanently with us, receiving through His coming in the flesh extension and increase, but not abolition.

4. And therefore does the Scripture say, These words the Lord spoke to all the assembly of the children of Israel in the mount, and He added no more; Deuteronomy 5:22 for, as I have already observed, He stood in need of nothing from them. And again Moses says: And now Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart, and with all your soul? Deuteronomy 10:12 Now these things did indeed make man glorious, by supplying what was wanting to him, namely, the friendship of God; but they profited God nothing, for God did not at all stand in need of man's love. For the glory of God was wanting to man, which he could obtain in no other way than by serving God. And therefore Moses says to them again: Choose life, that you may live, and your seed, to love the Lord your God, to hear His voice, to cleave unto Him; for this is your life, and the length of your days. Deuteronomy 30:19-20 Preparing man for this life, the Lord Himself did speak in His own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us, receiving by means of His advent in the flesh, extension and increase, but not abrogation.

The laws of bondage, however, were given one by one to the people through Moses, suited for their instruction or punishment, as Moses himself said: "And the Lord commanded me at that time to teach you statutes and judgments." These things, therefore, which were given for bondage and as a sign to them, He cancelled through the new covenant of liberty. But He has expanded and broadened those laws which are natural, noble, and common to all people, generously and freely granting them, through adoption, to know God the Father, to love Him with their whole heart, and to follow His word without wavering, while they abstain not only from evil actions but even from the desire for them. He has also deepened the sense of reverence, for children should have more respect than slaves and greater love for their father. That is why the Lord says, "As to every idle word that people have spoken, they will give an account for it on the day of judgment," and "Whoever looks at a woman to lust after her has already committed adultery with her in his heart," and "Whoever is angry with his brother without cause will be in danger of the judgment." All this is declared so that we may know we will give account to God not only for deeds, as slaves do, but even for words and thoughts, as those who have truly received the power of liberty—a condition in which a person is more rigorously tested in whether he will revere, fear, and love the Lord. For this reason Peter says that we do not have liberty as a cloak for maliciousness, but as a means of testing and demonstrating faith.

5. The laws of bondage, however, were one by one promulgated to the people by Moses, suited for their instruction or for their punishment, as Moses himself declared: And the Lord commanded me at that time to teach you statutes and judgments. Deuteronomy 4:14 These things, therefore, which were given for bondage, and for a sign to them, He cancelled by the new covenant of liberty. But He has increased and widened those laws which are natural, and noble, and common to all, granting to men largely and without grudging, by means of adoption, to know God the Father, and to love Him with the whole heart, and to follow His word unswervingly, while they abstain not only from evil deeds, but even from the desire after them. But He has also increased the feeling of reverence; for sons should have more veneration than slaves, and greater love for their father. And therefore the Lord says, As to every idle word that men have spoken, they shall render an account for it in the day of judgment. Matthew 12:36 And, he who has looked upon a woman to lust after her, has committed adultery with her already in his heart; Matthew 5:28 and, he that is angry with his brother without a cause, shall be in danger of the judgment. Matthew 5:22 [All this is declared,] that we may know that we shall give account to God not of deeds only, as slaves, but even of words and thoughts, as those who have truly received the power of liberty, in which [condition] a man is more severely tested, whether he will reverence, and fear, and love the Lord. And for this reason Peter says that we have not liberty as a cloak of maliciousness, 1 Peter 2:16 but as the means of testing and evidencing faith.

Moreover, the prophets show very clearly that God did not need their slavish obedience, but that He commanded certain observances in the law for their own benefit. And again, the Lord taught plainly, as I have pointed out, that God did not need their offerings, but demanded them only for the sake of the person who offers them. For when He saw them neglecting righteousness and failing to love God, and imagining that God could be appeased by sacrifices and other symbolic observances, Samuel spoke to them this way: God does not desire whole burnt-offerings and sacrifices, but He will have His voice obeyed. Behold, ready obedience is better than sacrifice, and to listen than the fat of rams. David also says: Sacrifice and oblation You did not desire, but my ears have You perfected; burnt-offerings also for sin You have not required. He thus teaches them that God desires obedience, which makes them secure, rather than sacrifices and holocausts, which do nothing for their righteousness; and by this statement he prophesies the new covenant at the same time. Even more clearly does he speak of these things in the fiftieth Psalm: For if You had desired sacrifice, then I would have given it: You will not delight in burnt-offerings. The sacrifice of God is a broken spirit; a broken and contrite heart the Lord will not despise. Because, therefore, God needs nothing, He declares in the preceding Psalm: I will take no calves out of your house, nor he-goats out of your fold. For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes of the field are Mine. If I were hungry, I would not tell you: for the world is Mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Then, so it would not be thought that He refused these things out of anger, He continues, giving counsel to man: Offer unto God the sacrifice of praise, and pay your vows to the Most High; and call upon Me in the day of your trouble, and I will deliver you, and you shall glorify Me; rejecting, indeed, those things by which sinners imagined they could appease God, and showing that He Himself needs nothing; but He urges and advises them to those things by which man is justified and draws near to God. Isaiah makes this same declaration: To what purpose is the multitude of your sacrifices unto Me? says the Lord. I am full. And when He had rejected holocausts, and sacrifices, and oblations, as well as the new moons, and the sabbaths, and the festivals, and all the rest of the services that go with these, He continues, urging them to what relates to salvation: Wash yourselves, make yourselves clean, take away wickedness from your hearts from before my eyes: cease from your evil ways, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, says the Lord.

1. Moreover, the prophets indicate in the fullest manner that God stood in no need of their slavish obedience, but that it was upon their own account that He enjoined certain observances in the law. And again, that God needed not their oblation, but [merely demanded it], on account of man himself who offers it, the Lord taught distinctly, as I have pointed out. For when He perceived them neglecting righteousness, and abstaining from the love of God, and imagining that God was to be propitiated by sacrifices and the other typical observances, Samuel did even thus speak to them: God does not desire whole burnt-offerings and sacrifices, but He will have His voice to be hearkened to. Behold, a ready obedience is better than sacrifice, and to hearken than the fat of rams. 1 Samuel 15:22 David also says: Sacrifice and oblation You did not desire, but my ears have You perfected; burnt-offerings also for sin You have not required. He thus teaches them that God desires obedience, which renders them secure, rather than sacrifices and holocausts, which avail them nothing towards righteousness; and [by this declaration] he prophesies the new covenant at the same time. Still clearer, too, does he speak of these things in the fiftieth Psalm: For if You had desired sacrifice, then would I have given it: You will not delight in burnt-offerings. The sacrifice of God is a broken spirit; a broken and contrite heart the Lord will not despise. Because, therefore, God stands in need of nothing, He declares in the preceding Psalm: I will take no calves out of your house, nor he-goats out of your fold. For Mine are all the beasts of the earth, the herds and the oxen on the mountains: I know all the fowls of heaven, and the various tribes of the field are Mine. If I were hungry, I would not tell you: for the world is Mine, and the fullness thereof. Shall I eat the flesh of bulls, or drink the blood of goats? Then, lest it might be supposed that He refused these things in His anger, He continues, giving him (man) counsel: Offer unto God the sacrifice of praise, and pay your vows to the Most High; and call upon Me in the day of your trouble, and I will deliver you, and you shall glorify Me; rejecting, indeed, those things by which sinners imagined they could propitiate God, and showing that He does Himself stand in need of nothing; but He exhorts and advises them to those things by which man is justified and draws near to God. This same declaration does Esaias make: To what purpose is the multitude of your sacrifices unto Me? Says the Lord. I am full. Isaiah 1:11 And when He had repudiated holocausts, and sacrifices, and oblations, as likewise the new moons, and the sabbaths, and the festivals, and all the rest of the services accompanying these, He continues, exhorting them to what pertained to salvation: Wash you, make you clean, take away wickedness from your hearts from before my eyes: cease from your evil ways, learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, says the Lord.

God did not reject their sacrifices because He was angry like a human being, as many people dare to claim. Rather, He rejected them out of compassion for their spiritual blindness and to point them toward the true sacrifice by which they could appease God and receive life from Him. As He says elsewhere: The sacrifice to God is an afflicted heart, and a sweet savor to God is a heart glorifying Him who formed it. If He had rejected their sacrifices in anger, treating them as unworthy of His compassion, He certainly would not have urged upon them these same things as the means of their salvation. But because God is merciful, He did not cut them off from good counsel. For after He said through Jeremiah, "To what purpose did you bring Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me," He continues: "Hear the word of the Lord, all Judah. These things says the Lord, the God of Israel: Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord, The temple of the Lord, it is here."

2. For it was not because He was angry, like a man, as many venture to say, that He rejected their sacrifices; but out of compassion to their blindness, and with the view of suggesting to them the true sacrifice, by offering which they shall appease God, that they may receive life from Him. As He elsewhere declares: The sacrifice to God is an afflicted heart: a sweet savour to God is a heart glorifying Him who formed it. For if, when angry, He had repudiated these sacrifices of theirs, as if they were persons unworthy to obtain His compassion, He would not certainly have urged these same things upon them as those by which they might be saved. But inasmuch as God is merciful, He did not cut them off from good counsel. For after He had said by Jeremiah, To what purpose did you bring Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me; Jeremiah 6:20 He proceeds: Hear the word of the Lord, all Judah. These things says the Lord, the God of Israel, Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord, The temple of the Lord, it is [here]. Jeremiah 7:2-3

And again, when He points out that it was not for this reason that He led them out of Egypt—so they might offer sacrifice to Him—but rather that, leaving behind the idolatry of the Egyptians, they should be able to hear the voice of the Lord, which was to them salvation and glory, He declares through this same Jeremiah: "Thus says the Lord: Gather together your burnt-offerings with your sacrifices and eat flesh. For I spoke not to your fathers nor commanded them in the day that I brought them out of Egypt, concerning burnt-offerings or sacrifices: but this word I commanded them, saying, Hear My voice, and I will be your God, and you shall be My people; and walk in all My ways whatever I have commanded you, that it may be well with you. But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards." And again, when He declares through the same man, "But let him that glories, glory in this, to understand and know that I am the Lord, who exercises loving-kindness, and righteousness, and judgment in the earth," He adds, "For in these things I delight, says the Lord, but not in sacrifices, nor in holocausts, nor in oblations." For the people did not receive these precepts as of first importance (principaliter), but as secondary, and for the reason already stated, as Isaiah again says: "You have not brought to Me the sheep of your holocaust, nor in your sacrifices have you glorified Me: you have not served Me in sacrifices, nor in the matter of frankincense have you done anything laboriously; neither have you bought for Me incense with money, nor have I desired the fat of your sacrifices; but you have stood before Me in your sins and in your iniquities." He says, therefore, "Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words." For the fat and the fat flesh shall not take away from you your unrighteousness. "This is the fast which I have chosen, says the Lord. Loose every band of wickedness, dissolve the connections of violent agreements, give rest to those that are shaken, and cancel every unjust document. Deal your bread to the hungry willingly, and lead into your house the roofless stranger. If you have seen the naked, cover him, and you shall not despise those of your own flesh and blood (domesticos seminis tui). Then shall your morning light break forth, and your health shall spring forth more speedily; and righteousness shall go before you, and the glory of the Lord shall surround you: and while you are yet speaking, I will say, Behold, here I am." And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: "These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart." And again, he says: "These are the words which you shall utter. Speak the truth every man to his neighbor, and execute peaceful judgment in your gates, and let none of you imagine evil in his heart against his brother, and you shall not love false swearing: for all these things I hate, says the Lord Almighty." Moreover, David also says in like manner: "What man is there who desires life, and would gladly see good days? Keep your tongue from evil, and your lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it."

3. And again, when He points out that it was not for this that He led them out of Egypt, that they might offer sacrifice to Him, but that, forgetting the idolatry of the Egyptians, they should be able to hear the voice of the Lord, which was to them salvation and glory, He declares by this same Jeremiah: Thus says the Lord; Collect together your burnt-offerings with your sacrifices and eat flesh. For I spoke not unto your fathers nor commanded them in the day that I brought them out of Egypt, concerning burnt-offerings or sacrifices: but this word I commanded them, saying, Hear My voice, and I will be your God, and you shall be My people; and walk in all My ways whatsoever I have commanded you, that it may be well with you. But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards. Jeremiah 7:21 And again, when He declares by the same man, But let him that glories, glory in this, to understand and know that I am the Lord, who does exercise loving-kindness, and righteousness, and judgment in the earth; Jeremiah 9:24 He adds, For in these things I delight, says the Lord, but not in sacrifices, nor in holocausts, nor in oblations. For the people did not receive these precepts as of primary importance ( principaliter), but as secondary, and for the reason already alleged, as Isaiah again says: You have not [brought to] Me the sheep of your holocaust, nor in your sacrifices have you glorified Me: you have not served Me in sacrifices, nor in [the matter of] frankincense have you done anything laboriously; neither have you bought for Me incense with money, nor have I desired the fat of your sacrifices; but you have stood before Me in your sins and in your iniquities. Isaiah 43:23-24 He says, therefore, Upon this man will I look, even upon him that is humble, and meek, and who trembles at My words. Isaiah 46:2 For the fat and the fat flesh shall not take away from you your unrighteousness. Jeremiah 11:15 This is the fast which I have chosen, says the Lord. Loose every band of wickedness, dissolve the connections of violent agreements, give rest to those that are shaken, and cancel every unjust document. Deal your bread to the hungry willingly, and lead into your house the roofless stranger. If you have seen the naked, cover him, and you shall not despise those of your own flesh and blood ( domesticos seminis tui). Then shall your morning light break forth, and your health shall spring forth more speedily; and righteousness shall go before you, and the glory of the Lord shall surround you: and while you are yet speaking, I will say, Behold, here I am. Isaiah 58:6, etc. And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart. Zechariah 7:9-10 And again, he says: These are the words which you shall utter. Speak the truth every man to his neighbour, and execute peaceful judgment in your gates, and let none of you imagine evil in his heart against his brother, and you shall not love false swearing: for all these things I hate, says the Lord Almighty. Zechariah 8:16-17 Moreover, David also says in like manner: What man is there who desires life, and would fain see good days? Keep your tongue from evil, and your lips that they speak no guile. Shun evil, and do good: seek peace, and pursue it.

From all these passages it is clear that God did not require sacrifices and burnt offerings from them, but rather faith, obedience, and righteousness for their salvation. God taught them His will through the prophet Hosea, saying, I desire mercy rather than sacrifice, and the knowledge of God more than burnt offerings. Furthermore, our Lord urged them toward the same understanding when He said, But if you had known what this means, I will have mercy, and not sacrifice, you would not have condemned the guiltless. In this way He confirms that the prophets proclaimed the truth, but He accuses His hearers of being foolish through their own fault.

4. From all these it is evident that God did not seek sacrifices and holocausts from them, but faith, and obedience, and righteousness, because of their salvation. As God, when teaching them His will in Hosea the prophet, said, I desire mercy rather than sacrifice, and the knowledge of God more than burnt-offerings. Hosea 6:6 Besides, our Lord also exhorted them to the same effect, when He said, But if you had known what [this] means, I will have mercy, and not sacrifice, you would not have condemned the guiltless. Matthew 12:7 Thus does He bear witness to the prophets, that they preached the truth; but accuses these men (His hearers) of being foolish through their own fault.

Again, when giving instructions to His disciples to offer to God the first-fruits of His own created things—not because He needs them, but so that they themselves might be neither unfruitful nor ungrateful—He took that created thing, bread, gave thanks, and said, "This is My body." Likewise with the cup, which is part of that creation to which we belong, He declared to be His blood, and taught the new offering of the new covenant. The Church, receiving this from the apostles, offers it to God throughout the entire world—to Him who provides us as our means of sustenance the first-fruits of His own gifts in the New Testament. Concerning this, Malachi, one of the twelve prophets, spoke beforehand: "I have no pleasure in you, says the Lord Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun to its setting, My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, says the Lord Omnipotent." By these words he indicates in the clearest way that the former people, the Jews, will indeed cease to make offerings to God, but that in every place sacrifice will be offered to Him, and that a pure one, and His name is glorified among the Gentiles.

5. Again, giving directions to His disciples to offer to God the first-fruits of His own, created things — not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful — He took that created thing, bread, and gave thanks, and said, This is My body. Matthew 26:26, etc. And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covenant; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning which Malachi, among the twelve prophets, thus spoke beforehand: I have no pleasure in you, says the Lord Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun, unto the going down [of the same], My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, says the Lord Omnipotent; Malachi 1:10-11 — indicating in the plainest manner, by these words, that the former people [the Jews] shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles.

But what other name is there that is glorified among the Gentiles except that of our Lord, by whom the Father is glorified, and man also? And because it is the name of His own Son, who was made man by Him, He calls it His own. Just as a king, if he himself paints a likeness of his son, is right in calling this likeness his own for both these reasons—because it is the likeness of his son, and because it is his own work—so also does the Father confess the name of Jesus Christ, which is glorified throughout all the world in the Church, to be His own, both because it is that of His Son, and because He who gave it also gave Him for the salvation of men. Since, therefore, the name of the Son belongs to the Father, and since in the omnipotent God the Church makes offerings through Jesus Christ, He rightly says on both these grounds, "And in every place incense is offered to My name, and a pure sacrifice." Now John, in the Apocalypse, declares that the incense is the prayers of the saints.

6. But what other name is there which is glorified among the Gentiles than that of our Lord, by whom the Father is glorified, and man also? And because it is [the name] of His own Son, who was made man by Him, He calls it His own. Just as a king, if he himself paints a likeness of his son, is right in calling this likeness his own, for both these reasons, because it is [the likeness] of his son, and because it is his own production; so also does the Father confess the name of Jesus Christ, which is throughout all the world glorified in the Church, to be His own, both because it is that of His Son, and because He who thus describes it gave Him for the salvation of men. Since, therefore, the name of the Son belongs to the Father, and since in the omnipotent God the Church makes offerings through Jesus Christ, He says well on both these grounds, And in every place incense is offered to My name, and a pure sacrifice. Now John, in the Apocalypse, declares that the incense is the prayers of the saints.

The oblation of the Church, therefore, which the Lord commanded to be offered throughout the entire world, is considered by God a pure sacrifice and is acceptable to Him. This is not because He needs a sacrifice from us, but because the one who offers it is himself honored by what he offers, if his gift is accepted. For through the gift, both honor and love are shown toward the King. And the Lord, wanting us to offer it in complete simplicity and innocence, expressed Himself in this way: Therefore, when you offer your gift upon the altar and remember that your brother has anything against you, leave your gift before the altar and go your way; first be reconciled to your brother, and then return and offer your gift. We are obligated, therefore, to offer to God the first-fruits of His creation, as Moses also says, You shall not appear in the presence of the Lord your God empty, so that man, being recognized as grateful through those things by which he has shown his gratitude, may receive that honor which comes from Him.

1. The oblation of the Church, therefore, which the Lord gave instructions to be offered throughout all the world, is accounted with God a pure sacrifice, and is acceptable to Him; not that He stands in need of a sacrifice from us, but that he who offers is himself glorified in what he does offer, if his gift be accepted. For by the gift both honour and affection are shown forth towards the King; and the Lord, wishing us to offer it in all simplicity and innocence, did express Himself thus: Therefore, when you offer your gift upon the altar, and shall remember that your brother has anything against you, leave your gift before the altar, and go your way; first be reconciled to your brother, and then return and offer your gift. Matthew 5:23-24 We are bound, therefore, to offer to God the first-fruits of His creation, as Moses also says, You shall not appear in the presence of the Lord your God empty; Deuteronomy 16:16 so that man, being accounted as grateful, by those things in which he has shown his gratitude, may receive that honour which flows from Him.

And the class of oblations in general has not been set aside, for there were oblations there among the Jews, and there are oblations here among the Christians. There were sacrifices among the people, and there are sacrifices in the Church too, but only the species has been changed, since the offering is now made not by slaves but by freemen. For the Lord is ever one and the same, but the character of a servile oblation is peculiar to itself, as is also that of freemen, so that through the very oblations themselves the indication of liberty may be set forth. For with Him there is nothing purposeless, nor without signification, nor without design. And for this reason the Jews had the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, giving joyfully and freely not the less valuable portions of their property, since they have the hope of better things hereafter, as that poor widow did who cast all her living into the treasury of God.

2. And the class of oblations in general has not been set aside; for there were both oblations there [among the Jews], and there are oblations here [among the Christians]. Sacrifices there were among the people; sacrifices there are, too, in the Church: but the species alone has been changed, inasmuch as the offering is now made, not by slaves, but by freemen. For the Lord is [ever] one and the same; but the character of a servile oblation is peculiar [to itself], as is also that of freemen, in order that, by the very oblations, the indication of liberty may be set forth. For with Him there is nothing purposeless, nor without signification, nor without design. And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord's purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things [hereafter]; as that poor widow acted who cast all her living into the treasury of God.

From the beginning, God looked favorably on Abel's gifts because he offered them with sincerity and righteousness. But God did not look favorably on Cain's offering because his heart was divided by envy and malice toward his brother, as God indicated when He exposed Cain's hidden thoughts, saying: "Though you offer rightly, yet if you do not divide rightly, have you not sinned? Be at rest"—since sacrifice does not appease God. If someone tries to offer a sacrifice that appears outwardly perfect, properly ordered and according to requirements, while inwardly he does not give his neighbor the right and proper fellowship, nor fears God—such a person who harbors secret sin does not deceive God by making his sacrifice look correct on the outside. Such an offering will not benefit him at all. What will help him is giving up the evil he has conceived within himself, so that sin does not use his hypocritical action to make him destroy himself even more. This is why the Lord declared: "Woe to you, scribes and Pharisees, hypocrites, for you are like whitewashed tombs. The tomb appears beautiful on the outside, but inside it is full of dead men's bones and all uncleanness. In the same way, you also appear righteous to others outwardly, but inside you are full of wickedness and hypocrisy." Though they seemed to offer correctly in outward appearance, they harbored jealousy like Cain, and so they killed the Just One, rejecting the Word's counsel just as Cain did. For God said to him, "Be at rest," but he refused. Now what else does "be at rest" mean except to abandon planned violence? And speaking similar words to these men, He declares: "You blind Pharisee, cleanse what is inside the cup, so that the outside may be clean also." And they did not listen to Him. For Jeremiah says, "Behold, neither your eyes nor your heart are good, but they are turned to your greed, to shed innocent blood, to injustice, and to murder, so that you may do it." And again Isaiah says, "You have taken counsel, but not from Me; you have made covenants, but not by My Spirit." Therefore, so that their inner desire and thought might be brought to light and show that God is blameless and does no evil—God who reveals what is hidden in the heart but does not work evil—when Cain was far from being at rest, He said to him: "His desire shall be for you, and you shall rule over him." In the same way He spoke to Pilate: "You would have no power at all against Me unless it were given to you from above"—for God always allows the righteous one in this life to suffer, so that through being tested by what he suffers and endures he may finally be accepted, while the evildoer is judged by the actions he has performed and rejected. Therefore, sacrifices do not sanctify a person, for God has no need of sacrifice. Rather, it is the offerer's conscience that sanctifies the sacrifice when it is pure, and this moves God to accept the offering as from a friend. But the sinner, He says, "who kills a calf in sacrifice to Me is as if he killed a dog."

3. For at the beginning God had respect to the gifts of Abel, because he offered with single-mindedness and righteousness; but He had no respect unto the offering of Cain, because his heart was divided with envy and malice, which he cherished against his brother, as God says when reproving his hidden [thoughts], Though you offer rightly, yet, if you do not divide rightly, have you not sinned? Be at rest; since God is not appeased by sacrifice. For if any one shall endeavour to offer a sacrifice merely to outward appearance, unexceptionably, in due order, and according to appointment, while in his soul he does not assign to his neighbour that fellowship with him which is right and proper, nor is under the fear of God — he who thus cherishes secret sin does not deceive God by that sacrifice which is offered correctly as to outward appearance; nor will such an oblation profit him anything, but [only] the giving up of that evil which has been conceived within him, so that sin may not the more, by means of the hypocritical action, render him the destroyer of himself. Wherefore did the Lord also declare: Woe unto you, scribes and Pharisees, hypocrites, for you are like whited sepulchres. For the sepulchre appears beautiful outside, but within it is full of dead men's bones, and all uncleanness; even so you also outwardly appear righteous unto men, but within you are full of wickedness and hypocrisy. Matthew 23:27-28 For while they were thought to offer correctly so far as outward appearance went, they had in themselves jealousy like to Cain; therefore they slew the Just One, slighting the counsel of the Word, as did also Cain. For [God] said to him, Be at rest; but he did not assent. Now what else is it to be at rest than to forego purposed violence? And saying similar things to these men, He declares: You blind Pharisee, cleanse that which is within the cup, that the outside may be clean also. Matthew 23:26 And they did not listen to Him. For Jeremiah says, Behold, neither your eyes nor your heart are good; but [they are turned] to your covetousness, and to shed innocent blood, and for injustice, and for man-slaying, that you may do it. Jeremiah 22:17 And again Isaiah says, You have taken counsel, but not of Me; and made covenants, [but] not by My Spirit. Isaiah 30:1 In order, therefore, that their inner wish and thought, being brought to light, may show that God is without blame, and works no evil — that God who reveals what is hidden [in the heart], but who works not evil — when Cain was by no means at rest, He says to him: To you shall be his desire, and you shall rule over him. Genesis 4:7 Thus did He in like manner speak to Pilate: You should have no power at all against Me, unless it were given you from above; John 19:11 God always giving up the righteous one [in this life to suffering], that he, having been tested by what he suffered and endured, may [at last] be accepted; but that the evildœr, being judged by the actions he has performed, may be rejected. Sacrifices, therefore, do not sanctify a man, for God stands in no need of sacrifice; but it is the conscience of the offerer that sanctifies the sacrifice when it is pure, and thus moves God to accept [the offering] as from a friend. But the sinner, says He, who kills a calf [in sacrifice] to Me, is as if he slew a dog. Isaiah 66:3

Since the Church offers with sincerity, her gift is rightly considered a pure sacrifice before God. As Paul says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odor of a sweet smell, a sacrifice acceptable, pleasing to God." For we ought to make an offering to God and in all things be found grateful to God our Maker—in a pure mind, in faith without hypocrisy, in well-grounded hope, in fervent love—offering the first-fruits of His own created things. And the Church alone offers this pure offering to the Creator, presenting to Him with thanksgiving things taken from His creation. But the Jews do not offer in this way, for their hands are full of blood; they have not received the Word, Who is offered to God. Nor do any of the assemblies of the heretics offer this. For some, by claiming that the Father is different from the Creator, when they offer to Him what belongs to this creation of ours, portray Him as coveting another's property and desiring what is not His own. Those who claim that the things around us originated from apostasy, ignorance, and passion, by offering to Him the fruits of ignorance, passion, and apostasy, sin against their Father, subjecting Him to insult rather than giving Him thanks. But how can they be consistent with themselves when they say that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not acknowledge Him as the Son of the Creator of the world—that is, His Word, through whom the wood bears fruit, the fountains gush forth, and the earth gives first the blade, then the ear, then the full grain in the ear?

4. Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God. Philippians 4:18 For it behooves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, [the things taken] from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, Who is offered to God. [The text here fluctuates between quod offertur Deo ("Who is offered to God") and per quod offertur Deo ("through Whom it is offered to God").] Nor, again, do any of the conventicles ( synagogæ) of the heretics [offer this]. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another's property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives first the blade, then the ear, then the full grain in the ear. Mark 4:28

How then can they say that the flesh, which is nourished by the body of the Lord and by his blood, goes to corruption and does not partake of life? Let them therefore either change their opinion or stop offering the things just mentioned. But our opinion is in harmony with the Eucharist, and the Eucharist in turn confirms our opinion. For we offer to him his own, proclaiming consistently the fellowship and union of the flesh and the Spirit. For just as the bread that is produced from the earth, when it receives the invocation of God, is no longer common bread but the Eucharist, consisting of two realities, earthly and heavenly, so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.

5. Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.

Now we make offering to Him, not because He needs it, but to give thanks for His gift and to sanctify what has been created. For just as God does not need our possessions, we still need to offer something to God. As Solomon says: "He that has pity upon the poor, lends unto the Lord" (Proverbs 19:17). For God, who needs nothing, accepts our good works for this purpose: that He may grant us a reward from His own good things, as our Lord says: "Come, you blessed of My Father, receive the kingdom prepared for you. For I was hungry, and you gave Me food: I was thirsty, and you gave Me drink: I was a stranger, and you took Me in: naked, and you clothed Me; sick, and you visited Me; in prison, and you came to Me" (Matthew 25:34, etc.). Therefore, just as He does not need these services, yet desires that we should perform them for our own benefit, so that we may not be unfruitful, so too the Word gave to the people that very command concerning the making of oblations, although He had no need of them, so that they might learn to serve God. Thus it is also His will that we, too, should offer a gift at the altar, frequently and without interruption. The altar, then, is in heaven (for our prayers and oblations are directed toward that place); the temple likewise is there, as John says in the Apocalypse, "And the temple of God was opened" (Revelation 11:19); the tabernacle also: "For, behold," He says, "the tabernacle of God, in which He will dwell with men."

6. Now we make offering to Him, not as though He stood in need of it, but rendering thanks for His gift, and thus sanctifying what has been created. For even as God does not need our possessions, so do we need to offer something to God; as Solomon says: He that has pity upon the poor, lends unto the Lord. Proverbs 19:17 For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: Come, you blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and you gave Me to eat: I was thirsty, and you gave Me drink: I was a stranger, and you took Me in: naked, and you clothed Me; sick, and you visited Me; in prison, and you came to Me. Matthew 25:34, etc. As, therefore, He does not stand in need of these [services], yet does desire that we should render them for our own benefit, lest we be unfruitful; so did the Word give to the people that very precept as to the making of oblations, although He stood in no need of them, that they might learn to serve God: thus is it, therefore, also His will that we, too, should offer a gift at the altar, frequently and without intermission. The altar, then, is in heaven (for towards that place are our prayers and oblations directed); the temple likewise [is there], as John says in the Apocalypse, And the temple of God was opened: Revelation 11:19 the tabernacle also: For, behold, He says, the tabernacle of God, in which He will dwell with men.

Now the gifts, offerings, and all the sacrifices were received by the people in a figurative way, just as was shown to Moses on the mountain, from one and the same God, whose name is now glorified in the Church among all nations. It makes sense that earthly things, which are spread all around us, should be types of heavenly things, since both are created by the same God. There is no other way He could create an image of spiritual things that we can comprehend. But to claim that things which are above the heavens and spiritual, and as far as we are concerned invisible and inexpressible, are in turn types of heavenly things and of another Pleroma, and to say that God is the image of another Father, is to act like people who have wandered from the truth and are completely foolish and stupid. For, as I have shown many times, such people will find it necessary to keep looking for types of types and images of images, and will never be able to fix their minds on the one true God. Their imaginations go beyond God, having in their hearts surpassed the Master Himself—indeed being lifted up and exalted above Him in their thinking, but in reality turning away from the true God.

1. Now the gifts, oblations, and all the sacrifices, did the people receive in a figure, as was shown to Moses in the mount, from one and the same God, whose name is now glorified in the Church among all nations. But it is congruous that those earthly things, indeed, which are spread all around us, should be types of the celestial, being [both], however, created by the same God. For in no other way could He assimilate an image of spiritual things [to suit our comprehension]. But to allege that those things which are super-celestial and spiritual, and, as far as we are concerned, invisible and ineffable, are in their turn the types of celestial things and of another Pleroma, and [to say] that God is the image of another Father, is to play the part both of wanderers from the truth, and of absolutely foolish and stupid persons. For, as I have repeatedly shown, such persons will find it necessary to be continually finding out types of types, and images of images, and will never [be able to] fix their minds on one and the true God. For their imaginations range beyond God, they having in their hearts surpassed the Master Himself, being indeed in idea elated and exalted above [Him], but in reality turning away from the true God.

To these people one may justly say (as Scripture itself suggests): How far above God do you lift up your thoughts, you rashly arrogant people? You have heard that the heavens are measured out in the palm of His hand. Tell me the measurement, and count out the endless number of cubits. Explain to me the fullness, the breadth, the length, the height, the beginning and end of the measurement—things which the human heart does not understand, nor does it comprehend them. For the heavenly treasuries are indeed great. God cannot be measured in the heart, and He is incomprehensible in the mind—He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knows His finger? Or who understands His hand—that hand which measures immensity, that hand which by its own measure spreads out the measure of the heavens and which contains in its hollow the earth with the abysses, which holds in itself the breadth and length and the deep below and the height above of the whole creation, which is seen, which is heard and understood, and which is invisible? And for this reason God is above all principality and power and dominion and every name that is named, of all things which have been created and established. He is the one who fills the heavens and views the abysses, who is also present with every one of us. For he says, "Am I a God at hand, and not a God afar off? If any man is hidden in secret places, shall I not see him?" For His hand lays hold of all things, and it is this hand which illumines the heavens and also lightens the things which are under the heavens, and tries the reins and the hearts, is also present in hidden things and in our secret thoughts, and does openly nourish and preserve us.

2. To these persons one may with justice say (as Scripture itself suggests), To what distance above God do you lift up your imaginations, O you rashly elated men? You have heard that the heavens are meted out in the palm of [His] hand: Isaiah 40:12 tell me the measure, and recount the endless multitude of cubits, explain to me the fullness, the breadth, the length, the height, the beginning and end of the measurement — things which the heart of man understands not, neither does it comprehend them. For the heavenly treasuries are indeed great: God cannot be measured in the heart, and incomprehensible is He in the mind; He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knows His finger? Or who does understand His hand — that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is above all principality, and power, and dominion, and every name that is named, Ephesians 1:21 of all things which have been created and established. He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him? Jeremiah 23:23 For His hand lays hold of all things, and that it is which illumines the heavens, and lightens also the things which are under the heavens, and tries the reins and the hearts, is also present in hidden things, and in our secret [thoughts], and does openly nourish and preserve us.

But if a person cannot comprehend the fullness and greatness of His hand, how could anyone be able to understand or know in his heart so great a God? Yet these people act as if they have now measured and thoroughly investigated Him, and explored Him from every side, and they claim that beyond Him there exists another Pleroma of Aeons and another Father. They are certainly not looking up to heavenly things, but are truly descending into a profound abyss (Bythus) of madness. They maintain that their Father extends only to the border of those things that are beyond the Pleroma, but that the Demiurge does not reach as far as the Pleroma. In this way they represent neither of them as being perfect and comprehending all things. For the former will be deficient in regard to the entire world formed outside the Pleroma, and the latter in regard to that ideal world which was formed within the Pleroma. Therefore neither of these can be the God of all. But that no one can fully declare the goodness of God from the things made by Him is a point evident to everyone. And everyone who holds worthy ideas about God will confess that His greatness is not deficient, but contains all things, and extends even to us, and is with us.

3. But if man comprehends not the fullness and the greatness of His hand, how shall any one be able to understand or know in his heart so great a God? Yet, as if they had now measured and thoroughly investigated Him, and explored Him on every side, they feign that beyond Him there exists another Pleroma of Æons, and another Father; certainly not looking up to celestial things, but truly descending into a profound abyss (Bythus) of madness; maintaining that their Father extends only to the border of those things which are beyond the Pleroma, but that, on the other hand, the Demiurge does not reach so far as the Pleroma; and thus they represent neither of them as being perfect and comprehending all things. For the former will be defective in regard to the whole world formed outside of the Pleroma, and the latter in respect of that [ideal] world which was formed within the Pleroma; and [therefore] neither of these can be the God of all. But that no one can fully declare the goodness of God from the things made by Him, is a point evident to all. And that His greatness is not defective, but contains all things, and extends even to us, and is with us, every one will confess who entertains worthy conceptions of God.

As regards His greatness, therefore, it is not possible to know God, for the Father cannot be measured. But as regards His love—for this is what leads us to God through His Word—when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, selected, adorned, and contains all things, including both ourselves and this world of ours. We also were made, along with those things which are contained by Him. And this is He of whom the Scripture says, "And God formed man, taking clay of the earth, and breathed into his face the breath of life." It was not angels, therefore, who made us, nor who formed us, neither did angels have power to make an image of God, nor anyone else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not need these beings in order to accomplish what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, "Let Us make man after Our image and likeness," He taking from Himself the substance of the creatures formed, and the pattern of things made, and the type of all the adornments in the world.

1. As regards His greatness, therefore, it is not possible to know God, for it is impossible that the Father can be measured; but as regards His love (for this it is which leads us to God by His Word), when we obey Him, we do always learn that there is so great a God, and that it is He who by Himself has established, and selected, and adorned, and contains all things; and among the all things, both ourselves and this our world. We also then were made, along with those things which are contained by Him. And this is He of whom the Scripture says, And God formed man, taking clay of the earth, and breathed into his face the breath of life. Genesis 2:7 It was not angels, therefore, who made us, nor who formed us, neither had angels power to make an image of God, nor any one else, except the Word of the Lord, nor any Power remotely distant from the Father of all things. For God did not stand in need of these [beings], in order to the accomplishing of what He had Himself determined with Himself beforehand should be done, as if He did not possess His own hands. For with Him were always present the Word and Wisdom, the Son and the Spirit, by whom and in whom, freely and spontaneously, He made all things, to whom also He speaks, saying, Let Us make man after Our image and likeness; Genesis 1:26 He taking from Himself the substance of the creatures [formed], and the pattern of things made, and the type of all the adornments in the world.

So Scripture truly spoke when it says, "First of all believe that there is one God, who has established all things and completed them, and who caused all things to come into existence from what had no being"—the one who contains all things and is himself contained by no one. Malachi also rightly said among the prophets: "Is it not one God who has established us? Have we not all one Father?" In agreement with this, the apostle says, "There is one God, the Father, who is above all, and in us all." Likewise the Lord himself says: "All things are delivered to Me by My Father"—clearly by the one who made all things, for he did not deliver to him the things of another, but his own. Since nothing has been kept back from him in all things, this same person is the Judge of the living and the dead, having the key of David: "He shall open, and no man shall shut: He shall shut, and no man shall open." For no one was able, either in heaven or on earth or under the earth, to open the book of the Father or to behold him, except the Lamb who was slain and who redeemed us with his own blood, receiving power over all things from the same God who made all things by the Word and adorned them by his Wisdom, when the Word was made flesh. This happened so that just as the Word of God had sovereignty in the heavens, he might also have sovereignty on earth as a righteous man "who did no sin, neither was guile found in his mouth," and that he might have preeminence over the things under the earth by himself being made the firstborn of the dead. In this way all things, as I have already said, might behold their King, and the paternal light might meet with and rest upon the flesh of our Lord and come to us from his resplendent flesh, so that man might attain to immortality, having been clothed with the paternal light.

2. Truly, then, the Scripture declared, which says, First of all believe that there is one God, who has established all things, and completed them, and having caused that from what had no being, all things should come into existence: He who contains all things, and is Himself contained by no one. Rightly also has Malachi said among the prophets: Is it not one God who has established us? Have we not all one Father? Malachi 2:10 In accordance with this, too, does the apostle say, There is one God, the Father, who is above all, and in us all. Ephesians 4:6 Likewise does the Lord also say: All things are delivered to Me by My Father; Matthew 11:27 manifestly by Him who made all things; for He did not deliver to Him the things of another, but His own. But in all things [it is implied that] nothing has been kept back [from Him], and for this reason the same person is the Judge of the living and the dead; having the key of David: He shall open, and no man shall shut: He shall shut, and no man shall open. Revelation 3:7 For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold Him, with the exception of the Lamb who was slain, and who redeemed us with His own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [His] Wisdom, when the Word was made flesh; that even as the Word of God had the sovereignty in the heavens, so also might He have the sovereignty in earth, inasmuch as [He was] a righteous man, who did no sin, neither was there found guile in His mouth; 1 Peter 2:23 and that He might have the pre-eminence over those things which are under the earth, He Himself being made the first-begotten of the dead; Colossians 1:18 and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from His resplendent flesh, and that thus man might attain to immortality, having been invested with the paternal light.

I have also shown extensively that the Word, namely the Son, was always with the Father, and that Wisdom also, which is the Spirit, was present with Him before all creation. He declares this through Solomon: "God by Wisdom founded the earth, and by understanding has He established the heaven. By His knowledge the depths burst forth, and the clouds dropped down the dew." And again: "The Lord created me the beginning of His ways in His work: He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth; before the mountains were made strong, and before all the hills, He brought me forth." And again: "When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing them. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men."

3. I have also largely demonstrated, that the Word, namely the Son, was always with the Father; and that Wisdom also, which is the Spirit, was present with Him, anterior to all creation, He declares by Solomon: God by Wisdom founded the earth, and by understanding has He established the heaven. By His knowledge the depths burst forth, and the clouds dropped down the dew. Proverbs 3:19-20 And again: The Lord created me the beginning of His ways in His work: He set me up from everlasting, in the beginning, before He made the earth, before He established the depths, and before the fountains of waters gushed forth; before the mountains were made strong, and before all the hills, He brought me forth. And again: When He prepared the heaven, I was with Him, and when He established the fountains of the deep; when He made the foundations of the earth strong, I was with Him preparing [them]. I was He in whom He rejoiced, and throughout all time I was daily glad before His face, when He rejoiced at the completion of the world, and was delighted in the sons of men. Proverbs 8:27-31

There is therefore one God, who created and arranged all things through the Word and Wisdom. This is the Creator (Demiurge) who has given this world to the human race. Regarding His greatness, He is indeed unknown to all those He has made, for no one has searched out His height—neither among the ancients who have passed away, nor among those who are alive now. But regarding His love, He is always known through the one by whose means He ordained all things. This is His Word, our Lord Jesus Christ, who in the last times became a man among men so that He might join the end to the beginning, that is, man to God. Therefore the prophets, receiving the prophetic gift from this same Word, announced His coming in the flesh. Through this coming, the blending and communion of God and man took place according to the good pleasure of the Father. The Word of God foretold from the beginning that God would be seen by men and would have conversation with them on earth, would meet with them, and would be present with His own creation—saving it, becoming capable of being perceived by it, and freeing us from the hands of all who hate us, that is, from every spirit of wickedness. He does this so we might serve Him in holiness and righteousness all our days, in order that man, having embraced the Spirit of God, might pass into the glory of the Father.

4. There is therefore one God, who by the Word and Wisdom created and arranged all things; but this is the Creator ( Demiurge) who has granted this world to the human race, and who, as regards His greatness, is indeed unknown to all who have been made by Him (for no man has searched out His height, either among the ancients who have gone to their rest, or any of those who are now alive); but as regards His love, He is always known through Him by whose means He ordained all things. Now this is His Word, our Lord Jesus Christ, who in the last times was made a man among men, that He might join the end to the beginning, that is, man to God. Wherefore the prophets, receiving the prophetic gift from the same Word, announced His advent according to the flesh, by which the blending and communion of God and man took place according to the good pleasure of the Father, the Word of God foretelling from the beginning that God should be seen by men, and hold converse with them upon earth, should confer with them, and should be present with His own creation, saving it, and becoming capable of being perceived by it, and freeing us from the hands of all that hate us, that is, from every spirit of wickedness; and causing us to serve Him in holiness and righteousness all our days, Luke 1:71, 75 in order that man, having embraced the Spirit of God, might pass into the glory of the Father.

The prophets presented these things in a prophetic manner. However, they did not—as some claim—proclaim that the one who was seen by the prophets was a different God, with the Father of all being invisible. Yet this is exactly what those heretics declare, who are completely ignorant of the nature of prophecy. For prophecy is a prediction of future things, that is, a declaration beforehand of things that will happen later. The prophets, then, indicated in advance that God would be seen by human beings, just as the Lord also says, "Blessed are the pure in heart, for they shall see God." But concerning His greatness and His wonderful glory, "no man shall see God and live," for the Father is incomprehensible. Yet concerning His love and kindness, and concerning His infinite power, He grants even this to those who love Him—to see God—which the prophets also predicted. For "those things that are impossible with men are possible with God." Man does not see God by his own powers, but when God pleases, He is seen by the people He chooses, when He chooses, and how He chooses. For God is powerful in all things. He was seen at that time prophetically through the Spirit, and He was also seen adoptively through the Son. He shall also be seen paternally in the kingdom of heaven, with the Spirit truly preparing man in the Son of God, and the Son leading him to the Father, while the Father also confers incorruption for eternal life upon him, which comes to everyone from the fact of seeing God. For just as those who see the light are within the light and share in its brightness, so also those who see God are in God and receive from His splendor. But His splendor gives them life. Therefore, those who see God receive life. And for this reason, He—although beyond comprehension, boundless, and invisible—made Himself visible, comprehensible, and within the capacity of those who believe, so that He might give life to those who receive and behold Him through faith. For just as His greatness cannot be fully discovered, so also His goodness is beyond expression. By having been seen through this goodness, He gives life to those who see Him. It is not possible to live apart from life, and the source of life is found in fellowship with God. But fellowship with God is to know God and to enjoy His goodness.

5. These things did the prophets set forth in a prophetical manner; but they did not, as some allege, [proclaim] that He who was seen by the prophets was a different [God], the Father of all being invisible. Yet this is what those [ heretics] declare, who are altogether ignorant of the nature of prophecy. For prophecy is a prediction of things future, that is, a setting forth beforehand of those things which shall be afterwards. The prophets, then, indicated beforehand that God should be seen by men; as the Lord also says, Blessed are the pure in heart, for they shall see God. Matthew 5:8 But in respect to His greatness, and His wonderful glory, no man shall see God and live, Exodus 33:20 for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. For those things that are impossible with men, are possible with God. Luke 18:27 For man does not see God by his own powers; but when He pleases He is seen by men, by whom He wills, and when He wills, and as He wills. For God is powerful in all things, having been seen at that time indeed, prophetically through the Spirit, and seen, too, adoptively through the Son; and He shall also be seen paternally in the kingdom of heaven, the Spirit truly preparing man in the Son of God, and the Son leading him to the Father, while the Father, too, confers [upon him] incorruption for eternal life, which comes to every one from the fact of his seeing God. For as those who see the light are within the light, and partake of its brilliancy; even so, those who see God are in God, and receive of His splendour. But [His] splendour vivifies them; those, therefore, who see God, do receive life. And for this reason, He, [although] beyond comprehension, and boundless and invisible, rendered Himself visible, and comprehensible, and within the capacity of those who believe, that He might vivify those who receive and behold Him through faith. For as His greatness is past finding out, so also His goodness is beyond expression; by which having been seen, He bestows life upon those who see Him. It is not possible to live apart from life, and the means of life is found in fellowship with God; but fellowship with God is to know God, and to enjoy His goodness.

People will therefore see God so that they may live, being made immortal by that sight and reaching even to God—which, as I have already said, was declared figuratively by the prophets, that God would be seen by people who bear His Spirit in them and who always wait patiently for His coming. Moses also says in Deuteronomy, "We shall see in that day that God will talk to man, and he shall live." For certain of these men used to see the prophetic Spirit and His active influences poured out for all kinds of gifts. Others, again, beheld the coming of the Lord and that dispensation which existed from the beginning, by which He accomplished the will of the Father regarding things both heavenly and earthly. And others beheld the Father's glories adapted to the times and to those who saw and heard them then, and to all who were later to hear them. Thus, therefore, God was revealed, for God the Father is shown through all these operations—the Spirit indeed working, and the Son ministering, while the Father was approving, and humanity's salvation being accomplished. As He also declares through the prophet Hosea: "I have multiplied visions," He says, "and have used similitudes by the ministry of the prophets." But the apostle explained this very passage when he said, "Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all. But the manifestation of the Spirit is given to every man to profit withal." But as He who works all things in all is God, concerning what nature and how great He is, God is invisible and indescribable to all things which have been made by Him, but He is by no means unknown, for all things learn through His Word that there is one God the Father, who contains all things and who grants existence to all, as is written in the Gospel: "No man has seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared Him."

6. Men therefore shall see God, that they may live, being made immortal by that sight, and attaining even unto God; which, as I have already said, was declared figuratively by the prophets, that God should be seen by men who bear His Spirit [in them], and do always wait patiently for His coming. As also Moses says in Deuteronomy, We shall see in that day that God will talk to man, and he shall live. Deuteronomy 5:24 For certain of these men used to see the prophetic Spirit and His active influences poured forth for all kinds of gifts; others, again, [beheld] the advent of the Lord, and that dispensation which obtained from the beginning, by which He accomplished the will of the Father with regard to things both celestial and terrestrial; and others [beheld] paternal glories adapted to the times, and to those who saw and who heard them then, and to all who were subsequently to hear them. Thus, therefore, was God revealed; for God the Father is shown forth through all these [operations], the Spirit indeed working, and the Son ministering, while the Father was approving, and man's salvation being accomplished. As He also declares through Hosea the prophet: I, He says, have multiplied visions, and have used similitudes by the ministry ( in manibus) of the prophets. Hosea 12:10 But the apostle expounded this very passage, when he said, Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which works all in all. But the manifestation of the Spirit is given to every man to profit withal. 1 Corinthians 12:4-7 But as He who works all things in all is God, [as to the points] of what nature and how great He is, [God] is invisible and indescribable to all things which have been made by Him, but He is by no means unknown: for all things learn through His Word that there is one God the Father, who contains all things, and who grants existence to all, as is written in the Gospel: No man has seen God at any time, except the only-begotten Son, who is in the bosom of the Father; He has declared [Him]. John 1:18

Therefore the Son of the Father declares Him from the beginning, since He was with the Father from the beginning. He showed the human race prophetic visions, various gifts, His own ministries, and the glory of the Father in proper order and sequence, at the right time for humanity's benefit. For where there is proper sequence, there is also stability; where there is stability, there is appropriateness to the time; and where there is appropriateness, there is also usefulness. For this reason the Word became the distributor of the Father's grace for humanity's benefit, for whom He made such great provisions. He revealed God to human beings while presenting human beings to God, and at the same time preserved the Father's invisibility, so that people would never become contemptuous of God, and so they would always have something toward which they could advance. But on the other hand, He revealed God to human beings through many provisions, so that humanity, by completely falling away from God, would not cease to exist. For the glory of God is a living human being, and the life of a human being consists in seeing God. For if the manifestation of God that is made through creation gives life to all living on the earth, how much more does that revelation of the Father that comes through the Word give life to those who see God.

7. Therefore the Son of the Father declares [Him] from the beginning, inasmuch as He was with the Father from the beginning, who did also show to the human race prophetic visions, and diversities of gifts, and His own ministrations, and the glory of the Father, in regular order and connection, at the fitting time for the benefit [of mankind]. For where there is a regular succession, there is also fixedness; and where fixedness, there suitability to the period; and where suitability, there also utility. And for this reason did the Word become the dispenser of the paternal grace for the benefit of men, for whom He made such great dispensations, revealing God indeed to men, but presenting man to God, and preserving at the same time the invisibility of the Father, lest man should at any time become a despiser of God, and that he should always possess something towards which he might advance; but, on the other hand, revealing God to men through many dispensations, lest man, falling away from God altogether, should cease to exist. For the glory of God is a living man; and the life of man consists in beholding God. For if the manifestation of God which is made by means of the creation, affords life to all living in the earth, much more does that revelation of the Father which comes through the Word, give life to those who see God.

Since the Spirit of God through the prophets pointed out things to come, shaping and preparing us in advance so that we might become subject to God, and since it was still future that man would see God through the good pleasure of the Holy Spirit, it was necessary that those through whom future things were announced should themselves see God—the very God they declared would be seen by men. This was so that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced but also be seen by all His members who are sanctified and instructed in the things of God, so that man might be trained beforehand and previously prepared to receive that glory which will afterward be revealed in those who love God. For the prophets did not prophesy only in words, but also in visions, in their way of life, and in the actions they performed according to the promptings of the Spirit. It was in this invisible manner, then, that they saw God, as Isaiah also says, "I have seen with my eyes the King, the Lord of hosts," showing that man should behold God with his eyes and hear His voice. In this manner, therefore, they also saw the Son of God as a man living among men, while they prophesied what was to happen, saying that He who had not yet come was present, proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. Moreover, concerning the other arrangements relating to the summing up that He would make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically through outward action, seeing visibly those things which were to be seen, heralding by spoken word those which should be heard, and performing by actual deed what would take place by action—but all the while announcing everything prophetically. This is why Moses declared that God was indeed a consuming fire to the people who transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, "The Lord God is merciful and gracious, and long-suffering, and of great compassion, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins."

8. Inasmuch, then, as the Spirit of God pointed out by the prophets things to come, forming and adapting us beforehand for the purpose of our being made subject to God, but it was still a future thing that man, through the good pleasure of the Holy Spirit, should see [God], it necessarily behooved those through whose instrumentality future things were announced, to see God, whom they intimated as to be seen by men; in order that God, and the Son of God, and the Son, and the Father, should not only be prophetically announced, but that He should also be seen by all His members who are sanctified and instructed in the things of God, that man might be disciplined beforehand and previously exercised for a reception into that glory which shall afterwards be revealed in those who love God. For the prophets used not to prophesy in word alone, but in visions also, and in their mode of life, and in the actions which they performed, according to the suggestions of the Spirit. After this invisible manner, therefore, did they see God, as also Esaias says, I have seen with my eyes the King, the Lord of hosts, Isaiah 6:5 pointing out that man should behold God with his eyes, and hear His voice. In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death. Moreover, [with regard to] the other arrangements concerning the summing up that He should make, some of these they beheld through visions, others they proclaimed by word, while others they indicated typically by means of [outward] action, seeing visibly those things which were to be seen; heralding by word of mouth those which should be heard; and performing by actual operation what should take place by action; but [at the same time] announcing all prophetically. Wherefore also Moses declared that God was indeed a consuming fire Deuteronomy 4:24 ( igneum) to the people that transgressed the law, and threatened that God would bring upon them a day of fire; but to those who had the fear of God he said, The Lord God is merciful and gracious, and long-suffering, and of great commiseration, and true, and keeps justice and mercy for thousands, forgiving unrighteousness, and transgressions, and sins. Exodus 34:6-7

The Word spoke to Moses, appearing before him just as someone might speak to his friend. But Moses wanted to see openly the one who was speaking with him, and received this response: Stand in the deep place of the rock, and with My hand I will cover you. But when My splendor passes by, then you shall see My back parts, but My face you shall not see, for no man sees My face and shall live. Two facts are indicated here: that it is impossible for man to see God, and that through the wisdom of God, man will see Him in the last times, in the depth of a rock—that is, in His coming as a man. And for this reason He conversed with him face to face on the top of a mountain, with Elijah also present, as the Gospel relates, thus fulfilling in the end the ancient promise.

9. And the Word spoke to Moses, appearing before him, just as any one might speak to his friend. Numbers 12:8 But Moses desired to see Him openly who was speaking with him, and was thus addressed: Stand in the deep place of the rock, and with My hand I will cover you. But when My splendour shall pass by, then you shall see My back parts, but My face you shall not see: for no man sees My face, and shall live. Exodus 33:20-22 Two facts are thus signified: that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates, Matthew 17:3, etc. He thus making good in the end the ancient promise.

The prophets, therefore, did not openly see the actual face of God, but they saw the dispensations and the mysteries through which humanity would later see God. This was also said to Elijah: You shall go forth tomorrow, and stand in the presence of the Lord; and behold, a great and strong wind, which shall rend the mountains and break the rocks in pieces before the Lord. But the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a barely audible voice. For by these means the prophet—who was very angry because of the people's transgression and the slaughter of the prophets—was taught to act in a gentler manner; and the Lord's coming as a man was pointed out, showing that it would come after the law given by Moses, mild and tranquil, in which He would neither break the bruised reed nor quench the smoking flax. The mild and peaceful rest of His kingdom was likewise indicated. For after the wind that rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the Spirit of God, in the most gentle manner, gives life to and increases humanity. This was made even clearer by Ezekiel, showing that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision of God, and the cherubim, and their wheels, and when he had described the mystery of that whole progression, and had seen the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things upon his loins as the figure of amber, and what was below like the sight of fire, and when he had set forth all the rest of the vision of the thrones, lest anyone might think that in those visions he had actually seen God, he added: This was the appearance of the likeness of the glory of God.

10. The prophets, therefore, did not openly behold the actual face of God, but [they saw] the dispensations and the mysteries through which man should afterwards see God. As was also said to Elias: You shall go forth tomorrow, and stand in the presence of the Lord; and, behold, a wind great and strong, which shall rend the mountains, and break the rocks in pieces before the Lord. And the Lord [was] not in the wind; and after the wind an earthquake, but the Lord [was] not in the earthquake; and after the earthquake a fire, but the Lord [was] not in the fire; and after the fire a scarcely audible voice ( vox auræ tenuis). 1 Kings 19:11-12 For by such means was the prophet — very indignant, because of the transgression of the people and the slaughter of the prophets — both taught to act in a more gentle manner; and the Lord's advent as a man was pointed out, that it should be subsequent to that law which was given by Moses, mild and tranquil, in which He would neither break the bruised reed, nor quench the smoking flax. Isaiah 42:3 The mild and peaceful repose of His kingdom was indicated likewise. For, after the wind which rends the mountains, and after the earthquake, and after the fire, come the tranquil and peaceful times of His kingdom, in which the spirit of God does, in the most gentle manner, vivify and increase mankind. This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision Ezekiel 1:1 of God, and the cherubim, and their wheels, and when he had recounted the mystery of the whole of that progression, and had beheld the likeness of a throne above them, and upon the throne a likeness as of the figure of a man, and the things which were upon his loins as the figure of amber, and what was below like the sight of fire, and when he set forth all the rest of the vision of the thrones, lest any one might happen to think that in those [visions] he had actually seen God, he added: This was the appearance of the likeness of the glory of God. Ezekiel 2:1

If, then, neither Moses, nor Elijah, nor Ezekiel, who all had many heavenly visions, saw God, but what they saw were likenesses of the Lord's splendor and prophecies of things to come, it is clear that the Father is indeed invisible. The Lord also said of Him: "No man has seen God at any time." But His Word, as He Himself willed it and for the benefit of those who saw, did show the Father's brightness and explained His purposes. As the Lord also said: "The only-begotten God, who is in the bosom of the Father, He has declared Him." And He Himself also interprets the Word of the Father, who is rich and great. He did not appear to those who saw Him in one form or in one character, but according to the purposes and goals intended in His dispensations, as it is written in Daniel. At one time He was seen with those around Ananias, Azariah, and Mishael, present with them in the furnace of fire during the burning and preserving them from the effects of fire. "And the appearance of the fourth," it says, "was like the Son of God." At another time He is represented as a stone cut out of the mountain without hands, smiting all earthly kingdoms, blowing them away, and Himself filling all the earth. Then this same one is seen as the Son of man coming in the clouds of heaven, drawing near to the Ancient of Days, and receiving from Him all power and glory and a kingdom. "His dominion," it says, "is an everlasting dominion, and His kingdom shall not perish." John also, the Lord's disciple, when seeing the priestly and glorious coming of His kingdom, says in the Apocalypse: "I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks, and in the midst of the candlesticks one like the Son of man, clothed with a garment reaching to the feet and girt about the chest with a golden girdle. And His head and His hair were white, as white as wool and as snow, and His eyes were as a flame of fire, and His feet like fine brass, as if burned in a furnace. And His voice was as the voice of waters, and He had in His right hand seven stars, and out of His mouth went a sharp two-edged sword, and His countenance was as the sun shining in its strength." In these words He sets forth something of the glory He has received from His Father, as where He mentions the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet—and this was the reason why Moses clothed the high priest in this fashion. Something also refers to the end of all things, as where He speaks of the fine brass burning in the fire, which indicates the power of faith and continuing steadfast in prayer because of the consuming fire that is to come at the end of time. But when John could not endure the sight—for he says, "I fell at His feet as dead," so that what was written might come to pass: "No man sees God and shall live"—the Word revived him and reminded him that it was He upon whose chest he had leaned at supper when he asked who would betray Him, and declared: "I am the first and the last, and He who lives and was dead, and behold I am alive forevermore, and have the keys of death and of hell." And after these things, seeing the same Lord in a second vision, he says: "For I saw in the midst of the throne and of the four living creatures and in the midst of the elders a Lamb standing as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth." And again he says, speaking of this same Lamb: "And behold a white horse, and He who sat upon it was called Faithful and True, and in righteousness He judges and makes war. And His eyes were as a flame of fire, and on His head were many crowns, having a name written that no one knows but Himself, and He was clothed with a garment sprinkled with blood, and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goes a sharp sword, so that with it He may strike the nations, and He shall rule them with a rod of iron, and He treads the winepress of the fierceness of the wrath of God Almighty. And He has upon His garment and upon His thigh a name written: King of Kings and Lord of Lords." Thus the Word of God always preserves the outlines, as it were, of things to come, and points out to people the various forms, as it were, of the dispensations of the Father, teaching us the things pertaining to God.

11. If, then, neither Moses, nor Elias, nor Ezekiel, who had all many celestial visions, saw God; but if what they did see were similitudes of the splendour of the Lord, and prophecies of things to come; it is manifest that the Father is indeed invisible, of whom also the Lord said, No man has seen God at any time. John 1:18 But His Word, as He Himself willed it, and for the benefit of those who beheld, did show the Father's brightness, and explained His purposes (as also the Lord said: The only-begotten God, which is in the bosom of the Father, He has declared [Him]; and He does Himself also interpret the Word of the Father as being rich and great); not in one figure, nor in one character, did He appear to those seeing Him, but according to the reasons and effects aimed at in His dispensations, as it is written in Daniel. For at one time He was seen with those who were around Ananias, Azarias, Misaël, as present with them in the furnace of fire, in the burning, and preserving them from [the effects of] fire: And the appearance of the fourth, it is said, was like to the Son of God. Daniel 3:26 At another time [He is represented as] a stone cut out of the mountain without hands, Daniel 7:13-14 and as smiting all temporal kingdoms, and as blowing them away ( ventilans ea), and as Himself filling all the earth. Then, too, is this same individual beheld as the Son of man coming in the clouds of heaven, and drawing near to the Ancient of Days, and receiving from Him all power and glory, and a kingdom. His dominion, it is said, is an everlasting dominion, and His kingdom shall not perish. Daniel 7:4 John also, the Lord's disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse: I turned to see the voice that spoke with me. And, being turned, I saw seven golden candlesticks; and in the midst of the candlesticks One like the Son of man, clothed with a garment reaching to the feet, and girt about the paps with a golden girdle; and His head and His hairs were white, as white as wool, and as snow; and His eyes were as a flame of fire; and His feet like fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength. Revelation 1:12 For in these words He sets forth something of the glory [which He has received] from His Father, as [where He makes mention of] the head; something in reference to the priestly office also, as in the case of the long garment reaching to the feet. And this was the reason why Moses vested the high priest after this fashion. Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, I fell at his feet as dead; Revelation 1:17 that what was written might come to pass: No man sees God, and shall live Exodus 33:20), and the Word reviving him, and reminding him that it was He upon whose bosom he had leaned at supper, when he put the question as to who should betray Him, declared: I am the first and the last, and He who lives, and was dead, and behold I am alive for evermore, and have the keys of death and of hell. And after these things, seeing the same Lord in a second vision, he says: For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth. Revelation 5:6 And again, he says, speaking of this very same Lamb: And behold a white horse; and He that sat upon him was called Faithful and True; and in righteousness does He judge and make war. And His eyes were as a flame of fire, and on His head were many crowns; having a name written, that no man knows but Himself: and He was girded around with a vesture sprinkled with blood: and His name is called The Word of God. And the armies of heaven followed Him upon white horses, clothed in pure white linen. And out of His mouth goes a sharp sword, that with it He may smite the nations; and He shall rule ( pascet) them with a rod of iron: and He treads the wine-press of the fierceness of the wrath of God Almighty. And He has upon His vesture and upon His thigh a name written, King of Kings and Lord of Lords. Revelation 19:11-17 Thus does the Word of God always preserve the outlines, as it were, of things to come, and points out to men the various forms ( species), as it were, of the dispensations of the Father, teaching us the things pertaining to God.

However, He was seen by the prophets not only through visions they saw and words that were proclaimed, but also through actual deeds, so that through these deeds He might prefigure and show future events in advance. This is why the prophet Hosea took a wife of prostitution, prophesying through this action that the earth would commit fornication against the Lord—that is, the people who live on the earth would do so. From people like this, God will be pleased to take out a Church that will be sanctified through fellowship with His Son, just as that woman was sanctified through her relationship with the prophet. For this reason, Paul declares that the unbelieving wife is sanctified by the believing husband. Then again, the prophet names his children "Not having obtained mercy" and "Not a people," so that, as the apostle says, what was not a people may become a people, and she who did not obtain mercy may obtain mercy. And it shall come to pass that in the place where it was said, "This is not a people," there they shall be called the children of the living God. What had been done symbolically through the prophet's actions, the apostle proves was done truly by Christ in the Church. In the same way, Moses also took an Ethiopian woman as his wife, thereby making her an Israelite, showing in advance that the wild olive tree is grafted into the cultivated olive and made to share in its richness. For Christ, who was to be born in the flesh, had to be sought after by the people in order to be killed, but was to be set free in Egypt—that is, among the Gentiles—to sanctify those who were there in their infancy, from whom He also perfected His Church in that place (for Egypt was Gentile from the beginning, as was Ethiopia). For this reason, Moses' marriage showed forth the marriage of the Word, and through the Ethiopian bride, the Church taken from among the Gentiles was made manifest. And those who criticize, accuse, and mock it will not be pure, for they will be full of leprosy and expelled from the camp of the righteous. Likewise, Rahab the prostitute, while condemning herself because she was a Gentile guilty of all sins, nevertheless received the three spies who were scouting out all the land and hid them in her home. These three were doubtless a type of the Father and the Son, together with the Holy Spirit. And when the entire city where she lived fell to ruins at the sounding of the seven trumpets, Rahab the prostitute was preserved at the very end, together with all her household, through faith in the sign of the scarlet thread. As the Lord also declared to those who did not receive His coming—namely the Pharisees, who nullify the sign of the scarlet thread, which signified the Passover and the redemption and exodus of the people from Egypt—when He said, "The tax collectors and the prostitutes go into the kingdom of heaven before you."

12. However, it was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that He was beheld by the prophets, in order that through them He might prefigure and show forth future events beforehand. For this reason did Hosea the prophet take a wife of whoredoms, prophesying by means of the action, that in committing fornication the earth should fornicate from the Lord, Hosea 1:2-3 that is, the men who are upon the earth; and from men of this stamp it will be God's good pleasure to take out Acts 15:14 a Church which shall be sanctified by fellowship with His Son, just as that woman was sanctified by intercourse with the prophet. And for this reason, Paul declares that the unbelieving wife is sanctified by the believing husband. Then again, the prophet names his children, Not having obtained mercy, and Not a people, Hosea 1:6-9 in order that, as says the apostle, what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God. Romans 9:25-26 That which had been done typically through his actions by the prophet, the apostle proves to have been done truly by Christ in the Church. Thus, too, did Moses also take to wife an Ethiopian woman, whom he thus made an Israelitish one, showing by anticipation that the wild olive tree is grafted into the cultivated olive, and made to partake of its fatness. For as He who was born Christ according to the flesh, had indeed to be sought after by the people in order to be slain, but was to be set free in Egypt, that is, among the Gentiles, to sanctify those who were there in a state of infancy, from whom also He perfected His Church in that place (for Egypt was Gentile from the beginning, as was Ethiopia also); for this reason, by means of the marriage of Moses, was shown forth the marriage of the Word; and by means of the Ethiopian bride, the Church taken from among the Gentiles was made manifest; and those who do detract from, accuse, and deride it, shall not be pure. For they shall be full of leprosy, and expelled from the camp of the righteous. Thus also did Rahab the harlot, while condemning herself, inasmuch as she was a Gentile, guilty of all sins, nevertheless receive the three spies, who were spying out all the land, and hid them at her home; [which three were] doubtless [a type of] the Father and the Son, together with the Holy Spirit. And when the entire city in which she lived fell to ruins at the sounding of the seven trumpets, Rahab the harlot was preserved, when all was over [ in ultimis], together with all her house, through faith of the scarlet sign; as the Lord also declared to those who did not receive His advent, — the Pharisees, no doubt, nullify the sign of the scarlet thread, which meant the passover, and the redemption and exodus of the people from Egypt — when He said, The publicans and the harlots go into the kingdom of heaven before you. Matthew 21:31

But that our faith was also prefigured in Abraham, and that he was the patriarch of our faith and, as it were, the prophet of it, the apostle has very fully taught when he says in the Epistle to the Galatians: "He therefore that ministers to you the Spirit, and works miracles among you, does he do it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted unto him for righteousness. Know therefore, that they which are of faith, the same are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham" (Galatians 3:5-9; Genesis 12:3). For these reasons the apostle declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance laid up for us in the future kingdom.

1. But that our faith was also prefigured in Abraham, and that he was the patriarch of our faith, and, as it were, the prophet of it, the apostle has very fully taught, when he says in the Epistle to the Galatians: He therefore that ministers to you the Spirit, and works miracles among you, [does he it] by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted unto him for righteousness. Know therefore, that they which are of faith, the same are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, announced beforehand unto Abraham, that in him all nations should be blessed. So then they which be of faith shall be blessed with faithful Abraham. Galatians 3:5-9; Genesis 12:3 For which [reasons the apostle] declared that this man was not only the prophet of faith, but also the father of those who from among the Gentiles believe in Jesus Christ, because his faith and ours are one and the same: for he believed in things future, as if they were already accomplished, because of the promise of God; and in like manner do we also, because of the promise of God, behold through faith that inheritance [laid up for us] in the [future] kingdom.

The story of Isaac also has symbolic meaning. In the Epistle to the Romans, the apostle says: "Moreover, when Rebecca had conceived by one man, even by our father Isaac, she received an answer from the Word, that the purpose of God according to election might stand, not from works, but from Him who calls. It was said to her, 'Two nations are in your womb, and two kinds of people are in your body; and one people shall overcome the other, and the elder shall serve the younger.'" From this it is clear that there were not only prophecies from the patriarchs, but that the children Rebecca carried were a prediction of the two nations. One would be greater and the other lesser; one would be in bondage and the other free, though both would have one and the same father. Our God, one and the same, is also their God. He knows hidden things and knows all things before they happen. For this reason He has said, "Jacob I have loved, but Esau I have hated."

2. The history of Isaac, too, is not without a symbolic character. For in the Epistle to the Romans, the apostle declares: Moreover, when Rebecca had conceived by one, even by our father Isaac, she received answer from the Word, that the purpose of God according to election might stand, not of works, but of Him that calls, it was said to her, Two nations are in your womb, and two manner of people are in your body; and the one people shall overcome the other, and the elder shall serve the younger. Romans 9:10-13; Genesis 25:23 From which it is evident, that not only [were there] prophecies of the patriarchs, but also that the children brought forth by Rebecca were a prediction of the two nations; and that the one should be indeed the greater, but the other the less; that the one also should be under bondage, but the other free; but [that both should be] of one and the same father. Our God, one and the same, is also their God, who knows hidden things, who knows all things before they can come to pass; and for this reason has He said, Jacob have I loved, but Esau have I hated. Romans 9:13; Malachi 1:2

If anyone examines Jacob's actions, they will find them not lacking in meaning but full of significance regarding the divine dispensations. First, at his birth, since he grabbed hold of his brother's heel, he was called Jacob, meaning the supplanter—one who holds but is not held, binding the feet but not being bound, striving and conquering, grasping in his hand his adversary's heel, which represents victory. For this purpose the Lord was born, whose birth Jacob's birth foreshadowed, concerning whom John also says in the Apocalypse: He went forth conquering, that He should conquer. Next, Jacob received the rights of the firstborn when his brother despised them, just as the younger nation received Christ, the firstborn, when the elder nation rejected Him, saying, We have no king but Caesar. But in Christ every blessing is summed up, and therefore the latter people snatched away the blessings of the former from the Father, just as Jacob took away the blessing from Esau. For this reason his brother endured the plots and persecutions of a brother, just as the Church endures this same thing from the Jews. The twelve tribes were born in a foreign country, the race of Israel, just as Christ was also to generate in a strange country the twelve-pillared foundation of the Church. Various colored sheep were given to Jacob as his wages, and the wages of Christ are human beings who from various and diverse nations come together into one cohort of faith, as the Father promised Him, saying, Ask of Me, and I will give You the heathen for Your inheritance, the uttermost parts of the earth for Your possession. And since the prophets of the Lord arose from the multitude of his sons, it was necessary that Jacob should father sons from the two sisters, just as Christ did from the two laws of one and the same Father, and likewise also from the handmaids, indicating that Christ should raise up sons of God both from freemen and from slaves according to the flesh, bestowing upon all equally the gift of the Spirit, who gives us life. But he did all things for the sake of the younger sister, she who had the beautiful eyes, Rachel, who prefigured the Church, for which Christ endured patiently. At that time, indeed, through His patriarchs and prophets, He was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, accustoming His inheritance to obey God, to pass through the world as pilgrims, to follow His word, and to foreshadow things to come. For with God there is nothing without purpose or due significance.

3. If any one, again, will look into Jacob's actions, he shall find them not destitute of meaning, but full of import with regard to the dispensations. Thus, in the first place, at his birth, since he laid hold on his brother's heel, Genesis 25:26 he was called Jacob, that is, the supplanter — one who holds, but is not held; binding the feet, but not being bound; striving and conquering; grasping in his hand his adversary's heel, that is, victory. For to this end was the Lord born, the type of whose birth he set forth beforehand, of whom also John says in the Apocalypse: He went forth conquering, that He should conquer. Revelation 6:2 In the next place, [Jacob] received the rights of the first-born, when his brother looked on them with contempt; even as also the younger nation received Him, Christ, the first-begotten, when the elder nation rejected Him, saying, We have no king but Cæsar. John 19:15 But in Christ every blessing [is summed up], and therefore the latter people has snatched away the blessings of the former from the Father, just as Jacob took away the blessing of this Esau. For which cause his brother suffered the plots and persecutions of a brother, just as the Church suffers this self-same thing from the Jews. In a foreign country were the twelve tribes born, the race of Israel, inasmuch as Christ was also, in a strange country, to generate the twelve-pillared foundation of the Church. Various colored sheep were allotted to this Jacob as his wages; and the wages of Christ are human beings, who from various and diverse nations come together into one cohort of faith, as the Father promised Him, saying, Ask of Me, and I will give You the heathen for Your inheritance, the uttermost parts of the earth for Your possession. And as from the multitude of his sons the prophets of the Lord [afterwards] arose, there was every necessity that Jacob should beget sons from the two sisters, even as Christ did from the two laws of one and the same Father; and in like manner also from the handmaids, indicating that Christ should raise up sons of God, both from freemen and from slaves after the flesh, bestowing upon all, in the same manner, the gift of the Spirit, who vivifies us. But he (Jacob) did all things for the sake of the younger, she who had the handsome eyes, Rachel, who prefigured the Church, for which Christ endured patiently; who at that time, indeed, by means of His patriarchs and prophets, was prefiguring and declaring beforehand future things, fulfilling His part by anticipation in the dispensations of God, and accustoming His inheritance to obey God, and to pass through the world as in a state of pilgrimage, to follow His word, and to indicate beforehand things to come. For with God there is nothing without purpose or due signification.

Now in the last days, when the fullness of the time of liberty had arrived, the Word Himself washed away by Himself the filth of the daughters of Zion when He washed the disciples' feet with His own hands. For this is the final goal of the human race inheriting God: just as in the beginning, through our first parents, we were all brought into slavery by being made subject to death, so at last, through the New Man, all who from the beginning were His disciples, having been cleansed and washed from things pertaining to death, should come to the life of God. For He who washed the feet of the disciples sanctified the entire body and made it clean. For this reason, too, He gave them food while they were reclining, showing that those who were lying in the earth were the ones to whom He came to give life. As Jeremiah declares, the holy Lord remembered His dead Israel, who slept in the land of burial, and He descended to them to make known to them His salvation, so that they might be saved. For this reason also the eyes of the disciples were weighed down when Christ's passion was approaching; and when, the first time, the Lord found them sleeping, He let it pass—thus showing the patience of God regarding the state of sleep in which men lay. But coming the second time, He woke them up and made them stand, as a sign that His passion is the awakening of His sleeping disciples, on whose account He also descended into the lower parts of the earth, to look with His eyes upon the condition of those who were resting from their labors. Concerning them He also declared to the disciples: Many prophets and righteous men have desired to see and hear what you see and hear.

1. Now in the last days, when the fullness of the time of liberty had arrived, the Word Himself did by Himself wash away the filth of the daughters of Zion, Isaiah 4:4 when He washed the disciples' feet with His own hands. John 13:5 For this is the end of the human race inheriting God; that as in the beginning, by means of our first [ parents], we were all brought into bondage, by being made subject to death; so at last, by means of the New Man, all who from the beginning [were His] disciples, having been cleansed and washed from things pertaining to death, should come to the life of God. For He who washed the feet of the disciples sanctified the entire body, and rendered it clean. For this reason, too, He administered food to them in a recumbent posture, indicating that those who were lying in the earth were they to whom He came to impart life. As Jeremiah declares, The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved. For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass — thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account He also descended into the lower parts of the earth, Ephesians 4:9 to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: Many prophets and righteous men have desired to see and hear what you see and hear. Matthew 13:17

Christ did not come only for those who believed in Him during the time of Emperor Tiberius Caesar, nor did the Father exercise His providence only for people who are alive now, but for all people everywhere who, from the beginning and according to their capacity in their own generation, have both feared and loved God, practiced justice and piety toward their neighbors, and earnestly desired to see Christ and hear His voice. Therefore, at His second coming, He will first awaken from sleep all such people and will raise them up, along with the rest who will be judged, and give them a place in His kingdom. For truly there is one God who guided the patriarchs toward His dispensations, and has justified the circumcision by faith and the uncircumcision through faith. For just as we were prefigured in the patriarchs, so in turn they are represented in us—that is, in the Church—and they receive the reward for those things which they accomplished.

2. For it was not merely for those who believed on Him in the time of Tiberius Cæsar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom. For it is truly one God who directed the patriarchs towards His dispensations, and has justified the circumcision by faith, and the uncircumcision through faith. Romans 3:30 For as in the first we were prefigured, so, on the other hand, are they represented in us, that is, in the Church, and receive the recompense for those things which they accomplished.

For this reason the Lord said to the disciples: Behold, I say to you, lift up your eyes and look at the regions, for they are already white for harvest. The harvester receives wages and gathers fruit for eternal life, so that both the one who sows and the one who reaps may rejoice together. For in this the saying is true: one sows and another reaps. For I have sent you to reap what you did not work for; other men have worked, and you have entered into their work. Who then are those who have worked and helped forward the dispensations of God? Clearly they are the patriarchs and prophets, who foreshadowed our faith and spread throughout the earth the message of the coming of the Son of God, who and what He would be, so that later generations, having the fear of God, might easily accept the coming of Christ, having been taught by the prophets. And for this reason, when Joseph learned that Mary was pregnant and planned to divorce her quietly, the angel said to him in a dream: Do not be afraid to take Mary as your wife, for what is conceived in her is from the Holy Spirit. For she will bear a son, and you shall call His name Jesus, for He will save His people from their sins. And encouraging him further, he added: Now all this has happened so that what was spoken by the Lord through the prophet might be fulfilled, saying, Behold, a virgin shall conceive and bear a son, and His name shall be called Emmanuel, thus persuading him by the prophet's words and removing blame from Mary, pointing out that she was the virgin mentioned beforehand by Isaiah, who would give birth to Emmanuel. Therefore, when Joseph was completely convinced, he both took Mary and joyfully obeyed in all the rest of Christ's upbringing, making the journey to Egypt and back, and then moving to Nazareth. For this reason, those who did not know the Scriptures or the promise of God or the dispensation of Christ eventually called him the child's father. For this reason too, the Lord Himself read the prophecies of Isaiah at Capernaum: The Spirit of the Lord is upon Me, because He has anointed Me; He has sent Me to preach the Gospel to the poor, to heal the brokenhearted, to proclaim freedom to the captives, and sight to the blind. At the same time, showing that it was He Himself who had been foretold by the prophet Isaiah, He said to them: Today this Scripture is fulfilled in your hearing.

1. For which reason the Lord declared to the disciples: Behold, I say unto you, Lift up your eyes, and look upon the districts ( regiones), for they are white [already] to harvest. For the harvest-man receives wages, and gathers fruit unto life eternal, that both he that sows and he that reaps may rejoice together. For in this is the saying true, that one sows and another reaps. For I have sent you forward to reap that whereon you bestowed no labour; other men have laboured, and you have entered into their labours. John 4:35, etc. Who, then, are they that have laboured, and have helped forward the dispensations of God? It is clear that they are the patriarchs and prophets, who even prefigured our faith, and disseminated through the earth the advent of the Son of God, who and what He should be: so that posterity, possessing the fear of God, might easily accept the advent of Christ, having been instructed by the prophets. And for this reason it was, that when Joseph became aware that Mary was with child, and was minded to put her away privily, the angel said to him in sleep: Fear not to take to you Mary your wife; for that which is conceived in her is of the Holy Ghost. For she shall bring forth a son, and you shall call His name Jesus; for He shall save His people from their sins. Matthew 1:20, etc. And exhorting him [to this], he added: Now all this has been done, that it might be fulfilled which was spoken from the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and His name shall be called Emmanuel; thus influencing him by the words of the prophet, and warding off blame from Mary, pointing out that it was she who was the virgin mentioned by Isaiah beforehand, who should give birth to Emmanuel. Wherefore, when Joseph was convinced beyond all doubt, he both did take Mary, and joyfully yielded obedience in regard to all the rest of the education of Christ, undertaking a journey into Egypt and back again, and then a removal to Nazareth. [For this reason,] those who knew not the Scriptures nor the promise of God, nor the dispensation of Christ, at last called him the father of the child. For this reason, too, did the Lord Himself read at Capernaum the prophecies of Isaiah: Luke 4:18 The Spirit of the Lord is upon Me, because He has anointed Me; to preach the Gospel to the poor has He sent Me, to heal the broken-hearted, to preach deliverance to the captives, and sight to the blind. Isaiah 61:1 At the same time, showing that it was He Himself who had been foretold by Esaias the prophet, He said to them: This day is this Scripture fulfilled in your ears.

For this reason also, Philip, when he found the eunuch of the queen of the Ethiopians reading these words that had been written: "He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away," and all the rest that the prophet went on to say concerning His passion and His coming in the flesh, and how He was dishonored by those who did not believe Him—Philip easily persuaded him to believe in Him, that He was Christ Jesus, who was crucified under Pontius Pilate and suffered everything the prophet had predicted, and that He was the Son of God, who gives eternal life to people. And immediately after Philip had baptized him, he departed from him. For nothing else besides baptism was needed by this man who had already been instructed by the prophets: he was not ignorant of God the Father, nor of the rules concerning the proper way of life, but was simply ignorant of the coming of the Son of God. Once he learned about this, in a short time he went on his way rejoicing, to be the herald in Ethiopia of Christ's coming. Therefore Philip had no great labor to perform with regard to this man, because he was already prepared in the fear of God by the prophets. For this reason too, the apostles, gathering the lost sheep of the house of Israel and teaching them from the Scriptures, proved that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude who, however, already possessed the fear of God. And in one day, three, four, and five thousand men were baptized.

2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians' queen reading these words which had been written: He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away; Acts 8:27; Isaiah 53:7 and all the rest which the prophet proceeded to relate in regard to His passion and His coming in the flesh, and how He was dishonoured by those who did not believe Him; easily persuaded him to believe in Him, that He was Christ Jesus, who was crucified under Pontius Pilate, and suffered whatsoever the prophet had predicted, and that He was the Son of God, who gives eternal life to men. And immediately when [Philip] had baptized him, he departed from him. For nothing else [but baptism] was wanting to him who had been already instructed by the prophets: he was not ignorant of God the Father, nor of the rules as to the [proper] manner of life, but was merely ignorant of the advent of the Son of God, which, when he had become acquainted with, in a short space of time, he went on his way rejoicing, to be the herald in Ethiopia of Christ's advent. Therefore Philip had no great labour to go through with regard to this man, because he was already prepared in the fear of God by the prophets. For this reason, too, did the apostles, collecting the sheep which had perished of the house of Israel, and discoursing to them from the Scriptures, prove that this crucified Jesus was the Christ, the Son of the living God; and they persuaded a great multitude, who, however, [already] possessed the fear of God. And there were, in one day, baptized three, and four, and five thousand men. Acts 2:41, Acts 4:4

Paul, as the apostle of the Gentiles, says, "I labored more than they all" (1 Corinthians 15:10). Teaching the former group—the Jews—was an easy task because they could use proofs from the Scriptures, and because those who were accustomed to hearing Moses and the prophets also readily received the First-begotten of the dead and the Prince of the life of God. This was the one who, by spreading forth his hands, destroyed Amalek and gave life to humanity from the wound of the serpent, through faith that was directed toward him. As I showed in the previous book, the apostle first instructed the Gentiles to turn away from the superstition of idols and to worship one God, the Creator of heaven and earth and the Maker of all creation. He taught that God's Son was his Word, through whom he established all things, and that this Son, in the last times, became a man among men. He reformed the human race, destroyed and conquered the enemy of humanity, and gave his creation victory over the adversary. But although those who were of the circumcision still did not obey the words of God—for they were despisers—they had been previously instructed not to commit adultery, fornication, theft, or fraud, and that whatever things are done to harm our neighbors were evil and detested by God. Therefore they readily agreed to abstain from these things, because they had been taught this way.

1. Wherefore also Paul, since he was the apostle of the Gentiles, says, I laboured more than they all. 1 Corinthians 15:10 For the instruction of the former, [viz., the Jews,] was an easy task, because they could allege proofs from the Scriptures, and because they, who were in the habit of hearing Moses and the prophets, did also readily receive the First-begotten of the dead, and the Prince of the life of God, — Him who, by the spreading forth of hands, did destroy Amalek, and vivify man from the wound of the serpent, by means of faith which was [exercised] towards Him. As I have pointed out in the preceding book, the apostle did, in the first place, instruct the Gentiles to depart from the superstition of idols, and to worship one God, the Creator of heaven and earth, and the Framer of the whole creation; and that His Son was His Word, by whom He founded all things; and that He, in the last times, was made a man among men; that He reformed the human race, but destroyed and conquered the enemy of man, and gave to His handiwork victory against the adversary. But although they who were of the circumcision still did not obey the words of God, for they were despisers, yet they were previously instructed not to commit adultery, nor fornication, nor theft, nor fraud; and that whatsoever things are done to our neighbours' prejudice, were evil, and detested by God. Wherefore also they did readily agree to abstain from these things, because they had been thus instructed.

The apostles also had to teach the Gentiles that such practices were wicked, harmful, useless, and destructive to those who practiced them. For this reason, the one who received the apostleship to the Gentiles labored more than those who preached the Son of God among the circumcised. Those who preached to the Jews were helped by the Scriptures, which the Lord confirmed and fulfilled by coming exactly as He had been announced. But among the Gentiles, there was unfamiliar learning and a new teaching to be received: that the gods of the nations were not gods at all but rather idols of demons, and that there is one God who is above all principality, dominion, power, and every name that is named; and that His Word, invisible by nature, became tangible and visible among human beings and descended to death, even the death of the cross; and that those who believe in Him will be incorruptible, free from suffering, and will receive the kingdom of heaven. These things were also preached to the Gentiles by word alone, without the help of the Scriptures. For this reason, those who preached among the Gentiles endured greater labor. But on the other hand, the faith of the Gentiles proves to be of a more noble kind, since they followed the word of God without instruction from the writings.

2. But they were bound to teach the Gentiles also this very thing, that works of such a nature were wicked, prejudicial, and useless, and destructive to those who engaged in them. Wherefore he who had received the apostolate to the Gentiles, did labour more than those who preached the Son of God among them of the circumcision. For they were assisted by the Scriptures, which the Lord confirmed and fulfilled, in coming such as He had been announced; but here, [in the case of the Gentiles,] there was a certain foreign erudition, and a new doctrine [to be received, namely], that the gods of the nations not only were no gods at all, but even the idols of demons; and that there is one God, who is above all principality, and dominion, and power, and every name which is named; Ephesians 1:21 and that His Word, invisible by nature, was made palpable and visible among men, and did descend to death, even the death of the cross; Philippians 2:8 also, that they who believe in Him shall be incorruptible and not subject to suffering, and shall receive the kingdom of heaven. These things, too, were preached to the Gentiles by word, without [the aid of] the Scriptures: wherefore, also, they who preached among the Gentiles underwent greater labour. But, on the other hand, the faith of the Gentiles is proved to be of a more noble description, since they followed the word of God without the instruction [derived] from the [sacred] writings ( sine instructione literarum).

For this is how it was fitting for the sons of Abraham to be—those whom God has raised up for him from the stones, and caused to take their place beside him who was made the chief and forerunner of our faith. He also received the covenant of circumcision after the justification by faith that belonged to him while he was still in uncircumcision, so that both covenants might be prefigured in him, and he might be the father of all who follow the Word of God and live as pilgrims in this world—that is, of the faithful from both the circumcision and the uncircumcision, just as Christ is the chief cornerstone sustaining all things. And he gathered into the one faith of Abraham those from either covenant who are eligible for God's building. But this faith that exists in uncircumcision, connecting the end with the beginning, has been made both the first and the last. For, as I have shown, it existed in Abraham before circumcision, as it also did in the rest of the righteous who pleased God, and in these last times it has sprung up again among humanity through the coming of the Lord. But circumcision and the law of works filled the intervening period.

1. For thus it had behooved the sons of Abraham [to be], whom God has raised up to him from the stones, Matthew 3:9 and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also Christ Ephesians 2:20 is the chief corner-stone sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.

This fact is indeed set forth by many other occurrences, but especially by the history of Tamar, Judah's daughter-in-law. When she had conceived twins, one of them put forth his hand first. The midwife, supposing that he was the firstborn, bound a scarlet token on his hand. But after this was done and he had drawn back his hand, his brother Perez came forth first. Then after him, Zerah, upon whom was the scarlet line, was born second. The Scripture clearly points out that people which possessed the scarlet sign—that is, faith in a state of circumcision—which was shown beforehand in the patriarchs first, but after that withdrawn so that his brother might be born. And likewise, him who was the elder, as being born in the second place, him who was distinguished by the scarlet token which was fastened on him—that is, the passion of the Just One, which was prefigured from the beginning in Abel and described by the prophets, but perfected in the last times in the Son of God.

2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law. Genesis 38:28, etc. For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token on his hand. But after this had been done, and he had drawn back his hand, his brother Phares came forth the first; then, after him, Zara, upon whom was the scarlet line, [was born] the second: the Scripture clearly pointing out that people which possessed the scarlet sign, that is, faith in a state of circumcision, which was shown beforehand, indeed, in the patriarchs first; but after that withdrawn, that his brother might be born; and also, in like manner, him who was the elder, as being born in the second place, [him] who was distinguished by the scarlet token which was [fastened] on him, that is, the passion of the Just One, which was prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God.

Certain facts needed to be announced ahead of time by the fathers in a fatherly way, while others were prefigured by the prophets in a legal manner, and still others were described in the form of Christ by those who have received adoption. Yet all things are revealed through one God. Although Abraham was one person, he prefigured the two covenants in himself—in these covenants some have sown while others have reaped. For it is said, "In this the saying is true, that it is one people who sows, but another who shall reap." But it is one God who provides what is suitable to both: seed to the sower and bread for the reaper to eat. Just as one plants and another waters, but one God gives the increase. The patriarchs and prophets sowed the word concerning Christ, but the Church reaped—that is, received the fruit. For this reason these very men, the prophets, also pray to have a dwelling-place in it, as Jeremiah says, "Who will give me in the desert the last dwelling-place?" This is so that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were approved by God from the beginning, who granted them His Word to be present with them.

3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, In this is the saying true, that it is one 'people' who sows, but another who shall reap; John 4:37 but it is one God who bestows things suitable upon both — seed to the sower, but bread for the reaper to eat. Just as it is one that plants, and another who waters, but one God who gives the increase. 1 Corinthians 3:7 For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, Who will give me in the desert the last dwelling-place? in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.

If anyone reads the Scriptures carefully, they will find in them an account of Christ and a foreshadowing of the new calling (vocationis). Christ is the treasure hidden in the field (Matthew 13:44), that is, in this world (for the field is the world, Matthew 13:38). The treasure hidden in the Scriptures is Christ, since He was pointed out through types and parables. Therefore His human nature could not be understood before the fulfillment of those things that had been predicted—that is, the coming of Christ. This is why it was said to the prophet Daniel: "Shut up the words and seal the book even to the time of consummation, until many learn and knowledge be completed. For at that time, when the dispersion is accomplished, they shall know all these things" (Daniel 12:4, 7). Jeremiah also says, "In the last days they shall understand these things" (Jeremiah 23:20). Every prophecy, before its fulfillment, is full of enigmas and ambiguities to people. But when the time has arrived and the prediction has come to pass, then the prophecies have a clear and certain explanation. For this reason, when the law is read to the Jews at the present time, it is like a fable, because they do not possess the explanation of all things pertaining to the coming of the Son of God in human nature. But when it is read by the Christians, it is a treasure, hidden indeed in a field but brought to light by the cross of Christ and explained. It enriches the understanding of people, shows forth the wisdom of God, declares His dispensations regarding humanity, forms the kingdom of Christ beforehand, preaches by anticipation the inheritance of the holy Jerusalem, and proclaims beforehand that the person who loves God shall reach such excellence as even to see God and hear His word. From hearing His discourse, that person will be glorified to such an extent that others cannot behold the glory of his countenance, as Daniel said: "Those who understand shall shine as the brightness of the firmament, and many of the righteous as the stars forever and ever" (Daniel 12:3). I have shown it to be this way if anyone reads the Scriptures. This is how the Lord spoke with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves that Christ must suffer and enter into His glory, and that remission of sins should be preached in His name throughout all the world (Luke 24:26, 47). The disciple will be perfected and made like the householder who brings forth from his treasure things new and old (Matthew 13:52).

1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling ( vocationis). For Christ is the treasure which was hid in the field, Matthew 13:44 that is, in this world (for the field is the world Matthew 13:38); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things. Daniel 12:4, 7 But Jeremiah also says, In the last days they shall understand these things. Jeremiah 23:20 For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever. Daniel 12:3 Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world. Luke 24:26, 47 And the disciple will be perfected, and [rendered] like the householder, who brings forth from his treasure things new and old. Matthew 13:52

Therefore, we must obey the presbyters who are in the Church—those who, as I have demonstrated, possess the succession from the apostles; those who, along with the succession of the episcopate, have received the certain gift of truth according to the Father's good pleasure. But we must also regard with suspicion others who depart from the original succession and gather themselves together in any place whatsoever, viewing them either as heretics with corrupt minds, or as schismatics who are arrogant and self-pleasing, or as hypocrites who act this way for the sake of money and vainglory. For all these have fallen away from the truth. And the heretics who bring strange fire to the altar of God—that is, strange doctrines—will be burned up by fire from heaven, just as Nadab and Abihu were. But those who rise up in opposition to the truth and urge others to oppose the Church of God will remain among those in hell, being swallowed up by an earthquake, just as those who were with Korah, Dathan, and Abiram. But those who split apart and divide the unity of the Church will receive from God the same punishment that Jeroboam did.

2. Wherefore it is incumbent to obey the presbyters who are in the Church — those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God — namely, strange doctrines — shall be burned up by the fire from heaven, as were Nadab and Abiud. Leviticus 10:1-2 But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell ( apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. Numbers 16:33 But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did. 1 Kings 14:10

Those who are considered presbyters by many, but who serve their own desires and do not place the fear of God first in their hearts, but treat others with contempt and are puffed up with pride over holding the highest position, and who do evil deeds in secret, saying "No one sees us"—these will be convicted by the Word, who does not judge according to outward appearance, nor looks at the face, but at the heart. They will hear those words found in the prophet Daniel: "O you seed of Canaan, and not of Judah, beauty has deceived you, and lust has perverted your heart. You who have grown old in wicked days, now your sins which you committed before have come to light; for you have pronounced false judgments, and have been accustomed to condemn the innocent and to let the guilty go free, although the Lord says, 'The innocent and the righteous you shall not kill.'" About such people the Lord also said: "But if the evil servant shall say in his heart, 'My lord delays his coming,' and shall begin to beat the male and female servants, and to eat and drink and be drunk; the lord of that servant shall come on a day when he does not expect him, and in an hour he is not aware of, and shall cut him in two, and assign him his portion with the unbelievers."

3. Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, No man sees us, shall be convicted by the Word, who does not judge after outward appearance ( secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: O you seed of Canaan, and not of Judah, beauty has deceived you, and lust perverted your heart. You that are waxen old in wicked days, now your sins which you have committed aforetime have come to light; for you have pronounced false judgments, and have been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord says, The innocent and the righteous shall you not slay. Of whom also did the Lord say: But if the evil servant shall say in his heart, My lord delays his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looks not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers.

Therefore, we must keep away from all such people, but hold fast to those who, as I have already said, maintain the teaching of the apostles and who, along with their role in the order of priesthood (presbyterii ordine), demonstrate sound teaching and blameless behavior for the building up and correction of others. In this way, Moses, who was entrusted with such leadership, relying on a clear conscience, defended himself before God, saying, "I have not taken anything from any of these men out of greed, nor have I wronged any of them." Similarly, Samuel, who judged the people for so many years and governed Israel without any arrogance, finally cleared himself at the end, saying, "I have conducted myself before you from my childhood until this very day: answer me in God's sight and before His Anointed (Christi ejus); whose ox or donkey have I taken from you, or whom have I tyrannized, or whom have I oppressed? Or if I have received from anyone's hand a bribe or even so much as a sandal, speak against me, and I will repay you." And when the people said to him, "You have not tyrannized us, you have not oppressed us, and you have not taken anything from anyone's hand," he called the Lord as witness, saying, "The Lord is witness, and His Anointed is witness this day, that you have found nothing in my hand." And they said to him, "He is witness." In the same manner, the apostle Paul, because he had a clear conscience, said to the Corinthians: "For we are not like so many who corrupt the word of God, but as from sincerity, as from God, in the sight of God we speak in Christ"; and "We have wronged no one, corrupted no one, taken advantage of no one."

4. From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood ( presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them. Numbers 16:15 In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed ( Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? Or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you. 1 Samuel 12:3 And when the people had said to him, You have not tyrannized, neither have you oppressed us, neither have you taken ought of any man's hand, he called the Lord to witness, saying, The Lord is witness, and His Anointed is witness this day, that you have not found ought in my hand. And they said to him, He is witness. In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ; 2 Corinthians 2:17 We have injured no man, corrupted no man, circumvented no man. 2 Corinthians 7:2

The Church nurtures such presbyters, about whom the prophet says: I will give your rulers in peace, and your bishops in righteousness. The Lord also spoke of them when he said, Who then shall be a faithful steward, good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He comes, shall find so doing. Paul, teaching us where we may find such people, says, God has placed in the Church, first, apostles; secondly, prophets; thirdly, teachers. Therefore, where the gifts of the Lord have been placed, there we ought to learn the truth—namely, from those who possess that succession of the Church which comes from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these people also preserve our faith in one God who created all things; and they increase the love we have for the Son of God, who accomplished such marvelous dispensations for our sake; and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonoring the patriarchs, nor despising the prophets.

5. Such presbyters does the Church nourish, of whom also the prophet says: I will give your rulers in peace, and your bishops in righteousness. Isaiah 60:17 Of whom also did the Lord declare, Who then shall be a faithful steward ( actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He comes, shall find so doing. Matthew 24:45-46 Paul then, teaching us where one may find such, says, God has placed in the Church, first, apostles; secondly, prophets; thirdly, teachers. 1 Corinthians 12:28 Where, therefore, the gifts of the Lord have been placed, there it behooves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.

As I have heard from a certain presbyter, who had heard it from those who had seen the apostles and from those who had been their disciples, the punishment declared in Scripture was sufficient for the ancients regarding what they did without the Spirit's guidance. For since God is no respecter of persons, He inflicted a proper punishment on deeds that displeased Him. Take the case of David: when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself on his enemy, he both sang of the advent of Christ, and instructed the nations in wisdom, and did everything according to the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, "Now, the thing which David had done appeared wicked in the eyes of the Lord," and Nathan the prophet was sent to him, pointing out his crime, so that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ. And Nathan said to him, "There were two men in one city, one rich and the other poor. The rich man had very many flocks and herds, but the poor man had nothing except one little ewe-lamb, which he possessed and nourished. It had been with him and with his children together: it ate of his own bread, and drank of his cup, and was to him as a daughter. And there came a traveler to the rich man, and he refused to take from the flock of his own ewe-lambs and from the herds of his own oxen to prepare for the traveler, but he took the ewe-lamb of the poor man and set it before the man that had come to him." And David's anger was greatly kindled against the man, and he said to Nathan, "As the Lord lives, the man who has done this thing shall surely die, and he shall restore the lamb fourfold, because he has done this thing and because he had no pity for the poor man." And Nathan said to him, "You are the man who has done this." And then he continues with the rest of the narrative, upbraiding him, and recounting God's benefits toward him, and showing him how much his conduct had displeased the Lord. For he declared that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this and exclaimed, "I have sinned against the Lord," and he sang a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been bound fast with the chain of sin. In like manner it was with regard to Solomon: while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spoke three thousand parables about the Lord's advent, and five thousand songs singing praise to God, and expounded the wisdom of God in creation, discoursing on the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens cannot contain really dwell with men upon the earth?"—he pleased God and was the admiration of all. And all kings of the earth sought an interview with him that they might hear the wisdom which God had conferred upon him. The queen of the south, too, came to him from the ends of the earth to ascertain the wisdom that was in him—she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God and the Lord of Solomon. While, therefore, he served God without blame and ministered to His dispensations, then he was glorified. But when he took wives from all nations and permitted them to set up idols in Israel, the Scripture spoke thus concerning him: "And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord as did David his father. And the Lord was angry with Solomon, for his heart was not perfect with the Lord as was the heart of David his father." The Scripture has thus sufficiently reproved him, as the presbyter remarked, so that no flesh may glory in the sight of the Lord.

1. As I have heard from a certain presbyter, who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him. As in the case of David, 1 Samuel 18 when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, Now, the thing ( sermo) which David had done appeared wicked in the eyes of the Lord; 2 Samuel 11:27 and Nathan the prophet is sent to him, pointing out to him his crime, in order that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ: And [Nathan] said to him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe-lamb, which he possessed, and nourished up; and it had been with him and with his children together: it ate of his own bread, and drank of his cup, and was to him as a daughter. And there came a unto the rich man; and he spared to take of the flock of his own ewe-lambs, and from the herds of his own oxen, to entertain the; but he took the ewe-lamb of the poor man, and set it before the man that had come unto him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord lives, the man that has done this thing shall surely die ( filius mortis est): and he shall restore the lamb fourfold, because he has done this thing, and because he had no pity for the poor man. And Nathan said to him, You are the man who has done this. 2 Samuel 12:1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God's benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, I have sinned against the Lord; and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spoke three thousand parables about the Lord's advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, Will God whom the heavens cannot contain, really dwell with men upon the earth? 1 Kings 8:27 And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him ( quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him. 1 Kings 4:34 The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him: 1 Kings 10:1 she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spoke thus concerning him: And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father. 1 Kings 11:1 The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord.

This is also why the Lord descended into the regions beneath the earth, preaching His coming there as well and declaring the forgiveness of sins received by those who believe in Him. All those who believed in Him were people who had hope in Him—that is, those who proclaimed His coming and submitted to His plan of salvation: the righteous, the prophets, and the patriarchs. He forgave their sins in the same way He forgives ours, and we should not hold these sins against them if we would not despise the grace of God. Just as they did not hold against us Gentiles the sins we committed before Christ appeared among us, we should not blame those who sinned before Christ's coming. For all people fall short of the glory of God and are not justified by themselves, but by the Lord's coming—those who earnestly direct their eyes toward His light. Their actions were written down for our instruction so that we might know, first, that our God and theirs is one and the same, and that He does not approve of sins even when committed by famous people; and second, that we should avoid wickedness. If these people from long ago, who came before us in the gifts given to them and for whom the Son of God had not yet suffered, suffered such disgrace when they sinned and gave in to fleshly desires, what will people today suffer who have despised the Lord's coming and become slaves to their own desires? The Lord's death brought healing and forgiveness of sins to those former people, but Christ will not die again for those who commit sin now, for death no longer has power over Him. Instead, the Son will come in the Father's glory, demanding from His stewards and managers the money He entrusted to them, with interest; and from those to whom He gave most, He will demand most. Therefore, as that presbyter says, we should not be proud or harsh toward the people of old, but should fear for ourselves, lest after coming to know Christ, if we do things displeasing to God, we receive no further forgiveness of sins but are shut out from His kingdom. This is why Paul said: For if God did not spare the natural branches, take heed lest He also not spare you, who, when you were a wild olive tree, were grafted into the richness of the olive tree and were made a partaker of its richness.

2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him. 1 Peter 3:19-20. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to His dispensations, the righteous men, the prophets, and the patriarchs, to whom He remitted sins in the same way as He did to us, which sins we should not lay to their charge, if we would not despise the grace of God. For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For all men come short of the glory of God, and are not justified of themselves, but by the advent of the Lord, — they who earnestly direct their eyes towards His light. And it is for our instruction that their actions have been committed to writing, that we might know, in the first place, that our God and theirs is one, and that sins do not please Him although committed by men of renown; and in the second place, that we should keep from wickedness. For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again on behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. And therefore it was that Paul said, For if [God] spared not the natural branches, [take heed] lest He also spare not you, who, when you were a wild olive tree, were grafted into the fatness of the olive tree, and were made a partaker of its fatness.

You will also notice that the sins of ordinary people have been recorded in the same way, not for the sake of those who sinned back then, but to instruct us, so that we might understand that it is one and the same God against whom those people sinned and against whom certain people now sin who claim to believe in Him. But this also, as the presbyter states, Paul has declared very plainly in the Epistle to the Corinthians when he says: Brothers, I do not want you to be ignorant that all our fathers were under the cloud and were all baptized into Moses in the sea, and all ate the same spiritual food, and all drank the same spiritual drink, for they drank from that spiritual rock that followed them, and the rock was Christ. But God was not pleased with many of them, for they were struck down in the wilderness. These things happened as examples for us, so that we should not desire evil things as they also desired, and should not be idolaters as some of them were, as it is written: The people sat down to eat and drink and rose up to play. Let us not commit sexual immorality as some of them did, and twenty-three thousand fell in one day. Let us not test Christ as some of them tested Him and were destroyed by serpents. And do not grumble as some of them grumbled and were destroyed by the destroyer. But all these things happened to them as a figure and were written for our instruction, on whom the end of the ages has come. Therefore let the one who thinks he stands take care lest he fall.

3. You will notice, too, that the transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to the Corinthians, when he says, Brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example ( in figuram nostri), to the intent that we should not lust after evil things, as they also lusted; neither be idolaters, as were some of them, as it is written: Exodus 32:6 The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world ( sæculorum) has come. Wherefore let him that thinks he stands, take heed lest he fall. 1 Corinthians 10:1, etc.

Since the apostle clearly and undeniably demonstrates that there is one and the same God who both judged these earlier matters and who investigates present circumstances, and since he explains why these things have been written down, all these people prove themselves to be ignorant and arrogant—indeed, lacking even basic understanding. Because of the transgressions of people in ancient times and the disobedience of great numbers of them, they claim that there was one God over those people who made the world and existed in a degraded state, but that there was a different Father proclaimed by Christ, and that this Being is the one each of them has imagined in their own minds. They fail to understand that just as in the former case God showed his displeasure many times toward those who sinned, so also in the latter case many are called but few are chosen. Just as the unrighteous, idolaters, and sexually immoral people perished then, so it is now. The Lord declares that such people are sent into eternal fire, and the apostle says, "Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor the effeminate, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers will inherit the kingdom of God." He did not say these things to outsiders but to us, so that we would not be excluded from the kingdom of God by doing any such thing. He continues, "And such were some of you, but you were washed, you were sanctified in the name of the Lord Jesus Christ and by the Spirit of our God." Just as in former times those who lived immoral lives and led others astray were condemned and cast out, so even now the offending eye is plucked out, and the foot and hand as well, to prevent the rest of the body from perishing in the same way. We have the command: "If anyone who is called a brother is sexually immoral or greedy or an idolater or verbally abusive or a drunkard or a swindler, do not even eat with such a person." Again the apostle says, "Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. Therefore do not become partners with them." Just as in former times the condemnation of sinners extended to others who approved of them and associated with them, so it is now that a little leaven leavens the whole lump. Just as God's wrath descended on the unrighteous then, here also the apostle says, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness." Just as in those times vengeance came from God on the Egyptians who were unjustly oppressing Israel, so it is now—the Lord truly declares, "Will not God grant justice to his elect who cry out to him day and night? I tell you, he will give them justice speedily." Similarly, the apostle says in the letter to the Thessalonians: "Since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus Christ. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints and to be marveled at among all who have believed in him."

4. Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing; all these men are found to be unlearned and presumptuous, nay, even destitute of common sense, who, because of the transgressions of them of old time, and because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, many are called, but few are chosen. Matthew 20:16 As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; Matthew 25:41 and the apostle says, Do you not know that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 1 Corinthians 6:9-10 And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, And such indeed were you; but you are washed, but you are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God. And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner. Matthew 18:8-9 And we have the precept: If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one go not to eat. 1 Corinthians 5:11 And again does the apostle say, Let no man deceive you with vain words; for because of these things comes the wrath of God upon the sons of mistrust. Be not therefore partakers with them. Ephesians 5:6-7 And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that a little leaven leavens the whole lump. 1 Corinthians 5:6 And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness. Romans 1:18 And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily. Luke 18:7-8 So says the apostle, in like manner, in the Epistle to the Thessalonians: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him. 2 Thessalonians 1:6-10

Since in both Testaments the same righteousness of God is displayed when God takes vengeance—in the one case typically, temporarily, and more moderately, but in the other really, enduringly, and more severely, for the fire is eternal, and the wrath of God will be revealed from heaven from the face of our Lord (as David also says, "But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth"), which brings a heavier punishment on those who experience it—the elders pointed out that those people lack sense who, based on what happened to those who formerly disobeyed God, try to introduce another Father. They set against these punishments the great things the Lord did at His coming to save those who received Him, showing compassion on them, while they remain silent about His judgment and all those things that will come upon those who have heard His words but not done them, and that it would be better for them if they had not been born, and that it will be more tolerable for Sodom and Gomorrah in the judgment than for that city which did not receive the word of His disciples.

1. Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth), entails a heavier punishment on those who incur it — the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, Matthew 26:24 and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples. Matthew 10:15

Just as faith in God has been increased in the New Testament by the addition of the Son of God so that humanity might share in God, so too our conduct in life is required to be more careful. We are commanded not only to avoid evil actions, but also evil thoughts, idle words, empty talk, and abusive language. In the same way, the punishment of those who do not believe the Word of God, who despise his coming, and who turn away backward, is also increased. It is not merely temporary, but has become eternal. For those to whom the Lord will say, "Depart from me, you cursed, into everlasting fire," will be condemned forever. And those to whom he will say, "Come, you blessed of my Father, inherit the kingdom prepared for you for eternity," will receive the kingdom forever and continually advance in it. This is because there is one and the same God the Father, and his Word, who has always been present with the human race through various dispensations. He has accomplished many things and has saved from the beginning those who are saved—these are the ones who love God and follow the Word of God according to their station. And he has judged those who are judged, that is, those who forget God, who are blasphemous, and who transgress his word.

2. For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, Depart from me, you cursed, into everlasting fire, Matthew 25:41 these shall be damned for ever; and to whomsoever He shall say, Come, you blessed of my Father, inherit the kingdom prepared for you for eternity, Matthew 25:34 these do receive the kingdom for ever, and make constant advance in it; since there is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word.

For the same heretics we have already mentioned have contradicted themselves by accusing the Lord in whom they claim to believe. For the points they emphasize about God—who in those times gave temporal punishments to the unbelieving and struck the Egyptians while saving those who were obedient—these same facts will repeat themselves in the Lord, who judges for eternity those whom He judges and sets free for eternity those whom He sets free. And according to the reasoning these men use, He will be discovered to have been the cause of the most terrible sin for those who laid hands on Him and pierced Him. For if He had not come in this way, these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. Therefore, to those who attack us and say, "If the Egyptians had not been afflicted with plagues and, when pursuing Israel, been drowned in the sea, God could not have saved His people," this answer may be given: Unless the Jews had become the slayers of the Lord (which did indeed take eternal life away from them), and by killing the apostles and persecuting the Church had fallen into an abyss of wrath, we could not have been saved. For just as they were saved through the blindness of the Egyptians, so too are we through that of the Jews—if indeed the death of the Lord is the condemnation of those who fastened Him to the cross and did not believe His coming, but the salvation of those who believe in Him. For the apostle also says in the Second Epistle to the Corinthians: "For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death leading to death, but to the other the smell of life leading to life." To whom, then, is there the smell of death leading to death, unless to those who do not believe and are not subject to the Word of God? And who are those who even then gave themselves over to death? Clearly those men who do not believe and do not submit themselves to God. And again, who are those who have been saved and received the inheritance? Clearly those who believe God and who have continued in His love, as did Caleb the son of Jephunneh and Joshua the son of Nun, and innocent children who have had no knowledge of evil. But who are those who are saved now and receive eternal life? Is it not those who love God and who believe His promises and who in malice have become as little children?

3. For the self-same heretics already mentioned by us have fallen away from themselves, by accusing the Lord, in whom they say that they believe. For those points to which they call attention with regard to the God who then awarded temporal punishments to the unbelieving, and smote the Egyptians, while He saved those that were obedient; these same [facts, I say,] shall nevertheless repeat themselves in the Lord, who judges for eternity those whom He does judge, and lets go free for eternity those whom He does let go free: and He shall [thus] be discovered, according to the language used by these men, as having been the cause of their most heinous sin to those who laid hands upon Him, and pierced Him. For if He had not so come, it follows that these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. To those, therefore, who assail us, and say, If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given — Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved. For as they were saved by means of the blindness of the Egyptians, so are we, too, by that of the Jews; if, indeed, the death of the Lord is the condemnation of those who fastened Him to the cross, and who did not believe His advent, but the salvation of those who believe in Him. For the apostle does also say in the Second [Epistle] to the Corinthians: For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life. 2 Corinthians 2:15-16 To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, Numbers 14:30 and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who in malice have become as little children? 1 Corinthians 14:20

But, they say, God hardened the heart of Pharaoh and of his servants. Those who raise such objections do not read the Gospel passage where the Lord replied to the disciples when they asked Him, "Why do you speak to them in parables?" He answered: "Because it is given to you to know the mystery of the kingdom of heaven; but to them I speak in parables, so that seeing they may not see, and hearing they may not hear, and understanding they may not understand"—in order that the prophecy of Isaiah about them might be fulfilled, which says, "Make the heart of this people dull and make their ears heavy, and blind their eyes." But blessed are your eyes, which see the things you see, and your ears, which hear what you hear. For one and the same God inflicts blindness upon those who do not believe but despise Him, just as the sun, which is His creature, affects those who cannot see its light because of some weakness in their eyes. But to those who believe in Him and follow Him, He grants a fuller and greater enlightenment of mind. In keeping with this statement, the apostle says in Second Corinthians: "The god of this world has blinded the minds of those who do not believe, so that the light of the glorious Gospel of Christ should not shine on them." And again, in Romans: "And as they did not see fit to acknowledge God, God gave them up to a debased mind, to do what ought not to be done." Speaking of antichrist, he also says clearly in Second Thessalonians: "And for this reason God will send them a powerful delusion, so that they will believe the lie, so that all may be condemned who did not believe the truth but took pleasure in unrighteousness."

1. But, say they, God hardened the heart of Pharaoh and of his servants. Exodus 9:35 Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, Why do You speak unto them in parables? — Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that you see; and your ears, which hear what you hear. Matthew 13:11-16; Isaiah 6:10 For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: In whom the this world has blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]. 2 Corinthians 4:4 And again, in that to the Romans: And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient. Romans 1:28 Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity. 2 Thessalonians 2:11

If, therefore, in our present time also, God—knowing the number of those who will not believe, since He foreknows all things—has given them over to unbelief and turned His face away from people of this kind, leaving them in the darkness they have chosen for themselves, what is so remarkable if He did the same thing at that time, giving Pharaoh over to his unbelief, along with those who were with him, since Pharaoh never would have believed? As the Word spoke to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand." And for the same reason that the Lord spoke in parables and brought blindness upon Israel—so that seeing they might not see, since He knew the spirit of unbelief in them—for this same reason He hardened Pharaoh's heart. This was so that, even while seeing that it was the finger of God leading the people out, Pharaoh might not believe but instead be plunged into a sea of unbelief, resting in the idea that the Israelites' departure was accomplished by magical power, and that the Red Sea's passage for the people was not the work of God but occurred by merely natural causes.

2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spoke to Moses from the bush: And I am sure that the king of Egypt will not let you go, unless by a mighty hand. Exodus 3:19 And for the reason that the Lord spoke in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh's heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these [ Israelites] was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes ( sed naturaliter sic se habere).

Those who criticize and complain because the people, at God's command, took vessels of all kinds and clothing from the Egyptians on the eve of their departure—from which items the tabernacle was later built in the wilderness—show that they do not understand God's righteous dealings and His arrangements. As the presbyter also pointed out: If God had not granted this in that symbolic exodus, no one could now be saved in our true exodus, that is, in the faith in which we have been established and by which we have been brought out from among the Gentiles. For some of us have brought along a small amount of property, and others a large amount, which we acquired from dishonest wealth. After all, where do we get the houses we live in, the clothes we wear, the vessels we use, and everything else that serves our daily needs, if not from those things which we obtained through greed when we were Gentiles, or which we received from our pagan parents, relatives, or friends who got them unjustly—not to mention that we still acquire such things even now that we have the faith. For who sells something without wanting to make a profit from the buyer? Who buys something without wanting to get good value from the seller? Who engages in business without doing so to earn a living? And those believers who serve in the royal palace—don't they use items that belong to Caesar's property? And don't those who have possessions give to those who lack, each according to his ability? The Egyptians were indebted to the Jewish people not only for property but for their very lives, because of the kindness the patriarch Joseph showed in earlier times. But in what way are the pagans indebted to us, from whom we receive both gain and profit? Whatever they gather through hard work, we use without working for it, even though we are in the faith.

1. Those, again, who cavil and find fault because the people did, by God's command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians, and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith in which we have been established, and by which we have been brought forth from among the number of the Gentiles. For in some cases there follows us a small, and in others a large amount of property, which we have acquired from the mammon of unrighteousness. For from what source do we derive the houses in which we dwell, the garments in which we are clothed, the vessels which we use, and everything else ministering to our every-day life, unless it be from those things which, when we were Gentiles, we acquired by avarice, or received them from our heathen parents, relations, or friends who unrighteously obtained them?– not to mention that even now we acquire such things when we are in the faith. For who is there that sells, and does not wish to make a profit from him who buys? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a trade, and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the royal palace, do they not derive the utensils they employ from the property which belongs to Cæsar; and to those who have not, does not each one of these [ Christians] give according to his ability? The Egyptians were debtors to the [Jewish] people, not alone as to property, but as their very lives, because of the kindness of the patriarch Joseph in former times; but in what way are the heathen debtors to us, from whom we receive both gain and profit? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the faith.

Up to that time the people served the Egyptians in the most degrading slavery, as Scripture says: "And the Egyptians exercised their power rigorously upon the children of Israel; and they made life bitter to them by severe labors, in mortar and in brick, and in all manner of service in the field which they did, by all the works in which they oppressed them with rigor." And with immense labor they built fortified cities for them, increasing these men's wealth throughout a long period of years, and by means of every kind of slavery. Yet these masters were not only ungrateful toward them, but were actually planning their complete destruction. How, then, did the Israelites act unjustly if they took a few things out of many? They could have possessed much property if they had not served them, and could have gone forth wealthy, but instead, by receiving only a very small compensation for their heavy servitude, they went away poor. It is just as if a free man were forcibly carried away by another and made to serve him for many years, increasing his wealth, and then when he finally obtains some support, he is thought to possess some small portion of his master's property. But in reality he departs having obtained only a little as the result of his own great labors, and out of vast possessions which have been accumulated. And if anyone makes this a subject of accusation against him, as if he had not acted properly, that accuser will rather appear as an unjust judge against the man who had been forcibly carried away into slavery. This is what these men are like who blame the people because they appropriated a few things out of many, but who bring no charge against those who did not give them the compensation due for their fathers' services. On the contrary, these masters reduced them to the most oppressive slavery and obtained the greatest profit from them. And these objectors allege that the Israelites acted dishonestly because, as I have observed, they took away unstamped gold and silver in a few vessels as compensation for their labors. But they say that they themselves—for let truth be spoken, although to some it may seem ridiculous—do act honestly when they carry away in their money belts, from the labors of others, coined gold and silver and brass with Caesar's inscription and image upon it.

2. Up to that time the people served the Egyptians in the most abject slavery, as says the Scripture: And the Egyptians exercised their power rigorously upon the children of Israel; and they made life bitter to them by severe labours, in mortar and in brick, and in all manner of service in the field which they did, by all the works in which they oppressed them with rigour. Exodus 1:13-14 And with immense labour they built for them fenced cities, increasing the substance of these men throughout a long course of years, and by means of every species of slavery; while these [masters] were not only ungrateful towards them, but had in contemplation their utter annihilation. In what way, then, did [the Israelites] act unjustly, if out of many things they took a few, they who might have possessed much property had they not served them, and might have gone forth wealthy, while, in fact, by receiving only a very insignificant recompense for their heavy servitude, they went away poor? It is just as if any free man, being forcibly carried away by another, and serving him for many years, and increasing his substance, should be thought, when he ultimately obtains some support, to possess some small portion of his [master's] property, but should in reality depart, having obtained only a little as the result of his own great labours, and out of vast possessions which have been acquired, and this should be made by any one a subject of accusation against him, as if he had not acted properly. He (the accuser) will rather appear as an unjust judge against him who had been forcibly carried away into slavery. Of this kind, then, are these men also, who charge the people with blame, because they appropriated a few things out of many, but who bring no charge against those who did not render them the recompense due to their fathers' services; nay, but even reducing them to the most irksome slavery, obtained the highest profit from them. And [these objectors] allege that [the Israelites] acted dishonestly, because, forsooth, they took away for the recompense of their labours, as I have observed, unstamped gold and silver in a few vessels; while they say that they themselves (for let truth be spoken, although to some it may seem ridiculous) do act honestly, when they carry away in their girdles from the labours of others, coined gold, and silver, and brass, with Cæsar's inscription and image upon it.

If we compare ourselves with them, which group received their worldly possessions more fairly? Was it the Jewish people, who took from the Egyptians who owed them everything, or us, who receive property from the Romans and other nations who owe us nothing? In fact, through them the world is at peace, and we travel the roads without fear and sail wherever we wish. Therefore, the Lord's words apply to people like this—namely, the heretics: "You hypocrite, first cast the beam out of your own eye, and then you will see clearly to pull out the speck from your brother's eye." If the person who makes these accusations against us and boasts in his own wisdom has separated himself from the Gentiles and possesses nothing derived from other people's goods, but is literally naked and barefoot and lives homeless in the mountains like grass-eating animals, then he might be excused for speaking this way, since he would be ignorant of the necessities of our way of life. But if he does share in what people consider to be the property of others, and yet criticizes their example, he proves himself most unjust, turning this kind of accusation against himself. He will be found carrying around property that doesn't belong to him and coveting goods that are not his. This is why the Lord said, "Judge not, that you be not judged: for with whatever judgment you judge, you will be judged." This certainly does not mean we should not find fault with sinners or that we should consent to those who act wickedly, but that we should not pronounce an unfair judgment on God's dispensations, since He has made provision that all things will turn out for good in a way consistent with justice. Because He knew we would make good use of the possessions we receive from others, He says, "He who has two coats, let him share with him who has none; and he who has food, let him do likewise." And, "I was hungry and you gave me food; I was thirsty and you gave me drink; I was naked and you clothed me." And, "When you give alms, do not let your left hand know what your right hand is doing." We are proved righteous by whatever good we do, redeeming our property, so to speak, from foreign hands. I say "from foreign hands," not because the world is not God's possession, but because we have gifts of this kind and receive them from others, just as these people received them from the Egyptians who did not know God. By means of these same gifts we build within ourselves the tabernacle of God, for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends from the mammon of unrighteousness, so that when you fail, they may receive you into eternal tabernacles." Whatever we acquired from unrighteousness when we were heathen, we are proved righteous when we have become believers by applying it to the Lord's service.

3. If, however, a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will. Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: You hypocrite, first cast the beam out of your eye, and then shall you see clearly to pull out the mote out of your brother's eye. Matthew 7:5 For if he who lays these things to your charge, and glories in his own wisdom, has been separated from the company of the Gentiles, and possesses nothing [derived from] other people's goods, but is literally naked, and barefoot, and dwells homeless among the mountains, as any of those animals do which feed on grass, he will stand excused [in using such language], as being ignorant of the necessities of our mode of life. But if he do partake of what, in the opinion of men, is the property of others, and if [at the same time] he runs down their type, he proves himself most unjust, turning this kind of accusation against himself. For he will be found carrying about property not belonging to him, and coveting goods which are not his. And therefore has the Lord said: Judge not, that you be not judged: for with what judgment you shall judge, you shall be judged. Matthew 7:1-2 [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, He that has two coats, let him impart to him that has none; and he that has meat, let him do likewise. Luke 3:11 And, For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink; I was naked and you clothed Me. Matthew 25:35-36 And, When you do your alms, let not your left hand know what your right hand does. Matthew 6:3 And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, from strange hands, not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: Make to yourselves friends of the mammon of unrighteousness, that they, when you shall be put to flight, may receive you into eternal tabernacles. Luke 16:9 For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage.

As a natural consequence, these things were done beforehand as a type, and from them God's tabernacle was constructed. Those people received them justly, as I have shown, while we were prefigured in them—we who would later serve God through the possessions of others. For the entire exodus of the people out of Egypt, which happened under God's guidance, was a type and image of the Church's exodus from among the Gentiles. For this reason, He finally leads it out from this world into His own inheritance, which Moses the servant of God did not give, but which Jesus the Son of God will give as an inheritance. And if anyone pays close attention to what the prophets stated about the end times, and to what John the disciple of the Lord saw in the Apocalypse, he will find that the nations are to receive the same plagues universally that Egypt received particularly at that time.

4. As a matter of course, therefore, these things were done beforehand in a type, and from them was the tabernacle of God constructed; those persons justly receiving them, as I have shown, while we were pointed out beforehand in them — [we] who should afterwards serve God by the things of others. For the whole exodus of the people out of Egypt, which took place under divine guidance, was a type and image of the exodus of the Church which should take place from among the Gentiles; and for this cause He leads it out at last from this world into His own inheritance, which Moses the servant of God did not [bestow], but which Jesus the Son of God shall give for an inheritance. And if any one will devote a close attention to those things which are stated by the prophets with regard to the [time of the] end, and those which John the disciple of the Lord saw in the Apocalypse, he will find that the nations [are to] receive the same plagues universally, as Egypt then did particularly.

When recounting certain matters of this kind about people of ancient times, the presbyter I mentioned earlier used to teach us, saying: Regarding those sins for which the Scriptures themselves criticize the patriarchs and prophets, we should not attack them or become like Ham, who mocked his father's shame and fell under a curse. Instead, we should give thanks to God on their behalf, because their sins have been forgiven through the coming of our Lord. For He said that they gave thanks for us and rejoiced in our salvation. As for those actions that the Scriptures do not criticize but simply record as having happened, we should not become accusers of those who did them, because we are not more discerning than God, nor can we be superior to our Master. Instead, we should look for a type in them. For nothing recorded in Scripture without condemnation is without meaning. An example is found in the case of Lot, who led his daughters out of Sodom. These daughters then conceived by their own father, while he left behind his wife, who remains a pillar of salt to this day. For Lot, not acting by his own will, nor driven by fleshly desire, nor having any knowledge or thought of such a thing, actually worked out a type of future events. As Scripture says: And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose. And the same thing happened with the younger daughter: And he knew not, it says, when she slept with him, nor when she arose. Therefore, since Lot did not know what he was doing and was not enslaved to lust in his actions, the arrangement designed by God was carried out, by which the two daughters (that is, the two churches), who gave birth to children fathered by one and the same father, were pointed out, apart from the influence of fleshly lust. For there was no other person, as they supposed, who could give them life-giving seed and enable them to bear children, as it is written: And the elder said to the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father.

1. When recounting certain matters of this kind respecting them of old time, the presbyter [before mentioned] was in the habit of instructing us, and saying: With respect to those misdeeds for which the Scriptures themselves blame the patriarchs and prophets, we ought not to inveigh against them, nor become like Ham, who ridiculed the shame of his father, and so fell under a curse; but we should [rather] give thanks to God in their behalf, inasmuch as their sins have been forgiven them through the advent of our Lord; for He said that they gave thanks [for us], and gloried in our salvation. With respect to those actions, again, on which the Scriptures pass no censure, but which are simply set down [as having occurred], we ought not to become the accusers [of those who committed them], for we are not more exact than God, nor can we be superior to our Master; but we should search for a type [in them]. For not one of those things which have been set down in Scripture without being condemned is without significance. An example is found in the case of Lot, who led forth his daughters from Sodom, and these then conceived by their own father; and who left behind him within the confines [of the land] his wife, [who remains] a pillar of salt unto this day. For Lot, not acting under the impulse of his own will, nor at the prompting of carnal concupiscence, nor having any knowledge or thought of anything of the kind, did [in fact] work out a type [of future events]. As says the Scripture: And that night the elder went in and lay with her father; and Lot knew not when she lay down, nor when she arose. Genesis 19:33 And the same thing took place in the case of the younger: And he knew not, it is said, when she slept with him, nor when she arose. Genesis 19:35 Since, therefore, Lot knew not [what he did], nor was a slave to lust [in his actions], the arrangement [designed by God] was carried out, by which the two daughters (that is, the two churches), who gave birth to children begotten of one and the same father, were pointed out, apart from [the influence of] the lust of the flesh. For there was no other person, [as they supposed], who could impart to them quickening seed, and the means of their giving birth to children, as it is written: And the elder said to the younger, And there is not a man on the earth to enter in unto us after the manner of all the earth: come, let us make our father drunk with wine, and let us lie with him, and raise up seed from our father. Genesis 19:31-32

Thus, after their simplicity and innocence, these daughters of Lot spoke this way, imagining that all humanity had perished just as the Sodomites had, and that God's anger had come down upon the whole earth. Therefore they should be considered excusable, since they believed that only they and their father remained to preserve the human race; and this is why they deceived their father. Moreover, their words pointed out this truth—that there is no one else who can give to the elder and younger church the power to give birth to children, except our Father. Now the Father of the human race is the Word of God, as Moses shows when he says, "Is He not your father who has obtained you by generation, and formed you, and created you?" At what time, then, did He pour out upon the human race the life-giving seed—that is, the Spirit of the forgiveness of sins, through whom we are made alive? Was it not when He was eating with people and drinking wine on the earth? For it is said, "The Son of man came eating and drinking," and when He had lain down, He fell asleep and rested. As He Himself says in David, "I slept and rested." And because He regularly acted this way while dwelling and living among us, He says again, "And my sleep became sweet to me." Now this entire matter was signified through Lot—that the seed of the Father of all, that is, the Spirit of God by whom all things were made, was mixed and united with flesh, that is, with His own workmanship; through this mixing and unity the two synagogues, that is, the two churches, produced living sons to the living God from their own father.

2. Thus, after their simplicity and innocence, did these daughters [of Lot] so speak, imagining that all mankind had perished, even as the Sodomites had done, and that the anger of God had come down upon the whole earth. Wherefore also they are to be held excusable, since they supposed that they only, along with their father, were left for the preservation of the human race; and for this reason it was that they deceived their father. Moreover, by the words they used this fact was pointed out — that there is no other one who can confer upon the elder and younger church the [power of] giving birth to children, besides our Father. Now the father of the human race is the Word of God, as Moses points out when he says, Is not He your father who has obtained you [by generation], and formed you, and created you? At what time, then, did He pour out upon the human race the life-giving seed — that is, the Spirit of the remission of sins, through means of whom we are quickened? Was it not then, when He was eating with men, and drinking wine upon the earth? For it is said, The Son of man came eating and drinking; Matthew 11:19 and when He had lain down, He fell asleep, and took repose. As He does Himself say in David, I slept, and took repose. And because He used thus to act while He dwelt and lived among us, He says again, And my sleep became sweet unto me. Jeremiah 31:26 Now this whole matter was indicated through Lot, that the seed of the Father of all — that is, of the Spirit of God, by whom all things were made — was commingled and united with flesh — that is, with His own workmanship; by which commixture and unity the two synagogues — that is, the two churches — produced from their own father living sons to the living God.

And while these things were happening, his wife remained in the territory of Sodom, no longer corruptible flesh but a pillar of salt that endures forever. Through those natural processes that belong to the human race, this shows that the Church also, which is the salt of the earth, has been left behind within the boundaries of the earth and subject to human sufferings. And while entire members are often taken away from it, the pillar of salt still endures, thus representing the foundation of the faith which makes strong and sends forward children to their Father.

3. And while these things were taking place, his wife remained in [the territory of] Sodore, no longer corruptible flesh, but a pillar of salt which endures for ever; and by those natural processes which appertain to the human race, indicating that the Church also, which is the salt of the earth, Matthew 5:13 has been left behind within the confines of the earth, and subject to human sufferings; and while entire members are often taken away from it, the pillar of salt still endures, thus typifying the foundation of the faith which makes strong, and sends forward, children to their Father.

A presbyter who was a disciple of the apostles reasoned in this same way about the two testaments, proving that both truly came from one and the same God. He maintained that there is no other God besides the one who made and formed us, and that the teaching of those who claim our world was made either by angels, by some other power, or by another God has no foundation. For if someone is led away from the Creator of all things and grants that this creation to which we belong was formed by someone else or through someone else other than the one God, he must necessarily fall into much inconsistency and many contradictions of this kind, for which he will be unable to provide explanations that can be considered either probable or true. For this reason, those who introduce other doctrines hide from us the opinion they actually hold about God, because they know their doctrine is untenable and absurd, and they fear that if they are defeated, they will have difficulty escaping. But if anyone believes in one God, who also made all things by the Word, just as Moses says, "God said, 'Let there be light,' and there was light," and as we read in the Gospel, "All things were made by Him, and without Him nothing was made," and as the Apostle Paul likewise says, "There is one Lord, one faith, one baptism, one God and Father, who is above all, and through all, and in us all"—this person will first of all hold to the head, from which the whole body is joined and held together, and through every supporting ligament, according to the measure of each part's function, causes the growth of the body for building itself up in love. And then every word will also seem consistent to him, if he diligently reads the Scriptures together with those who are presbyters in the Church, among whom the apostolic doctrine is found, as I have pointed out.

1. After this fashion also did a presbyter, a disciple of the apostles, reason with respect to the two testaments, proving that both were truly from one and the same God. For [he maintained] that there was no other God besides Him who made and fashioned us, and that the discourse of those men has no foundation who affirm that this world of ours was made either by angels, or by any other power whatsoever, or by another God. For if a man be once moved away from the Creator of all things, and if he grant that this creation to which we belong was formed by any other or through any other [than the one God], he must of necessity fall into much inconsistency, and many contradictions of this sort; to which he will [be able to] furnish no explanations which can be regarded as either probable or true. And, for this reason, those who introduce other doctrines conceal from us the opinion which they themselves hold respecting God, because they are aware of the untenable and absurd nature of their doctrine, and are afraid lest, should they be vanquished, they should have some difficulty in making good their escape. But if any one believes in [only] one God, who also made all things by the Word, as Moses likewise says, God said, Let there be light: and there was light; Genesis 1:3 and as we read in the Gospel, All things were made by Him; and without Him was nothing made; John 1:3 and the Apostle Paul [says] in like manner, There is one Lord, one faith, one baptism, one God and Father, who is above all, and through all, and in us all Ephesians 4:5-6 — this man will first of all hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, makes increase of the body to the edification of itself in love. Ephesians 4:16; Colossians 2:19 And then shall every word also seem consistent to him, if he for his part diligently read the Scriptures in company with those who are presbyters in the Church, among whom is the apostolic doctrine, as I have pointed out.

2. For all the apostles taught that there were indeed two testaments among the two peoples, but that it was one and the same God who appointed both for the advantage of those men for whose sakes the testaments were given and who were to believe in God. I have proved this in the third book from the very teaching of the apostles. And I have shown that the first testament was not given without reason, or to no purpose, or in some accidental manner. Rather, it subdued those to whom it was given to the service of God for their benefit (since God needs no service from men), and it exhibited a type of heavenly things, since man was not yet able to see the things of God through direct vision. It foreshadowed the images of those things which now actually exist in the Church, so that our faith might be firmly established. And it contained a prophecy of things to come, so that man might learn that God has foreknowledge of all things.

2. For all the apostles taught that there were indeed two testaments among the two peoples; but that it was one and the same God who appointed both for the advantage of those men (for whose sakes the testaments were given) who were to believe in God, I have proved in the third book from the very teaching of the apostles; and that the first testament was not given without reason, or to no purpose, or in an accidental sort of manner; but that it subdued those to whom it was given to the service of God, for their benefit (for God needs no service from men), and exhibited a type of heavenly things, inasmuch as man was not yet able to see the things of God through means of immediate vision; and foreshadowed the images of those things which [now actually] exist in the Church, in order that our faith might be firmly established; and contained a prophecy of things to come, in order that man might learn that God has foreknowledge of all things.

A spiritual disciple of this kind truly receives the Spirit of God, who was from the beginning present with mankind in all God's dispensations, announcing future things, revealing present things, and recounting past things. Such a person does indeed judge all people, but is himself judged by no one. For he judges the Gentiles, who serve the creature more than the Creator, and with a corrupt mind spend all their effort on worthless things. And he also judges the Jews, who do not accept the word of freedom, nor are willing to go out free, even though they have a Deliverer present with them. Instead, they pretend, at an inappropriate time, to serve God with observances beyond what the law requires—God who needs nothing—and they do not recognize the coming of Christ, which He accomplished for the salvation of humanity, nor are they willing to understand that all the prophets announced His two comings: the first, in which He became a man subject to beatings and familiar with suffering, who sat on the foal of a donkey, who was a stone rejected by the builders, who was led as a sheep to the slaughter, and who by stretching out His hands destroyed Amalek; who gathered into His Father's fold the scattered children from the ends of the earth, who remembered His own dead ones who had previously fallen asleep, and who came down to them to deliver them; but the second coming, in which He will come on the clouds, bringing on the day that burns like a furnace, striking the earth with the word of His mouth, killing the wicked with the breath of His lips, having a winnowing fan in His hands, cleansing His threshing floor, gathering the wheat into His barn, but burning the chaff with unquenchable fire.

1. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past — [such a man] does indeed judge all men, but is himself judged by no man. For he judges the Gentiles, who serve the creature more than the Creator, Romans 1:21 and with a reprobate mind spend all their labour on vanity. And he also judges the Jews, who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ, which He accomplished for the salvation of men, nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, Isaiah 53:3 and sat upon the foal of an ass, Zechariah 9:9 and was a stone rejected by the builders, and was led as a sheep to the slaughter, Isaiah 53:7 and by the stretching forth of His hands destroyed Amalek; Exodus 17:11 while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, Isaiah 11:12 and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them: but the second in which He will come on the clouds, Daniel 7:13 bringing on the day which burns as a furnace, Malachi 4:1 and smiting the earth with the word of His mouth, Isaiah 11:4 and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire. Matthew 3:12; Luke 3:17

Moreover, he shall also examine Marcion's doctrine by asking how he claims there are two gods separated from each other by an infinite distance. Or how can he be good if he draws away people who do not belong to him from the one who made them, and calls them into his own kingdom? And why is his goodness defective, since it does not save everyone? Also, why does he appear to be good toward human beings, but completely unjust toward the one who made them, since he robs him of his possessions? Furthermore, how could the Lord, with any justice, if he belonged to another father, have declared the bread to be his body when he took it from the creation to which we belong, and declared the mixed cup to be his blood? And why did he acknowledge himself to be the Son of man if he had not gone through the birth that belongs to a human being? How, too, could he forgive us the sins for which we are accountable to our Maker and God? And how, again, if he was not flesh but was a man merely in appearance, could he have been crucified, and could blood and water have flowed from his pierced side? What body, moreover, was it that those who buried him placed in the tomb? And what was it that rose again from the dead?

2. Moreover, he shall also examine the doctrine of Marcion, [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? And why did He acknowledge Himself to be the Son of man, if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? John 19:34 What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead?

This spiritual man will also judge all the followers of Valentinus, because while they do confess with their tongues one God the Father, and that all things receive their existence from Him, they at the same time maintain that He who formed all things is the fruit of an apostasy or defect. He shall judge them too because they likewise confess with their tongues one Lord Jesus Christ, the Son of God, but assign in their doctrinal system a separate production to the Only-begotten, another one to the Word, another to Christ, and yet another to the Savior. According to them, all these beings are indeed said in Scripture to be, as it were, one, yet they maintain that each one of them should be understood to exist separately from the rest and to have had his own special origin, according to his peculiar conjunction. It becomes clear, then, that their tongues alone have granted the unity of God, while their actual opinion and understanding (through their habit of investigating profundities) have fallen away from this doctrine of unity and adopted the notion of multiple deities—this will become apparent when they are examined by Christ regarding the doctrinal points they have invented. They also claim that He was born at a later period than the Pleroma of the Aeons, and that His production took place after the occurrence of a degeneracy or apostasy. They maintain that, on account of the passion which was experienced by Sophia, they themselves were brought to birth. But their own special prophet Homer, to whom they have listened and from whom they have invented such doctrines, will himself reprove them when he says the following:

3. [This spiritual man] shall also judge all the followers of Valentinus, because they do indeed confess with the tongue one God the Father, and that all things derive their existence from Him, but do at the same time maintain that He who formed all things is the fruit of an apostasy or defect. [He shall judge them, too, because] they do in like manner confess with the tongue one Lord Jesus Christ, the Son of God, but assign in their [system of] doctrine a production of his own to the Only-begotten, one of his own also to the Word, another to Christ, and yet another to the Saviour; so that, according to them, all these beings are indeed said [in Scripture to be], as it were, one; [while they maintain], notwithstanding, that each one of them should be understood [to exist] separately [from the rest], and to have [had] his own special origin, according to his peculiar conjunction. [It appears], then that their tongues alone, forsooth, have conceded the unity [of God], while their [real] opinion and their understanding (by their habit of investigating profundities) have fallen away from [this doctrine of] unity, and taken up the notion of manifold deities — [this, I say, must appear] when they shall be examined by Christ as to the points [of doctrine] which they have invented. Him, too, they affirm to have been born at a later period than the Pleroma of the Æons, and that His production took place after [the occurrence of] a degeneracy or apostasy; and they maintain that, on account of the passion which was experienced by Sophia, they themselves were brought to the birth. But their own special prophet Homer, listening to whom they have invented such doctrines, shall himself reprove them, when he expresses himself as follows:–

Hateful to me as the gates of Hades is that man who thinks one thing while stating another.

Hateful to me that man as Hades' gates, Who one thing thinks, while he another states.

This spiritual person will also judge the empty words of the corrupt Gnostics, by demonstrating that they are the disciples of Simon Magus.

[This spiritual man] shall also judge the vain speeches of the perverse Gnostics, by showing that they are the disciples of Simon Magus.

He will also judge the Ebionites. For how can they be saved unless it was God who accomplished their salvation on earth? Or how shall man pass into God, unless God has first passed into man? And how shall man escape from the generation subject to death, except through a new generation given in a wonderful and unexpected manner (but as a sign of salvation) by God—I mean that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this kind of generation, which is naturally possessed by man in this world? And how could Christ have been greater than Solomon or greater than Jonah, or have been the Lord of David, who was of the same physis as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man but also retained him under his power, and conquered him who had conquered, while He set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to and more eminent than that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He displayed the likeness in these last days, for the Son of God was made man, assuming the ancient production of His hands into His own nature, as I have shown in the immediately preceding book.

4. He will judge also the Ebionites; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God — [I mean] that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, Matthew 12:41-42 or greater than Jonah, or have been the Lord of David, Matthew 22:43 who was of the same substance as they were? How, too, could He have subdued Matthew 22:29; Luke 11:21-22 him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, as I have shown in the immediately preceding book.

He will also judge those who describe Christ as having become man only in appearance. For how can they imagine that they themselves carry on a real discussion when their Master was merely imaginary? Or how can they receive anything reliable from Him if He was only an imagined being and not a reality? And how can these people really partake of salvation if the one in whom they claim to believe manifested Himself as merely imaginary? Therefore, everything connected with these people is unreal, and nothing has the character of truth. Under these circumstances, the question may be raised whether they themselves are perhaps not really human beings but mere dumb animals, and whether in most cases they simply present a shadow of humanity.

5. He shall also judge those who describe Christ as [having become man] only in [ human] opinion. For how can they imagine that they do themselves carry on a real discussion, when their Master was a mere imaginary being? Or how can they receive anything steadfast from Him, if He was a merely imagined being, and not a verity? And how can these men really be partaken of salvation, if He in whom they profess to believe, manifested Himself as a merely imaginary being? Everything, therefore, connected with these men is unreal, and nothing [possessed of the character of] truth; and, in these circumstances, it may be made a question whether (since, perchance, they themselves in like manner are not men, but mere dumb animals) they do not present, in most cases, simply a shadow of humanity.

He will also judge false prophets who have not received the gift of prophecy from God and do not possess the fear of God. Instead, either for the sake of vainglory or with a view to some personal advantage, or acting in some other way under the influence of a wicked spirit, they pretend to utter prophecies while all the time they lie against God.

6. He shall also judge false prophets, who, without having received the gift of prophecy from God, and not possessed of the fear of God, but either for the sake of vainglory, or with a view to some personal advantage, or acting in some other way under the influence of a wicked spirit, pretend to utter prophecies, while all the time they lie against God.

He shall also judge those who cause schisms, who lack the love of God and look to their own personal advantage rather than to the unity of the Church. For trivial reasons, or whatever reason comes to mind, they cut apart and divide the great and glorious body of Christ, and as far as they are able, actually destroy it. These are people who talk about peace while stirring up war, and who truly strain out a gnat but swallow a camel. No reform of such great importance can be achieved by them as would make up for the harm caused by their schism. He shall also judge all those who are outside the truth, that is, who are outside the Church. But he himself shall be judged by no one. For all things are consistent with him: he has complete faith in one God Almighty, from whom are all things; and in the Son of God, Jesus Christ our Lord, through whom are all things, and in the dispensations connected with him, through which the Son of God became man; and a firm belief in the Spirit of God, who gives us knowledge of the truth and has revealed the dispensations of the Father and the Son, by virtue of which he dwells with every generation of humanity, according to the will of the Father.

7. He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it — men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. Matthew 23:24 For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church; but he himself shall be judged by no one. For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, according to the will of the Father.

True knowledge consists of the teaching of the apostles, the ancient structure of the Church throughout the entire world, and the distinctive visible form of the body of Christ as shown through the succession of bishops, by which they have handed down that Church which exists in every place and has reached even to us. This Church is guarded and preserved without any forging of Scriptures, through a complete system of teaching that neither adds to nor takes away from the truths she believes. True knowledge also consists in reading the word of God without distortion, in lawful and careful interpretation that agrees with the Scriptures and avoids both danger and blasphemy, and above all, in the supreme gift of love, which is more precious than knowledge, more glorious than prophecy, and which surpasses all the other gifts of God.

8. True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, 2 Corinthians 8:1; 1 Corinthians 13 which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].

This is why the Church in every place, because of her love for God, continually sends forward a great number of martyrs to the Father throughout all time. Meanwhile, all the other groups not only have nothing like this to show among themselves, but actually claim that such witness-bearing is completely unnecessary, saying that their system of teachings is the true witness for Christ. Perhaps one or two of them, during the entire time since the Lord appeared on earth, have occasionally joined our martyrs in bearing the disgrace of the Name—as though the heretic too had received mercy—and have been led out with them to death, serving as a kind of accompanying retinue for them. For the Church alone bears with purity the disgrace of those who suffer persecution for righteousness' sake and endure all kinds of punishments and are put to death because of their love for God and their confession of his Son. Though often weakened, she immediately increases her membership and becomes whole again, in the same way as her symbolic type, Lot's wife, who became a pillar of salt. In this way too, she goes through an experience similar to that of the ancient prophets, as the Lord says: "For so they persecuted the prophets who were before you," since she does indeed suffer persecution in a new way from those who do not receive the word of God, while the same Spirit rests upon her as rested upon these ancient prophets.

9. Wherefore the Church does in every place, because of that love which she cherishes towards God, send forward, throughout all time, a multitude of martyrs to the Father; while all others not only have nothing of this kind to point to among themselves, but even maintain that such witness-bearing is not at all necessary, for that their system of doctrines is the true witness [for Christ], with the exception, perhaps, that one or two among them, during the whole time which has elapsed since the Lord appeared on earth, have occasionally, along with our martyrs, borne the reproach of the name (as if he too [the heretic] had obtained mercy), and have been led forth with them [to death], being, as it were, a sort of retinue granted unto them. For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type, Lot's wife, who became a pillar of salt. Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, For so persecuted they the prophets who were before you; Matthew 5:12 inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her 1 Peter 4:14 [as upon these ancient prophets].

The prophets, along with other things they predicted, also foretold this: that all those on whom the Spirit of God rests, and who obey the word of the Father and serve Him according to their ability, would suffer persecution, be stoned and killed. The prophets prefigured all these things in themselves because of their love for God and on account of His word. Since they themselves were members of Christ, each one of them in his place as a member set forth the prophecy assigned to him accordingly. All of them, though many, prefigured only one and proclaimed the things that pertain to one. Just as the working of the whole body is shown through our members, while the figure of a complete man is not displayed by one member but through all of them taken together, so also all the prophets prefigured the one Christ. Every one of them, in his special place as a member, accordingly fulfilled the established dispensation and shadowed forth beforehand that particular working of Christ which was connected with that member.

10. And indeed the prophets, along with other things which they predicted, also foretold this, that all those on whom the Spirit of God should rest, and who would obey the word of the Father, and serve Him according to their ability, should suffer persecution, and be stoned and slain. For the prophets prefigured in themselves all these things, because of their love to God, and on account of His word. For since they themselves were members of Christ, each one of them in his place as a member did, in accordance with this, set forth the prophecy [assigned him]; all of them, although many, prefiguring only one, and proclaiming the things which pertain to one. For just as the working of the whole body is exhibited through means of our members, while the figure of a complete man is not displayed by one member, but through means of all taken together, so also did all the prophets prefigure the one [Christ]; while every one of them, in his special place as a member, did, in accordance with this, fill up the [established] dispensation, and shadowed forth beforehand that particular working of Christ which was connected with that member.

Some prophets, seeing Him in glory, saw His glorious life at the Father's right hand. Others saw Him coming on the clouds as the Son of man, and those who declared concerning Him, "They shall look on Him whom they have pierced," indicated His second advent, about which He Himself says, "Do you think that when the Son of man comes, He shall find faith on the earth?" Paul also refers to this event when he says, "If, however, it is a righteous thing with God to repay tribulation to those who trouble you, and to give rest to you who are troubled with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire." Other prophets, speaking of Him as a judge and referring to the day of the Lord as if it were a burning furnace—He who gathers the wheat into His barn but will burn up the chaff with unquenchable fire—were accustomed to threaten those who were unbelieving, concerning whom the Lord Himself also declares, "Depart from me, you cursed, into everlasting fire, which my Father has prepared for the devil and his angels." And the apostle likewise says of them, "Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him." There are also some prophets who declare, "You are fairer than the children of men," and "God, Your God, has anointed You with the oil of gladness above Your fellows," and "Gird Your sword upon Your thigh, O Most Mighty, with Your beauty and Your fairness, and go forward and proceed prosperously; and rule because of truth, and meekness, and righteousness." Whatever other similar things are spoken concerning Him indicate that beauty and splendor which exist in His kingdom, along with the transcendent and preeminent exaltation belonging to all who are under His rule, so that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, "He is a man, and who shall know him?" and "I came unto the prophetess, and she bore a son, and His name is called Wonderful, Counselor, the Mighty God," and those who proclaimed Him as Immanuel, born of the Virgin, exhibited the union of the Word of God with His own workmanship, declaring that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure). Having become this which we also are, He nevertheless is the Mighty God, and possesses a generation which cannot be declared. There are also some prophets who say, "The Lord has spoken in Zion, and uttered His voice from Jerusalem," and "In Judah is God known"—these indicated His advent which took place in Judea. Those, again, who declare that God comes from the south, and from a mountain thick with foliage, announced His advent at Bethlehem, as I have pointed out in the preceding book. From that place also He who rules and who feeds the people of His Father has come. Those, again, who declare that at His coming the lame man shall leap as a hart, and the tongue of the dumb shall speak plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear, and that the hands which hang down and the feeble knees shall be strengthened, and that the dead which are in the grave shall arise, and that He Himself shall take upon Himself our weaknesses and bear our sorrows—all these proclaimed those works of healing which were accomplished by Him.

11. For some of them, beholding Him in glory, saw His glorious life ( conversationem) at the Father's right hand; others beheld Him coming on the clouds as the Son of man; Daniel 7:13 and those who declared regarding Him, They shall look on Him whom they have pierced, Zechariah 12:10 indicated His [second] advent, concerning which He Himself says, Do you think that when the Son of man comes, He shall find faith on the earth? Paul also refers to this event when he says, If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire. 2 Thessalonians 1:6-8 Others again, speaking of Him as a judge, and [referring], as if it were a burning furnace, [to] the day of the Lord, who gathers the wheat into His barn, but will burn up the chaff with unquenchable fire, Matthew 3:12 were accustomed to threaten those who were unbelieving, concerning whom also the Lord Himself declares, Depart from me, you cursed, into everlasting fire, which my Father has prepared for the devil and his angels. Matthew 25:41 And the apostle in like manner says [of them], Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him. 2 Thessalonians 1:9-10 There are also some [of them] who declare, You are fairer than the children of men; and, God, Your God, has anointed You with the oil of gladness above Your fellows; and, Gird Your sword upon Your thigh, O Most Mighty, with Your beauty and Your fairness, and go forward and proceed prosperously; and rule You because of truth, and meekness, and righteousness. And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, He is a man, and who shall know him? and, I came unto the prophetess, and she bore a son, and His name is called Wonderful, Counsellor, the Mighty God; and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, The Lord has spoken in Zion, and uttered His voice from Jerusalem; Joel 3:16 and, In Judah is God known; — these indicated His advent which took place in Judea. Those, again, who declare that God comes from the south, and from a mountain thick with foliage, Habakkuk 3:3 announced His advent at Bethlehem, as I have pointed out in the preceding book. From that place, also, He who rules, and who feeds the people of His Father, has come. Those, again, who declare that at His coming the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear, Isaiah 35:5-6 and that the hands which hang down, and the feeble knees, shall be strengthened, Isaiah 35:3 and that the dead which are in the grave shall arise, Isaiah 26:19 and that He Himself shall take [upon Him] our weaknesses, and bear our sorrows, Isaiah 53:4 — [all these] proclaimed those works of healing which were accomplished by Him.

Some of them, moreover, when they predicted that He would come to Jerusalem as a weak and inglorious man, as one who knew what it was to bear infirmity, and sitting upon the foal of a donkey, and that He would give His back to beatings and His cheeks to those who struck Him, and that He would be led as a sheep to the slaughter, and that He would be given vinegar and gall to drink, and that He would be forsaken by His friends and those nearest to Him, and that He would stretch forth His hands the whole day long, and that He would be mocked and maligned by those who looked upon Him, and that His garments would be divided and lots cast upon His clothing, and that He would be brought down to the dust of death with all the other things of a similar nature, prophesied His coming in the character of a man as He entered Jerusalem, in which through His passion and crucifixion He endured all the things that have been mentioned. Others, again, when they said, "The holy Lord remembered His own dead ones who slept in the dust, and came down to them to raise them up, that He might save them," furnished us with the reason on account of which He suffered all these things. Those, moreover, who said, "In that day, says the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day; and I will turn your feast days into mourning, and all your songs into lamentation," plainly announced that darkening of the sun which at the time of His crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, would be changed into grief and lamentation when they were handed over to the Gentiles. Jeremiah, too, makes this point still clearer when he speaks concerning Jerusalem as follows: "She that has borne seven languishes; her soul has become weary; her sun has gone down while it was yet noon; she has been confounded and suffered reproach: the remainder of them will I give to the sword in the sight of their enemies."

12. Some of them, moreover — [when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, Isaiah 53:3 and sitting upon the foal of an ass, Zechariah 9:9 He should come to Jerusalem; and that He should give His back to stripes, Isaiah 50:6 and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; Isaiah 53:7 and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; Isaiah 65:2 and that He should be mocked and maligned by those who looked upon Him; and that His garments should be parted, and lots cast upon His raiment; and that He should be brought down to the dust of death with all [the other] things of a like nature — prophesied His coming in the character of a man as He entered Jerusalem, in which by His passion and crucifixion He endured all the things which have been mentioned. Others, again, when they said, The holy Lord remembered His own dead ones who slept in the dust, and came down to them to raise them up, that He might save them, furnished us with the reason on account of which He suffered all these things. Those, moreover, who said, In that day, says the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day; and I will turn your feast days into mourning, and all your songs into lamentation, Amos 8:9-10 plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, should be changed into grief and lamentation when they were handed over to the Gentiles. Jeremiah, too, makes this point still clearer, when he thus speaks concerning Jerusalem: She that has born [seven] languishes; her soul has become weary; her sun has gone down while it was yet noon; she has been confounded, and suffered reproach: the remainder of them will I give to the sword in the sight of their enemies. Jeremiah 15:9

Those prophets who spoke of Him slumbering and taking sleep, and of His rising again because the Lord sustained Him, and who commanded the principalities of heaven to open the everlasting doors so that the King of glory might enter, proclaimed in advance His resurrection from the dead through the Father's power and His reception into heaven. And when they said, "His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat," they announced that very truth of His being taken up again to the place from which He came down, and that no one can escape His righteous judgment. And those who said, "The Lord has reigned; let the people be enraged: even He who sits upon the cherubim; let the earth be moved," were thus predicting partly that anger from all nations which came upon those who believed in Him after His ascension, along with the movement of the whole earth against the Church; and partly the fact that when He comes from heaven with His mighty angels, the whole earth will be shaken, as He Himself declares, "There shall be a great earthquake, such as has not been from the beginning." And again, when one says, "Whosoever is judged, let him stand opposite; and whosoever is justified, let him draw near to the servant of God," and "Woe unto you, for you shall wax old as does a garment, and the moth shall eat you up," and "All flesh shall be humbled, and the Lord alone shall be exalted in the highest"—it is thus indicated that after His passion and ascension, God will cast down under His feet all who were opposed to Him, and He will be exalted above all, and there will be no one who can be justified or compared to Him.

13. Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, proclaimed beforehand His resurrection from the dead through the Father's power, and His reception into heaven. And when they expressed themselves thus, His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat, they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, The Lord has reigned; let the people be enraged: [even] He who sits upon the cherubim; let the earth be moved, were thus predicting partly that wrath from all nations which after His ascension came upon those who believed in Him, with the movement of the whole earth against the Church; and partly the fact that, when He comes from heaven with His mighty angels, the whole earth shall be shaken, as He Himself declares, There shall be a great earthquake, such as has not been from the beginning. Matthew 24:21 And again, when one says, Whosoever is judged, let him stand opposite; and whosoever is justified, let him draw near to the servant of God; and, Woe unto you, for you shall wax old as does a garment, and the moth shall eat you up; and, All flesh shall be humbled, and the Lord alone shall be exalted in the highest, Isaiah 2:17 — it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.

And those prophets who declared that God would make a new covenant with people—not like the one He made with their ancestors at Mount Horeb—and would give people a new heart and a new spirit, and who said again, "Don't remember the former things. Look, I am making new things which will now arise, and you will know it; and I will make a way in the desert and rivers in a dry land to give drink to my chosen people, my people whom I have acquired, so they may proclaim my praise"—these prophets clearly announced the freedom that distinguishes the new covenant and the new wine that is put into new wineskins. This means the faith that is in Christ, through which He has proclaimed the way of righteousness that springs up in the desert and the streams of the Holy Spirit in a dry land, to give water to the elect people of God whom He has acquired, so that they might proclaim His praise—but not so that they might blaspheme Him who made these things, that is, God.

14. And those of them who declare that God would make a new covenant Jeremiah 31:31-32 with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit; Ezekiel 36:26 and again, And remember not the things of old: behold, I make new things which shall now arise, and you shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise, Isaiah 43:19-21 — plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles, Matthew 9:17 [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God.

15. And all those other points which I have shown the prophets to have spoken through such a long series of Scriptures—the person who is truly spiritual will interpret these by showing, for each thing that has been spoken, what specific point in the dispensation of the Lord it refers to, and by thus displaying the entire system of the work of the Son of God. Such a person always knows the same God, and always acknowledges the same Word of God, although He has only now been revealed to us. This person also acknowledges at all times the same Spirit of God, although He has been poured out upon us in a new way in these last times, knowing that He descends from the creation of the world to its end upon the human race as such. Those who believe God and follow His word receive from Him the salvation that flows from Him. Those, on the other hand, who depart from Him and despise His precepts, and by their actions bring dishonor on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up most righteous judgment against themselves. Therefore the spiritual man examines and tests all these things, but he himself is tested by no one. He neither blasphemes his Father, nor sets aside His dispensations, nor attacks the fathers, nor dishonors the prophets by claiming that they were sent from another God than the one he worships, or again, that their prophecies came from different sources.

15. And all those other points which I have shown the prophets to have uttered by means of so long a series of Scriptures, he who is truly spiritual will interpret by pointing out, in regard to every one of the things which have been spoken, to what special point in the dispensation of the Lord is referred, and [by thus exhibiting] the entire system of the work of the Son of God, knowing always the same God, and always acknowledging the same Word of God, although He has [but] now been manifested to us; acknowledging also at all times the same Spirit of God, although He has been poured out upon us after a new fashion in these last times, [ knowing that He descends] even from the creation of the world to its end upon the human race simply as such, from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. Romans 2:5 He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man: 1 Corinthians 2:15 he neither blasphemes his Father, nor sets aside His dispensations, nor inveighs against the fathers, nor dishonours the prophets, by maintaining that they were [sent] from another God [than he worships], or again, that their prophecies were derived from different sources.

Now I shall simply say, in opposition to all the heretics, and especially against the followers of Marcion and those like them who claim that the prophets were from a different God than the one announced in the Gospel: read carefully the Gospel that has been delivered to us by the apostles, and read carefully the prophets, and you will find that the entire conduct, all the teaching, and all the sufferings of our Lord were predicted through them. But if this thought should occur to you—to ask, "What then did the Lord bring to us by His coming?"—know that He brought complete newness by bringing Himself, who had been announced. For this very thing was proclaimed beforehand: that a newness should come to renew and give life to mankind. For the coming of the King is announced in advance by those servants who are sent before Him, so that those who are to receive their Lord may be prepared and equipped. But when the King has actually come, and those who are His subjects have been filled with the joy that was proclaimed beforehand, and have obtained the liberty He grants, and share in the sight of Him, and have heard His words, and have enjoyed the gifts He gives, then anyone with sense will no longer ask what new thing the King has brought beyond what those who announced His coming proclaimed. For He has brought Himself, and has given to humanity those good things that were announced beforehand, which things the angels desired to look into.

1. Now I shall simply say, in opposition to all the heretics, and principally against the followers of Marcion, and against those who are like to these, in maintaining that the prophets were from another God [than He who is announced in the Gospel], read with earnest care that Gospel which has been conveyed to us by the apostles, and read with earnest care the prophets, and you will find that the whole conduct, and all the doctrine, and all the sufferings of our Lord, were predicted through them. But if a thought of this kind should then suggest itself to you, to say, What then did the Lord bring to us by His advent? — know that He brought all [possible] novelty, by bringing Himself who had been announced. For this very thing was proclaimed beforehand, that a novelty should come to renew and quicken mankind. For the advent of the King is previously announced by those servants who are sent [before Him], in order to the preparation and equipment of those men who are to entertain their Lord. But when the King has actually come, and those who are His subjects have been filled with that joy which was proclaimed beforehand, and have attained to that liberty which He bestows, and share in the sight of Him, and have listened to His words, and have enjoyed the gifts which He confers, the question will not then be asked by any that are possessed of sense what new thing the King has brought beyond [that proclaimed by] those who announced His coming. For He has brought Himself, and has bestowed on men those good things which were announced beforehand, which things the angels desired to look into. 1 Peter 1:12

But the servants would then have been proven false and not sent by the Lord if Christ at His coming, by being found exactly as He was previously announced, had not fulfilled their words. This is why He said, "Do not think that I have come to destroy the law or the prophets; I came not to destroy, but to fulfill. For truly I say to you, until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets until all come to pass." For by His coming He Himself fulfilled all things, and still fulfills in the Church the new covenant foretold by the law, onward to the consummation of all things. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets; for the just shall live by faith." But this fact, that the just shall live by faith, had been previously announced by the prophets.

2. But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass. Romans 3:21 For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation [of all things]. To this effect also Paul, His apostle, says in the Epistle to the Romans, But now, Matthew 5:17-18 without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith. Romans 1:17 But this fact, that the just shall live by faith, had been previously announced Habakkuk 2:4 by the prophets.

But how could the prophets have had the power to predict the coming of the King, to preach ahead of time about the freedom He granted, and to announce in advance everything Christ did—His words, His works, and His sufferings—and to predict the new covenant, if they had received their prophetic inspiration from a different God than the one revealed in the Gospel? According to your claim, they knew nothing of the ineffable Father, His kingdom, and His plans, which the Son of God carried out when He came to earth in these last times. You also cannot say that these things happened by some kind of chance—as if the prophets were speaking about someone else, but similar events just happened to occur with the Lord. All the prophets prophesied these same things, but they never came true in the case of any of the people who lived long ago. If these things had actually happened to anyone among them in ancient times, then the prophets who came later certainly would not have prophesied that these events would take place in the last times. Furthermore, there is in fact no one among the fathers, prophets, or ancient kings in whose case any of these things properly and specifically occurred. All of them prophesied about Christ's sufferings, but none of them personally endured sufferings like those that were predicted. The details connected with the Lord's passion that were foretold were not fulfilled in any other case. At the death of no one among the ancients did the sun set at midday, or the temple veil tear, or the earth quake, or the rocks split, or the dead rise up. None of these ancient men was raised up on the third day, or received into heaven, or at his ascension did the heavens open, or did the nations believe in his name. None of them, having died and risen again, established the new covenant of freedom. Therefore the prophets did not speak of anyone else but the Lord, in whom all these previously mentioned signs came together.

3. But whence could the prophets have had power to predict the advent of the King, and to preach beforehand that liberty which was bestowed by Him, and previously to announce all things which were done by Christ, His words, His works, and His sufferings, and to predict the new covenant, if they had received prophetical inspiration from another God [than He who is revealed in the Gospel], they being ignorant, as you allege, of the ineffable Father, of His kingdom, and His dispensations, which the Son of God fulfilled when He came upon earth in these last times? Neither are you in a position to say that these things came to pass by a certain kind of chance, as if they were spoken by the prophets in regard to some other person, while like events happened to the Lord. For all the prophets prophesied these same things, but they never came to pass in the case of any one of the ancients. For if these things had happened to any man among them of old time, those [ prophets] who lived subsequently would certainly not have prophesied that these events should come to pass in the last times. Moreover, there is in fact none among the fathers, nor the prophets, nor the ancient kings, in whose case any one of these things properly and specifically took place. For all indeed prophesied as to the sufferings of Christ, but they themselves were far from enduring sufferings similar to what was predicted. And the points connected with the passion of the Lord, which were foretold, were realized in no other case. For neither did it happen at the death of any man among the ancients that the sun set at mid-day, nor was the veil of the temple rent, nor did the earth quake, nor were the rocks rent, nor did the dead rise up, nor was any one of these men [of old] raised up on the third day, nor received into heaven, nor at his assumption were the heavens opened, nor did the nations believe in the name of any other; nor did any from among them, having been dead and rising again, lay open the new covenant of liberty. Therefore the prophets spoke not of any one else but of the Lord, in whom all these aforesaid tokens concurred.

If anyone, however, defending the Jews' position, argues that this new covenant consisted in the rebuilding of the temple constructed under Zerubbabel after the exile to Babylon, and in the people's return from there after seventy years had passed, let him understand that the temple built of stones was indeed rebuilt at that time (for the law written on stone tablets was still being observed), yet no new covenant was given. Instead, they continued using the Mosaic law until the Lord's coming. But from the Lord's arrival, the new covenant that restores peace and the law that gives life has spread throughout the whole earth, just as the prophets said: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight." If, therefore, another law and word going out from Jerusalem brought such peace among the Gentiles who received it, and through them convinced many nations of their foolishness, then it would seem the prophets spoke of some other person. But if the law of liberty—that is, the word of God preached by the apostles who went out from Jerusalem—spread throughout the entire earth and brought about such a transformation that these nations turned their swords and war-lances into ploughshares and changed them into pruning-hooks for harvesting grain (that is, into tools used for peaceful purposes), and they are now unaccustomed to fighting but instead, when struck, offer the other cheek as well, then the prophets did not speak these things about any other person but about the one who accomplished them. This person is our Lord, and in Him this declaration is fulfilled, since He Himself has made the plough and introduced the pruning-hook—that is, the first sowing of humanity, which was the creation displayed in Adam, and the gathering of the harvest in the last times through the Word. For this reason, since He joined the beginning to the end and is Lord of both, He has finally revealed the plough, in which wood has been joined to iron, and has thus cleansed His land, because the Word, having been firmly united to flesh and fixed in its structure with pins, has reclaimed the wild earth. In the beginning, He foreshadowed the pruning-hook through Abel, indicating that there would be a gathering of a righteous race of people. It says, "For behold how the just man perishes, and no one considers it; and righteous men are taken away, and no one takes it to heart." These things were acted out beforehand in Abel, were also previously declared by the prophets, but were accomplished in the Lord's person, and the same remains true for us, as the body follows the example of the Head.

4. If any one, however, advocating the cause of the Jews, do maintain that this new covenant consisted in the rearing of that temple which was built under Zerubbabel after the emigration to Babylon, and in the departure of the people from thence after the lapse of seventy years, let him know that the temple constructed of stones was indeed then rebuilt (for as yet that law was observed which had been made upon tables of stone), yet no new covenant was given, but they used the Mosaic law until the coming of the Lord; but from the Lord's advent, the new covenant which brings back peace, and the law which gives life, has gone forth over the whole earth, as the prophets said: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight. Isaiah 2:3-4; Micah 4:2-3 If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spoke of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the grain, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek, Matthew 5:39 then the prophets have not spoken these things of any other person, but of Him who effected them. This person is our Lord, and in Him is that declaration borne out; since it is He Himself who has made the plough, and introduced the pruning-hook, that is, the first semination of man, which was the creation exhibited in Adam, and the gathering in of the produce in the last times by the Word; and, for this reason, since He joined the beginning to the end, and is the Lord of both, He has finally displayed the plough, in that the wood has been joined on to the iron, and has thus cleansed His land; because the Word, having been firmly united to flesh, and in its mechanism fixed with pins, has reclaimed the savage earth. In the beginning, He figured forth the pruning-hook by means of Abel, pointing out that there should be a gathering in of a righteous race of men. He says, For behold how the just man perishes, and no man considers it; and righteous men are taken away, and no man lays it to heart. Isaiah 57:1 These things were acted beforehand in Abel, were also previously declared by the prophets, but were accomplished in the Lord's person; and the same [is still true] with regard to us, the body following the example of the Head.

Here are the arguments that should be used against those who claim that the prophets were inspired by a different God and that our Lord came from another Father. Perhaps these heretics will finally stop such extreme foolishness. This is my serious purpose in presenting these scriptural proofs: by refuting them through these very passages as much as I am able, I may restrain them from such great blasphemy and from madly inventing a multitude of gods.

5. Such are the arguments proper [to be used] in opposition to those who maintain that the prophets [were inspired] by a different God, and that our Lord [came] from another Father, if perchance [these heretics] may at length desist from such extreme folly. This is my earnest object in adducing these Scriptural proofs, that confuting them, as far as in me lies, by these very passages, I may restrain them from such great blasphemy, and from insanely fabricating a multitude of gods.

Then again, in opposition to the Valentinians and the other so-called Gnostics, who claim that some parts of Scripture were spoken at one time from the Pleroma (fullness) through the seed that came from that place, but at another time from the middle realm through the reckless mother Prunica, and that many parts came from the Creator of the world, from whom the prophets also received their mission, we say that it is completely irrational to reduce the Father of the universe to such a desperate situation that He would not possess His own proper means by which the things in the Pleroma could be perfectly proclaimed. For whom was He afraid of, that He could not reveal His will in His own way and independently, freely, and without being mixed up with that spirit which came into being in a degraded and ignorant state? Was it that He feared too many people would be saved if more had heard the pure truth? Or, on the other hand, was He unable to prepare for Himself those who would announce the Savior's coming?

1. Then again, in opposition to the Valentinians, and the other Gnostics, falsely so called, who maintain that some parts of Scripture were spoken at one time from the Pleroma ( a summitate) through means of the seed [derived] from that place, but at another time from the intermediate abode through means of the audacious mother Prunica, but that many are due to the Creator of the world, from whom also the prophets had their mission, we say that it is altogether irrational to bring down the Father of the universe to such straits, as that He should not be possessed of His own proper instruments, by which the things in the Pleroma might be perfectly proclaimed. For of whom was He afraid, so that He should not reveal His will after His own way and independently, freely, and without being involved with that spirit which came into being in a state of degeneracy and ignorance? Was it that He feared that very many would be saved, when more should have listened to the unadulterated truth? Or, on the other hand, was He incapable of preparing for Himself those who should announce the Saviour's advent?

But if, when the Savior came to this earth, He sent His apostles into the world to proclaim His coming accurately and to teach the Father's will, having nothing in common with the teaching of the Gentiles or of the Jews, how much more, while He still existed in the Pleroma, would He have appointed His own messengers to proclaim His future coming into this world, having nothing in common with those prophecies originating from the Demiurge. But if, while within the Pleroma, He made use of those prophets who were under the law and declared His own matters through them, how much more would He, upon His arrival here, have made use of these same teachers and preached the Gospel to us through them. Therefore let them stop asserting that Peter and Paul and the other apostles proclaimed the truth, while saying it was the scribes and Pharisees and others through whom the law was set forth. But if, at His coming, He sent forth His own apostles in the spirit of truth and not in the spirit of error, He did the very same thing also in the case of the prophets, for the Word of God was always the same. And if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while the spirit from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity, how can it be that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible for such things to happen in the case of the prophets, for they preached the word of the Lord from one God and proclaimed the coming of His Son, how much more would the Lord Himself never have uttered words on one occasion from above but on another from degeneracy below, thus becoming the teacher of both knowledge and ignorance at the same time. Nor would He have ever glorified as Father at one time the Founder of the world and at another time Him who is above this one, as He Himself declares: No man puts a piece of a new garment upon an old one, nor do they put new wine into old bottles. Therefore let these men either have nothing whatever to do with the prophets, treating them as ancients, and no longer claim that these men, being sent beforehand by the Demiurge, spoke certain things under that new influence which belongs to the Pleroma; or, on the other hand, let them be convinced by our Lord when He declares that new wine cannot be put into old bottles.

2. But if, when the Saviour came to this earth, He sent His apostles into the world to proclaim with accuracy His advent, and to teach the Father's will, having nothing in common with the doctrine of the Gentiles or of the Jews, much more, while yet existing in the Pleroma, would He have appointed His own heralds to proclaim His future advent into this world, and having nothing in common with those prophecies originating from the Demiurge. But if, when within the Pleroma, He availed Himself of those prophets who were under the law, and declared His own matters through their instrumentality; much more would He, upon His arrival hither, have made use of these same teachers, and have preached the Gospel to us by their means. Therefore let them not any longer assert that Peter and Paul and the other apostles proclaimed the truth, but that it was the scribes and Pharisees, and the others, through whom the law was propounded. But if, at His advent, He sent forth His own apostles in the spirit of truth, and not in that of error, He did the very same also in the case of the prophets; for the Word of God was always the self-same: and if the Spirit from the Pleroma was, according to these men's system, the Spirit of light, the Spirit of truth, the Spirit of perfection, and the Spirit of knowledge, while that from the Demiurge was the spirit of ignorance, degeneracy, and error, and the offspring of obscurity; how can it be, that in one and the same being there exists perfection and defect, knowledge and ignorance, error and truth, light and darkness? But if it was impossible that such should happen in the case of the prophets, for they preached the word of the Lord from one God, and proclaimed the advent of His Son, much more would the Lord Himself never have uttered words, on one occasion from above, but on another from degeneracy below, thus becoming the teacher at once of knowledge and of ignorance; nor would He have ever glorified as Father at one time the Founder of the world, and at another Him who is above this one, as He does Himself declare: No man puts a piece of a new garment upon an old one, nor do they put new wine into old bottles. Luke 5:36-37 Let these men, therefore, either have nothing whatever to do with the prophets, as with those that are ancients, and allege no longer that these men, being sent beforehand by the Demiurge, spoke certain things under that new influence which pertains to the Pleroma; or, on the other hand, let them be convinced by our Lord, when He declares that new wine cannot be put into old bottles.

But from what source could the offspring of their mother derive his knowledge of the mysteries within the Pleroma, and power to speak about them? Suppose that the mother, while beyond the Pleroma, did bring forth this very offspring. But what is beyond the Pleroma they represent as being beyond the reach of knowledge—that is, ignorance. How, then, could that seed, which was conceived in ignorance, possess the power of declaring knowledge? Or how did the mother herself, a shapeless and undefined being, one cast out as an abortion, obtain knowledge of the mysteries within the Pleroma, she who was organized outside it and given a form there, and prohibited by Horos from entering within, and who remains outside the Pleroma until the consummation of all things—that is, beyond the reach of knowledge? Then, again, when they say that the Lord's passion is a type of the extension of the Christ above, which he accomplished through Horos, and so gave a form to their mother, they are refuted in the other details of the Lord's passion, for they have no resemblance of a type to show regarding them. For when did the Christ above have vinegar and gall given him to drink? Or when was his clothing divided? Or when was he pierced, and blood and water came forth? Or when did he sweat great drops of blood? And the same may be demanded concerning the other details which happened to the Lord, of which the prophets have spoken. From where, then, did the mother or her offspring predict the things which had not yet taken place, but which should occur afterward?

3. But from what source could the offspring of their mother derive his knowledge of the mysteries within the Pleroma, and power to discourse regarding them? Suppose that the mother, while beyond the Pleroma, did bring forth this very offspring; but what is beyond the Pleroma they represent as being beyond the pale of knowledge, that is, ignorance. How, then, could that seed, which was conceived in ignorance, possess the power of declaring knowledge? Or how did the mother herself, a shapeless and undefined being, one cast out of doors as an abortion, obtain knowledge of the mysteries within the Pleroma, she who was organized outside it and given a form there, and prohibited by Horos from entering within, and who remains outside the Pleroma till the consummation [of all things], that is, beyond the pale of knowledge? Then, again, when they say that the Lord's passion is a type of the extension of the Christ above, which he effected through Horos, and so imparted a form to their mother, they are refuted in the other particulars [of the Lord's passion], for they have no semblance of a type to show with regard to them. For when did the Christ above have vinegar and gall given him to drink? Or when was his raiment parted? Or when was he pierced, and blood and water came forth? Or when did he sweat great drops of blood? And [the same may be demanded] as to the other particulars which happened to the Lord, of which the prophets have spoken. From whence, then, did the mother or her offspring divine the things which had not yet taken place, but which should occur afterwards?

They claim that certain things were spoken from the Pleroma besides these, but are refuted by those things in the Scriptures that relate to Christ's coming. However, they cannot agree on what these things spoken from the Pleroma actually are, and they give different answers about them. If someone wants to test them by questioning their leading teachers one by one about any particular passage, he will find one of them attributing that passage to the Propator—that is, to Bythus; another assigning it to Arche—that is, to the Only-begotten; another to the Father of all—that is, to the Word; while yet another will say it was spoken about that one Aeon who was formed from the joint contributions of the Aeons in the Pleroma. Others will interpret the passage as referring to Christ, while another will refer it to the Saviour. One, more skilled than these, after a long silence, declares it was spoken of Horos; another says it signifies the Sophia within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world, the Demiurge. Such are the disagreements among them regarding one passage, holding conflicting opinions about the same Scriptures. When the same identical passage is read out, they all begin to furrow their brows and shake their heads, saying that they could indeed deliver an extremely lofty discourse, but that not everyone can comprehend the greatness of the thought implied in it. Therefore, they say, among the wise the chief thing is silence. For that Sige which is above must be symbolized by the silence they maintain. Thus all of them, however many there are, depart from one another, holding as many opinions about one thing as there are people, and carrying their clever ideas secretly within themselves. When they finally agree among themselves about the things predicted in the Scriptures, then they can also be refuted by us. For though they hold wrong opinions, they meanwhile convict themselves, since they are not of one mind regarding the same words. But since we follow as our teacher the one and only true God, and possess His words as the rule of truth, we all speak alike regarding the same things, knowing only one God, the Creator of this universe, who sent the prophets, who led the people out of the land of Egypt, who in these last times revealed His own Son to put unbelievers to shame and to seek out the fruit of righteousness.

4. They affirm that certain things still, besides these, were spoken from the Pleroma, but are confuted by those which are referred to in the Scriptures as bearing on the advent of Christ. But what these are [that are spoken from the Pleroma] they are not agreed, but give different answers regarding them. For if any one, wishing to test them, do question one by one with regard to any passage those who are their leading men, he shall find one of them referring the passage in question to the Propator — that is, to Bythus; another attributing it to Arche — that is, to the Only-begotten; another to the Father of all — that is, to the Word; while another, again, will say that it was spoken of that one Æon who was [formed from the joint contributions] of the Æons in the Pleroma; others [will regard the passage] as referring to Christ, while another [will refer it] to the Saviour. One, again, more skilled than these, after a long protracted silence, declares that it was spoken of Horos; another that it signifies the Sophia which is within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world (the Demiurge). Such are the variations existing among them with regard to one [passage], holding discordant opinions as to the same Scriptures; and when the same identical passage is read out, they all begin to purse up their eyebrows, and to shake their heads, and they say that they might indeed utter a discourse transcendently lofty, but that all cannot comprehend the greatness of that thought which is implied in it; and that, therefore, among the wise the chief thing is silence. For that Sige ( silence) which is above must be typified by that silence which they preserve. Thus do they, as many as they are, all depart [from each other], holding so many opinions as to one thing, and bearing about their clever notions in secret within themselves. When, therefore, they shall have agreed among themselves as to the things predicted in the Scriptures, then also shall they be confuted by us. For, though holding wrong opinions, they do in the meanwhile, however, convict themselves, since they are not of one mind with regard to the same words. But as we follow for our teacher the one and only true God, and possess His words as the rule of truth, we do all speak alike with regard to the same things, knowing but one God, the Creator of this universe, who sent the prophets, who led forth the people from the land of Egypt, who in these last times manifested His own Son, that He might put the unbelievers to confusion, and search out the fruit of righteousness.

The Lord does not reject this, nor does He say that the prophets spoke from a different god than His Father, nor from any other ousia, but from one and the same Father. Nor does He say that any other being made the things in the world except His own Father, when He teaches as follows: There was a certain householder, and he planted a vineyard, and hedged it round about, and dug in it a winepress, and built a tower, and let it out to husbandmen, and went into a far country. And when the time of the fruit drew near, he sent his servants unto the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants: they cut one to pieces, stoned another, and killed another. Again he sent other servants more than the first, and they did unto them likewise. But last of all he sent unto them his only son, saying, Perhaps they will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and we shall possess his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When, therefore, the lord of the vineyard shall come, what will he do unto these husbandmen? They say unto him, He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season. Again the Lord says: Have you never read, The stone which the builders rejected, the same has become the head of the corner: this is the Lord's doing, and it is marvelous in our eyes? Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. By these words He clearly points out to His disciples one and the same Householder—that is, one God the Father, who made all things by Himself. At the same time He shows that there are various husbandmen: some obstinate, proud, worthless, and killers of the Lord, but others who render Him, with all obedience, the fruits in their seasons. It is the same Householder who sends at one time His servants and at another time His Son. Therefore, the servants were sent from the same Father from whom the Son was sent to those husbandmen who killed Him. But the Son, coming from the Father with supreme authority (principali auctoritate), used to express Himself this way: But I say unto you. The servants, on the other hand, coming as messengers from their Lord, spoke in the manner of servants delivering a message, and so they used to say, Thus says the Lord.

1. Which [God] the Lord does not reject, nor does He say that the prophets [spoke] from another god than His Father; nor from any other essence, but from one and the same Father; nor that any other being made the things in the world, except His own Father, when He speaks as follows in His teaching: There was a certain householder, and he planted a vineyard, and hedged it round about, and dug in it a winepress, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants unto the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants: they cut one to pieces, stoned another, and killed another. Again he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his only son, saying, Perchance they will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and we shall possess his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When, therefore, the lord of the vineyard shall come, what will he do unto these husbandmen? They say unto him, He will miserably destroy these wicked men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season. Matthew 21:33-41 Again does the Lord say: Have you never read, The stone which the builders rejected, the same has become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42-44 By these words He clearly points out to His disciples one and the same Householder — that is, one God the Father, who made all things by Himself; while [He shows] that there are various husbandmen, some obstinate, and proud, and worthless, and slayers of the Lord, but others who render Him, with all obedience, the fruits in their seasons; and that it is the same Householder who sends at one time His servants, at another His Son. From that Father, therefore, from whom the Son was sent to those husbandmen who slew Him, from Him also were the servants [sent]. But the Son, as coming from the Father with supreme authority ( principali auctoritate), used to express Himself thus: But I say unto you. Matthew 5:22 The servants, again, [who came] as from their Lord, spoke after the manner of servants, [delivering a message]; and they therefore used to say, Thus says the Lord.

The people who preached Him as Lord to the unbelievers are the same ones Christ taught to those who obey Him. The God who called those under the earlier dispensation is the same God who received those under the later one. In other words, the One who at first used the law that brought bondage is also the One who later called His people through adoption. God planted the vineyard of the human race when He first created Adam and chose the patriarchs. Then He leased it to tenant farmers when He established the Mosaic dispensation. He put a hedge around it—that is, He gave specific instructions about their worship. He built a tower—that is, He chose Jerusalem. He dug a winepress—that is, He prepared a vessel for the prophetic Spirit. And so He sent prophets before the exile to Babylon, and afterward He sent others again in even greater numbers to seek the fruits, saying to them (the Jews): Thus says the Lord, Cleanse your ways and your doings, execute just judgment, and each of you look with pity and compassion on his brother. Do not oppress the widow or the orphan, the foreigner or the poor, and let none of you store up evil against his brother in your hearts, and do not love false swearing. Wash yourselves, make yourselves clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless, plead for the widow; and come, let us reason together, says the Lord. And again: Keep your tongue from evil, and your lips from speaking deceit; depart from evil, and do good; seek peace, and pursue it. In preaching these things, the prophets sought the fruits of righteousness. But finally He sent His own Son, our Lord Jesus Christ, to those unbelievers, whom the wicked tenant farmers threw out of the vineyard after they had killed Him. Therefore the Lord God handed it over (no longer hedged around, but thrown open throughout the entire world) to other tenant farmers who produce the fruits in their seasons—the beautiful elect tower now being raised everywhere. For the glorious Church is now everywhere, and everywhere the winepress is dug, because those who receive the Spirit are everywhere. Since the former rejected the Son of God and threw Him out of the vineyard when they killed Him, God has justly rejected them and given to the Gentiles outside the vineyard the fruits of its cultivation. This agrees with what Jeremiah says: The Lord has rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, says the Lord. And again Jeremiah speaks in the same way: I set watchmen over you; listen to the sound of the trumpet; and they said, We will not listen. Therefore the Gentiles have heard, and they who feed the flocks among them. Therefore it is one and the same Father who planted the vineyard, who brought forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other tenant farmers who produce the fruits in their season.

2. Whom these men did therefore preach to the unbelievers as Lord, Him did Christ teach to those who obey Him; and the God who had called those of the former dispensation, is the same as He who has received those of the latter. In other words, He who at first used that law which entails bondage, is also He who did in after times [call His people] by means of adoption. For God planted the vineyard of the human race when at the first He formed Adam and chose the fathers; then He let it out to husbandmen when He established the Mosaic dispensation: He hedged it round about, that is, He gave particular instructions with regard to their worship: He built a tower, [that is], He chose Jerusalem: He dug a winepress, that is, He prepared a receptacle of the prophetic Spirit. And thus did He send prophets prior to the transmigration to Babylon, and after that event others again in greater number than the former, to seek the fruits, saying thus to them (the Jews): Thus says the Lord, Cleanse your ways and your doings, execute just judgment, and look each one with pity and compassion on his brother: oppress not the widow nor the orphan, the proselyte nor the poor, and let none of you treasure up evil against his brother in your hearts, and love not false swearing. Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo), plead for the widow; and come, let us reason together, says the Lord. And again: Keep your tongue from evil, and your lips that they speak no guile; depart from evil, and do good; seek peace, and pursue it. In preaching these things, the prophets sought the fruits of righteousness. But last of all He sent to those unbelievers His own Son, our Lord Jesus Christ, whom the wicked husbandmen cast out of the vineyard when they had slain Him. Wherefore the Lord God did even give it up (no longer hedged around, but thrown open throughout all the world) to other husbandmen, who render the fruits in their seasons — the beautiful elect tower being also raised everywhere. For the illustrious Church is [now] everywhere, and everywhere is the winepress dug: because those who do receive the Spirit are everywhere. For inasmuch as the former have rejected the Son of God, and cast Him out of the vineyard when they slew Him, God has justly rejected them, and given to the Gentiles outside the vineyard the fruits of its cultivation. This is in accordance with what Jeremiah says, The Lord has rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, says the Lord. Jeremiah 7:29-30 And again in like manner does Jeremiah speak: I set watchmen over you; hearken to the sound of the trumpet; and they said, We will not hearken. Therefore have the Gentiles heard, and they who feed the flocks in them. Jeremiah 6:17-18 It is therefore one and the same Father who planted the vineyard, who led forth the people, who sent the prophets, who sent His own Son, and who gave the vineyard to those other husbandmen that render the fruits in their season.

The Lord told His disciples this to make us become good workers: "Be careful and always watch out, so that your hearts don't become weighed down with excessive eating and drinking and the worries of this life, and that day catches you by surprise. For it will come like a trap on everyone living on the face of the earth." "Therefore, keep your belts fastened and your lamps burning, and be like people waiting for their master when he returns from the wedding." "For just as it was in the days of Noah, they were eating and drinking, buying and selling, marrying and being given in marriage, and they didn't realize what was coming until Noah entered the ark and the flood came and destroyed them all. It was the same in the days of Lot—they were eating and drinking, buying and selling, planting and building, until the time Lot left Sodom; then fire rained down from heaven and destroyed them all. It will be just the same when the Son of Man comes. Watch therefore, because you don't know what day your Lord will come." In these passages He declares one and the same Lord, who in the time of Noah brought the flood because of human disobedience, and who also in the days of Lot rained fire from heaven because of the great number of sinners among the Sodomites, and who, because of this same disobedience and similar sins, will bring the day of judgment at the end of time. On that day He declares it will be more tolerable for Sodom and Gomorrah than for that city and house which refuses to receive the word of His apostles. "And you, Capernaum," He said, "will you be lifted up to heaven? You will go down to hell. For if the mighty works done in you had been done in Sodom, it would still be standing today. Truly I tell you, it will be more tolerable for Sodom on the day of judgment than for you."

3. And therefore did the Lord say to His disciples, to make us become good workmen: Take heed to yourselves, and watch continually upon every occasion, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and that day shall come upon you unawares; for as a snare shall it come upon all dwelling upon the face of the earth. Luke 21:34-35 Let your loins, therefore, be girded about, and your lights burning, and you like to men who wait for their lord, when he shall return from the wedding. Luke 12:35-36 For as it was in the days of Noe, they ate and drank, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they ate and drank, they bought and sold, they planted and built, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man. Luke 17:26, etc. Watch therefore, for you know not in what day your Lord shall come. Matthew 24:42 [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of man's disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time ( in novissimo); on which day He declares that it shall be more tolerable for Sodom and Gomorrha than for that city and house which shall not receive the word of His apostles. And you, Capernaum, He said, is it that you shall be exalted to heaven? You shall go down to hell. For if the mighty works which have been done in you had been done in Sodom, it would have remained unto this day. Verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for you. Matthew 11:23-24

Since the Son of God is always one and the same, He gives those who believe in Him a well of water springing up to eternal life, but He causes the unfruitful fig tree to dry up immediately. In the days of Noah, He justly brought on the flood to destroy that most wicked race of people then living, who could not bear fruit to God because the angels who sinned had mixed with them. He did this to stop the sins of these people, but at the same time to preserve the original pattern, the formation of Adam. And it was He who rained fire and brimstone from heaven on Sodom and Gomorrah in the days of Lot, as an example of God's righteous judgment, so that everyone may know that every tree that does not bear good fruit will be cut down and thrown into the fire. And it is He who says that it will be more tolerable for Sodom in the final judgment than for those who saw His miracles and did not believe in Him or accept His teaching. For just as He gave a greater privilege through His coming to those who believed in Him and do His will, so also He indicated that those who did not believe in Him would receive more severe punishment in the judgment. In this way He extends equal justice to all and requires more from those to whom He gives more. However, the "more" is not because He reveals the knowledge of another Father, as I have shown so fully and repeatedly, but because through His coming He has poured out upon the human race the greater gift of the Father's grace.

4. Since the Son of God is always one and the same, He gives to those who believe in Him a well of water John 4:14 [springing up] to eternal life, but He causes the unfruitful fig-tree immediately to dry up; and in the days of Noah He justly brought on the deluge for the purpose of extinguishing that most infamous race of men then existent, who could not bring forth fruit to God, since the angels that sinned had commingled with them, and [acted as He did] in order that He might put a check upon the sins of these men, but [that at the same time] He might preserve the archetype, the formation of Adam. And it was He who rained fire and brimstone from heaven, in the days of Lot, upon Sodom and Gomorrha, an example of the righteous judgment of God, that all may know, that every tree that brings not forth good fruit shall be cut down, and cast into the fire. Matthew 3:10 And it is He who uses [the words], that it will be more tolerable for Sodom in the general judgment than for those who beheld His wonders, and did not believe in Him, nor receive His doctrine. Matthew 11:24; Luke 10:12 For as He gave by His advent a greater privilege to those who believed on Him, and who do His will, so also did He point out that those who did not believe in Him should have a more severe punishment in the judgment; thus extending equal justice to all, and being to exact more from those to whom He gives the more; the more, however, not because He reveals the knowledge of another Father, as I have shown so fully and so repeatedly, but because He has, by means of His advent, poured upon the human race the greater gift of paternal grace.

If, however, what I have stated is insufficient to convince anyone that the prophets were sent from one and the same Father, from whom also our Lord was sent, let such a person, opening the mouth of his heart and calling upon the Master, Christ Jesus the Lord, listen to Him when He says, "The kingdom of heaven is like a king who made a marriage for his son, and he sent forth his servants to call those who were invited to the marriage." And when they would not obey, He goes on to say, "Again he sent other servants, saying, 'Tell those who are invited, Come, I have prepared my dinner; my oxen and all the fatlings are killed, and everything is ready; come to the wedding.' But they made light of it and went their way, some to their farm and others to their business; but the rest took his servants, and some they treated shamefully, while others they killed. But when the king heard this, he was angry and sent his armies and destroyed these murderers and burned up their city, and said to his servants, 'The wedding is indeed ready, but those who were invited were not worthy. Go out therefore into the highways, and as many as you find, gather in to the marriage.' So the servants went out and collected together as many as they found, bad and good, and the wedding was furnished with guests. But when the king came in to see the guests, he saw there a man not having on a wedding garment; and he said to him, 'Friend, how did you come here, not having on a wedding garment?' But he was speechless. Then the king said to his servants, 'Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen.'" Now, by these words of His, the Lord clearly shows all these points: that there is one King and Lord, the Father of all, of whom He had previously said, "Neither shall you swear by Jerusalem, for it is the city of the great King"; and that He had from the beginning prepared the marriage for His Son and used, with the utmost kindness, to call the men of the former dispensation to the wedding feast through the ministry of His servants; and when they would not obey, He still invited them by sending out other servants, yet even then they did not obey Him, but even stoned and killed those who brought them the message of invitation. He accordingly sent forth His armies and destroyed them and burned down their city; but He called together from all the highways, that is, from all nations, guests to the marriage feast of His Son, as He also says through Jeremiah: "I have sent also to you my servants the prophets to say, 'Return now, every man, from his very evil way, and amend your doings.'" And again He says through the same prophet: "I have also sent to you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears to me. And you shall speak this word to them: 'This is a people that obeys not the voice of the Lord, nor receives correction; faith has perished from their mouth.'" The Lord, therefore, who has called us everywhere through the apostles, is He who called those of old through the prophets, as appears from the words of the Lord; and although they preached to various nations, the prophets were not from one God and the apostles from another; but, proceeding from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the coming of the Son of God, while yet others declared Him as already present to those who then were far off.

5. If, however, what I have stated be insufficient to convince any one that the prophets were sent from one and the same Father, from whom also our Lord was sent, let such a one, opening the mouth of his heart, and calling upon the Master, Christ Jesus the Lord, listen to Him when He says, The kingdom of heaven is like a king who made a marriage for his son, and he sent forth his servants to call them who were bidden to the marriage. And when they would not obey, He goes on to say, Again he sent other servants, saying, Tell them that are bidden, Come, I have prepared my dinner; my oxen and all the fatlings are killed, and everything is ready; come unto the wedding. But they made light of it, and went their way, some to their farm, and others to their merchandize; but the remnant took his servants, and some they treated despitefully, while others they slew. But when the king heard this, he was angry, and sent his armies and destroyed these murderers, and burned up their city, and said to his servants, The wedding is indeed ready, but they which were bidden were not worthy. Go out therefore into the highways, and as many as you shall find, gather in to the marriage. So the servants went out, and collected together as many as they found, bad and good, and the wedding was furnished with guests. But when the king came in to see the guests, he saw there a man not having on a wedding garment; and he said to him, Friend, how did you come here, not having on a wedding garment? But he was speechless. Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:1, etc. Now, by these words of His, does the Lord clearly show all [these points, viz.,] that there is one King and Lord, the Father of all, of whom He had previously said, Neither shall you swear by Jerusalem, for it is the city of the great King; and that He had from the beginning prepared the marriage for His Son, and used, with the utmost kindness, to call, by the instrumentality of His servants, the men of the former dispensation to the wedding feast; and when they would not obey, He still invited them by sending out other servants, yet that even then they did not obey Him, but even stoned and slew those who brought them the message of invitation. He accordingly sent forth His armies and destroyed them, and burned down their city; but He called together from all the highways, that is, from all nations, [guests] to the marriage feast of His Son, as also He says by Jeremiah: I have sent also unto you my servants the prophets to say, Return now, every man, from his very evil way, and amend your doings. Jeremiah 35:15 And again He says by the same prophet: I have also sent unto you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears unto me. And you shall speak this word to them: This is a people that obeys not the voice of the Lord, nor receives correction; faith has perished from their mouth. Jeremiah 7:25, etc. The Lord, therefore, who has called us everywhere by the apostles, is He who called those of old by the prophets, as appears by the words of the Lord; and although they preached to various nations, the prophets were not from one God, and the apostles from another; but, [proceeding] from one and the same, some of them announced the Lord, others preached the Father, and others again foretold the advent of the Son of God, while yet others declared Him as already present to those who then were afar off.

He made it even clearer that after we are called, we ought also to be adorned with works of righteousness so that the Spirit of God may rest upon us. This is the wedding garment about which the apostle also speaks: Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality. But those who have indeed been called to God's supper yet have not received the Holy Spirit because of their wicked conduct will be, He declares, cast into outer darkness. He thus clearly shows that the very same King who gathered the faithful from all quarters to the marriage of His Son and who grants them the incorruptible banquet also orders that man to be cast into outer darkness who does not have on a wedding garment—that is, one who despises it. For just as in the former covenant with many of them He was not well pleased, so also is it the case here that many are called but few chosen. It is not, then, one God who judges and another Father who calls us together to salvation, nor one who confers eternal light but another who orders those without the wedding garment to be sent into outer darkness. Rather, it is one and the same God, the Father of our Lord, from whom the prophets also had their mission, who does indeed through His infinite kindness call the unworthy but who examines those who are called to ascertain whether they have on the garment fit and proper for the marriage of His Son, because nothing unbecoming or evil pleases Him. This is in accordance with what the Lord said to the man who had been healed: Behold, you are made whole; sin no more, lest a worse thing come unto you. For He who is good and righteous and pure and spotless will endure nothing evil or unjust or detestable in His wedding chamber. This is the Father of our Lord, by whose providence all things exist and all are administered by His command. He confers His free gifts upon those who should receive them, but the most righteous Retributor metes out punishment according to their deserts, most deservedly, to the ungrateful and to those insensible of His kindness. Therefore He says, He sent His armies, and destroyed those murderers, and burned up their city. He says here His armies because all men are the property of God. For the earth is the Lord's, and the fullness thereof; the world, and all that dwell therein. This is why the Apostle Paul also says in the Epistle to the Romans: For there is no power but of God; the powers that be are ordained of God. Whosoever resists the power resists the ordinance of God, and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work but to an evil. Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same, for he is the minister of God to you for good. But if you do that which is evil, be afraid, for he bears not the sword in vain, for he is the minister of God, the avenger for wrath upon him that does evil. Wherefore you must needs be subject, not only for wrath but also for conscience sake. For this cause pay tribute also, for they are God's ministers, attending continually upon this very thing. Both the Lord, then, and the apostles announce as the one only God the Father Him who gave the law, who sent the prophets, who made all things. Therefore He says, He sent His armies, because every man, inasmuch as he is a man, is His workmanship, although he may be ignorant of his God. For He gives existence to all—He who makes His sun to rise upon the evil and the good and sends rain upon the just and unjust.

6. Still further did He also make it manifest, that we ought, after our calling, to be also adorned with works of righteousness, so that the Spirit of God may rest upon us; for this is the wedding garment, of which also the apostle speaks, Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up by immortality. 2 Corinthians 5:4 But those who have indeed been called to God's supper, yet have not received the Holy Spirit, because of their wicked conduct shall be, He declares, cast into outer darkness. Matthew 22:13 He thus clearly shows that the very same King who gathered from all quarters the faithful to the marriage of His Son, and who grants them the incorruptible banquet, [also] orders that man to be cast into outer darkness who has not on a wedding garment, that is, one who despises it. For as in the former covenant, with many of them was He not well pleased; 1 Corinthians 10:5 so also is it the case here, that many are called, but few chosen. Matthew 22:14 It is not, then, one God who judges, and another Father who calls us together to salvation; nor one, forsooth, who confers eternal light, but another who orders those who have not on the wedding garment to be sent into outer darkness. But it is one and the same God, the Father of our Lord, from whom also the prophets had their mission, who does indeed, through His infinite kindness, call the unworthy; but He examines those who are called, [to ascertain] if they have on the garment fit and proper for the marriage of His Son, because nothing unbecoming or evil pleases Him. This is in accordance with what the Lord said to the man who had been healed: Behold, you are made whole; sin no more, lest a worse thing come unto you. John 5:14 For he who is good, and righteous, and pure, and spotless, will endure nothing evil, nor unjust, nor detestable in His wedding chamber. This is the Father of our Lord, by whose providence all things consist, and all are administered by His command; and He confers His free gifts upon those who should [receive them]; but the most righteous Retributor metes out [punishment] according to their deserts, most deservedly, to the ungrateful and to those that are insensible of His kindness; and therefore does He say, He sent His armies, and destroyed those murderers, and burned up their city. Matthew 22:7 He says here, His armies, because all men are the property of God. For the earth is the Lord's, and the fullness thereof; the world, and all that dwell therein. Wherefore also the Apostle Paul says in the Epistle to the Romans, For there is no power but of God; the powers that be are ordained of God. Whosoever resists the power, resists the ordinance of God; and they that resist shall receive unto themselves condemnation. For rulers are not for a terror to a good work, but to an evil. Will you then not be afraid of the power? Do that which is good, and you shall have praise of the same; for he is the minister of God to you for good. But if you do that which is evil, be afraid; for he bears not the sword in vain: for he is the minister of God, the avenger for wrath upon him that does evil. Wherefore you must needs be subject, not only for wrath, but also for conscience sake. For this cause pay tribute also; for they are God's ministers, attending continually upon this very thing. Romans 13:1-7 Both the Lord, then, and the apostles announce as the one only God the Father, Him who gave the law, who sent the prophets, who made all things; and therefore does He say, He sent His armies, because every man, inasmuch as he is a man, is His workmanship, although he may be ignorant of his God. For He gives existence to all; He, who makes His sun to rise upon the evil and the good, and sends rain upon the just and unjust. Matthew 5:45

And not only through what has already been stated, but also through the parable of the two sons—the younger of whom wasted his inheritance by living recklessly with prostitutes—the Lord taught that there is one and the same Father, who did not even allow a young goat to his older son; but for the one who had been lost, his younger son, he ordered the fattened calf to be killed and gave him the best robe. Also through the parable of the workers who were sent into the vineyard at different times of the day, one and the same God is proclaimed as having called some at the beginning, when the world was first created; others afterward, and others during the time in between, others after a long period had passed, and still others at the end of time; so that there are many workers across their generations, but only one master of the household who calls them together. For there is only one vineyard, since there is also only one righteousness, and one manager, for there is one Spirit of God who arranges all things; and likewise there is one wage, for they all received one denarius each, bearing the royal image and inscription, the knowledge of the Son of God, which is immortality. And therefore He began by giving the wage to those who came last, because in the last times, when the Lord was revealed, He presented Himself to all as their reward.

7. And not alone by what has been stated, but also by the parable of the two sons, the younger of whom consumed his substance by living luxuriously with harlots, did the Lord teach one and the same Father, who did not even allow a kid to his elder son; but for him who had been lost, [namely] his younger son, he ordered the fatted calf to be killed, and he gave him the best robe. Luke 15:11 Also by the parable of the workmen who were sent into the vineyard at different periods of the day, one and the same God is declared Matthew 20:1, etc. as having called some in the beginning, when the world was first created; but others afterwards, and others during the intermediate period, others after a long lapse of time, and others again in the end of time; so that there are many workmen in their generations, but only one householder who calls them together. For there is but one vineyard, since there is also but one righteousness, and one dispensator, for there is one Spirit of God who arranges all things; and in like manner is there one hire, for they all received a penny each man, having [stamped upon it] the royal image and superscription, the knowledge of the Son of God, which is immortality. And therefore He began by giving the hire to those [who were engaged] last, because in the last times, when the Lord was revealed He presented Himself to all [as their reward].

In the case of the publican who surpassed the Pharisee in prayer, we find that he did not receive testimony from the Lord that he was justified rather than the other because he worshiped another Father, but because with great humility, apart from all boasting and pride, he made confession to the same God. The parable of the two sons who were sent into the vineyard also points out one and the same Father: one son opposed his father but afterwards repented, when repentance no longer benefited him; the other son promised to go, immediately assuring his father, but he did not go (for every man is a liar; the will is present with him, but he does not find the means to perform). Then again, this truth was clearly shown by the parable of the fig tree, concerning which the Lord says, "Behold, now these three years I come seeking fruit on this fig tree, but I find none" (pointing forward, through the prophets, to His coming, by which He came from time to time seeking the fruit of righteousness from them, which He did not find), and also by the fact that, for the reason already mentioned, the fig tree should be cut down. And, without using a parable, the Lord said to Jerusalem, "O Jerusalem, Jerusalem, you that kill the prophets and stone those that are sent to you; how often would I have gathered your children together, as a hen gathers her chickens under her wings, and you would not! Behold, your house shall be left to you desolate." For what had been said in the parable, "Behold, for three years I come seeking fruit," and again in clear terms, "How often would I have gathered your children together," would be false if we do not understand His coming, which is announced by the prophets—if, in fact, He came to them only once and then for the first time. But since He who chose the patriarchs and those who lived under the first covenant is the same Word of God who both visited them through the prophetic Spirit and also us who have been called together from all quarters by His coming, in addition to what has already been said, He truly declared, "Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth." If, then, those who do believe in Him through the preaching of His apostles throughout the east and west shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven, partaking with them of the heavenly banquet, one and the same God is set forth as He who indeed chose the patriarchs, visited also the people, and called the Gentiles.

8. Then, in the case of the publican, who excelled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God. Luke 18:10 The parable of the two sons also: those who are sent into the vineyard, of whom one indeed opposed his father, but afterwards repented, when repentance profited him nothing; the other, however, promised to go, at once assuring his father, but he did not go (for every man is a liar; to will is present with him, but he finds not means to perform Romans 7:18) — [this parable, I say], points out one and the same Father. Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, Behold, now these three years I come seeking fruit on this fig-tree, but I find none Luke 13:6 (pointing onwards, by the prophets, to His advent, by whom He came from time to time, seeking the fruit of righteousness from them, which he did not find), and also by the circumstance that, for the reason already mentioned, the fig-tree should be hewn down. And, without using a parable, the Lord said to Jerusalem, O Jerusalem, Jerusalem, you that kill the prophets, and stone those that are sent unto you; how often would I have gathered your children together, as a hen gathers her chickens under her wings, and you would not! Behold, your house shall be left unto you desolate. Luke 13:34; Matthew 23:37 For that which had been said in the parable, Behold, for three years I come seeking fruit, and in clear terms, again, [where He says], How often would I have gathered your children together, shall be [found] a falsehood, if we do not understand His advent, which is [announced] by the prophets — if, in fact, He came to them but once, and then for the first time. But since He who chose the patriarchs and those [who lived under the first covenant], is the same Word of God who did both visit them through the prophetic Spirit, and us also who have been called together from all quarters by His advent; in addition to what has been already said, He truly declared, Many shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall go into outer darkness; there shall be weeping and gnashing of teeth. Matthew 8:11-12 If, then, those who do believe in Him through the preaching of His apostles throughout the east and west shall recline with Abraham, Isaac, and Jacob, in the kingdom of heaven, partaking with them of the [heavenly] banquet, one and the same God is set forth as He who did indeed choose the patriarchs, visited also the people, and called the Gentiles.

This expression of our Lord, "How often would I have gathered your children together, and you would not" (Matthew 23:37), demonstrates the ancient law of human liberty, because God made man a free agent from the beginning, possessing his own power, just as he possesses his own soul, to obey God's commands voluntarily and not by God's compulsion. For there is no coercion with God, but a good will toward us is continually present with Him. And therefore He gives good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who have yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, those who have not obeyed shall, with justice, not be found in possession of the good, and shall receive appropriate punishment: for God did kindly bestow on them what was good, but they themselves did not diligently keep it, nor consider it something precious, but poured contempt upon His surpassing goodness. Rejecting therefore the good, and as it were spitting it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But do you despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you store up for yourself wrath against the day of wrath, and the revelation of the righteous judgment of God." "But glory and honor," he says, "to everyone that does good." God therefore has given that which is good, as the apostle tells us in this Epistle, and those who work it shall receive glory and honor, because they have done that which is good when they had it in their power not to do it; but those who do not do it shall receive the just judgment of God, because they did not work good when they had it in their power to do so.

1. This expression [of our Lord], How often would I have gathered your children together, and you would not, Matthew 23:37 set forth the ancient law of human liberty, because God made man a free [agent] from the beginning, possessing his own power, even as he does his own soul, to obey the behests ( ad utendum sententia) of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will [towards us] is present with Him continually. And therefore does He give good counsel to all. And in man, as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves. On the other hand, they who have not obeyed shall, with justice, be not found in possession of the good, and shall receive condign punishment: for God did kindly bestow on them what was good; but they themselves did not diligently keep it, nor deem it something precious, but poured contempt upon His super-eminent goodness. Rejecting therefore the good, and as it were spuing it out, they shall all deservedly incur the just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, But do you despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leads you to repentance? But according to your hardness and impenitent heart, you store to yourself wrath against the day of wrath, and the revelation of the righteous judgment of God. But glory and honour, he says, to every one that does good. God therefore has given that which is good, as the apostle tells us in this Epistle, and they who work it shall receive glory and honour, because they have done that which is good when they had it in their power not to do it; but those who do it not shall receive the just judgment of God, because they did not work good when they had it in their power so to do.

But if some people had been made by their physis bad and others good, the good ones would not deserve praise for being good, since that is how they were created. Nor would the bad ones deserve blame, since that is how they were originally made. However, since all human beings share the same physis, able both to hold fast to and do what is good, and also having the power to reject it and not do it, some people justly receive praise even among humans who live under good laws (and much more from God), and obtain deserved testimony for their choice of good in general and for persevering in it. But others are blamed and receive just condemnation because of their rejection of what is fair and good. This is why the prophets used to exhort people to what was good, to act justly and to work righteousness, as I have demonstrated at length, because it is in our power to do so. Through excessive negligence we might become forgetful and thus stand in need of that good counsel which the good God has given us to know through the prophets.

2. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for such were they created; nor would the former be reprehensible, for thus they were made [originally]. But since all men are of the same nature, able both to hold fast and to do what is good; and, on the other hand, having also the power to cast it from them and not to do it — some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good. And therefore the prophets used to exhort men to what was good, to act justly and to work righteousness, as I have so largely demonstrated, because it is in our power so to do, and because by excessive negligence we might become forgetful, and thus stand in need of that good counsel which the good God has given us to know by means of the prophets.

For this reason the Lord also said, "Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven." And, "Take heed to yourselves, lest your hearts be weighed down with dissipation, drunkenness, and the cares of this world." And, "Let your waists be girded and your lamps burning, and be like men who wait for their master when he returns from the wedding feast, so that when he comes and knocks, they may open to him immediately. Blessed is that servant whom his master, when he comes, will find doing so." And again, "The servant who knows his master's will and does not do it will be beaten with many stripes." And, "Why do you call me 'Lord, Lord,' and do not do the things I say?" And again, "But if the servant says in his heart, 'My master is delayed,' and begins to beat his fellow servants, and to eat and drink and get drunk, his master will come on a day when he does not expect him, and will cut him in two, and assign him a place with the hypocrites." All such passages demonstrate the independent will of man, and at the same time the counsel that God gives to him, by which He urges us to submit ourselves to Him, and seeks to turn us away from unbelief against Him, without, however, in any way forcing us.

3. For this reason the Lord also said, Let your light so shine before men, that they may see your good deeds, and glorify your Father who is in heaven. Matthew 5:16 And, Take heed to yourselves, lest perchance your hearts be overcharged with surfeiting, and drunkenness, and worldly cares. Luke 21:34 And, Let your loins be girded about, and your lamps burning, and you like men that wait for their Lord, when He returns from the wedding, that when He comes and knocks, they may open to Him. Blessed is that servant whom his Lord, when He comes, shall find so doing. Luke 12:35-36 And again, The servant who knows his Lord's will, and does it not, shall be beaten with many stripes. Luke 12:47 And, Why call me, Lord, Lord, and do not the things which I say? Luke 6:46 And again, But if the servant say in his heart, The Lord delays, and begin to beat his fellow-servants, and to eat, and drink, and to be drunken, his Lord will come in a day on which he does not expect Him, and shall cut him in sunder, and appoint his portion with the hypocrites. Luke 12:45-46; Matthew 24:48-51 All such passages demonstrate the independent will of man, and at the same time the counsel which God conveys to him, by which He exhorts us to submit ourselves to Him, and seeks to turn us away from [the sin of] unbelief against Him, without, however, in any way coercing us.

Certainly, if anyone chooses not to follow the Gospel itself, he has the power to do so, but it is not beneficial. A person has the power to disobey God and lose what is good, but this brings considerable harm and damage. For this reason Paul says, All things are lawful to me, but all things are not expedient. He is referring both to human freedom, in which respect all things are lawful since God does not force anyone, and by saying not expedient he is pointing out that we should not use our freedom as a cloak of maliciousness, for this is not beneficial. Again he says, Speak every man truth with his neighbour. And, Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks. And, For you were sometimes darkness, but now are you light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but you have been washed, but you have been sanctified in the name of our Lord. If it were not in our power to do or not to do these things, what reason would the apostle—and even more so the Lord Himself—have to counsel us to do some things and avoid others? But because man has possessed free will from the beginning, and God possesses free will, in whose likeness man was created, advice is always given to him to hold fast to the good, which is accomplished through obedience to God.

4. No doubt, if any one is unwilling to follow the Gospel itself, it is in his power [to reject it], but it is not expedient. For it is in man's power to disobey God, and to forfeit what is good; but [such conduct] brings no small amount of injury and mischief. And on this account Paul says, All things are lawful to me, but all things are not expedient; 1 Corinthians 6:12 referring both to the liberty of man, in which respect all things are lawful, God exercising no compulsion in regard to him; and [by the expression] not expedient pointing out that we should not use our liberty as a cloak of maliciousness, 1 Peter 2:16 for this is not expedient. And again he says, Speak every man truth with his neighbour. Ephesians 4:25 And, Let no corrupt communication proceed out of your mouth, neither filthiness, nor foolish talking, nor scurrility, which are not convenient, but rather giving of thanks. Ephesians 4:29 And, For you were sometimes darkness, but now are you light in the Lord; walk honestly as children of the light, not in rioting and drunkenness, not in chambering and wantonness, not in anger and jealousy. And such were some of you; but you have been washed, but you have been sanctified in the name of our Lord. 1 Corinthians 6:11 If then it were not in our power to do or not to do these things, what reason had the apostle, and much more the Lord Himself, to give us counsel to do some things, and to abstain from others? But because man is possessed of free will from the beginning, and God is possessed of free will, in whose likeness man was created, advice is always given to him to keep fast the good, which thing is done by means of obedience to God.

God has preserved human free will and self-control not only in works but also in faith, saying, "According to your faith be it unto you," which shows that there is a faith that belongs specifically to man, since he has his own opinion. And again, "All things are possible to him that believes," and "Go your way; and as you have believed, so be it done unto you." All these statements demonstrate that man has control over his own faith. For this reason, the one who believes in Him has eternal life, while the one who does not believe in the Son does not have eternal life, but the wrath of God remains upon him. In the same way, the Lord showed both His own goodness and indicated that man has his own free will and power when He said to Jerusalem, "How often have I wished to gather your children together, as a hen gathers her chickens under her wings, and you would not! Therefore your house shall be left to you desolate."

5. And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, According to your faith be it unto you; Matthew 9:29 thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, All things are possible to him that believes; Mark 9:23 and, Go your way; and as you have believed, so be it done unto you. Matthew 8:13 Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, he that believes in Him has eternal life while he who believes not the Son has not eternal life, but the wrath of God shall remain upon him. John 3:36 In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, How often have I wished to gather your children together, as a hen [gathers] her chickens under her wings, and you would not! Wherefore your house shall be left unto you desolate. Matthew 23:37-38

Those who hold the opposite view actually present the Lord as lacking power, as if He were unable to accomplish what He intended. Or they suggest He was ignorant that these people were by nature material, as they put it, and therefore unable to receive His immortality. But they say He should not have created angels with a nature capable of transgression, or human beings who immediately became ungrateful toward Him. For these were made as rational beings, equipped with the power to examine and judge, and were not formed as irrational or merely animal creatures who can do nothing by their own will but are driven by necessity and compulsion toward what is good. Such beings have one mind and one function, operating mechanically in one fixed pattern—inflexible and without judgment—capable of being nothing other than what they were created to be. But on this assumption, what is good would not be pleasing to them, communion with God would not be precious, and the good would not be worth pursuing, since it would appear without their own effort, concern, or striving, but would be implanted automatically and without their involvement. The result would be that their goodness would be meaningless, because they would be good by nature rather than by will, possessing goodness spontaneously rather than by choice. For this reason, they would not understand that good is a beautiful thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit belongs to those who have not strived for it? And what crown belongs to those who have not pursued it, as victors in a contest do?

6. Those, again, who maintain the opposite to these [conclusions], do themselves present the Lord as destitute of power, as if, forsooth, He were unable to accomplish what He willed; or, on the other hand, as being ignorant that they were by nature material, as these men express it, and such as cannot receive His immortality. But He should not, say they, have created angels of such a nature that they were capable of transgression, nor men who immediately proved ungrateful towards Him; for they were made rational beings, endowed with the power of examining and judging, and were not [formed] as things irrational or of a [merely] animal nature, which can do nothing of their own will, but are drawn by necessity and compulsion to what is good, in which things there is one mind and one usage, working mechanically in one groove ( inflexibiles et sine judicio), who are incapable of being anything else except just what they had been created. But upon this supposition, neither would what is good be grateful to them, nor communion with God be precious, nor would the good be very much to be sought after, which would present itself without their own proper endeavour, care, or study, but would be implanted of its own accord and without their concern. Thus it would come to pass, that their being good would be of no consequence, because they were so by nature rather than by will, and are possessors of good spontaneously, not by choice; and for this reason they would not understand this fact, that good is a comely thing, nor would they take pleasure in it. For how can those who are ignorant of good enjoy it? Or what credit is it to those who have not aimed at it? And what crown is it to those who have not followed in pursuit of it, like those victorious in the contest?

For this reason, the Lord declared that the kingdom of heaven belongs to the violent, and He says, "The violent take it by force" (Matthew 11:12)—that is, those who through strength and earnest effort are alert to seize it at the right moment. For this reason also, Paul the Apostle says to the Corinthians, "Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. Everyone who competes in the games exercises self-control in all things. They do it to obtain a perishable crown, but we an imperishable one. Therefore I run with certainty of purpose; I fight, not as one beating the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should be disqualified" (1 Corinthians 9:24-27). This skilled wrestler therefore urges us to struggle for immortality, so that we may be crowned and may value the crown as precious—the crown that is won through our struggle, but which does not simply place itself upon us of its own accord. The harder we strive, the more valuable it becomes; and the more valuable it is, the more we should esteem it. Indeed, things that come to us spontaneously are not valued as highly as those that are obtained through much anxious effort. Since, then, this ability has been given to us, both the Lord has taught and the apostle has commanded us to love God all the more, so that we may obtain this prize for ourselves by striving after it. Otherwise, this good of ours would clearly be irrational, because it would not be the result of testing. Moreover, the ability to see would not seem so desirable unless we had known what a loss it is to be without sight; and health, too, becomes all the more valuable through experiencing disease; light also by contrast with darkness; and life with death. In the same way, the heavenly kingdom is precious to those who have known the earthly one. But to the degree that it is more precious, we value it that much more; and if we have valued it more, we shall be all the more glorious in God's presence. The Lord has therefore endured all these things on our behalf, so that we, having been taught through all of them, may be cautious in all respects from now on, and so that, having been rationally taught to love God, we may continue in His perfect love. For God has shown patience in the case of man's rebellion; while man has been instructed through it, as the prophet also says, "Your own apostasy shall heal you" (Jeremiah 2:19). God thus arranges all things beforehand for bringing man to perfection, for his building up, and for the revelation of His dispensations, so that goodness may be made apparent, and righteousness perfected, and the Church may be fashioned after the image of His Son, and man may finally be brought to maturity at some future time, becoming ripe through such blessings to see and comprehend God.

7. On this account, too, did the Lord assert that the kingdom of heaven was the portion of the violent; and He says, The violent take it by force; Matthew 11:12 that is, those who by strength and earnest striving are on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, Do you not know, that they who run in a racecourse, do all indeed run, but one receives the prize? So run, that you may obtain. Every one also who engages in the contest is temperate in all things: now these men [do it] that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as one beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway. 1 Corinthians 9:24-27 This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord ( sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things are not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this [prize] for ourselves by striving after it. For otherwise, no doubt, this our good would be [virtually] irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honourable to those who have known the earthly one. But in proportion as it is more honourable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man's apostasy; while man has been instructed by means of it, as also the prophet says, Your own apostasy shall heal you; Jeremiah 2:19 God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.

If someone asks, "What then? Could not God have made man perfect from the beginning?" let him understand that, since God is indeed always the same and unbegotten with respect to Himself, all things are possible to Him. But created things must be inferior to Him who created them, simply because they came into existence later. It was not possible for things recently created to be uncreated. And precisely because they are not uncreated, they fall short of the perfect. For just as these things are of more recent origin, they are infantile; they are unaccustomed to and untrained in perfect discipline. Just as it is certainly within a mother's power to give solid food to her infant (but she does not do so) because the child is not yet able to receive more substantial nourishment, so also it was possible for God Himself to have made man perfect from the first, but man could not receive this perfection, being as yet an infant. And for this reason our Lord in these last times, when He had summed up all things into Himself, came to us not as He might have come, but as we were capable of seeing Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory. Therefore He, who was the perfect bread of the Father, offered Himself to us as milk, because we were as infants. He did this when He appeared as a man, so that we, being nourished as it were from the breast of His flesh, and having through such milk nourishment become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.

1. If, however, any one say, What then? Could not God have exhibited man as perfect from beginning? let him know that, inasmuch as God is indeed always the same and unbegotten as respects Himself, all things are possible to Him. But created things must be inferior to Him who created them, from the very fact of their later origin; for it was not possible for things recently created to have been uncreated. But inasmuch as they are not uncreated, for this very reason do they come short of the perfect. Because, as these things are of later date, so are they infantile; so are they unaccustomed to, and unexercised in, perfect discipline. For as it certainly is in the power of a mother to give strong food to her infant, [but she does not do so], as the child is not yet able to receive more substantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this [perfection], being as yet an infant. And for this cause our Lord in these last times, when He had summed up all things into Himself, came to us, not as He might have come, but as we were capable of beholding Him. He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, [because we were] as infants. He did this when He appeared as a man, that we, being nourished, as it were, from the breast of His flesh, and having, by such a course of milk nourishment, become accustomed to eat and drink the Word of God, may be able also to contain in ourselves the Bread of immortality, which is the Spirit of the Father.

Paul states this when he tells the Corinthians, "I have fed you with milk, not with meat, for until now you were not able to bear it." That is, you have indeed learned about the coming of our Lord as a man. However, because of your weakness, the Spirit of the Father has not yet rested upon you. For when "envying and strife and dissensions are among you, are you not carnal, and walk as men?" This means that the Spirit of the Father was not yet with them because of their imperfection and the shortcomings in how they lived. Therefore, just as the apostle had the power to give them strong food—for those on whom the apostles laid hands received the Holy Spirit, who is the food of eternal life—but they were not capable of receiving it because the perceptive faculties of their soul were still weak and untrained in the practice of things relating to God, so in the same way God had the power at the beginning to grant perfection to man. But since man was only recently created, he could not possibly have received it. Even if he had received it, he could not have contained it, and even if he had contained it, he could not have retained it. For this reason the Son of God, although He was perfect, passed through the stage of infancy in common with the rest of mankind, sharing in it not for His own benefit but for the benefit of the infantile stage of man's existence, so that man might be able to receive Him. There was nothing, therefore, impossible to God or deficient in God implied in the fact that man was not an uncreated being. This limitation simply applied to the one who was recently created, namely man.

2. And on this account does Paul declare to the Corinthians, I have fed you with milk, not with meat, for hitherto you were not able to bear it. 1 Corinthians 3:2 That is, you have indeed learned the advent of our Lord as a man; nevertheless, because of your infirmity, the Spirit of the Father has not as yet rested upon you. For when envying and strife, he says, and dissensions are among you, are you not carnal, and walk as men? 1 Corinthians 3:3 That is, that the Spirit of the Father was not yet with them, on account of their imperfection and shortcomings of their walk in life. As, therefore, the apostle had the power to give them strong meat — for those upon whom the apostles laid hands received the Holy Spirit, who is the food of life [ eternal] — but they were not capable of receiving it, because they had the sentient faculties of the soul still feeble and undisciplined in the practice of things pertaining to God; so, in like manner, God had power at the beginning to grant perfection to man; but as the latter was only recently created, he could not possibly have received it, or even if he had received it, could he have contained it, or containing it, could he have retained it. It was for this reason that the Son of God, although He was perfect, passed through the state of infancy in common with the rest of mankind, partaking of it thus not for His own benefit, but for that of the infantile stage of man's existence, in order that man might be able to receive Him. There was nothing, therefore, impossible to and deficient in God, [implied in the fact] that man was not an uncreated being; but this merely applied to him who was lately created, [namely] man.

With God, power, wisdom, and goodness are all displayed at the same time. His power and goodness are evident in the fact that He called into existence and formed things that did not previously exist, simply by His own will. His wisdom is shown in the way He made created things into parts of a single harmonious and unified whole. Those things that receive growth and a long span of existence through His extraordinary kindness reflect the glory of the Uncreated One—of the God who gives what is good without holding back. The very fact that these things were created means they are not uncreated. But by continuing to exist throughout long ages, they will receive a share in the quality of the Uncreated through God's free gift of eternal existence to them. In all these ways God has supremacy, since He alone is uncreated, the first of all things, and the primary cause of everything that exists, while everything else remains subject to God. To be subject to God means continuing in immortality, and immortality is the glory of the Uncreated One. Through this arrangement, these harmonies, and this kind of sequence, man—a created and organized being—is made according to the image and likeness of the uncreated God. The Father plans everything well and gives His commands, the Son carries them out and does the work of creating, and the Spirit nourishes and increases what has been made, while man makes progress day by day and ascends toward the perfect—that is, drawing near to the Uncreated One. For the Uncreated is perfect, and that is God. It was necessary that man should first be created, then having been created should receive growth, then having received growth should be strengthened, then having been strengthened should abound, then having abounded should recover from the disease of sin, then having recovered should be glorified, and being glorified should see his Lord. For God is the one who is yet to be seen, and seeing God produces immortality, and immortality brings one near to God.

3. With God there are simultaneously exhibited power, wisdom, and goodness. His power and goodness [appear] in this, that of His own will He called into being and fashioned things having no previous existence; His wisdom [is shown] in His having made created things parts of one harmonious and consistent whole; and those things which, through His super-eminent kindness, receive growth and a long period of existence, do reflect the glory of the uncreated One, of that God who bestows what is good ungrudgingly. For from the very fact of these things having been created, [it follows] that they are not uncreated; but by their continuing in being throughout a long course of ages, they shall receive a faculty of the Uncreated, through the gratuitous bestowal of eternal existence upon them by God. And thus in all things God has the pre-eminence, who alone is uncreated, the first of all things, and the primary cause of the existence of all, while all other things remain under God's subjection. But being in subjection to God is continuance in immortality, and immortality is the glory of the uncreated One. By this arrangement, therefore, and these harmonies, and a sequence of this nature, man, a created and organized being, is rendered after the image and likeness of the uncreated God — the Father planning everything well and giving His commands, the Son carrying these into execution and performing the work of creating, and the Spirit nourishing and increasing [what is made], but man making progress day by day, and ascending towards the perfect, that is, approximating to the uncreated One. For the Uncreated is perfect, that is, God. Now it was necessary that man should in the first instance be created; and having been created, should receive growth; and having received growth, should be strengthened; and having been strengthened, should abound; and having abounded, should recover [from the disease of sin]; and having recovered, should be glorified; and being glorified, should see his Lord. For God is He who is yet to be seen, and the beholding of God is productive of immortality, but immortality renders one near unto God.

Those who refuse to wait for the right time for growth but instead blame God for the weakness of their own nature are completely irrational. Such people know neither God nor themselves. They are insatiable and ungrateful, unwilling to be at the beginning what they were actually created to be—humans subject to passions. Instead, they go beyond the proper bounds of human nature, and before they even become fully human, they want to be like God their Creator right now. These people, who have even less reason than dumb animals, insist there is no distinction between the uncreated God and humanity, which was created just today. Even the dumb animals bring no accusation against God for not making them human; rather, each one simply gives thanks for being created as it is. But we bring charges against God because we were not made gods from the beginning, but were first made simply as humans and only later as gods. Yet God has followed this course out of His pure kindness, so that no one could accuse Him of envy or stinginess. He declares, "I have said, You are gods; and you are all sons of the Highest." But since we could not sustain the power of divinity, He adds, "But you shall die like men," setting forth both truths—the kindness of His free gift and our weakness, and also that we possessed power over ourselves. For after His great kindness, He graciously gave us good things and made humans like Himself, that is, in their own power. At the same time, through His foreknowledge He knew the weakness of human beings and the consequences that would follow from it. But through His love and His power, He will overcome the substance of created physis. For it was necessary first that physis should be displayed; then afterward, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that humanity should be made after the image and likeness of God, having received the knowledge of good and evil.

4. Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created — men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals [insist] that there is no distinction between the uncreated God and man, a creature of today. For these, [the dumb animals], bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, I have said, You are gods; and you are all sons of the Highest. But since we could not sustain the power of divinity, He adds, But you shall die like men, setting forth both truths — the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good [upon us], and made men like to Himself, [that is] in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through [His] love and [His] power, He shall overcome the substance of created nature. For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil.

Man has received the knowledge of good and evil. It is good to obey God and to believe in Him and to keep His commandment, and this is man's life; just as not obeying God is evil, and this is his death. Since God gave man such greatness of mind, man knew both the good of obedience and the evil of disobedience, so that the eye of the mind, receiving experience of both, may with judgment choose the better things. This was so that he may never become lazy or careless about God's command, and learning by experience that disobedience to God is an evil thing which deprives him of life, may never attempt it at all. Instead, knowing that obedience to God is good because it preserves his life, he may diligently keep it with all earnestness. Therefore he has also had a twofold experience, possessing knowledge of both kinds, so that with discipline he may choose the better things. But how, if he had no knowledge of the contrary, could he have received instruction in what is good? For there is a surer and more certain understanding of matters presented to us than mere guesswork arising from an opinion about them. For just as the tongue receives experience of sweet and bitter through tasting, and the eye distinguishes between black and white through vision, and the ear recognizes the distinctions of sounds through hearing, so also does the mind, receiving through the experience of both the knowledge of what is good, become more determined to preserve it by acting in obedience to God. First, it casts away disobedience through repentance, as being something disagreeable and disgusting, and afterwards comes to understand what it really is—that it is contrary to goodness and sweetness—so that the mind may never even attempt to taste disobedience to God. But if anyone does avoid the knowledge of both these kinds of things and the twofold perception of knowledge, he unknowingly strips himself of the character of a human being.

1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power ( magnanimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being.

How, then, can someone be a God who has not yet been made a man? Or how can someone be perfect who was only recently created? How, again, can someone be immortal who in his mortal nature did not obey his Maker? For you must first hold the rank of a man, and then afterwards partake of the glory of God. For you did not make God, but God made you. If, then, you are God's workmanship, wait for the hand of your Maker which creates everything in due time; in due time as far as you are concerned, whose creation is being carried out. Offer to Him your heart in a soft and moldable state, and preserve the form in which the Creator has shaped you, keeping moisture in yourself, lest by becoming hardened you lose the impressions of His fingers. But by preserving the framework you shall ascend to what is perfect, for the moist clay which is in you is hidden there by the workmanship of God. His hand fashioned your substance; He will cover you over too within and without with pure gold and silver, and He will adorn you to such a degree that even the King Himself shall have pleasure in your beauty. But if you, being stubbornly hardened, reject the operation of His skill and show yourself ungrateful toward Him because you were created a mere man, by becoming thus ungrateful to God you have at once lost both His workmanship and life. For creation is an attribute of the goodness of God, but to be created is that of human nature. If then you shall deliver up to Him what is yours, that is, faith toward Him and submission, you shall receive His handiwork and shall be a perfect work of God.

2. How, then, shall he be a God, who has not as yet been made a man? Or how can he be perfect who was but lately created? How, again, can he be immortal, who in his mortal nature did not obey his Maker? For it must be that you, at the outset, should hold the rank of a man, and then afterwards partake of the glory of God. For you did not make God, but God you. If, then, you are God's workmanship, await the hand of your Maker which creates everything in due time; in due time as far as you are concerned, whose creation is being carried out. Offer to Him your heart in a soft and tractable state, and preserve the form in which the Creator has fashioned you, having moisture in yourself, lest, by becoming hardened, you lose the impressions of His fingers. But by preserving the framework you shall ascend to that which is perfect, for the moist clay which is in you is hidden [there] by the workmanship of God. His hand fashioned your substance; He will cover you over [too] within and without with pure gold and silver, and He will adorn you to such a degree, that even the King Himself shall have pleasure in your beauty. But if you, being obstinately hardened, reject the operation of His skill, and show yourself ungrateful towards Him, because you were created a [mere] man, by becoming thus ungrateful to God, you have at once lost both His workmanship and life. For creation is an attribute of the goodness of God but to be created is that of human nature. If then, you shall deliver up to Him what is yours, that is, faith towards Him and subjection, you shall receive His handiwork, and shall be a perfect work of God.

If you refuse to believe in Him and run away from His hands, the cause of your imperfection will lie in you who disobeyed, not in Him who called you. He sent out messengers to invite people to the wedding feast, but those who would not obey Him cut themselves off from the royal banquet. God's skill is therefore not defective, since He has the power to raise up children to Abraham from stones. Rather, the person who does not receive it is himself the cause of his own imperfection. Similarly, the light does not fail because some people have blinded themselves. While the light remains exactly as it always was, those who are blinded are trapped in darkness by their own fault. The light never forces anyone into slavery by necessity, nor does God force His skill upon anyone unwilling to accept it. Therefore, those who have turned away from the light given by the Father and violated the law of liberty have done so through their own fault, since they were created as free agents with power over themselves.

3. If, however, you will not believe in Him, and will flee from His hands, the cause of imperfection shall be in you who did not obey, but not in Him who called [you]. For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper. Matthew 22:3, etc. The skill of God, therefore, is not defective, for He has power of the stones to raise up children to Abraham; Matthew 3:9 but the man who does not obtain it is the cause to himself of his own imperfection. Nor, [in like manner], does the light fail because of those who have blinded themselves; but while it remains the same as ever, those who are [thus] blinded are involved in darkness through their own fault. The light does never enslave any one by necessity; nor, again, does God exercise compulsion upon any one unwilling to accept the exercise of His skill. Those persons, therefore, who have apostatized from the light given by the Father, and transgressed the law of liberty, have done so through their own fault, since they have been created free agents, and possessed of power over themselves.

But God, who knows all things ahead of time, has prepared fitting dwelling places for both groups. He graciously gives the light they desire to those who seek the light of incorruption and turn toward it. But for those who despise and mock, who avoid and turn away from this light and essentially blind themselves, He has prepared a darkness suited to people who resist the light, and He has given an appropriate punishment to those who try to avoid being subject to Him. Submission to God is eternal rest, so those who reject the light have a place fitting for their rejection, and those who flee from eternal rest have a dwelling that matches their flight. Now, since all good things exist with God, those who by their own choice flee from God deprive themselves of all good things. And having been deprived of all good things that belong to God, they will consequently fall under God's just judgment. For those who reject rest will justly receive punishment, and those who avoid the light will justly live in darkness. Just as with this earthly light, those who reject it hand themselves over to darkness, so that they themselves become the cause of their own lack of light and their dwelling in darkness—and as I have already said, the light is not the cause of their unhappy state—so also those who flee from the eternal light of God, which contains all good things within itself, are themselves the cause of their dwelling in eternal darkness, deprived of all good things, having become the cause to themselves of residing in such a place.

4. But God, foreknowing all things, prepared fit habitations for both, kindly conferring that light which they desire on those who seek after the light of incorruption, and resort to it; but for the despisers and mockers who avoid and turn themselves away from this light, and who do, as it were, blind themselves, He has prepared darkness suitable to persons who oppose the light, and He has inflicted an appropriate punishment upon those who try to avoid being subject to Him. Submission to God is eternal rest, so that they who shun the light have a place worthy of their flight; and those who fly from eternal rest, have a habitation in accordance with their fleeing. Now, since all good things are with God, they who by their own determination fly from God, do defraud themselves of all good things; and having been [thus] defrauded of all good things with respect to God, they shall consequently fall under the just judgment of God. For those persons who shun rest shall justly incur punishment, and those who avoid the light shall justly dwell in darkness. For as in the case of this temporal light, those who shun it do deliver themselves over to darkness, so that they do themselves become the cause to themselves that they are destitute of light, and do inhabit darkness; and, as I have already observed, the light is not the cause of such an [unhappy] condition of existence to them; so those who fly from the eternal light of God, which contains in itself all good things, are themselves the cause to themselves of their inhabiting eternal darkness, destitute of all good things, having become to themselves the cause of [their consignment to] an abode of that nature.

It is therefore one and the same God the Father who has prepared good things with Himself for those who desire fellowship with Him and who remain subject to Him, and who has prepared the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him. The Lord has declared in Matthew 25:41 that those who have been set apart on His left hand shall be sent into this fire. This is what the prophet spoke: "I am a jealous God, making peace, and creating evil things" (Isaiah 45:7). He makes peace and friendship with those who repent and turn to Him, bringing them to unity, but for the impenitent—those who shun the light—He prepares eternal fire and outer darkness, which are indeed evils to those persons who fall into them.

1. It is therefore one and the same God the Father who has prepared good things with Himself for those who desire His fellowship, and who remain in subjection to Him; and who has the eternal fire for the ringleader of the apostasy, the devil, and those who revolted with him, into which [fire] the Lord Matthew 25:41 has declared those men shall be sent who have been set apart by themselves on His left hand. And this is what has been spoken by the prophet, I am a jealous God, making peace, and creating evil things; Isaiah 45:7 thus making peace and friendship with those who repent and turn to Him, and bringing [them to] unity, but preparing for the impenitent, those who shun the light, eternal fire and outer darkness, which are evils indeed to those persons who fall into them.

If there were truly one Father who provides rest, and a different God who has prepared the fire, their sons would likewise be different from one another—one sending people into the Father's kingdom, the other into eternal fire. But since one and the same Lord has shown that the whole human race will be divided at the judgment, just as a shepherd divides the sheep from the goats, and that to some He will say, "Come, you blessed of My Father, receive the kingdom which has been prepared for you," but to others, "Depart from me, you cursed, into everlasting fire, which My Father has prepared for the devil and his angels," one and the same Father is clearly declared in this passage, making peace and creating evil things, preparing appropriate things for both. Likewise there is one Judge sending both into their appropriate place, as the Lord shows in the parable of the weeds and the wheat, where He says, "As therefore the weeds are gathered together and burned in the fire, so shall it be at the end of the world. The Son of man shall send His angels, and they shall gather from His kingdom everything that offends, and those who work iniquity, and shall send them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of their Father." Therefore, the Father who has prepared the kingdom for the righteous, into which the Son has received those worthy of it, is the same one who has also prepared the furnace of fire, into which these angels commissioned by the Son of man shall send those persons who deserve it, according to God's command.

2. If, however, it were truly one Father who confers rest, and another God who has prepared the fire, their sons would have been equally different [one from the other]; one, indeed, sending [men] into the Father's kingdom, but the other into eternal fire. But inasmuch as one and the same Lord has pointed out that the whole human race shall be divided at the judgment, as a shepherd divides the sheep from the goats, Matthew 25:32 and that to some He will say, Come, you blessed of My Father, receive the kingdom which has been prepared for you, Matthew 25:34 but to others, Depart from me, you cursed, into everlasting fire, which My Father has prepared for the devil and his angels, Matthew 25:41 one and the same Father is manifestly declared [in this passage], making peace and creating evil things, preparing fit things for both; as also there is one Judge sending both into a fit place, as the Lord sets forth in the parable of the tares and the wheat, where He says, As therefore the tares are gathered together, and burned in the fire, so shall it be at the end of the world. The Son of man shall send His angels, and they shall gather from His kingdom everything that offends, and those who work iniquity, and shall send them into a furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of their Father. Matthew 13:40-43 The Father, therefore, who has prepared the kingdom for the righteous, into which the Son has received those worthy of it, is He who has also prepared the furnace of fire, into which these angels commissioned by the Son of man shall send those persons who deserve it, according to God's command.

The Lord sowed good seed in His own field, and He says, "The field is the world." But while men slept, the enemy came and sowed weeds among the wheat, and went away. From this we learn that the apostate angel is the enemy, because he was envious of God's work and set out to turn this work into an enemy of God. For this reason God banished from His presence the one who secretly sowed the weeds on his own initiative—that is, the one who brought about the transgression. But He had compassion on man, who became involved in disobedience through lack of care, though it was certainly wicked on the part of another. God turned the hostility that the devil had intended to use to make man God's enemy back against its author. He removed His own anger from man, directing it elsewhere and sending it instead upon the serpent. As Scripture also tells us that God said to the serpent, "And I will place enmity between you and the woman, and between your seed and her seed. He shall bruise your head, and you shall bruise his heel." The Lord summed up this enmity in Himself when He was made man from a woman and trampled on the serpent's head, as I have pointed out in the preceding book.

3. The Lord, indeed, sowed good seed in His own field; and He says, The field is the world. But while men slept, the enemy came, and sowed tares in the midst of the wheat, and went his way. Matthew 13:28 Hence we learn that this was the apostate angel and the enemy, because he was envious of God's workmanship, and took in hand to render this [workmanship] an enmity with God. For this cause also God has banished from His presence him who did of his own accord stealthily sow the tares, that is, him who brought about the transgression; but He took compassion upon man, who, through want of care no doubt, but still wickedly [on the part of another], became involved in disobedience; and He turned the enmity by which [the devil] had designed to make [man] the enemy of God, against the author of it, by removing His own anger from man, turning it in another direction, and sending it instead upon the serpent. As also the Scripture tells us that God said to the serpent, And I will place enmity between you and the woman, and between your seed and her seed. He shall bruise your head, and you shall bruise his heel. Genesis 3:15 And the Lord summed up in Himself this enmity, when He was made man from a woman, and trod upon his [the serpent's] head, as I have pointed out in the preceding book.

Since the Lord said that there are certain angels belonging to the devil, for whom eternal fire has been prepared, and since He also declares concerning the weeds, "The weeds are the children of the wicked one" (Matthew 13:38), it must be stated that He has attributed all those who belong to the apostasy to the one who is the leader of this rebellion. However, He did not make either angels or humans that way by nature. We do not find that the devil created anything at all, since he himself is a creature of God, just like the other angels. For God made all things, as David also says concerning all such things: "For He spoke the word, and they were made; He commanded, and they were created."

1. Inasmuch as the Lord has said that there are certain angels, [viz. those] of the devil, for whom eternal fire is prepared; and as, again, He declares with regard to the tares, The tares are the children of the wicked one, Matthew 13:38 it must be affirmed that He has ascribed all who are of the apostasy to him who is the ringleader of this transgression. But He made neither angels nor men so by nature. For we do not find that the devil created anything whatsoever, since indeed he is himself a creature of God, like the other angels. For God made all things, as also David says with regard to all things of the kind: For He spoke the word, and they were made; He commanded, and they were created.

Since all things were made by God, and the devil has become the cause of apostasy for himself and others, Scripture is right to call those who remain in apostasy sons of the devil and angels of the wicked one. As someone before me has pointed out, the word "son" has two meanings: one is a son by natural order, because he was born a son; the other is made a son and considered a son, though there is a difference between being born and being made. The first is truly born from the person in question, but the second is made so by him, either through creation or through the teaching of his doctrine. When someone is taught by another person's words, he is called the son of the one who teaches him, and the teacher is called his father. According to nature—that is, according to creation—we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine, we are not all sons of God. Only those who believe in Him and do His will are His sons. Those who do not believe and do not obey His will are sons and angels of the devil, because they do the devil's works. He has declared this in Isaiah: "I have begotten and brought up children, but they have rebelled against Me." And again, where He says these children are aliens: "Strange children have lied unto Me." According to nature, then, they are His children because they were created as such, but with regard to their works, they are not His children.

2. Since, therefore, all things were made by God, and since the devil has become the cause of apostasy to himself and others, justly does the Scripture always term those who remain in a state of apostasy sons of the devil and angels of the wicked one ( maligni). For [the word] son, as one before me has observed, has a twofold meaning: one [is a son] in the order of nature, because he was born a son; the other, in that he was made so, is reputed a son, although there be a difference between being born so and being made so. For the first is indeed born from the person referred to; but the second is made so by him, whether as respects his creation or by the teaching of his doctrine. For when any person has been taught from the mouth of another, he is termed the son of him who instructs him, and the latter [is called] his father. According to nature, then — that is, according to creation, so to speak — we are all sons of God, because we have all been created by God. But with respect to obedience and doctrine we are not all the sons of God: those only are so who believe in Him and do His will. And those who do not believe, and do not obey His will, are sons and angels of the devil, because they do the works of the devil. And that such is the case He has declared in Isaiah: I have begotten and brought up children, but they have rebelled against Me. Isaiah 1:2 And again, where He says that these children are aliens: Strange children have lied unto Me. According to nature, then, they are [His] children, because they have been so created; but with regard to their works, they are not His children.

Just as among humans, sons who disobey their fathers are disinherited but remain their sons by nature, though by law they are disinherited because they do not become heirs of their natural parents, so it is the same way with God—those who do not obey Him are disinherited by Him and have ceased to be His sons. Therefore they cannot receive His inheritance, as David says, "Sinners are alienated from the womb; their anger is after the likeness of a serpent." And for this reason the Lord called those whom He knew to be the offspring of men "a generation of vipers," because like these animals they go about in cunning and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees." Speaking of Herod, too, He says, "Go and tell that fox," pointing to his wicked cunning and deceit. Therefore the prophet David says, "Man, being placed in honor, is made like cattle." And again Jeremiah says, "They have become like horses, furious about females; each one neighed after his neighbor's wife." And Isaiah, when preaching in Judea and reasoning with Israel, called them "rulers of Sodom and people of Gomorrah," indicating that they were like the Sodomites in wickedness, and that the same kinds of sins were common among them, calling them by the same name because of the similarity of their conduct. And since they were not created this way by nature by God, but had the power also to act rightly, the same person said to them, giving them good counsel, "Wash, make yourselves clean; take away iniquity from your souls before my eyes; cease from your iniquities." Thus, no doubt, since they had transgressed and sinned in the same manner, they received the same reproof as did the Sodomites. But when they should turn and come to repentance and cease from evil, they would have power to become the sons of God and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has called those who give heed to the devil and do his works "angels of the devil" and "children of the wicked one." But these are, at the same time, all created by the one and the same God. When, however, they believe and are subject to God, and continue and keep His teaching, they are the sons of God; but when they have apostatized and fallen into transgression, they are ascribed to their chief, the devil—to him who first became the cause of apostasy to himself, and afterwards to others.

3. For as, among men, those sons who disobey their fathers, being disinherited, are still their sons in the course of nature, but by law are disinherited, for they do not become the heirs of their natural parents; so in the same way is it with God — those who do not obey Him being disinherited by Him, have ceased to be His sons. Wherefore they cannot receive His inheritance: as David says, Sinners are alienated from the womb; their anger is after the likeness of a serpent. And therefore did the Lord term those whom He knew to be the offspring of men a generation of vipers; Matthew 23:33 because after the manner of these animals they go about in subtlety, and injure others. For He said, Beware of the leaven of the Pharisees and of the Sadducees. Matthew 16:6 Speaking of Herod, too, He says, Go and tell that fox, Luke 13:32 aiming at his wicked cunning and deceit. Wherefore the prophet David says, Man, being placed in honour, is made like cattle. And again Jeremiah says, They have become like horses, furious about females; each one neighed after his neighbour's wife. Jeremiah 5:8 And Isaiah, when preaching in Judea, and reasoning with Israel, termed them rulers of Sodom and people of Gomorrha; Isaiah 1:10 intimating that they were like the Sodomites in wickedness, and that the same description of sins was rife among them, calling them by the same name, because of the similarity of their conduct. And inasmuch as they were not by nature so created by God, but had power also to act rightly, the same person said to them, giving them good counsel, Wash, make you clean; take away iniquity from your souls before my eyes; cease from your iniquities. Isaiah 1:16 Thus, no doubt, since they had transgressed and sinned in the same manner, so did they receive the same reproof as did the Sodomites. But when they should be converted and come to repentance, and cease from evil, they should have power to become the sons of God, and to receive the inheritance of immortality which is given by Him. For this reason, therefore, He has termed those angels of the devil, and children of the wicked one, Matthew 25:41, Matthew 13:38 who give heed to the devil, and do his works. But these are, at the same time, all created by the one and the same God. When, however, they believe and are subject to God, and go on and keep His doctrine, they are the sons of God; but when they have apostatized and fallen into transgression, they are ascribed to their chief, the devil — to him who first became the cause of apostasy to himself, and afterwards to others.

Inasmuch as the words of the Lord are numerous, while they all proclaim one and the same Father, the Creator of this world, it was also necessary for me, for their own sake, to refute by many arguments those who are caught up in many errors, in the hope that when they are refuted by many proofs, they may be converted to the truth and saved. But it is necessary to add to this work, in what follows, the teaching of Paul after the words of the Lord, to examine this man's opinion, to expound the apostle, and to explain whatever passages have received other interpretations from the heretics, who have completely misunderstood what Paul has spoken, and to point out the foolishness of their mad opinions. I must also demonstrate from that same Paul, from whose writings they press questions upon us, that they are indeed speakers of falsehood, but that the apostle was a preacher of the truth, and that he taught all things in agreement with the preaching of the truth—that it was one God the Father who spoke with Abraham, who gave the law, who sent the prophets beforehand, who in the last times sent His Son, and conferred salvation upon His own handiwork, that is, the substance of flesh. Arranging, then, in another book, the rest of the words of the Lord, which He taught concerning the Father not by parables but by expressions taken in their plain meaning, and the exposition of the Epistles of the blessed apostle, I shall, with God's aid, furnish you with the complete work of the exposure and refutation of knowledge, falsely so called; thus training myself and you in these five books for presenting opposition to all heretics.

4. Inasmuch as the words of the Lord are numerous, while they all proclaim one and the same Father, the Creator of this world, it was incumbent also upon me, for their own sake, to refute by many [arguments] those who are involved in many errors, if by any means, when they are confuted by many [ proofs], they may be converted to the truth and saved. But it is necessary to subjoin to this composition, in what follows, also the doctrine of Paul after the words of the Lord, to examine the opinion of this man, and expound the apostle, and to explain whatsoever [passages] have received other interpretations from the heretics, who have altogether misunderstood what Paul has spoken, and to point out the folly of their mad opinions; and to demonstrate from that same Paul, from whose [writings] they press questions upon us, that they are indeed utterers of falsehood, but that the apostle was a preacher of the truth, and that he taught all things agreeable to the preaching of the truth; [to the effect that] it was one God the Father who spoke with Abraham, who gave the law, who sent the prophets beforehand, who in the last times sent His Son, and conferred salvation upon His own handiwork — that is, the substance of flesh. Arranging, then, in another book, the rest of the words of the Lord, which He taught concerning the Father not by parables, but by expressions taken in their obvious meaning ( sed simpliciter ipsis dictionibus), and the exposition of the Epistles of the blessed apostle, I shall, with God's aid, furnish you with the complete work of the exposure and refutation of knowledge, falsely so called; thus practising myself and you in [these] five books for presenting opposition to all heretics.