Category: Irenaeus of Lyons

In the four previous books, my very dear friend, which I presented to you, all the heretics have been exposed and their teachings brought to light, and these people have been refuted who have invented ungodly opinions. I accomplished this by presenting material from the distinctive teaching of each of these people, which they left behind in their writings, as well as by using arguments of a more general kind that apply to all of them. Then I pointed out the truth and showed the preaching of the Church, which the prophets announced (as I have already demonstrated), which Christ perfected, and which the apostles handed down. The Church received these truths from the apostles and, alone throughout the whole world, has preserved them in their integrity, and has transmitted them to her children. Then also, having addressed all the questions that the heretics raise with us, having explained the teaching of the apostles, and having clearly set forth many of those things which the Lord said and did in parables, I will attempt in this fifth book of the entire work that deals with exposing and refuting knowledge falsely so called, to present proofs from the rest of the Lord's teaching and the apostolic letters. In doing this, I am fulfilling your request, as you asked of me (since I have indeed been given a position in the ministry of the word). I am working by every means available to me to provide you with extensive help against the false teachings of the heretics, and also to bring back those who have wandered and convert them to the Church of God, and at the same time to strengthen the minds of new believers, so that they may hold firmly to the faith they have received, kept by the Church in its integrity, so that they will not be led astray in any way by those who try to teach them false doctrines and lead them away from the truth. It will be necessary for you, however, and for all who may read this writing, to study with great care what I have already said, so that you may gain understanding of the issues I am arguing against. For this is how you will both oppose them in a proper way and will be ready to accept the proofs brought forward against them, casting away their teachings as filth through the heavenly faith, while following the only true and reliable Teacher, the Word of God, our Lord Jesus Christ, who through His surpassing love became what we are, so that He might bring us to be even what He Himself is.

In the four preceding books, my very dear friend, which I put forth to you, all the heretics have been exposed, and their doctrines brought to light, and these men refuted who have devised irreligious opinions. [I have accomplished this by adducing] something from the doctrine peculiar to each of these men, which they have left in their writings, as well as by using arguments of a more general nature, and applicable to them all. Then I have pointed out the truth, and shown the preaching of the Church, which the prophets proclaimed (as I have already demonstrated), but which Christ brought to perfection, and the apostles have handed down, from whom the Church, receiving [these truths], and throughout all the world alone preserving them in their integrity ( bene), has transmitted them to her sons. Then also — having disposed of all questions which the heretics propose to us, and having explained the doctrine of the apostles, and clearly set forth many of those things which were said and done by the Lord in parables — I shall endeavour, in this the fifth book of the entire work which treats of the exposure and refutation of knowledge falsely so called, to exhibit proofs from the rest of the Lord's doctrine and the apostolic epistles: [thus] complying with your demand, as you requested of me (since indeed I have been assigned a place in the ministry of the word); and, labouring by every means in my power to furnish you with large assistance against the contradictions of the heretics, as also to reclaim the wanderers and convert them to the Church of God, to confirm at the same time the minds of the neophytes, that they may preserve steadfast the faith which they have received, guarded by the Church in its integrity, in order that they be in no way perverted by those who endeavour to teach them false doctrines, and lead them away from the truth. It will be incumbent upon you, however, and all who may happen to read this writing, to peruse with great attention what I have already said, that you may obtain a knowledge of the subjects against which I am contending. For it is thus that you will both controvert them in a legitimate manner, and will be prepared to receive the proofs brought forward against them, casting away their doctrines as filth by means of the celestial faith; but following the only true and steadfast Teacher, the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself.

We could not have learned about God in any other way unless our Master, who exists as the Word, had become human. No one else had the power to reveal the Father's truths to us except His own Word. Who else knew the mind of the Lord, or who has been His counselor? Again, we could only have learned by seeing our Teacher and hearing His voice with our own ears, so that by imitating His works and doing what He taught, we might have communion with Him. We receive growth from the perfect One, from Him who existed before all creation. We were created only recently by the one best and good Being, by Him who also possesses the gift of immortality. We were formed in His likeness, predestined according to the Father's foreknowledge so that we, who did not yet exist, might come into being. We were made the first-fruits of creation and have received the blessings of salvation in the times foreknown, through the ministry of the Word. He is perfect in all things—the mighty Word and true man who redeemed us by His own blood in a way that accords with reason, giving Himself as a ransom for those who had been taken captive. The apostasy tyrannized over us unjustly. Though we were by nature the property of the all-powerful God, it alienated us contrary to nature and made us its own followers. But the Word of God, who is powerful in all things and does not lack justice, righteously turned against that apostasy and redeemed His own property. He did not use violent means, as the apostasy did when it first dominated us by greedily seizing what was not its own. Instead, He used persuasion, as befits a God of counsel who does not force what He desires, so that justice would not be violated and God's ancient creation would not be destroyed. The Lord has redeemed us through His own blood, giving His soul for our souls and His flesh for our flesh. He has also poured out the Spirit of the Father for the union and communion of God and humanity, giving God to humans through the Spirit and, conversely, joining humanity to God through His own incarnation. At His coming He grants us immortality permanently and truly through communion with God. In light of all this, every teaching of the heretics collapses.

1. For in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person knew the mind of the Lord, or who else has become His counsellor? Romans 11:34 Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We — who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness ( predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation — have received, in the times known beforehand, [the blessings of salvation] according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consonant to reason, gave Himself as a redemption for those who had been led into captivity. And since the apostasy tyrannized over us unjustly, and, though we were by nature the property of the omnipotent God, alienated us contrary to nature, rendering us its own disciples, the Word of God, powerful in all things, and not defective with regard to His own justice, did righteously turn against that apostasy, and redeem from it His own property, not by violent means, as the [ apostasy] had obtained dominion over us at the beginning, when it insatiably snatched away what was not its own, but by means of persuasion, as became a God of counsel, who does not use violent means to obtain what He desires; so that neither should justice be infringed upon, nor the ancient handiwork of God go to destruction. Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God — all the doctrines of the heretics fall to ruin.

Those who claim that He only appeared to be human are completely wrong. These things did not happen in mere appearance but in actual reality. If He only appeared as a man when He was not really a man, then the Holy Spirit could not have rested upon Him—something that actually happened—since the Spirit is invisible. Nor would there have been any truth in Him at all, because He would not have been what He seemed to be. But I have already pointed out that Abraham and the other prophets saw Him in a prophetic way, seeing in visions what would happen in the future. So if such a being has now appeared looking different outwardly from what he really was, then what people saw was just a prophetic vision, and we would have to expect another coming of His in which He will be what He has now been seen to be only prophetically. And I have already demonstrated that saying He appeared only in outward seeming is the same as saying He received nothing from Mary. For He would not have truly possessed flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam. Therefore the disciples of Valentinus who put forward this opinion are wrong, since they want to exclude the flesh from salvation and reject what God has fashioned.

2. Vain indeed are those who allege that He appeared in mere seeming. For these things were not done in appearance only, but in actual reality. But if He did appear as a man, when He was not a man, neither could the Holy Spirit have rested upon Him — an occurrence which did actually take place — as the Spirit is invisible; nor, [in that case], was there any degree of truth in Him, for He was not that which He seemed to be. But I have already remarked that Abraham and the other prophets beheld Him after a prophetical manner, foretelling in vision what should come to pass. If, then, such a being has now appeared in outward semblance different from what he was in reality, there has been a certain prophetical vision made to men; and another advent of His must be looked forward to, in which He shall be such as He has now been seen in a prophetic manner. And I have proved already, that it is the same thing to say that He appeared merely to outward seeming, and [to affirm] that He received nothing from Mary. For He would not have been one truly possessing flesh and blood, by which He redeemed us, unless He had summed up in Himself the ancient formation of Adam. Vain therefore are the disciples of Valentinus who put forth this opinion, in order that they my exclude the flesh from salvation, and cast aside what God has fashioned.

The Ebionites are also wrong, because they do not receive by faith into their souls the union of God and man. Instead, they remain stuck in the old leaven of natural birth and refuse to understand that the Holy Spirit came upon Mary and the power of the Most High overshadowed her. Therefore what was born is a holy thing, the Son of the Most High God the Father of all, who brought about the incarnation of this being and displayed a new kind of generation. Just as through the former generation we inherited death, so through this new generation we inherit life. These people reject the mixture of the heavenly wine and want it to be only the water of this world, not receiving God in such a way as to have union with Him. They remain in that Adam who was defeated and driven out from Paradise, not considering this: At the beginning of our formation in Adam, that breath of life which came from God was united to what had been fashioned, gave life to the man, and revealed him as a rational being. In the same way, at the end, the Word of the Father and the Spirit of God became united with the ancient substance of Adam's formation and made man living and perfect, capable of receiving the perfect Father. This happened so that just as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For Adam never at any time escaped the hands of God, to whom the Father spoke saying, "Let Us make man in Our image, after Our likeness." And for this reason in the last times, not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, so that Adam might be created again after the image and likeness of God.

3. Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of [the natural] birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: Luke 1:35 wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new [kind of] generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in [the times of] the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam's formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural [Adam] we all were dead, so in the spiritual we may all be made alive. 1 Corinthians 15:22 For never at any time did Adam escape the hands of God, to whom the Father speaking, said, Let Us make man in Our image, after Our likeness. And for this reason in the last times ( fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, John 1:13 His hands formed a living man, in order that Adam might be created [again] after the image and likeness of God.

And equally foolish are those who say that God came to things that did not belong to Him, as if He were greedily taking someone else's property, in order to hand over man—who had been created by another—to that God who had neither made nor formed anything, but who was also deprived from the beginning of His own proper formation of human beings. The coming, therefore, of the one whom these people describe as coming to the things of others was not righteous. Nor did He truly redeem us by His own blood if He did not really become man, restoring to His own handiwork what was said of it in the beginning, that man was made after the image and likeness of God. He was not snatching away another's property by trickery, but taking possession of His own in a righteous and gracious way. Concerning the apostasy, He redeems us righteously from it by His own blood; but concerning us who have been redeemed, He does this graciously. For we have given Him nothing beforehand, nor does He desire anything from us, as if He needed it. Rather, we are the ones who need fellowship with Him. And for this reason He graciously poured Himself out, so that He might gather us into the bosom of the Father.

1. And vain likewise are those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything, but who also was deprived from the beginning of His own proper formation of men. The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner. As far as concerned the apostasy, indeed, He redeems us righteously from it by His own blood; but as regards us who have been redeemed, [He does this] graciously. For we have given nothing to Him previously, nor does He desire anything from us, as if He stood in need of it; but we do stand in need of fellowship with Him. And for this reason it was that He graciously poured Himself out, that He might gather us into the bosom of the Father.

But those who despise God's entire dispensation and deny the salvation of the flesh and scorn its regeneration are vain in every respect, claiming that it is not capable of incorruption. Yet if the flesh does not attain salvation, then the Lord did not redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor is the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatever else makes up the substance of man, which is what the Word of God actually became. He redeemed us by His own blood, as His apostle also declares: In whom we have redemption through His blood, even the remission of sins. And since we are His members, we are also nourished by means of the creation, and He Himself grants the creation to us, for He causes His sun to rise and sends rain when He wills. He has acknowledged the cup, which is a part of the creation, as His own blood, from which He refreshes our blood; and the bread, also a part of the creation, He has established as His own body, from which He gives increase to our bodies.

2. But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. 1 Corinthians 10:16 For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, In whom we have redemption through His blood, even the remission of sins. Colossians 1:14 And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills Matthew 5:45). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.

When, therefore, the mixed cup and the baked bread receives the Word of God, and the Eucharist becomes the blood and body of Christ, from which the substance of our flesh is increased and sustained, how can they claim that the flesh is incapable of receiving the gift of God, which is eternal life, when this flesh is nourished from the body and blood of the Lord and is a member of Him? As the blessed Paul declares in his letter to the Ephesians, we are members of His body, of His flesh, and of His bones. He does not speak these words about some spiritual and invisible man, for a spirit does not have bones or flesh, but he refers to that dispensation by which the Lord became an actual man, consisting of flesh, sinews, and bones—that flesh which is nourished by the cup which is His blood and receives growth from the bread which is His body. And just as a cutting from the vine planted in the ground bears fruit in its season, or as a grain of wheat falling into the earth and decomposing rises with abundant increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for human use, and having received the Word of God becomes the Eucharist, which is the body and blood of Christ—so also our bodies, being nourished by it and laid in the earth and decomposing there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives immortality to this mortal and incorruption to this corruptible, because the strength of God is made perfect in weakness, so that we may never become arrogant, as if we had life from ourselves, and lifted up against God with ungrateful minds. But learning by experience that we possess eternal existence from the surpassing power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but may know what God can accomplish and what benefits humanity receives, and thus never stray from the true understanding of reality, that is, both regarding God and regarding humanity. And might it not be the case, perhaps, as I have already said, that for this purpose God permitted our dissolution into the common dust of death, so that we, being instructed in every way, may be precise in all things for the future, being ignorant neither of God nor of ourselves?

3. When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?– even as the blessed Paul declares in his Epistle to the Ephesians, that we are members of His body, of His flesh, and of His bones. Ephesians 5:30 He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; Luke 24:39 but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones — that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a grain of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, 1 Corinthians 15:53 because the strength of God is made perfect in weakness, 2 Corinthians 12:3 in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves?

The Apostle Paul has also shown very clearly that man has been left to deal with his own weakness, so that if he becomes proud, he won't fall away from the truth. He says in the second letter to the Corinthians: "And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said to me, My grace is sufficient for you; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me." What then? Someone might ask: Did the Lord actually want His apostles to suffer this buffeting and endure such weakness? Yes, that's exactly right; the Scripture says so. For strength is made perfect in weakness, making a man better when through his weakness he comes to know the power of God. How else could a man learn that he himself is a weak being, mortal by nature, while God is immortal and powerful, unless he learned by experience what both are like? There is nothing wrong with learning one's weaknesses through endurance; in fact, it actually helps prevent him from having a false opinion about his own nature. But being lifted up against God and claiming His glory for oneself makes man ungrateful and has brought much evil upon him. Man must learn both things by experience, so that he won't lack truth and love either toward himself or his Creator. Experiencing both gives him true knowledge about God and man, and increases his love toward God. Now, wherever love increases, a greater glory is produced by the power of God for those who love Him.

1. The Apostle Paul has, moreover, in the most lucid manner, pointed out that man has been delivered over to his own infirmity, lest, being uplifted, he might fall away from the truth. Thus he says in the second [Epistle] to the Corinthians: And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said to me, My grace is sufficient for you; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me. 2 Corinthians 12:7-9 What, therefore? (as some may exclaim:) did the Lord wish, in that case, that His apostles should thus undergo buffeting, and that he should endure such infirmity? Even so it was; the word says it. For strength is made perfect in weakness, rendering him a better man who by means of his infirmity becomes acquainted with the power of God. For how could a man have learned that he is himself an infirm being, and mortal by nature, but that God is immortal and powerful, unless he had learned by experience what is in both? For there is nothing evil in learning one's infirmities by endurance; yea, rather, it has even the beneficial effect of preventing him from forming an undue opinion of his own nature ( non aberrare in natura sua). But the being lifted up against God, and taking His glory to one's self, rendering man ungrateful, has brought much evil upon him. [And thus, I say, man must learn both things by experience], that he may not be destitute of truth and love either towards himself or his Creator. But the experience of both confers upon him the true knowledge as to God and man, and increases his love towards God. Now, where there exists an increase of love, there a greater glory is wrought out by the power of God for those who love Him.

These people, then, dismiss God's power and fail to consider what Scripture declares. They focus on the weakness of the flesh but do not take into account the power of the one who raises it from the dead. For if he does not give life to what is mortal and does not bring back the corruptible to incorruption, he is not a God of power. But we ought to recognize that he is powerful in all these respects by looking at our own origin, since God took dust from the earth and formed man. And surely it is far more difficult and incredible to bring into being all the bones, nerves, veins, and the rest of man's structure from nothing—and to make man a living and rational creature—than to restore again what had already been created and then later decomposed into earth for the reasons already mentioned, having thus returned to those elements from which man, who had no previous existence, was first formed. For he who in the beginning caused him to exist who did not yet exist, whenever he pleased, will much more easily restore those who had a former existence, when it is his will that they should inherit the life he grants. And the flesh will also be found fit for and capable of receiving God's power, just as it did at the beginning when it received God's skillful touch, so that one part became the eye for seeing, another the ear for hearing, another the hand for feeling and working, another the sinews stretched out everywhere and holding the limbs together, another the arteries and veins as passages for the blood and air, another the various internal organs, another the blood, which is the bond of union between soul and body. But why continue in this way? Numbers would fail to express the multiplicity of parts in the human body, which was made by nothing other than the great wisdom of God. But those things that partake of God's skill and wisdom also partake of his power.

2. Those men, therefore, set aside the power of God, and do not consider what the word declares, when they dwell upon the infirmity of the flesh, but do not take into consideration the power of Him who raises it up from the dead. For if He does not vivify what is mortal, and does not bring back the corruptible to incorruption, He is not a God of power. But that He is powerful in all these respects, we ought to perceive from our origin, inasmuch as God, taking dust from the earth, formed man. And surely it is much more difficult and incredible, from non-existent bones, and nerves, and veins, and the rest of man's organization, to bring it about that all this should be, and to make man an animated and rational creature, than to reintegrate again that which had been created and then afterwards decomposed into earth (for the reasons already mentioned), having thus passed into those [elements] from which man, who had no previous existence, was formed. For He who in the beginning caused him to have being who as yet was not, just when He pleased, shall much more reinstate again those who had a former existence, when it is His will [that they should inherit] the life granted by Him. And that flesh shall also be found fit for and capable of receiving the power of God, which at the beginning received the skilful touches of God; so that one part became the eye for seeing; another, the ear for hearing; another, the hand for feeling and working; another, the sinews stretched out everywhere, and holding the limbs together; another, arteries and veins, passages for the blood and the air; another, the various internal organs; another, the blood, which is the bond of union between soul and body. But why go [on in this strain]? Numbers would fail to express the multiplicity of parts in the human frame, which was made in no other way than by the great wisdom of God. But those things which partake of the skill and wisdom of God, do also partake of His power.

The flesh, therefore, is not without participation in God's creative wisdom and power. But if the power of the one who gives life is made perfect in weakness—that is, in the flesh—let them tell us, when they claim the flesh cannot receive the life God gives, whether they say these things as people who are currently alive and partakers of life, or whether they admit that, having no share in life at all, they are actually dead right now. And if they really are dead, how is it that they move around, speak, and perform other activities that are not the actions of dead people but of living ones? But if they are now alive, and if their whole body shares in life, how can they dare to claim that the flesh is not able to share in life, when they admit that they have life right now? This is as if someone were to pick up a sponge full of water, or a burning torch, and declare that the sponge could not possibly share in the water, or the torch in the fire. In exactly this way, these people contradict themselves when they claim to be alive and to carry life in their bodily members, but then later insist that these same members are not capable of receiving life. But if our present temporary life, which is so much inferior to eternal life, can still do enough to give life to our mortal members, why should not eternal life, being far more powerful, give life to the flesh, which has already experienced and been accustomed to sustaining life? For the fact that the flesh can truly share in life is shown by its being alive; it continues to live as long as God wills it to do so. It is also clear that God has the power to give life to it, since He grants life to us who exist. And therefore, since the Lord has the power to put life into what He has made, and since the flesh is capable of being made alive, what is left to prevent it from sharing in incorruption, which is a blessed and never-ending life given by God?

3. The flesh, therefore, is not destitute [of participation] in the constructive wisdom and power of God. But if the power of Him who is the bestower of life is made perfect in weakness — that is, in the flesh — let them inform us, when they maintain the incapacity of flesh to receive the life granted by God, whether they do say these things as being living men at present, and partakers of life, or acknowledge that, having no part in life whatever, they are at the present moment dead men. And if they really are dead men, how is it that they move about, and speak, and perform those other functions which are not the actions of the dead, but of the living? But if they are now alive, and if their whole body partakes of life, how can they venture the assertion that the flesh is not qualified to be a partaker of life, when they do confess that they have life at the present moment? It is just as if anybody were to take up a sponge full of water, or a torch on fire, and to declare that the sponge could not possibly partake of the water, or the torch of the fire. In this very manner do those men, by alleging that they are alive and bear life about in their members, contradict themselves afterwards, when they represent these members as not being capable of [receiving] life. But if the present temporal life, which is of such an inferior nature to eternal life, can nevertheless effect so much as to quicken our mortal members, why should not eternal life, being much more powerful than this, vivify the flesh, which has already held converse with, and been accustomed to sustain, life? For that the flesh can really partake of life, is shown from the fact of its being alive; for it lives on, as long as it is God's purpose that it should do so. It is manifest, too, that God has the power to confer life upon it, inasmuch as He grants life to us who are in existence. And, therefore, since the Lord has power to infuse life into what He has fashioned, and since the flesh is capable of being quickened, what remains to prevent its participating in incorruption, which is a blissful and never-ending life granted by God?

Those people who imagine there is another Father beyond the Creator, and who call him the good God, are deceiving themselves. They portray him as a weak, worthless, and negligent being—if not actually malicious and full of envy—since they claim that our bodies are not given life by him. When they say that things which everyone knows remain immortal, such as the spirit and the soul and similar things, are given life by the Father, but that another thing—namely the body—which is given life in exactly the same way (by God granting life to it), is abandoned and left lifeless, they must admit that this proves their Father is either weak and powerless, or else envious and malicious. Since the Creator does in fact give life to our mortal bodies even here and now, and promises them resurrection through the prophets, as I have shown, who is demonstrated to be more powerful, stronger, or truly good? Is it the Creator who gives life to the whole human being, or is it their so-called Father? He pretends to give life to things that are immortal by nature—things to which life is always present by their very nature—but he does not mercifully give life to those things that needed his help in order to live, instead carelessly leaving them to fall under the power of death. So which is it: does their Father not give life to them even though he has the power to do so, or does he lack the power? If he cannot do it, then on that assumption he is not a powerful being, nor is he more perfect than the Creator; for the Creator grants what he himself is unable to provide, as we must recognize. But if he does not grant this even though he has the power to do so, then he is proven to be not a good Father, but an envious and malicious one.

1. Those persons who feign the existence of another Father beyond the Creator, and who term him the good God, do deceive themselves; for they introduce him as a feeble, worthless, and negligent being, not to say malign and full of envy, inasmuch as they affirm that our bodies are not quickened by him. For when they say of things which it is manifest to all do remain immortal, such as the spirit and the soul, and such other things, that they are quickened by the Father, but that another thing [viz. the body] which is quickened in no different manner than by God granting [life] to it, is abandoned by life — [they must either confess] that this proves their Father to be weak and powerless, or else envious and malignant. For since the Creator does even here quicken our mortal bodies, and promises them resurrection by the prophets, as I have pointed out; who [in that case] is shown to be more powerful, stronger, or truly good? Whether is it the Creator who vivifies the whole man, or is it their Father, falsely so called? He feigns to be the quickener of those things which are immortal by nature, to which things life is always present by their very nature; but he does not benevolently quicken those things which required his assistance, that they might live, but leaves them carelessly to fall under the power of death. Whether is it the case, then, that their Father does not bestow life upon them when he has the power of so doing, or is it that he does not possess the power? If, on the one hand, it is because he cannot, he is, upon that supposition, not a powerful being, nor is he more perfect than the Creator; for the Creator grants, as we must perceive, what He is unable to afford. But if, on the other hand, [it be that he does not grant this] when he has the power of so doing, then he is proved to be not a good, but an envious and malignant Father.

If they claim there is some reason why their Father does not give life to bodies, then that reason must necessarily be greater than the Father himself, since it prevents him from exercising his goodness. His goodness will then be shown to be weak because of whatever reason they put forward. Now everyone can see that bodies are capable of receiving life. For they live to whatever extent God wills them to live; and since this is so, the heretics cannot claim that these bodies are completely incapable of receiving life. Therefore, if bodies that are capable of sharing in life are not brought to life because of some necessity or other cause, their Father will be a slave to that necessity and that cause, and not a free being who has control over his own will.

2. If, again, they refer to any cause on account of which their Father does not impart life to bodies, then that cause must necessarily appear superior to the Father, since it restrains Him from the exercise of His benevolence; and His benevolence will thus be proved weak, on account of that cause which they bring forward. Now every one must perceive that bodies are capable of receiving life. For they live to the extent that God pleases that they should live; and that being so, the [ heretics] cannot maintain that [these bodies] are utterly incapable of receiving life. If, therefore, on account of necessity and any other cause, those [bodies] which are capable of participating in life are not vivified, their Father shall be the slave of necessity and that cause, and not therefore a free agent, having His will under His own control.

In order to learn that bodies continued to exist for extended periods, as long as it pleased God for them to flourish, these heretics should read the Scriptures. They will find that our ancestors lived beyond seven hundred, eight hundred, and nine hundred years of age, and that their bodies kept up with the extended length of their days and participated in life for as long as God wanted them to live. But why should I mention only these people? Enoch, when he pleased God, was translated in the same body in which he pleased Him, thus pointing forward to the translation of the righteous. Elijah too was caught up while still in the substance of his natural form, thereby showing prophetically the assumption of those who are spiritual, and that nothing prevented their body from being translated and caught up. For by means of the very same hands through which they were formed in the beginning, they received this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it wherever they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares: "And God planted a garden eastward in Eden, and there He placed the man whom He had formed" (Genesis 2:8). And then afterward when man proved disobedient, he was cast out from there into this world. Therefore the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, those who have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition [2 Corinthians 12:4]), and that there they who have been translated will remain until the consummation of all things, as a prelude to immortality.

1. [In order to learn] that bodies did continue in existence for a lengthened period, as long as it was God's good pleasure that they should flourish, let [these heretics] read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares And God planted a garden [ paradisum] eastward in Eden, and there He placed the man whom He had formed. Genesis 2:8 And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition 2 Corinthians 12:4), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality.

If someone thinks it impossible that people could live for such a long time, and believes that Elias was not taken up in the flesh but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been thrown into the deep and swallowed down into the whale's belly, was by God's command thrown out again safe upon the land. And then again, when Ananias, Azarias, and Misaël were cast into the furnace of fire heated seven times hotter, they suffered no harm at all, nor was even the smell of fire detected on them. Therefore, since God's hand was present with them, accomplishing marvelous things in their case—things impossible for human nature to accomplish—what wonder is it if God also performed something wonderful in the case of those who were translated, working in obedience to the will of God the Father? Now this is the Son of God, as Scripture represents King Nebuchadnezzar as having said, Did we not cast three men bound into the furnace? And look, I see four walking in the midst of the fire, and the fourth is like the Son of God. Therefore, neither the nature of any created thing nor the weakness of the flesh can prevail against God's will. For God is not subject to created things, but created things to God; and all things yield obedience to His will. This is why the Lord also declares, The things which are impossible with men are possible with God. Therefore, just as it might seem to people today, who are ignorant of God's plan, to be incredible and impossible that any person could live for such a number of years, yet those who came before us did live to such an age, and those who were translated do live as a pledge of the future length of days; and just as it might also appear impossible that people could emerge unhurt from the whale's belly and from the fiery furnace, yet they nevertheless did so, led forth as it were by God's hand for the purpose of declaring His power: so also now, although some, not knowing God's power and promise, may oppose their own salvation, thinking it impossible for God, who raises up the dead, to have power to grant them eternal duration, yet the unbelief of such people shall not render God's faithfulness without effect.

2. If, however, any one imagine it impossible that men should survive for such a length of time, and that Elias was not caught up in the flesh, but that his flesh was consumed in the fiery chariot, let him consider that Jonah, when he had been cast into the deep, and swallowed down into the whale's belly, was by the command of God again thrown out safe upon the land. Jonah 2:11 And then, again, when Ananias, Azarias, and Misaël were cast into the furnace of fire sevenfold heated, they sustained no harm whatever, neither was the smell of fire perceived upon them. As, therefore, the hand of God was present with them, working out marvellous things in their case — [things] impossible [to be accomplished] by man's nature — what wonder was it, if also in the case of those who were translated it performed something wonderful, working in obedience to the will of God, even the Father? Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, Did not we cast three men bound into the furnace? And, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God. Daniel 3:19-25 Neither the nature of any created thing, therefore, nor the weakness of the flesh, can prevail against the will of God. For God is not subject to created things, but created things to God; and all things yield obedience to His will. Wherefore also the Lord declares, The things which are impossible with men, are possible with God. Luke 18:27 As, therefore, it might seem to the men of the present day, who are ignorant of God's appointment, to be a thing incredible and impossible that any man could live for such a number of years, yet those who were before us did live [to such an age], and those who were translated do live as an earnest of the future length of days; and [as it might also appear impossible] that from the whale's belly and from the fiery furnace men issued forth unhurt, yet they nevertheless did so, led forth as it were by the hand of God, for the purpose of declaring His power: so also now, although some, not knowing the power and promise of God, may oppose their own salvation, deeming it impossible for God, who raises up the dead; to have power to confer upon them eternal duration, yet the scepticism of men of this stamp shall not render the faithfulness of God of none effect.

Now God will be glorified in His handiwork, fitting it to be conformable to and modeled after His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man—not merely a part of man—was made in the likeness of God. Now the soul and the spirit are certainly a part of man, but certainly not the man himself. The perfect man consists in the commingling and union of the soul receiving the Spirit of the Father, and the admixture of that fleshly nature which was molded after the image of God. For this reason the apostle declares, "We speak wisdom among them that are perfect," calling those persons perfect who have received the Spirit of God and who through the Spirit of God speak in all languages, as he himself also used to speak. In like manner we also hear many brothers in the Church who possess prophetic gifts and who through the Spirit speak all kinds of languages and bring to light for the general benefit the hidden things of men and declare the mysteries of God. The apostle also calls these spiritual, they being spiritual because they partake of the Spirit, not because their flesh has been stripped off and taken away and they have become purely spiritual. For if anyone takes away the substance of flesh—that is, of the handiwork of God—and understands that which is purely spiritual, such a person would not be a spiritual man but would be the spirit of a man or the Spirit of God. But when the spirit here blended with the soul is united to God's handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit is wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image of God in his formation, but not receiving the similitude through the Spirit. And thus this being is imperfect. Likewise, if anyone takes away the image and sets aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been molded is not a perfect man in itself, but the body of a man and part of a man. Neither is the soul itself, considered apart by itself, the man, but it is the soul of a man and part of a man. Neither is the spirit a man, for it is called the spirit and not a man. But the commingling and union of all these constitutes the perfect man. And for this cause the apostle, explaining himself, makes it clear that the saved man is a complete man as well as a spiritual man, saying thus in the first Epistle to the Thessalonians, "Now the God of peace sanctify you perfect, and may your spirit and soul and body be preserved whole without complaint to the coming of the Lord Jesus Christ." Now what was his object in praying that these three—that is, soul, body, and spirit—might be preserved to the coming of the Lord, unless he was aware of the future reintegration and union of the three and that they should be heirs of one and the same salvation? For this cause also he declares that those are the perfect who present to the Lord the three component parts without offense. Those, then, are the perfect who have had the Spirit of God remaining in them and have preserved their souls and bodies blameless, holding fast the faith of God—that is, that faith which is directed towards God—and maintaining righteous dealings with respect to their neighbors.

1. Now God shall be glorified in His handiwork, fitting it so as to be conformable to, and modelled after, His own Son. For by the hands of the Father, that is, by the Son and the Holy Spirit, man, and not [merely] a part of man, was made in the likeness of God. Now the soul and the spirit are certainly a part of the man, but certainly not the man; for the perfect man consists in the commingling and the union of the soul receiving the spirit of the Father, and the admixture of that fleshly nature which was moulded after the image of God. For this reason does the apostle declare, We speak wisdom among them that are perfect, 1 Corinthians 2:6 terming those persons perfect who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms spiritual, they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God's] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation ( in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, Now the God of peace sanctify you perfect ( perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ. Now what was his object in praying that these three — that is, soul, body, and spirit — might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are the perfect who present unto the Lord the three [component parts] without offense. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.

This is why Paul says that this handiwork is the temple of God, declaring: "Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man defiles the temple of God, him will God destroy: for the temple of God is holy, which temple you are." Here he clearly declares the body to be the temple in which the Spirit dwells. The Lord also speaks this way about Himself: "Destroy this temple, and in three days I will raise it up." However, Scripture says He spoke this about the temple of His body. And Paul not only acknowledges that our bodies are a temple, but even the temple of Christ, saying to the Corinthians: "Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them the members of a prostitute?" He says these things not about some other spiritual man, for such a being could have nothing to do with a prostitute. Rather, he declares that our body—that is, the flesh which continues in holiness and purity—is the members of Christ. But when it becomes one with a prostitute, it becomes the members of a prostitute. For this reason he said, "If any man defiles the temple of God, him will God destroy." How then is it not the greatest blasphemy to claim that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not share in salvation but are reduced to destruction? Also, Paul says to the Corinthians that our bodies are raised not from their own substance but by the power of God: "Now the body is not for fornication, but for the Lord, and the Lord for the body. But God has both raised up the Lord, and shall raise us up by His own power."

2. Whence also he says, that this handiwork is the temple of God, thus declaring: Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] you are. 1 Corinthians 3:16 Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, Destroy this temple, and in three days I will raise it up. He spoke this, however, it is said, of the temple of His body. John 2:19-21 And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, Do you not know that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? 1 Corinthians 3:17 He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares our body, that is, the flesh which continues in sanctity and purity, to be the members of Christ; but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, If any man defile the temple of God, him will God destroy. How then is it not the utmost blasphemy to allege, that the temple of God, in which the Spirit of the Father dwells, and the members of Christ, do not partake of salvation, but are reduced to perdition? Also, that our bodies are raised not from their own substance, but by the power of God, he says to the Corinthians, Now the body is not for fornication, but for the Lord, and the Lord for the body. But God has both raised up the Lord, and shall raise us up by His own power. 1 Corinthians 6:13-14

Just as Christ rose in the substance of flesh and showed his disciples the marks of the nails and the opening in his side (these are the signs of that flesh which rose from the dead), so he will also raise us up by his own power, as it says in 1 Corinthians 6:14. And again, to the Romans he says, "But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ from the dead will also give life to your mortal bodies" (Romans 8:11). What, then, are mortal bodies? Can they be souls? No, because souls are incorporeal when compared with mortal bodies. For God breathed into man's face the breath of life, and man became a living soul. Now the breath of life is an incorporeal thing. And certainly they cannot claim that the very breath of life is mortal. Therefore David says, "My soul also shall live to him," as if its substance were immortal. On the other hand, they also cannot say that the spirit is the mortal body. What, then, is left to which we can apply the term "mortal body," except the thing that was formed—that is, the flesh—of which it is also said that God will give it life? For this is what dies and decomposes, but not the soul or the spirit. To die means to lose vital power and to become breathless, lifeless, and motionless, and to dissolve into those component parts from which it first received the beginning of its substance. But this does not happen to the soul, for it is the breath of life, nor to the spirit, for the spirit is simple and not composite, so it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is the flesh to which death refers. This flesh, after the soul's departure, becomes breathless and lifeless and gradually decomposes into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, "He will also give life to your mortal bodies." And therefore, referring to it, he says in the first letter to the Corinthians, "So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption" (1 Corinthians 15:42). For he declares, "That which you sow cannot be given life unless it first dies" (1 Corinthians 15:36).

1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side (now these are the tokens of that flesh which rose from the dead), so shall He also, it is said, raise us up by His own power. 1 Corinthians 6:14 And again to the Romans he says, But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies. Romans 8:11 What, then, are mortal bodies? Can they be souls? Nay, for souls are incorporeal when put in comparison with mortal bodies; for God breathed into the face of man the breath of life, and man became a living soul. Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, My soul also shall live to Him, just as if its substance were immortal. Neither, on the other hand, can they say that the spirit is the mortal body. What therefore is there left to which we may apply the term mortal body, unless it be the thing that was moulded, that is, the flesh, of which it is also said that God will vivify it? For this it is which dies and is decomposed, but not the soul or the spirit. For to die is to lose vital power, and to become henceforth breathless, inanimate, and devoid of motion, and to melt away into those [component parts] from which also it derived the commencement of [its] substance. But this event happens neither to the soul, for it is the breath of life; nor to the spirit, for the spirit is simple and not composite, so that it cannot be decomposed, and is itself the life of those who receive it. We must therefore conclude that it is in reference to the flesh that death is mentioned; which [flesh], after the soul's departure, becomes breathless and inanimate, and is decomposed gradually into the earth from which it was taken. This, then, is what is mortal. And it is this of which he also says, He shall also quicken your mortal bodies. And therefore in reference to it he says, in the first [Epistle] to the Corinthians: So also is the resurrection of the dead: it is sown in corruption, it rises in incorruption. 1 Corinthians 15:42 For he declares, That which you sow cannot be quickened, unless first it die. 1 Corinthians 15:36

What is it, then, that is sown in the earth like a grain of wheat and decays, if not the bodies that are laid in the ground, into which seeds are also placed? This is why Paul said, "It is sown in dishonor, it rises in glory." For what is more dishonorable than dead flesh? Or on the other hand, what is more glorious than that same flesh when it rises and shares in incorruption? "It is sown in weakness, it is raised in power"—in its own weakness, certainly, because being earth it returns to earth; but it is made alive by the power of God, who raises it from the dead. "It is sown an animal body, it rises a spiritual body." Paul has taught, beyond all doubt, that he was not using this language to refer to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies—that is, bodies that have life—which, when they lose that life, die; then, rising through the Spirit's work, they become spiritual bodies, so that through the Spirit they possess eternal life. For now, he says, "we know in part, and we prophesy in part, but then face to face." And this is what Peter also said: "Whom having not seen, you love; in whom now also, not seeing, you believe; and believing, you shall rejoice with joy unspeakable." For our face shall see the face of the Lord and shall rejoice with joy unspeakable—that is, when it beholds its own Delight.

2. But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, It is sown in dishonour, it rises in glory. 1 Corinthians 15:43 For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of incorruption? It is sown in weakness, it is raised in power: 1 Corinthians 15:43 in its own weakness certainly, because since it is earth it goes to earth; but [it is quickened] by the power of God, who raises it from the dead. It is sown an animal body, it rises a spiritual body. 1 Corinthians 15:44 He has taught, beyond all doubt, that such language was not used by him, either with reference to the soul or to the spirit, but to bodies that have become corpses. For these are animal bodies, that is, [bodies] which partake of life, which when they have lost, they succumb to death; then, rising through the Spirit's instrumentality, they become spiritual bodies, so that by the Spirit they possess a perpetual life. For now, he says, we know in part, and we prophesy in part, but then face to face. 1 Corinthians 13:9, 12 And this it is which has been said also by Peter: Whom having not seen, you love; in whom now also, not seeing, you believe; and believing, you shall rejoice with joy unspeakable. 1 Peter 1:8 For our face shall see the face of the Lord and shall rejoice with joy unspeakable — that is to say, when it shall behold its own Delight.

But we do now receive a certain portion of his Spirit, leading us toward perfection and preparing us for incorruption, as we gradually become accustomed to receive and bear God. The apostle calls this an "earnest"—that is, a part of the honor that God has promised us—where he says in the letter to the Ephesians: "In him you also, having heard the word of truth, the Gospel of your salvation, and having believed in it, were sealed with the Holy Spirit of promise, which is the earnest of our inheritance." This earnest, then, by dwelling in us, makes us spiritual even now, and the mortal is swallowed up by immortality. For he says, "You are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you." This does not happen by throwing away the flesh, but by the giving of the Spirit. Those to whom he was writing were not without flesh, but they were people who had received the Spirit of God, by which we cry, "Abba, Father." So if right now, having the earnest, we do cry "Abba, Father," what will it be like when, upon rising again, we see him face to face, when all our members will burst out into a continuous hymn of triumph, glorifying him who raised them from the dead and gave the gift of eternal life? For if the earnest, gathering man into itself, even now causes him to cry "Abba, Father," what will the complete grace of the Spirit do, which will be given to human beings by God? It will make us like him and accomplish the will of the Father, for it will make man according to the image and likeness of God.

1. But we do now receive a certain portion of His Spirit, tending towards perfection, and preparing us for incorruption, being little by little accustomed to receive and bear God; which also the apostle terms an earnest, that is, a part of the honour which has been promised us by God, where he says in the Epistle to the Ephesians, In which you also, having heard the word of truth, the Gospel of your salvation, believing in which we have been sealed with the Holy Spirit of promise, which is the earnest of our inheritance. Ephesians 1:13, etc. This earnest, therefore, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up by immortality. 2 Corinthians 5:4 For you, he declares, are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Romans 8:9 This, however does not take place by a casting away of the flesh, but by the impartation of the Spirit. For those to whom he was writing were not without flesh, but they were those who had received the Spirit of God, by which we cry, Abba, Father. Romans 8:15 If therefore, at the present time, having the earnest, we do cry, Abba, Father, what shall it be when, on rising again, we behold Him face to face; when all the members shall burst out into a continuous hymn of triumph, glorifying Him who raised them from the dead, and gave the gift of eternal life? For if the earnest, gathering man into itself, does even now cause him to cry, Abba, Father, what shall the complete grace of the Spirit effect, which shall be given to men by God? It will render us like Him, and accomplish the will of the Father; for it shall make man after the image and likeness of God.

Those people, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, the apostle properly calls spiritual, because the Spirit of God dwells in them. Now, spiritual people will not be incorporeal spirits; rather, our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual person. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, live after the manner of swine and of dogs; these people, I say, the apostle very properly calls carnal, because they have no thought of anything else except carnal things.

2. Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term spiritual, because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, [I say], does the apostle very properly term carnal, because they have no thought of anything else except carnal things.

For the same reason, the prophets compare them to irrational animals because of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour's wife" (Jeremiah 5:3). And again, "Man, when he was in honour, was made like cattle." This means that through his own fault, he is likened to cattle by imitating their irrational life. And we also, as is customary, call people of this kind cattle and irrational beasts.

3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, They have become as horses raging for the females; each one of them neighing after his neighbour's wife. Jeremiah 5:3 And again, Man, when he was in honour, was made like cattle. This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.

The law has symbolically predicted all these things, depicting humanity through various animals. Whatever animals have a divided hoof and chew the cud, Scripture declares clean; but whatever lack one or both of these characteristics, it sets aside as unclean. Who then are the clean? Those who walk by faith steadily toward the Father and the Son—for this is indicated by the firm footing of animals with divided hooves—and who meditate day and night on the words of God so they may be adorned with good works, for this is the meaning of ruminating. The unclean, however, are those who neither divide the hoof nor ruminate—that is, people who have neither faith in God nor meditate on his words. This describes the abomination of the Gentiles. As for those animals that do chew the cud but do not have the divided hoof and are themselves unclean, these figuratively describe the Jews, who certainly have the words of God in their mouth but do not establish their rooted steadfastness in the Father and in the Son. Therefore they are an unstable generation. Animals with a single-piece hoof slip easily, but those with divided hooves are more sure-footed, their cleft hooves supporting each other as they advance, one hoof supporting the other. Likewise, those animals that have the divided hoof but do not ruminate are unclean. This plainly indicates all heretics and those who do not meditate on the words of God and are not adorned with works of righteousness. To them the Lord also says, Why do you call me Lord, Lord, and do not do the things I say to you? People of this kind do indeed say they believe in the Father and the Son, but they never meditate as they should on the things of God, nor are they adorned with works of righteousness. Rather, as I have already observed, they have adopted the lives of swine and dogs, giving themselves over to filthiness, gluttony, and recklessness of all kinds. The apostle justly called all such people carnal and animal—namely, all those who through their own unbelief and self-indulgence do not receive the Divine Spirit, and in their various conditions cast out from themselves the life-giving Word and walk stupidly after their own lusts. The prophets also spoke of them as beasts of burden and wild beasts, custom has likewise viewed them as cattle and irrational creatures, and the law has pronounced them unclean.

4. Now the law has figuratively predicted all these, delineating man by the [various] animals: Leviticus 11:2; Deuteronomy 14:3, etc. whatsoever of these, says [the Scripture], have a double hoof and ruminate, it proclaims as clean; but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God, that they may be adorned with good works: for this is the meaning of the ruminants. The unclean, however, are those which do neither divide the hoof nor ruminate; that is, those persons who have neither faith in God, nor do meditate on His words: and such is the abomination of the Gentiles. But as to those animals which do indeed chew the cud, but have not the double hoof, and are themselves unclean, we have in them a figurative description of the Jews, who certainly have the words of God in their mouth, but who do not fix their rooted steadfastness in the Father and in the Son; wherefore they are an unstable generation. For those animals which have the hoof all in one piece easily slip; but those which have it divided are more sure-footed, their cleft hoofs succeeding each other as they advance, and the one hoof supporting the other. In like manner, too, those are unclean which have the double hoof but do not ruminate: this is plainly an indication of all heretics, and of those who do not meditate on the words of God, neither are adorned with works of righteousness; to whom also the Lord says, Why do you call Me Lord, Lord, and do not the things which I say to you? Luke 6:46 For men of this stamp do indeed say that they believe in the Father and the Son, but they never meditate as they should upon the things of God, neither are they adorned with works of righteousness; but, as I have already observed, they have adopted the lives of swine and of dogs, giving themselves over to filthiness, to gluttony, and recklessness of all sorts. Justly, therefore, did the apostle call all such carnal and animal, — [all those, namely], who through their own unbelief and luxury do not receive the Divine Spirit, and in their various phases cast out from themselves the life-giving Word, and walk stupidly after their own lusts: the prophets, too, spoke of them as beasts of burden and wild beasts; custom likewise has viewed them in the light of cattle and irrational creatures; and the law has pronounced them unclean.

Among the other truths proclaimed by the apostle, there is also this one: "Flesh and blood cannot inherit the kingdom of God" (1 Corinthians 15:50). This is the passage that all the heretics use to support their foolishness, trying to trouble us and to argue that the handiwork of God is not saved. They do not consider this fact: that there are three things out of which, as I have shown, the complete human being is composed—flesh, soul, and spirit. One of these preserves and shapes the person—this is the spirit. Another is united and formed—that is the flesh. Then there is what lies between these two—that is the soul, which sometimes follows the spirit and is raised up by it, but sometimes sympathizes with the flesh and falls into fleshly desires. Those people, however many they may be, who do not have that which saves and forms us into eternal life, will be and will be called mere flesh and blood, for these are they who do not have the Spirit of God in themselves. This is why people of this kind are spoken of by the Lord as dead, for He says, "Let the dead bury their dead" (Luke 10:60), because they do not have the Spirit which gives life to humanity.

1. Among the other [truths] proclaimed by the apostle, there is also this one, That flesh and blood cannot inherit the kingdom of God. 1 Corinthians 15:50 This is [the passage] which is adduced by all the heretics in support of their folly, with an attempt to annoy us, and to point out that the handiwork of God is not saved. They do not take this fact into consideration, that there are three things out of which, as I have shown, the complete man is composed — flesh, soul, and spirit. One of these does indeed preserve and fashion [the man]– this is the spirit; while as to another it is united and formed — that is the flesh; then [comes] that which is between these two — that is the soul, which sometimes indeed, when it follows the spirit, is raised up by it, but sometimes it sympathizes with the flesh, and falls into carnal lusts. Those then, as many as they be, who have not that which saves and forms [us] into life [ eternal], shall be, and shall be called, [mere] flesh and blood; for these are they who have not the Spirit of God in themselves. Wherefore men of this stamp are spoken of by the Lord as dead; for, says He, Let the dead bury their dead, Luke 10:60 because they have not the Spirit which quickens man.

On the other hand, those who fear God and trust in the coming of His Son, and who through faith establish the Spirit of God in their hearts—people like this should rightly be called both pure and spiritual, and those who live for God, because they possess the Spirit of the Father, who purifies a person and raises him up to the life of God. For just as the Lord testified that the flesh is weak, so He also says that the spirit is willing. For the spirit is capable of carrying out its own intentions. If, therefore, someone adds the ready willingness of the Spirit as a kind of stimulus to the weakness of the flesh, it inevitably follows that what is strong will overcome what is weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit. And the person in whom this happens cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. This is why the martyrs bear their witness and despise death, not according to the weakness of the flesh, but because of the readiness of the Spirit. For when the weakness of the flesh is absorbed, it shows the Spirit as powerful; and again, when the Spirit absorbs the weakness of the flesh, it possesses the flesh as an inheritance in itself, and from both of these a living person is formed—living, indeed, because he partakes of the Spirit, but human, because of the substance of flesh.

2. On the other hand, as many as fear God and trust in His Son's advent, and who through faith do establish the Spirit of God in their hearts — such men as these shall be properly called both pure, and spiritual, and those living to God, because they possess the Spirit of the Father, who purifies man, and raises him up to the life of God. For as the Lord has testified that the flesh is weak, so [does He also say] that the spirit is willing. Matthew 26:41 For this latter is capable of working out its own suggestions. If, therefore, any one admix the ready inclination of the Spirit to be, as it were, a stimulus to the infirmity of the flesh, it inevitably follows that what is strong will prevail over the weak, so that the weakness of the flesh will be absorbed by the strength of the Spirit; and that the man in whom this takes place cannot in that case be carnal, but spiritual, because of the fellowship of the Spirit. Thus it is, therefore, that the martyrs bear their witness, and despise death, not after the infirmity of the flesh, but because of the readiness of the Spirit. For when the infirmity of the flesh is absorbed, it exhibits the Spirit as powerful; and again, when the Spirit absorbs the weakness [of the flesh], it possesses the flesh as an inheritance in itself, and from both of these is formed a living man — living, indeed, because he partakes of the Spirit, but man, because of the substance of flesh.

Therefore, when the flesh lacks the Spirit of God, it is dead, without life, and cannot possess the kingdom of God. It is like irrational blood, like water poured out on the ground. This is why he says, "As is the earthy, such are they that are earthy." But where the Spirit of the Father is, there is a living person. There is the rational blood preserved by God for avenging those who shed it. There is the flesh possessed by the Spirit, forgetting what belongs to itself and taking on the quality of the Spirit, being made conformable to the Word of God. And because of this, the apostle declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven." What, then, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. Therefore, just as he says that when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God, so now let us, receiving the Spirit, walk in newness of life, obeying God. Since, therefore, we cannot be saved without the Spirit of God, the apostle urges us through faith and chaste living to preserve the Spirit of God, so that we do not lose the kingdom of heaven by becoming non-participants of the Divine Spirit. And he proclaims that flesh in itself, and blood, cannot possess the kingdom of God.

3. The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: [it is as] irrational blood, like water poured out upon the ground. And therefore he says, As is the earthy, such are they that are earthy. 1 Corinthians 15:48 But where the Spirit of the Father is, there is a living man; [there is] the rational blood preserved by God for the avenging [of those that shed it]; [there is] the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. 1 Corinthians 15:49 What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom of God.

If we must speak precisely, the flesh does not inherit but is inherited, just as the Lord declares, "Blessed are the meek, for they shall possess the earth by inheritance," as if in the future kingdom, the earth from which the substance of our flesh comes is to be possessed by inheritance. This is why He wants the temple (that is, the flesh) to be clean, so that the Spirit of God may take delight in it, like a bridegroom with a bride. Therefore, just as the bride cannot be said to wed but to be wedded when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance, but it can be taken as an inheritance into the kingdom of God. A living person inherits the goods of the deceased, and it is one thing to inherit and another to be inherited. The one who inherits rules, exercises power over, and orders the things inherited according to his will, but the things inherited are in a state of submission, are under order, and are ruled over by the one who has obtained the inheritance. What then is it that lives? The Spirit of God, without a doubt. What are the possessions of the deceased? The various parts of the human body, surely, which decay in the earth. But these are inherited by the Spirit when they are transferred into the kingdom of heaven. For this reason Christ also died, so that the Gospel covenant, being made known and revealed to the whole world, might first set free His slaves and then afterward, as I have already shown, might make them heirs of His property when the Spirit possesses them by inheritance. For the one who lives inherits, but the flesh is inherited. So that we may not lose life by losing the Spirit who possesses us, the apostle, urging us to communion with the Spirit, has rightly said in those words already quoted, "That flesh and blood cannot inherit the kingdom of God." It is as if he were saying: Do not be deceived; for unless the Word of God dwells with you and the Spirit of the Father is in you, and if you live frivolously and carelessly as if you were only this—mere flesh and blood—you cannot inherit the kingdom of God.

4. If, however, we must speak strictly, [we would say that] the flesh does not inherit, but is inherited; as also the Lord declares, Blessed are the meek, for they shall possess the earth by inheritance; Matthew 5:5 as if in the [future] kingdom, the earth, from whence exists the substance of our flesh, is to be possessed by inheritance. This is the reason for His wishing the temple (i.e., the flesh) to be clean, that the Spirit of God may take delight therein, as a bridegroom with a bride. As, therefore, the bride cannot [be said] to wed, but to be wedded, when the bridegroom comes and takes her, so also the flesh cannot by itself possess the kingdom of God by inheritance; but it can be taken for an inheritance into the kingdom of God. For a living person inherits the goods of the deceased; and it is one thing to inherit, another to be inherited. The former rules, and exercises power over, and orders the things inherited at his will; but the latter things are in a state of subjection, are under order, and are ruled over by him who has obtained the inheritance. What, therefore, is it that lives? The Spirit of God, doubtless. What, again, are the possessions of the deceased? The various parts of the man, surely, which rot in the earth. But these are inherited by the Spirit when they are translated into the kingdom of heaven. For this cause, too, did Christ die, that the Gospel covenant being manifested and known to the whole world, might in the first place set free His slaves; and then afterwards, as I have already shown, might constitute them heirs of His property, when the Spirit possesses them by inheritance. For he who lives inherits, but the flesh is inherited. In order that we may not lose life by losing that Spirit which possesses us, the apostle, exhorting us to the communion of the Spirit, has said, according to reason, in those words already quoted, That flesh and blood cannot inherit the kingdom of God. Just as if he were to say, Do not err; for unless the Word of God dwell with, and the Spirit of the Father be in you, and if you shall live frivolously and carelessly as if you were this only, viz., mere flesh and blood, you cannot inherit the kingdom of God.

This truth, therefore, he declares so that we may not reject the grafting of the Spirit while we indulge the flesh. But you, being a wild olive tree, he says, have been grafted into the good olive tree and have been made a partaker of the richness of the olive tree. Therefore, just as when the wild olive has been grafted in, if it remains in its former condition—namely, a wild olive—it is cut off and thrown into the fire, but if it accepts the graft and is changed into the good olive tree, it becomes a fruit-bearing olive, planted as it were in a king's garden (paradiso): so likewise human beings, if they truly progress by faith toward better things and receive the Spirit of God and produce its fruit, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit and remain in their former condition, desiring to be of the flesh rather than of the Spirit, then it is very justly said concerning people of this sort, that flesh and blood shall not inherit the kingdom of God—just as if someone were to say that the wild olive is not received into the paradise of God. The apostle therefore admirably shows our nature and God's universal arrangement in his discussion about flesh and blood and the wild olive. For just as the good olive, if neglected for a time, if left to grow wild and run to wood, itself becomes a wild olive, or again, if the wild olive is carefully tended and grafted, it naturally returns to its former fruit-bearing condition: so human beings also, when they become careless and produce as fruit the lusts of the flesh like woody growth, are rendered unfruitful in righteousness by their own fault. For when people sleep, the enemy sows the seed of weeds, and for this reason the Lord commanded His disciples to stay alert. And again, those persons who are not producing the fruits of righteousness and are, as it were, covered over and lost among thorns, if they use diligence and receive the word of God as a graft, arrive at the original nature of humanity—that which was created after the image and likeness of God.

1. This truth, therefore, [he declares], in order that we may not reject the engrafting of the Spirit while pampering the flesh. But you, being a wild olive-tree, he says, have been grafted into the good olive-tree, and been made a partaker of the fatness of the olive-tree. Romans 11:17 As, therefore, when the wild olive has been engrafted, if it remain in its former condition, viz., a wild olive, it is cut off, and cast into the fire; Matthew 7:19 but if it takes kindly to the graft, and is changed into the good olive-tree, it becomes a fruit-bearing olive, planted, as it were, in a king's park ( paradiso): so likewise men, if they do truly progress by faith towards better things, and receive the Spirit of God, and bring forth the fruit thereof, shall be spiritual, as being planted in the paradise of God. But if they cast out the Spirit, and remain in their former condition, desirous of being of the flesh rather than of the Spirit, then it is very justly said with regard to men of this stamp, That flesh and blood shall not inherit the kingdom of God; 1 Corinthians 15:50 just as if any one were to say that the wild olive is not received into the paradise of God. Admirably therefore does the apostle exhibit our nature, and God's universal appointment, in his discourse about flesh and blood and the wild olive. For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; Matthew 13:25 and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, James 1:21 arrive at the pristine nature of man — that which was created after the image and likeness of God.

Just as the engrafted wild olive certainly does not lose the substance of its wood, but changes the quality of its fruit and receives another name—being now not a wild olive but a fruit-bearing olive, and called so—in the same way, when a person is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit brought forth (that is, of his works), and receives another name, showing that he has become changed for the better, being now not mere flesh and blood, but a spiritual man, and is called such. Then again, just as the wild olive, if it is not grafted in, remains useless to its master because of its woody quality, and is cut down as a tree bearing no fruit and thrown into the fire, so also a person, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being mere flesh and blood, he cannot inherit the kingdom of God. The apostle therefore rightly declares, "Flesh and blood cannot inherit the kingdom of God," and "Those who are in the flesh cannot please God"—not rejecting by these words the substance of flesh, but showing that the Spirit must be infused into it. And for this reason, he says, "This mortal must put on immortality, and this corruptible must put on incorruption." And again he declares, "But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you." He sets this forth even more plainly where he says, "The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwells in you, He who raised up Christ from the dead will also give life to your mortal bodies, because of His Spirit dwelling in you." And again he says, in the Epistle to the Romans, "For if you live after the flesh, you shall die." By these words he does not prohibit them from living their lives in the flesh, for he himself was in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a person. And for this reason he continues, "But if you through the Spirit do mortify the works of the flesh, you shall live. For whosoever are led by the Spirit of God, these are the sons of God."

2. But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name, Revelation 2:17 showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such. Then, again, as the wild olive, if it be not grafted in, remains useless to its lord because of its woody quality, and is cut down as a tree bearing no fruit, and cast into the fire; so also man, if he does not receive through faith the engrafting of the Spirit, remains in his old condition, and being [mere] flesh and blood, he cannot inherit the kingdom of God. Rightly therefore does the apostle declare, Flesh and blood cannot inherit the kingdom of God; 1 Corinthians 15:50 and, Those who are in the flesh cannot please God: Romans 8:8 not repudiating [by these words] the substance of flesh, but showing that into it the Spirit must be infused. And for this reason, he says, This mortal must put on immortality, and this corruptible must put on incorruption. 1 Corinthians 15:53 And again he declares, But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Romans 8:9 He sets this forth still more plainly, where he says, The body indeed is dead, because of sin; but the Spirit is life, because of righteousness. But if the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies, because of His Spirit dwelling in you. Romans 8:10, etc. And again he says, in the Epistle to the Romans, For if you live after the flesh, you shall die. Romans 8:13 [Now by these words] he does not prohibit them from living their lives in the flesh, for he was himself in the flesh when he wrote to them; but he cuts away the lusts of the flesh, those which bring death upon a man. And for this reason he says in continuation, But if you through the Spirit do mortify the works of the flesh, you shall live. For whosoever are led by the Spirit of God, these are the sons of God.

The apostle, anticipating the wicked arguments of unbelievers, has listed in detail the works he calls carnal. He explains himself clearly so that those who dishonestly twist his meaning have no room for doubt, saying in the Epistle to the Galatians: Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God. In this way he shows his hearers more explicitly what he means when he declares, Flesh and blood shall not inherit the kingdom of God. Those who do these things, since they walk according to the flesh, do not have the power to live for God. Then he goes on to tell us about the spiritual actions that give life to a person, that is, the grafting in of the Spirit, saying, But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law. Therefore, just as the person who has advanced to better things and has produced the fruit of the Spirit is saved completely because of the communion of the Spirit, so also the person who has continued in the previously mentioned works of the flesh, being truly counted as carnal because he did not receive the Spirit of God, will not have power to inherit the kingdom of heaven. The same apostle confirms this again when he says to the Corinthians, Do you not know that the unrighteous shall not inherit the kingdom of God? Do not err, he says: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these you indeed have been; but you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God. He shows most clearly what things lead man to destruction if he continues to live according to the flesh, and on the other hand, what things save him. He says that the things which save are the name of our Lord Jesus Christ and the Spirit of our God.

1. [The apostle], foreseeing the wicked speeches of unbelievers, has particularized the works which he terms carnal; and he explains himself, lest any room for doubt be left to those who do dishonestly pervert his meaning, thus saying in the Epistle to the Galatians: Now the works of the flesh are manifest, which are adulteries, fornications, uncleanness, luxuriousness, idolatries, witchcrafts, hatreds, contentions jealousies, wraths, emulations, animosities, irritable speeches, dissensions, heresies, envyings, drunkenness, carousings, and such like; of which I warn you, as also I have warned you, that they who do such things shall not inherit the kingdom of God. Galatians 5:19, etc. Thus does he point out to his hearers in a more explicit manner what it is [he means when he declares], Flesh and blood shall not inherit the kingdom of God. For they who do these things, since they do indeed walk after the flesh, have not the power of living unto God. And then, again, he proceeds to tell us the spiritual actions which vivify a man, that is, the engrafting of the Spirit; thus saying, But the fruit of the Spirit is love, joy, peace, long-suffering, goodness, benignity, faith, meekness, continence, chastity: against these there is no law. Galatians 5:22 As, therefore, he who has gone forward to the better things, and has brought forth the fruit of the Spirit, is saved altogether because of the communion of the Spirit; so also he who has continued in the aforesaid works of the flesh, being truly reckoned as carnal, because he did not receive the Spirit of God, shall not have power to inherit the kingdom of heaven. As, again, the same apostle testifies, saying to the Corinthians, Do you not know that the unrighteous shall not inherit the kingdom of God? Do not err, he says: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor revilers, nor rapacious persons, shall inherit the kingdom of God. And these you indeed have been; but you have been washed, but you have been sanctified, but you have been justified in the name of the Lord Jesus Christ, and in the Spirit of our God. 1 Corinthians 6:9-11 He shows in the clearest manner through what things it is that man goes to destruction, if he has continued to live after the flesh; and then, on the other hand, [he points out] through what things he is saved. Now he says that the things which save are the name of our Lord Jesus Christ, and the Spirit of our God.

Since, therefore, in that passage he lists those works of the flesh which are without the Spirit and which bring death upon those who do them, he declared at the end of his Epistle, in keeping with what he had already said, "And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Now what he says—"as we have borne the image of him who is of the earth"—corresponds to what has been stated: "And such indeed you were; but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God." When, therefore, did we bear the image of him who is of the earth? Without doubt, it was when those actions called works of the flesh were being performed in us. And then, again, when do we bear the image of the heavenly? Without doubt, when he says, "You have been washed," believing in the name of the Lord and receiving His Spirit. Now we have washed away not the substance of our body, nor the image of our original formation, but the former empty way of life. In these members, therefore, in which we were heading to destruction by performing the works of corruption, in these very same members are we made alive by performing the works of the Spirit.

2. Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his Epistle, in accordance with what he had already declared, And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God. 1 Corinthians 15:49, etc. Now this which he says, as we have borne the image of him who is of the earth, is analogous to what has been declared, And such indeed you were; but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God. When, therefore, did we bear the image of him who is of the earth? Doubtless it was when those actions spoken of as works of the flesh used to be wrought in us. And then, again, when [do we bear] the image of the heavenly? Doubtless when he says, You have been washed, believing in the name of the Lord, and receiving His Spirit. Now we have washed away, not the substance of our body, nor the image of our [primary] formation, but the former vain conversation. In these members, therefore, in which we were going to destruction by working the works of corruption, in these very members are we made alive by working the works of the Spirit.

For just as the flesh is capable of corruption, so it is also capable of incorruption; and just as it is capable of death, so it is also capable of life. These two give way to each other, and both cannot remain in the same place. Instead, one is driven out by the other, and the presence of one destroys the other. If, then, when death takes possession of a person, it drives life away and proves that person to be dead, how much more does life, when it gains power over a person, drive out death and restore that person as living to God. For if death brings mortality, why should not life, when it comes, make a person alive? This is just as the prophet Isaiah says, "Death devoured when it had prevailed." And again, "God has wiped away every tear from every face." In this way that former life is expelled, because it was not given by the Spirit, but by the breath.

1. For as the flesh is capable of corruption, so is it also of incorruption; and as it is of death, so is it also of life. These two do mutually give way to each other; and both cannot remain in the same place, but one is driven out by the other, and the presence of the one destroys that of the other. If, then, when death takes possession of a man, it drives life away from him, and proves him to be dead, much more does life, when it has obtained power over the man, drive out death, and restore him as living unto God. For if death brings mortality, why should not life, when it comes, vivify man? Just as Esaias the prophet says, Death devoured when it had prevailed. And again, God has wiped away every tear from every face. Thus that former life is expelled, because it was not given by the Spirit, but by the breath.

The breath of life that made man a living being is one thing, while the life-giving Spirit that makes him spiritual is another. This is why Isaiah said, "Thus says the Lord, who made heaven and established it, who founded the earth and the things in it, and gave breath to the people upon it, and Spirit to those walking upon it." He is telling us that breath is given commonly to all people on earth, but the Spirit belongs only to those who overcome earthly desires. Therefore Isaiah, distinguishing these things already mentioned, declares again, "For the Spirit shall go forth from Me, and I have made every breath." In this way he shows that the Spirit is God's own possession, which in the last times He pours out on the human race through the adoption of sons. But breath is common throughout creation, and he identifies it as something created. Now what has been made is different from the one who makes it. The breath, then, is temporary, but the Spirit is eternal. The breath also increases in strength for a short time and continues for a certain period; after that it departs, leaving its former dwelling without breath. But when the Spirit pervades a person inside and out, since it remains there, it never leaves him. "But that is not first which is spiritual," says the apostle, speaking as if referring to us human beings, "but that is first which is animal, afterwards that which is spiritual," in accordance with reason. For it was necessary that first a human being should be formed, and that what was formed should receive the soul; afterwards that it should then receive the communion of the Spirit. Therefore the first Adam was made by the Lord a living soul, the second Adam a life-giving spirit. So just as the one who was made a living soul lost life when he turned aside to what was evil, in the same way this same individual, when he returns to what is good and receives the life-giving Spirit, shall find life.

2. For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, Thus says the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it; Isaiah 42:5 thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, For the Spirit shall go forth from Me, and I have made every breath. Isaiah 57:16 Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. But that is not first which is spiritual, says the apostle, speaking this as if with reference to us human beings; but that is first which is animal, afterwards that which is spiritual, 1 Corinthians 15:46 in accordance with reason. For there had been a necessity that, in the first place, a human being should be fashioned, and that what was fashioned should receive the soul; afterwards that it should thus receive the communion of the Spirit. Wherefore also the first Adam was made by the Lord a living soul, the second Adam a quickening spirit. 1 Corinthians 15:45 As, then, he who was made a living soul forfeited life when he turned aside to what was evil, so, on the other hand, the same individual, when he reverts to what is good, and receives the quickening Spirit, shall find life.

What died and what is brought to life are not different things. Similarly, what was lost and what is found are not different things—the Lord came seeking the very same sheep that had been lost. So what was it that died? It was clearly the substance of the flesh—the same substance that had lost the breath of life and had become breathless and dead. This same substance, therefore, is what the Lord came to bring to life, so that just as in Adam we all die (being of an animal nature), in Christ we may all live (being spiritual). We do not lay aside God's handiwork itself, but rather the lusts of the flesh, and we receive the Holy Spirit. As the apostle says in the Epistle to the Colossians: "Mortify, therefore, your members which are upon the earth." He himself explains what these members are: "Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." The apostle preaches the laying aside of these things, and he declares that those who do such things, being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, inclining toward what is worse and descending to earthly lusts, has become a partaker in the same designation that belongs to these lusts—namely, "earthly." When the apostle commands us to lay these aside, he says in the same Epistle, "Cast off the old man with his deeds." But when he said this, he does not mean to remove the ancient formation of man itself. If he did, we would have to rid ourselves of it by committing suicide.

3. For it is not one thing which dies and another which is quickened, as neither is it one thing which is lost and another which is found, but the Lord came seeking for that same sheep which had been lost. What was it, then, which was dead? Undoubtedly it was the substance of the flesh; the same, too, which had lost the breath of life, and had become breathless and dead. This same, therefore, was what the Lord came to quicken, that as in Adam we do all die, as being of an animal nature, in Christ we may all live, as being spiritual, not laying aside God's handiwork, but the lusts of the flesh, and receiving the Holy Spirit; as the apostle says in the Epistle to the Colossians: Mortify, therefore, your members which are upon the earth. And what these are he himself explains: Fornication, uncleanness, inordinate affection, evil concupiscence; and covetousness, which is idolatry. Colossians 3:5 The laying aside of these is what the apostle preaches; and he declares that those who do such things, as being merely flesh and blood, cannot inherit the kingdom of heaven. For their soul, tending towards what is worse, and descending to earthly lusts, has become a partaker in the same designation which belongs to these [ lusts, viz., earthly], which, when the apostle commands us to lay aside, he says in the same Epistle, Cast off the old man with his deeds. Colossians 3:9 But when he said this, he does not remove away the ancient formation [of man]; for in that case it would be incumbent on us to rid ourselves of its company by committing suicide.

But the apostle himself, who was formed in a womb and came forth from it, wrote to us and confessed in his letter to the Philippians that living in the flesh was the fruit of his work, expressing himself in this way. Now the final result of the Spirit's work is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit than making the flesh mature and capable of incorruption? So if he says, "To live in the flesh, this is the result of labor for me," he surely did not despise the substance of flesh in that passage where he said, "Put off the old man with his works." Rather, he points out that we should lay aside our former way of life, which grows old and becomes corrupt. For this reason he continues, "And put on the new man, which is renewed in knowledge, according to the image of Him who created him." Therefore, when he says "which is renewed in knowledge," he demonstrates that the same man who was previously in ignorance—that is, in ignorance of God—is renewed by that knowledge which relates to Him. For the knowledge of God renews man. And when he says "according to the image of the Creator," he sets forth the recapitulation of the same man who was originally made according to the likeness of God.

4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that to live in the flesh was the fruit of [his] work; Philippians 1:22 thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], To live in the flesh, this is the result of labour to me, he did not surely contemn the substance of flesh in that passage where he said, Put off the old man with his works; Colossians 3:10 but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, And put on the new man, that which is renewed in knowledge, after the image of Him who created him. In this, therefore, that he says, which is renewed in knowledge, he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, after the image of the Creator, he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.

The apostle himself declares in his letter to the Galatians that he was the very same person who had been born from the womb—that is, made of the ancient substance of flesh. He writes: "But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles" (Galatians 1:15-16). As I have already pointed out, it was not one person who had been born from the womb and another who preached the Gospel of the Son of God. Rather, that same individual who formerly was ignorant and used to persecute the Church—when the revelation was made to him from heaven and the Lord spoke with him, as I have shown in the third book—preached the Gospel of Jesus Christ the Son of God, who was crucified under Pontius Pilate. His former ignorance was driven out by his later knowledge, just as the blind men whom the Lord healed certainly lost their blindness but received the substance of their eyes intact and obtained the power of vision in the very same eyes with which they formerly did not see. The darkness was merely driven away by the power of vision, while the substance of the eyes was retained, so that by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them to sight. In the same way, the man whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had come forth from the womb at their birth, but simply obtained them anew in a healthy condition.

5. And that he, the apostle, was the very same person who had been born from the womb, that is, of the ancient substance of flesh, he does himself declare in the Epistle to the Galatians: But when it pleased God, who separated me from my mother's womb, and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles, Galatians 1:15-16 it was not, as I have already observed, one person who had been born from the womb, and another who preached the Gospel of the Son of God; but that same individual who formerly was ignorant, and used to persecute the Church, when the revelation was made to him from heaven, and the Lord conferred with him, as I have pointed out in the third book, preached the Gospel of Jesus Christ the Son of God, who was crucified under Pontius Pilate, his former ignorance being driven out by his subsequent knowledge: just as the blind men whom the Lord healed did certainly lose their blindness, but received the substance of their eyes perfect, and obtained the power of vision in the very same eyes with which they formerly did not see; the darkness being merely driven away by the power of vision, while the substance of the eyes was retained, in order that, by means of those eyes through which they had not seen, exercising again the visual power, they might give thanks to Him who had restored them again to sight. And thus, also, he whose withered hand was healed, and all who were healed generally, did not change those parts of their bodies which had at their birth come forth from the womb, but simply obtained these anew in a healthy condition.

For the Maker of all things, the Word of God, who formed man from the beginning, found His handiwork damaged by wickedness and performed every kind of healing upon it. At one time He did this with regard to each individual part, as it is found in His own handiwork; at another time He restored man sound and whole in every respect all at once, preparing him perfect for Himself for the resurrection. For what was His purpose in healing portions of the flesh and restoring them to their original condition, if the parts He healed were unable to obtain salvation? For if He conferred only a temporary benefit, He granted nothing of importance to those who were healed by Him. Or how can they claim that the flesh is incapable of receiving the life that flows from Him, when it received healing from Him? For life comes about through healing, and incorruption through life. Therefore, the one who confers healing also confers life, and the one who gives life also surrounds His own handiwork with incorruption.

6. For the Maker of all things, the Word of God, who did also from the beginning form man, when He found His handiwork impaired by wickedness, performed upon it all kinds of healing. At one time [He did so], as regards each separate member, as it is found in His own handiwork; and at another time He did once for all restore man sound and whole in all points, preparing him perfect for Himself unto the resurrection. For what was His object in healing [different] portions of the flesh, and restoring them to their original condition, if those parts which had been healed by Him were not in a position to obtain salvation? For if it was [merely] a temporary benefit which He conferred, He granted nothing of importance to those who were the subjects of His healing. Or how can they maintain that the flesh is incapable of receiving the life which flows from Him, when it received healing from Him? For life is brought about through healing, and incorruption through life. He, therefore, who confers healing, the same does also confer life; and He [who gives] life, also surrounds His own handiwork with incorruption.

Let our opponents—those who speak against their own salvation—answer us this: The dead daughter of the high priest, the widow's dead son who was being carried out for burial near the city gate, and Lazarus who had been lying in the tomb for four days—in what bodies did they rise again? Clearly in the same bodies in which they had died. If they had not risen in the very same bodies, then those same individuals who had died would not have truly risen again. For Scripture says that the Lord took the hand of the dead man and said to him, "Young man, I say to you, arise." And the dead man sat up, and the Lord commanded that something be given to him to eat, and He returned him to his mother. Again, He called Lazarus with a loud voice, saying, "Lazarus, come forth," and the dead man came out bound with burial cloths on his feet and hands. This was symbolic of the man who had been bound in sins. Therefore the Lord said, "Loose him and let him go." Just as those who were healed were made whole in those very parts of their bodies that had previously been afflicted, and the dead rose in the identical bodies with their limbs and bodies receiving health and the life granted by the Lord—who prefigures eternal things through temporal ones and demonstrates that He Himself is able to give both healing and life to His handiwork, so that His words about its future resurrection may also be believed—so also at the end, when the Lord speaks His voice through the last trumpet, the dead shall be raised, as He Himself declares: "The hour shall come in which all the dead who are in the tombs shall hear the voice of the Son of man and shall come forth; those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment."

1. Let our opponents — that is, they who speak against their own salvation — inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; Luke 7:12 and Lazarus, who had lain four days in the tomb, John 9:30 — in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, The Lord took the hand of the dead man, and said to him, Young man, I say unto you, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother. Again, He called Lazarus with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands. This was symbolic of that man who had been bound in sins. And therefore the Lord said, Loose him, and let him depart. As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice by the last trumpet, 1 Corinthians 15:52 the dead shall be raised, as He Himself declares: The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment. John 5:28

Those people are therefore foolish and truly pitiful who refuse to see what is so obvious and clear. Instead, they avoid the light of truth, blinding themselves like the tragic Oedipus. Consider inexperienced wrestlers who, when they fight with others, grab hold with a stubborn grip on some part of their opponent's body. They actually fall because of what they are grasping, yet when they fall, they imagine they are winning because they have obstinately held onto the part they seized at the beginning. Besides falling, they also become objects of ridicule. This is exactly what happens with the heretics' favorite saying: "Flesh and blood cannot inherit the kingdom of God." They take two expressions from Paul without understanding the apostle's meaning or carefully examining what the terms actually mean. They simply hang onto the bare expressions by themselves, and they die because of their influence (περὶ αὐτάς), overturning—as far as it depends on them—the entire dispensation of God.

2. Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic Œdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of [their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that [favourite] expression of the heretics: Flesh and blood cannot inherit the kingdom of God; while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence ( περὶ αὐτάς), overturning as far as in them lies the entire dispensation of God.

They will claim that this passage refers to the flesh in the strict sense, and not to fleshly works as I have explained, thus making the apostle contradict himself. For immediately afterward in the same letter, he speaks decisively about the flesh, saying: "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this mortal shall have put on immortality, then shall come to pass the saying which is written, 'Death is swallowed up in victory. O death, where is your sting? O death, where is your victory?'" These words will be appropriately spoken at the time when this mortal and corruptible flesh, which is subject to death and is also held down by a certain dominion of death, rises up into life and puts on incorruption and immortality. For then death will truly be conquered, when the flesh that it holds down escapes from its dominion. And again, to the Philippians he says: "But our citizenship is in heaven, from which also we look for the Savior, the Lord Jesus, who shall transform the body of our humiliation to be conformed to the body of His glory, according to the working of His own power." What, then, is this body of humiliation which the Lord shall transform to be conformed to the body of His glory? Clearly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation happens in this way: while it is mortal and corruptible, it becomes immortal and incorruptible, not according to its own proper substance, but according to the mighty working of the Lord, who is able to invest the mortal with immortality and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up by life. He who has prepared us for this very thing is God, who also has given us the pledge of the Spirit." He uses these words most clearly in reference to the flesh, for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up by life, when the flesh is dead no longer, but remains living and incorruptible, singing the praises of God, who has prepared us for this very thing. Therefore, in order that we may be prepared for this, he aptly says to the Corinthians, "Glorify God in your body." Now God is He who brings about immortality.

3. For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is your sting? O death, where is your victory? 1 Corinthians 15:53 Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able ( ita ut possit) according to the working of His own power. Philippians 3:29, etc. What, then, is this body of humiliation which the Lord shall transfigure, [so as to be] conformed to the body of His glory? Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit. 2 Corinthians 5:4 He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, Glorify God in your body. 1 Corinthians 6:20 Now God is He who gives rise to immortality.

Paul uses these words specifically about the physical body and nothing else. He states this to the Corinthians clearly, undoubtedly, and without any ambiguity: "Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh" (2 Corinthians 4:10, etc.). And that the Spirit takes hold of the flesh, he says in the same letter: "That you are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart" (2 Corinthians 3:3). If, therefore, right now in the present time, fleshly hearts are made sharers of the Spirit, what is surprising if, in the resurrection, they receive that life which is given by the Spirit? The apostle speaks of this resurrection in the letter to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead" (Philippians 3:11). In what other mortal flesh, then, can life be understood as being revealed, except in that substance which is also put to death because of the confession that is made of God? As he himself has declared: "If, as a man, I have fought with beasts at Ephesus, what does it profit me if the dead do not rise? For if the dead do not rise, neither has Christ risen. Now, if Christ has not risen, our preaching is empty, and your faith is empty. In that case, too, we are found to be false witnesses for God, since we have testified that He raised up Christ, whom (on that assumption) He did not raise up. For if the dead do not rise, neither has Christ risen. But if Christ has not risen, your faith is worthless, since you are still in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all people. But now Christ has risen from the dead, the first-fruits of those that sleep; for as through man came death, through man also came the resurrection of the dead" (1 Corinthians 15:13, etc.).

4. That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh. 2 Corinthians 4:10, etc. And that the Spirit lays hold on the flesh, he says in the same Epistle, That you are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart. 2 Corinthians 3:3 If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead. Philippians 3:11 In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God? — as he has himself declared, If, as a man, I have fought with beasts at Ephesus, what advantages it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom [upon that supposition] He did not raise up. For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since you are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for as by man [came] death, by man also [came] the resurrection of the dead. 1 Corinthians 15:13, etc.

In all these passages, then, as I have already said, these people must either claim that the apostle contradicts himself regarding his statement that "flesh and blood cannot inherit the kingdom of God," or they will be forced to give twisted and distorted interpretations of all the passages in order to overturn and change the meaning of the words. For what reasonable thing can they say if they try to interpret differently what he writes: "For this corruptible must put on incorruption, and this mortal put on immortality," and "that the life of Jesus may be made manifest in our mortal flesh," and all the other passages in which the apostle clearly and plainly declares the resurrection and incorruption of the flesh? And so they will be compelled to give a false interpretation to such passages, since they refuse to understand even one of them correctly.

5. In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, Flesh and blood cannot inherit the kingdom of God; or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: For this corruptible must put on incorruption, and this mortal put on immortality; 1 Corinthians 15:53 and, That the life of Jesus may be made manifest in our mortal flesh; 2 Corinthians 4:11 and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.

And since the apostle has not declared that the very substance of flesh and blood cannot inherit the kingdom of God, the same apostle has everywhere used the term flesh and blood with regard to the Lord Jesus Christ, partly to establish His human nature (for He did speak of Himself as the Son of man), and partly to confirm the salvation of our flesh. For if the flesh were not able to be saved, the Word of God would not have become flesh at all. And if the blood of the righteous were not to be sought after, the Lord certainly would not have had blood in His composition. But since blood cries out from the beginning of the world, God said to Cain when he had killed his brother, The voice of your brother's blood cries to Me. And since their blood will be sought after, He said to those with Noah, For your blood of your souls I will require, even from the hand of all beasts; and again, Whoever sheds man's blood, it shall be shed for his blood. In the same way, the Lord said to those who would later shed His blood, All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar. Truly I say to you, all these things shall come upon this generation. He thus points out the recapitulation that should take place in His own person of the shedding of blood from the beginning, of all the righteous men and of the prophets, and that through Himself there should be a requiring of their blood. Now this blood could not be required unless it also had the ability to be saved; nor would the Lord have summed up these things in Himself unless He had Himself been made flesh and blood according to the original formation of man, saving in His own person at the end that which had perished in the beginning in Adam.

1. And inasmuch as the apostle has not pronounced against the very substance of flesh and blood, that it cannot inherit the kingdom of God, the same apostle has everywhere adopted the term flesh and blood with regard to the Lord Jesus Christ, partly indeed to establish His human nature (for He did Himself speak of Himself as the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out ( vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, The voice of your brother's blood cries to Me. Genesis 4:10 And as their blood will be inquired after, He said to those with Noah, For your blood of your souls will I require, [even] from the hand of all beasts; and again, Whosoever will shed man's blood, it shall be shed for his blood. In like manner, too, did the Lord say to those who should afterwards shed His blood, All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. He thus points out the recapitulation that should take place in his own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this [blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation [of man], saving in his own person at the end that which had in the beginning perished in Adam.

But if the Lord became incarnate for some other order of beings and took flesh from some other substance, then He did not sum up human nature in His own person, nor could He in that case be called flesh. For flesh has truly been made to consist in a transmission of that thing originally molded from the dust. But if it had been necessary for Him to draw the material of His body from another substance, the Father would have molded the material of flesh from a different substance at the beginning than He actually did. But the reality is that the Word saved what really existed—that is, humanity which had perished—accomplishing through Himself the communion that should be held with it and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, molded man, and it was for man's sake that the entire dispensation of the Lord's coming took place. He Himself therefore had flesh and blood, summing up in Himself not some other being, but that original handiwork of the Father, seeking out that thing which had perished. And for this reason the apostle says in the Epistle to the Colossians: "And though you were formerly alienated and enemies to His knowledge by evil works, yet now you have been reconciled in the body of His flesh through His death, to present yourselves holy and chaste and without fault in His sight." He says "you have been reconciled in the body of His flesh" because the righteous flesh has reconciled that flesh which was being kept under bondage in sin and brought it into friendship with God.

2. But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made [to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material [of His body] from another substance, the Father would at the beginning have moulded the material [of flesh] from a different substance [than from what He actually did]. But now the case stands thus, that the Word has saved that which really was [created, viz.,] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, moulded man; and it was upon his behalf that all the dispensation of the Lord's advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, And though you were formerly alienated, and enemies to His knowledge by evil works, yet now you have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight. Colossians 1:21, etc. He says, You have been reconciled in the body of His flesh, because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.

If anyone claims that the Lord's flesh was different from ours in this respect—that it did not commit sin and no deceit was found in His soul, while we are sinners—he speaks the truth. But if he suggests that the Lord possessed flesh made of a different substance, then the teachings about reconciliation cannot apply to such a person. For what is reconciled is what was formerly hostile. Now, if the Lord had taken flesh from another substance, He would not have reconciled to God that which had become hostile through sin. But as it is, through communion with Himself, the Lord has reconciled humanity to God the Father. He reconciled us to Himself by the body of His own flesh and redeemed us by His own blood, as the apostle says to the Ephesians: "In whom we have redemption through His blood, the remission of sins," and again to the same group he says, "You who formerly were far off have been brought near in the blood of Christ," and again, "Abolishing in His flesh the enmities, even the law of commandments contained in ordinances." And in every letter the apostle clearly testifies that through the flesh of our Lord and through His blood we have been saved.

3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the, Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, In whom we have redemption through His blood, the remission of sins; Ephesians 1:7 and again to the same he says, You who formerly were far off have been brought near in the blood of Christ; Ephesians 2:13 and again, Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances. Ephesians 2:15 And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

If, therefore, flesh and blood are the things that bring us life, it has not been said of flesh and blood in the literal sense (proprie) of the terms that they cannot inherit the kingdom of God. Rather, these words apply to those fleshly deeds already mentioned, which pervert man to sin and deprive him of life. For this reason he says in the letter to the Romans: Let not sin, therefore, reign in your mortal body, to be under its control. Neither yield your members as instruments of unrighteousness to sin, but yield yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. In these same members, therefore, in which we used to serve sin and bring forth fruit to death, He wishes us to be obedient to righteousness, so that we may bring forth fruit to life. Remember, therefore, my beloved friend, that you have been redeemed by the flesh of our Lord and re-established by His blood. Holding the Head from which the whole body of the Church, having been fitted together, takes increase—that is, acknowledging the coming in the flesh of the Son of God and His divinity (deum), and looking forward with constancy to His human nature (hominem), and also using these proofs drawn from Scripture—you can easily overthrow, as I have pointed out, all those ideas of the heretics that were invented afterwards.

4. If, therefore, flesh and blood are the things which procure for us life, it has not been declared of flesh and blood, in the literal meaning ( proprie) of the terms, that they cannot inherit the kingdom of God; but [these words apply] to those carnal deeds already mentioned, which, perverting man to sin, deprive him of life. And for this reason he says, in the Epistle to the Romans: Let not sin, therefore, reign in your mortal body, to be under its control: neither yield your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God. Romans 6:12-13, etc. In these same members, therefore, in which we used to serve sin, and bring forth fruit unto death, does He wish us to [be obedient] unto righteousness, that we may bring forth fruit unto life. Remember, therefore, my beloved friend, that you have been redeemed by the flesh of our Lord, re-established by His blood; and holding the Head, from which the whole body of the Church, having been fitted together, takes increase Colossians 2:19 — that is, acknowledging the advent in the flesh of the Son of God, and [His] divinity ( deum), and looking forward with constancy to His human nature ( hominem), availing yourself also of these proofs drawn from Scripture — you easily overthrow, as I have pointed out, all those notions of the heretics which were concocted afterwards.

Now, the One who created humanity at the beginning did promise a second birth after our dissolution into earth. Isaiah declares this: The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from You is health to them. And again: I will comfort you, and you shall be comforted in Jerusalem: and you shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him. And Ezekiel speaks as follows: And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said to me, Son of man, can these bones live? And I said, Lord, You who has made them knows. And He said to me, Prophesy upon these bones, and you shall say to them, You dry bones, hear the word of the Lord. Thus says the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and you shall live; and you shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said to me, Prophesy to the breath, son of man, and say to the breath, These things says the Lord, Come from the four winds, and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering. And again he says, Thus says the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and you shall live; and I will place you in your land, and you shall know that I am the Lord. I have said, and I will do, says the Lord. As we immediately recognize that the Demiurge is represented in this passage as giving life to our dead bodies and promising them resurrection and resuscitation from their sepulchres and tombs, conferring immortality upon them also (He says, For as the tree of life, so shall their days be), He is shown to be the only God who accomplishes these things, and as Himself the good Father, graciously conferring life upon those who have no life from themselves.

1. Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from You is health to them. Isaiah 26:19 And again: I will comfort you, and you shall be comforted in Jerusalem: and you shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him. Isaiah 66:13 And Ezekiel speaks as follows: And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said to me, Son of man, can these bones live? And I said, Lord, You who has made them knows. And He said to me, Prophesy upon these bones, and you shall say to them, You dry bones, hear the word of the Lord. Thus says the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and you shall live; and you shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said to me, Prophesy to the breath, son of man, and say to the breath, These things says the Lord, Come from the four winds ( spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering. Ezekiel 37:1, etc. And again he says, Thus says the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and you shall live; and I will place you in your land, and you shall know that I am the Lord. I have said, and I will do, says the Lord. Ezekiel 37:12, etc. As we at once perceive that the Creator ( Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, For as the tree of life, so shall their days be Isaiah 65:22), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves.

For this reason, the Lord clearly revealed Himself and the Father to His disciples, so they would not search for another God besides the one who formed man and gave him the breath of life, and so people would not become so foolish as to invent another Father above the Creator. In the same way, He healed by a word all others who were weak because of sin, and He also told them, "Look, you are made well, sin no more, or something worse will happen to you," showing by this that sicknesses came upon people because of the sin of disobedience. But to the man who had been blind from birth, He gave sight not by a word but by an outward action. He did this not without purpose or by chance, but to show the hand of God that had originally molded man. Therefore, when His disciples asked Him why the man had been born blind—whether because of his own sin or his parents'—He replied, "Neither this man nor his parents sinned, but so that the works of God might be revealed in him." Now the work of God is the fashioning of man. For, as Scripture says, He made man by a kind of process: "And the Lord took clay from the earth and formed man." This is why the Lord spat on the ground, made clay, and spread it on the man's eyes, pointing out the original fashioning of man—how it was done—and revealing to those who can understand the hand by which man was formed from the dust. For what the craftsman, the Word, had not formed in the womb—namely, the blind man's eyes—He then provided in public, so that the works of God might be revealed in him, and so we would not search for another hand by which man was fashioned, nor another Father. We should know that this hand of God, which formed us at the beginning and forms us in the womb, has in these last times sought us out when we were lost, winning back His own, taking up the lost sheep on His shoulders, and joyfully restoring it to the fold of life.

2. And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, Behold, you are made whole, sin no more, lest a worse thing come upon you: John 5:14 pointing out by this, that, because of the sin of disobedience, infirmities have come upon men. To that man, however, who had been blind from his birth, He gave sight, not by means of a word, but by an outward action; doing this not without a purpose, or because it so happened, but that He might show forth the hand of God, that which at the beginning had moulded man. And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, Neither has this man sinned, nor his parents, but that the works of God should be made manifest in him. John 9:3 Now the work of God is the fashioning of man. For, as the Scripture says, He made [man] by a kind of process: And the Lord took clay from the earth, and formed man. Genesis 2:7 Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.

Now, that the Word of God forms us in the womb is shown when He says to Jeremiah, "Before I formed you in the womb, I knew you; and before you went forth from the belly, I sanctified you, and appointed you a prophet among the nations." Paul likewise says, "But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations." Therefore, just as we are formed in the womb by the Word, this same Word formed the visual power in the man who had been blind from birth. This openly shows who it is that fashions us in secret, since the Word Himself had been made manifest to men. It also declares the original formation of Adam and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is the one who made the whole man, carrying out the will of the Father. And since man, with respect to that formation which was after Adam, had fallen into transgression and needed the laver of regeneration, the Lord said to the man on whom He had conferred sight, after He had smeared his eyes with clay, "Go to Siloam, and wash," thus restoring to him both his perfect confirmation and that regeneration which takes place by means of the laver. And for this reason, when he was washed he came seeing, so that he might both know Him who had fashioned him, and that man might learn to know Him who has conferred life upon him.

3. Now, that the Word of God forms us in the womb, He says to Jeremiah, Before I formed you in the womb, I knew you; and before you went forth from the belly, I sanctified you, and appointed you a prophet among the nations. Jeremiah 1:5 And Paul, too, says in like manner, But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations. Galatians 1:15 As, therefore, we are by the Word formed in the womb, this very same Word formed the visual power in him who had been blind from his birth; showing openly who it is that fashions us in secret, since the Word Himself had been made manifest to men: and declaring the original formation of Adam, and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, Go to Siloam, and wash; John 9:7 thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.

All the followers of Valentinus, therefore, are wrong when they say that man was not fashioned from this earth, but from a fluid and diffused substance. For man was clearly fashioned at the beginning from the same earth out of which the Lord formed eyes for that man. It would be incompatible for the eyes to be formed from one source and the rest of the body from another, just as it would be incompatible for one being to fashion the body and another the eyes. But the very same one who formed Adam at the beginning, with whom the Father spoke, saying, "Let Us make man after Our image and likeness," revealing Himself in these last times to men, formed visual organs for him who had been blind in that body which he had derived from Adam. Therefore Scripture, pointing out what would come to pass, says that when Adam had hidden himself because of his disobedience, the Lord came to him at evening, called him forth, and said, "Where are you?" This means that in the last times the very same Word of God came to call man, reminding him of his deeds, living in which he had been hidden from the Lord. For just as at that time God spoke to Adam at evening, searching him out, so in the last times, by means of the same voice, searching out his descendants, He has visited them.

4. All the followers of Valentinus, therefore, lose their case, when they say that man was not fashioned out of this earth, but from a fluid and diffused substance. For, from the earth out of which the Lord formed eyes for that man, from the same earth it is evident that man was also fashioned at the beginning. For it were incompatible that the eyes should indeed be formed from one source and the rest of the body from another; as neither would it be compatible that one [being] fashioned the body, and another the eyes. But He, the very same who formed Adam at the beginning, with whom also the Father spoke, [saying], Let Us make man after Our image and likeness, Genesis 1:25 revealing Himself in these last times to men, formed visual organs ( visionem) for him who had been blind [in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, Where are you? Genesis 3:9 That means that in the last times the very same Word of God came to call man, reminding him of his doings, living in which he had been hidden from the Lord. For just as at that time God spoke to Adam at eventide, searching him out; so in the last times, by means of the same voice, searching out his posterity, He has visited them.

Since Adam was formed from this earth to which we belong, Scripture tells us that God said to him, "In the sweat of your face you shall eat your bread, until you return to the dust from which you were taken." If our bodies return to some other substance after death, it follows that they must also have their substance from that other material. But if they return to this very earth, it is clear that man's body was also created from it. The Lord clearly demonstrated this when He formed eyes for the blind man from this very substance. In this way the hand of God was plainly revealed, by which Adam was fashioned and we too have been formed. Since there is one and the same Father, whose voice is present with His handiwork from the beginning to the end, and since the substance from which we were formed is clearly declared through the Gospel, we should not look for another Father besides Him, nor seek another substance from which we have been formed besides what was mentioned before and shown by the Lord, nor another hand of God besides that which forms us and prepares us for life from the beginning to the end, and is present with His handiwork, and perfects it according to the image and likeness of God.

1. And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, In the sweat of your face shall you eat your bread, until you turn again to the dust from whence you were taken. Genesis 3:19 If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man's frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.

And then, again, this Word was revealed when the Word of God became man, making Himself like man and man like Himself, so that through his likeness to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but this was not actually demonstrated; for the Word was still invisible, in whose image man was created. Therefore man easily lost the likeness. However, when the Word of God became flesh, He confirmed both of these: for He truly revealed the image, since He Himself became what His image was; and He firmly reestablished the likeness by making man like the invisible Father through the visible Word.

2. And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not [actually] shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word.

The Lord has made Himself known not only through the things mentioned above, but also through His suffering. By undoing the effects of that human disobedience which happened at the beginning through a tree, He became obedient to the point of death, even death on a cross, correcting the disobedience that occurred because of a tree through the obedience that was accomplished upon the tree of the cross. He would not have come to undo, by means of that same image, the disobedience committed against our Maker if He were proclaiming a different Father. But since it was through these things that we disobeyed God and did not believe His word, it was also through these same things that He brought about obedience and acceptance of His word. Through these things He clearly reveals God Himself, whom we had offended in the first Adam when he failed to obey His command. In the second Adam, however, we are reconciled, having been made obedient even to death. For we owed our debt to none other than the One whose command we had broken at the beginning.

3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, He became obedient unto death, even the death of the cross; Philippians 2:8 rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not have come to do away, by means of that same [image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.

Now this being is the Creator, who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner. By breaking His commandment we became His enemies. Therefore in the last times the Lord has restored us into friendship through His incarnation, having become the Mediator between God and men, propitiating for us the Father against whom we had sinned, and canceling our disobedience by His own obedience. He also conferred upon us the gift of communion with and subjection to our Maker. For this reason He has taught us to say in prayer, "And forgive us our debts," since indeed He is our Father, whose debtors we were, having broken His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to anyone? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having broken His commandment? Now the commandment was given to man by the Word. For Adam, it is said, heard the voice of the Lord God. Rightly then does His Word say to man, "Your sins are forgiven you." He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if we had disobeyed the command of some other being, while it was a different being who said, "Your sins are forgiven you," such a one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who takes away the goods of another? And in what way can sins be truly forgiven, unless He against whom we have sinned has Himself granted forgiveness through the tender mercy of our God, in which He has visited us through His Son?

1. Now this being is the Creator ( Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become the Mediator between God and men; 1 Timothy 2:5 propitiating indeed for us the Father against whom we had sinned, and cancelling ( consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, And forgive us our debts; Matthew 6:12 since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, heard the voice of the Lord God. Genesis 3:8 Rightly then does His Word say to man, Your sins are forgiven you; Matthew 9:2; Luke 5:20 He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, Your sins are forgiven you; Matthew 9:2; Luke 5:20 such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission through the bowels of mercy of our God, in which He has visited us Luke 1:78 through His Son?

And therefore, when He had healed the man sick of the palsy, the evangelist says that the people, upon seeing it, glorified God, who gave such power unto men. What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord. And therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they saw His miracles, He would have made them ungrateful to that Father who had sent the gift of healing. But since the only-begotten Son had come for man's salvation from Him who is God, He both stirred up the unbelieving by the miracles which He regularly worked, to give glory to the Father, and to the Pharisees, who did not admit the coming of His Son and who consequently did not believe in the forgiveness of sins which was conferred by Him, He said, "That you may know that the Son of man has power to forgive sins." And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying and go into his house. By this work of His He confounded the unbelievers and showed that He is Himself the voice of God, by which man received commandments, which he broke and became a sinner, for the paralysis followed as a consequence of sins.

2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says The people upon seeing it glorified God, who gave such power unto men. Matthew 9:8 What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered them ungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, That you may know that the Son of man has power to forgive sins. Matthew 9:6 And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.

By forgiving sins, He truly healed people while also revealing who He was. For if no one can forgive sins except God alone, yet the Lord forgave them and healed people, it is clear that He was the Word of God made the Son of man, receiving from the Father the power to forgive sins. He was both man and God, so that just as He suffered for us as man, He might as God have compassion on us and forgive us our debts, in which we became debtors to God our Creator. This is why David said beforehand, "Blessed are those whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin," pointing to the forgiveness of sins that follows His coming, by which He destroyed the record of our debt and nailed it to the cross. In this way, just as we became debtors to God through a tree, so also through a tree we may obtain the forgiveness of our debt.

3. Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin; pointing out thus that remission of sins which follows upon His advent, by which He has destroyed the handwriting of our debt, and fastened it to the cross; Colossians 2:14 so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt.

This fact has been powerfully illustrated by many others, especially through the prophet Elisha. When his fellow prophets were cutting wood to build a tabernacle, the iron axe head came loose and fell into the Jordan River. They could not find it, but when Elisha came to the place and learned what had happened, he threw a piece of wood into the water. After he did this, the iron axe head floated to the surface, and they recovered what they had lost. Through this action, the prophet showed that the reliable word of God, which we had carelessly lost through a tree and could not find again, we would receive back through the plan of God involving a tree—the cross of Christ. John the Baptist shows that the word of God is compared to an axe when he says about it, "But now the axe is laid to the root of the trees." Jeremiah also says something similar: "The word of God splits the rock like an axe." This word, which was hidden from us, was revealed by God's plan involving the tree, as I have already noted. Just as we lost it through a tree, through a tree it was revealed to everyone again, displaying its height, length, breadth, and depth. As one of our predecessors observed, through the outstretched hands of a divine person, the two peoples are gathered together to one God. There were two hands because there were two peoples scattered to the ends of the earth, but there was one head in the middle, since there is one God who is above all, through all, and in us all.

4. This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow prophets were hewing wood for the construction of a tabernacle, and when the iron [head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost. 2 Kings 6:6 By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, [viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, But now also is the axe laid to the root of the trees. Matthew 3:10 Jeremiah also says to the same purport: The word of God cleaves the rock as an axe. Jeremiah 23:29 This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, Through the extension of the hands of a divine person, gathering together the two peoples to one God. For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.

God did not accomplish such an important plan for salvation by using the creations of others, but by using His own creation. He did not use things made out of ignorance and defect, but those which were made from the wisdom and power of His Father. For He was not unrighteous so as to take someone else's property, nor was He needy so that He could not give life to His own by His own means and use His own creation for the salvation of humanity. Indeed, the creation could not have sustained Him on the cross if He had simply sent forth what was the product of ignorance and defect. We have shown repeatedly that the incarnate Word of God was hung upon a tree, and even the heretics themselves admit that He was crucified. How then could the product of ignorance and defect sustain Him who contains the knowledge of all things and is true and perfect? Or how could that creation which was hidden from the Father and far removed from Him have sustained His Word? And if this world were made by the angels—whether they knew about the Supreme God or not—when the Lord said, "For I am in the Father, and the Father in Me," how could this work of the angels have borne the burden of both the Father and the Son at once? How again could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Since all these things are impossible and cannot be proven, only the preaching of the Church is true, which proclaims that His own creation bore Him—the creation that exists by the power, skill, and wisdom of God, which is sustained in an invisible manner by the Father, but which visibly bore His Word: and this is the true Word.

1. And such or so important a dispensation He did not bring about by means of the creations of others, but by His own; neither by those things which were created out of ignorance and defect, but by those which had their substance from the wisdom and power of His Father. For He was neither unrighteous, so that He should covet the property of another; nor needy, that He could not by His own means impart life to His own, and make use of His own creation for the salvation of man. For indeed the creation could not have sustained Him [on the cross], if He had sent forth [simply by commission] what was the fruit of ignorance and defect. Now we have repeatedly shown that the incarnate Word of God was suspended upon a tree, and even the very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, For I am in the Father, and the Father in Me, John 14:11 how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these things are impossible and incapable of proof, that preaching of the Church is alone true [which proclaims] that His own creation bare Him, which subsists by the power, the skill, and the wisdom of God; which is sustained, indeed, after an invisible manner by the Father, but, on the contrary, after a visible manner it bore His Word: and this is the true [Word].

The Father supports creation and His own Word at the same time, and the Word supported by the Father gives the Spirit to everyone as the Father wishes. To some He gives what is made in the manner of creation, but to others He gives what is from God—that is, generation—in the manner of adoption. In this way one God the Father is proclaimed, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ, but the Word is through all things and is Himself the Head of the Church, while the Spirit is in all of us and is the living water which the Lord grants to those who rightly believe in Him and love Him, and who know that there is one Father who is above all, and through all, and in all of us. John, the disciple of the Lord, also witnesses to these things when he speaks this way in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him nothing was made. And then he said about the Word Himself: He was in the world, and the world was made by Him, and the world did not know Him. He came to His own things, and His own people did not receive Him. However, to as many as did receive Him, He gave power to become the sons of God, to those who believe in His name. And again, showing the dispensation regarding His human nature, John said: And the Word was made flesh and dwelt among us. And continuing, he says, And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth. He thus clearly points out to those willing to hear—that is, to those having ears—that there is one God, the Father over all, and one Word of God who is through all, by whom all things have been made, and that this world belongs to Him and was made by Him according to the Father's will, and not by angels, nor by apostasy, defect, and ignorance, nor by any power of Prunicus whom some of them also call the Mother, nor by any other maker of the world ignorant of the Father.

2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, John 7:39 which the Lord grants to those who rightly believe in Him, and love Him, and who know that there is one Father, who is above all, and through all, and in us all. Ephesians 4:6 And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made. John 1:1, etc. And then he said of the Word Himself: He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name. John 1:10, etc. And again, showing the dispensation with regard to His human nature, John said: And the Word was made flesh, and dwelt among us. John 1:14 And in continuation he says, And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth. He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call the Mother; nor by any other maker of the world ignorant of the Father.

The Creator of the world is truly the Word of God, and this is our Lord, who in the last times became man and existed in this world. In an invisible manner He contains all created things and is present in the entire creation, since the Word of God governs and arranges all things. Therefore He came visibly to His own people and was made flesh and hung upon the tree, so that He might sum up all things in Himself. Yet His own people did not receive Him, as Moses declared this very thing among the people: "And your life shall be hanging before your eyes, and you will not believe your life." Therefore those who did not receive Him did not receive life. But to as many as received Him, He gave power to become the sons of God. For it is He who has power from the Father over all things, since He is the Word of God and truly man. He communicates with invisible beings in an intellectual manner and establishes a law observable to the outward senses, so that all things should continue each in its own order. He reigns openly over things visible and pertaining to human beings, and He brings just and worthy judgment upon all. David also clearly points to this when he says, "Our God shall openly come, and will not keep silence." Then David shows the judgment brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."

3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. And His own peculiar people did not receive Him, as Moses declared this very thing among the people: And your life shall be hanging before your eyes, and you will not believe your life. Deuteronomy 28:66 Those therefore who did not receive Him did not receive life. But to as many as received Him, to them gave He power to become the sons of God. John 1:12 For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, Our God shall openly come, and will not keep silence. Then he shows also the judgment which is brought in by Him, saying, A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people.

The Lord was clearly coming to his own creation and sustaining it through the very world that he himself upholds. He was recapitulating the disobedience that occurred in connection with a tree through his obedience when he hung on a tree. The deception that led virgin Eve astray—who was already pledged to a man—was undone by the joyful truth that the angel proclaimed to the virgin Mary, who was also pledged to a man. Just as Eve was led astray by an angel's word so that she fled from God after disobeying his word, Mary received good news through an angel's message that she would carry God by being obedient to his word. Eve disobeyed God, but Mary was persuaded to obey God, so that the virgin Mary became the advocate for the virgin Eve. Just as the human race fell into slavery to death through a virgin, it is also rescued through a virgin. Virginal disobedience is balanced by virginal obedience on the opposite side of the scale. In the same way, the sin of the protoplast (first-created human) is corrected by the First-begotten, and the serpent's cunning is conquered by the dove's innocence, and the chains that bound us to death are broken.

1. That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was [exhibited by Himself when He hung] upon a tree, [the effects] also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled — was happily announced, through means of the truth [spoken] by the angel to the Virgin Mary, who was [also espoused] to a man. For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain ( portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness ( advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man ( protoplasti) receives amendment by the correction of the First-begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death.

The heretics are all uneducated and ignorant of God's arrangements, and are unacquainted with that dispensation by which He took upon Himself human nature, because they blind themselves to the truth and actually speak against their own salvation. Some of them introduce another Father besides the Creator; some say that the world and its substance were made by certain angels; certain others maintain that it was widely separated by Horos from the one they represent as the Father—that it sprang forth of itself and was born from itself. Then again, others assert that it obtained substance in those things which are contained by the Father, from defect and ignorance; others still despise the Lord's advent that is manifest to the senses, for they do not admit His incarnation; while others, ignoring the arrangement that He should be born of a virgin, maintain that He was begotten by Joseph. And still further, some affirm that neither their soul nor their body can receive eternal life, but merely the inner man. Moreover, they insist that this inner man is what constitutes the understanding in them, and they decree that this alone is what ascends to the perfect. Others maintain, as I have said in the first book, that while the soul is saved, their body does not participate in the salvation which comes from God; in that book I have also set forward the hypotheses of all these men, and in the second have pointed out their weakness and inconsistency.

2. The heretics being all unlearned and ignorant of God's arrangements, and not acquainted with that dispensation by which He took upon Him human nature ( inscii ejus quæ est secundum hominem dispensationis), inasmuch as they blind themselves with regard to the truth, do in fact speak against their own salvation. Some of them introduce another Father besides the Creator; some, again, say that the world and its substance was made by certain angels; certain others [maintain] that it was widely separated by Horos from him whom they represent as being the Father — that it sprang forth ( floruisse) of itself, and from itself was born. Then, again, others [of them assert] that it obtained substance in those things which are contained by the Father, from defect and ignorance; others still, despise the advent of the Lord manifest [to the senses], for they do not admit His incarnation; while others, ignoring the arrangement [that He should be born] of a virgin, maintain that He was begotten by Joseph. And still further, some affirm that neither their soul nor their body can receive eternal life, but merely the inner man. Moreover, they will have it that this [inner man] is that which is the understanding ( sensum) in them, and which they decree as being the only thing to ascend to the perfect. Others [maintain], as I have said in the first book, that while the soul is saved, their body does not participate in the salvation which comes from God; in which [book] I have also set forward the hypotheses of all these men, and in the second have pointed out their weakness and inconsistency.

Now all these heretics are much later in time than the bishops to whom the apostles entrusted the Churches—a fact I took great care to demonstrate in the third book. It follows naturally, then, that these aforementioned heretics, since they are blind to the truth and wander from the right way, will walk on various roads. Therefore the traces of their teaching are scattered here and there without agreement or consistency. But the path of those belonging to the Church encircles the whole world, since it possesses the reliable tradition from the apostles, and allows us to see that the faith of all is one and the same. For all receive one and the same God the Father, believe in the same plan concerning the incarnation of the Son of God, recognize the same gift of the Spirit, practice the same commandments, preserve the same form of church organization, expect the same coming of the Lord, and await the same salvation of the complete human being, that is, of soul and body. And without doubt the preaching of the Church is true and reliable, showing one and the same way of salvation throughout the whole world. For to her is entrusted the light of God, and therefore the wisdom of God, through which she saves all people, is proclaimed as it goes forth. It speaks faithfully in the streets, is preached on the tops of the walls, and speaks continually in the city gates. For the Church preaches the truth everywhere, and she is the seven-branched lampstand that bears the light of Christ.

1. Now all these [ heretics] are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and steadfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the wisdom of God, by means of which she saves all men, is declared in [its] going forth; it utters [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city. Proverbs 1:20-21 For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.

Those who abandon the Church's teaching question the knowledge of the holy presbyters, failing to consider how much more important a godly person is, even in a private position, than a blasphemous and arrogant sophist. All the heretics are like this, as are those who think they have discovered something beyond the truth. By following the things already mentioned, proceeding in various, discordant, and foolish ways, never maintaining consistent opinions about the same matters, like blind people led by the blind, they will deservedly fall into the pit of ignorance that lies in their path, always seeking but never finding the truth. Therefore, we must avoid their teachings and be very careful not to be harmed by them. Instead, we should flee to the Church, be raised in her care, and be nourished by the Lord's Scriptures. For the Church has been planted as a paradisus in this world. Therefore, the Spirit of God says, "You may freely eat from every tree of the garden"—that is, eat from every Scripture of the Lord—but you must not eat with a proud mind or touch any heretical disagreement. These men claim that they themselves possess the knowledge of good and evil, and they place their own godless minds above the God who made them. They therefore form opinions about what lies beyond the limits of understanding. For this reason, the apostle also says, "Be not wise beyond what is proper to be wise, but be wise with moderation," so that by consuming the knowledge of these men (knowledge that knows more than it should) we are not cast out from the paradisus of life. The Lord has brought into this paradisus those who obey His call, summing up in Himself all things in heaven and on earth. The things in heaven are spiritual, while those on earth constitute the dispensation in human nature. He therefore recapitulated these things in Himself: by uniting humanity to the Spirit and causing the Spirit to dwell in humanity, He Himself became the head of the Spirit and gives the Spirit to be the head of humanity. For through Him, the Spirit, we see, hear, and speak.

2. Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. 2 Timothy 3:7 It behooves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden ( paradisus) in this world; therefore says the Spirit of God, You may freely eat from every tree of the garden, Genesis 2:16 that is, Eat from every Scripture of the Lord; but you shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, Be not wise beyond what it is fitting to be wise, but be wise prudently, Romans 12:3 that we be not cast forth by eating of the knowledge of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, summing up in Himself all things which are in heaven, and which are on earth; Ephesians 1:10 but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature ( secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.

In His work of recapitulation, He has summed up all things by waging war against our enemy and crushing the one who first led us into captivity in Adam, trampling on his head. You can see this in Genesis where God said to the serpent, "And I will put enmity between you and the woman, and between your seed and her seed; He shall be on the watch for your head, and you on the watch for His heel." From that time forward, the one who would be born of a woman—that is, from the Virgin—was proclaimed as the one who would watch for the serpent's head, after the pattern of Adam. This is the seed about whom the apostle says in the Epistle to the Galatians that the law of works was established until the seed should come to whom the promise was made. This fact is shown even more clearly in the same letter, where he says, "But when the fullness of time had come, God sent forth His Son, made of a woman." The enemy would not have been fairly defeated unless a man born of a woman had conquered him. For it was through a woman that he first gained the advantage over man, setting himself up as man's opponent. This is why the Lord declares Himself to be the Son of man, taking into Himself that original man from whom the woman was fashioned, so that just as our race went down to death through a defeated man, we may rise to life again through a victorious one. And just as through a man death won the victory over us, so again through a man we may win the victory over death.

1. He has therefore, in His work of recapitulation, summed up all things, both waging war against our enemy, and crushing him who had at the beginning led us away captives in Adam, and trampled upon his head, as you can perceive in Genesis that God said to the serpent, And I will put enmity between you and the woman, and between your seed and her seed; He shall be on the watch for ( observabit) your head, and you on the watch for His heel. Genesis 3:15 For from that time, He who should be born of a woman, [namely] from the Virgin, after the likeness of Adam, was preached as keeping watch for the head of the serpent. This is the seed of which the apostle says in the Epistle to the Galatians, that the law of works was established until the seed should come to whom the promise was made. Galatians 3:19 This fact is exhibited in a still clearer light in the same Epistle, where he thus speaks: But when the fullness of time had come, God sent forth His Son, made of a woman. Galatians 4:4 For indeed the enemy would not have been fairly vanquished, unless it had been a man [born] of a woman who conquered him. For it was by means of a woman that he got the advantage over man at first, setting himself up as man's opponent. And therefore does the Lord profess Himself to be the Son of man, comprising in Himself that original man out of whom the woman was fashioned ( ex quo ea quæ secundum mulierem est plasmatio facta est), in order that, as our species went down to death through a vanquished man, so we may ascend to life again through a victorious one; and as through a man death received the palm [of victory] against us, so again by a man we may receive the palm against death.

The Lord would not have taken upon Himself that ancient and original enmity against the serpent, fulfilling the Creator's (Demiurgi) promise and carrying out His command, if He had come from another Father. But since He is one and the same—the one who formed us at the beginning and sent His Son at the end—the Lord did carry out His command. Being made of a woman, He both destroyed our adversary and perfected man after the image and likeness of God. For this reason, He did not draw the means of defeating him from any other source than from the words of the law, and used the Father's commandment as a weapon for the destruction and defeat of the apostate angel. After fasting forty days like Moses and Elijah, He became hungry. First, so that we might understand that He was a real and substantial man—for it belongs to a man to feel hunger when fasting. Second, so that His opponent might have an opportunity to attack Him. For just as the enemy persuaded man at the beginning to break God's commandments by means of food, even though man was not hungry, so at the end he did not succeed in persuading Him who was hungry to take food that came from God. When tempting Him, he said, "If you are the Son of God, command that these stones become bread." But the Lord repelled him with the commandment of the law, saying, "It is written, 'Man does not live by bread alone.'" As to those words of His enemy, "If you are the Son of God," the Lord made no comment. But by acknowledging His human nature in this way, He defeated His adversary and exhausted the force of his first attack by means of His Father's word. Therefore, the corruption of man that occurred in paradise through both our first parents eating was undone by the Lord's lack of food in this world. But the devil, having been defeated by the law, tried to attack again by quoting a commandment of the law himself. Bringing Him to the highest point of the temple, he said to Him, "If you are the Son of God, throw yourself down. For it is written, 'God shall give His angels charge over you, and in their hands they shall bear you up, lest you strike your foot against a stone,'" thus hiding a lie under the appearance of Scripture, as all heretics do. For it was indeed written, "He has given His angels charge concerning Him," but "throw yourself down from here" was not said in Scripture about Him—this kind of persuasion the devil produced from himself. Therefore the Lord refuted him from the law when He said, "It is written again, 'You shall not tempt the Lord your God,'" pointing out through the word contained in the law what is the duty of man—that he should not tempt God—and in regard to Himself, since He appeared in human form, declaring that He would not tempt the Lord His God. Therefore, the pride of reasoning that was in the serpent was destroyed by the humility found in the man Christ, and now the devil was defeated twice from Scripture, when he was caught advising things contrary to God's commandment and was shown to be the enemy of God by the expression of his thoughts. Then, having been so thoroughly defeated and gathering together all his available power for falsehood as if concentrating his forces, he showed Him in the third place all the kingdoms of the world and their glory, saying, as Luke records, "All these I will give you—for they are delivered to me, and I give them to whomever I want—if you will fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan, for it is written, 'You shall worship the Lord your God, and Him only shall you serve.'" He both revealed him by this name and showed at the same time who He Himself was. For the Hebrew word Satan means an apostate. And thus, defeating him for the third time, He drove him away from Himself finally as one conquered by the law. And that violation of God's commandment that had occurred in Adam was undone by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.

2. Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator ( Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father's commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man — for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that [the enemy] persuaded man, although not suffering hunger, to transgress God's commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, If you be the Son of God, command that these stones be made bread. Matthew 4:3 But the Lord repulsed him by the commandment of the law, saying, It is written, Man does not live by bread alone. Deuteronomy 8:3 As to those words [of His enemy,] If you be the Son of God, [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father's word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord's] want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, If you are the Son of God, cast yourself down. For it is written, That God shall give His angels charge concerning you, and in their hands they shall bear you up, lest perchance you dash your foot against a stone; thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, [namely], That He has given His angels charge concerning Him; but cast yourself down from hence no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, It is written again, You shall not tempt the Lord your God; Deuteronomy 6:16 pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, [declaring] that He would not tempt the Lord his God. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man [Christ], and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God's commandment, and was shown to be the enemy of God by [the expression of] his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place showed Him all the kingdoms of the world, and the glory of them, Luke 4:6-7 saying, as Luke relates, All these will I give you — for they are delivered to me; and to whom I will, I give them — if you will fall down and worship me. The Lord then, exposing him in his true character, says, Depart, Satan; for it is written, You shall worship the Lord your God, and Him only shall you serve. Matthew 4:10 He both revealed him by this name, and showed [at the same time] who He Himself was. For the Hebrew word Satan signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God's commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.

Who, then, is this Lord God whom Christ testifies to, whom no one should tempt, whom all should worship and serve alone? Without any doubt, it is that God who also gave the law. These things had been predicted in the law, and through the words of the law the Lord showed that the law truly declares the Word of God from the Father. The apostate angel of God is destroyed by its voice, being exposed for what he really is and defeated by the Son of man keeping God's commandment. In the beginning, he enticed man to break his Maker's law and through this got him into his power. His power consists in transgression and apostasy, and with these he bound man to himself. So again, on the other hand, it was necessary that through man himself, when conquered, he should be bound with the same chains with which he had bound man, so that man, being set free, might return to his Lord, leaving to him—Satan—those bonds by which he himself had been chained, that is, sin. When Satan is bound, man is set free, since no one can enter a strong man's house and plunder his goods unless he first binds the strong man himself. The Lord therefore exposes him as speaking against the word of that God who made all things, and defeats him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the law, and also an apostate from God. After the Man had done this, the Word bound him securely as a fugitive from Himself and plundered his goods—namely, those men whom he held in bondage and whom he unjustly used for his own purposes. He is justly led captive, since he had unjustly led men into bondage, while man, who had been led captive in times past, was rescued from the grasp of his captor, according to the tender mercy of God the Father, who had compassion on His own handiwork and gave it salvation, restoring it through the Word—that is, through Christ—so that men might learn by actual proof that he receives incorruptibility not from himself, but by the free gift of God.

3. Who, then, is this Lord God to whom Christ bears witness, whom no man shall tempt, whom all should worship, and serve Him alone? It is, beyond all manner of doubt, that God who also gave the law. For these things had been predicted in the law, and by the words ( sententiam) of the law the Lord showed that the law does indeed declare the Word of God from the Father; and the apostate angel of God is destroyed by its voice, being exposed in his true colors, and vanquished by the Son of man keeping the commandment of God. For as in the beginning he enticed man to transgress his Maker's law, and thereby got him into his power; yet his power consists in transgression and apostasy, and with these he bound man [to himself]; so again, on the other hand, it was necessary that through man himself he should, when conquered, be bound with the same chains with which he had bound man, in order that man, being set free, might return to his Lord, leaving to him ( Satan) those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since none can enter a strong man's house and spoil his goods, unless he first bind the strong man himself. The Lord therefore exposes him as speaking contrary to the word of that God who made all things, and subdues him by means of the commandment. Now the law is the commandment of God. The Man proves him to be a fugitive from and a transgressor of the law, an apostate also from God. After [the Man had done this], the Word bound him securely as a fugitive from Himself, and made spoil of his goods, — namely, those men whom he held in bondage, and whom he unjustly used for his own purposes. And justly indeed is he led captive, who had led men unjustly into bondage; while man, who had been led captive in times past, was rescued from the grasp of his possessor, according to the tender mercy of God the Father, who had compassion on His own handiwork, and gave to it salvation, restoring it by means of the Word — that is, by Christ — in order that men might learn by actual proof that he receives incorruptibility not of himself, but by the free gift of God.

Thus the Lord plainly shows that the true Lord and the one God who had been set forth by the law is the same God. The one whom the law proclaimed as God is the same one Christ pointed out as the Father, whom the disciples of Christ alone must serve. By means of the statements of the law, he utterly confused our adversary, and the law directs us to praise God the Creator (Demiurgum) and to serve him alone. Since this is the case, we must not seek for another Father besides him or above him, since there is one God who justifies the circumcision by faith and the uncircumcision through faith. For if there were any other perfect Father above him, Christ would by no means have overthrown Satan by means of his words and commandments. For one ignorance cannot be done away with by means of another ignorance, any more than one defect by another defect. If, therefore, the law is due to ignorance and defect, how could the statements contained in it bring to nothing the ignorance of the devil and conquer the strong man? For a strong man can be conquered neither by an inferior nor by an equal, but by one possessed of greater power. But the Word of God is superior above all, he who is loudly proclaimed in the law: "Hear, O Israel, the Lord your God is one God," and "You shall love the Lord your God with all your heart," and "Him shall you adore, and him alone shall you serve." Then in the Gospel, casting down the apostasy by means of these expressions, he both overcame the strong man by his Father's voice and he acknowledges that the commandment of the law expresses his own sentiments when he says, "You shall not tempt the Lord your God." For he did not confound the adversary by the saying of any other, but by that belonging to his own Father, and thus overcame the strong man.

1. Thus then does the Lord plainly show that it was the true Lord and the one God who had been set forth by the law; for Him whom the law proclaimed as God, the same did Christ point out as the Father, whom also it behooves the disciples of Christ alone to serve. By means of the statements of the law, He put our adversary to utter confusion; and the law directs us to praise God the Creator ( Demiurgum), and to serve Him alone. Since this is the case, we must not seek for another Father besides Him, or above Him, since there is one God who justifies the circumcision by faith, and the uncircumcision through faith. Romans 3:30 For if there were any other perfect Father above Him, He (Christ) would by no means have overthrown Satan by means of His words and commandments. For one ignorance cannot be done away with by means of another ignorance, any more than one defect by another defect. If, therefore, the law is due to ignorance and defect, how could the statements contained therein bring to nought the ignorance of the devil, and conquer the strong man? For a strong man can be conquered neither by an inferior nor by an equal, but by one possessed of greater power. But the Word of God is the superior above all, He who is loudly proclaimed in the law: Hear, O Israel, the Lord your God is one God; and, You shall love the Lord your God with all your heart; and, Him shall you adore, and Him alone shall you serve. Then in the Gospel, casting down the apostasy by means of these expressions, He did both overcome the strong man by His Father's voice, and He acknowledges the commandment of the law to express His own sentiments, when He says, You shall not tempt the Lord your God. Matthew 4:7 For He did not confound the adversary by the saying of any other, but by that belonging to His own Father, and thus overcame the strong man.

Through His commandment, Christ taught that we who have been freed should take the food God provides when we are hungry. He also taught that when we are placed in the highest position of grace, we should not become proud—whether because we trust in our righteous works or because we are adorned with outstanding gifts of ministry. We must not tempt God, but should feel humility in all things and keep ready at hand the saying, "You shall not tempt the Lord your God." The apostle also taught this, saying, "Minding not high things, but consenting to things of low estate"—that we should not be ensnared by riches, worldly glory, or present attractions, but should know that we must worship the Lord our God and serve Him alone. We should pay no attention to the one who falsely promised things that were not his own when he said, "All these will I give you, if, falling down, you will worship me." For he himself confesses that to adore him and to do his will is to fall from the glory of God. And what pleasant or good thing can a person who has fallen participate in? Or what else can such a person hope for or expect, except death? For death is the next neighbor to the one who has fallen. From this it also follows that he will not give what he has promised. For how can he grant gifts to someone who has fallen? Moreover, since God rules over both human beings and the devil himself, and without the will of our Father in heaven not even a sparrow falls to the ground, it follows that the devil's declaration, "All these things are delivered unto me, and to whomsoever I will I give them," proceeds from him when he is puffed up with pride. For creation is not subjected to his power, since he himself is merely one among created things. Nor will he give away rule over human beings to human beings; rather, all other things and all human affairs are arranged according to the disposal of God the Father. Besides, the Lord declares that the devil is a liar from the beginning, and the truth is not in him. If then he is a liar and the truth is not in him, he certainly did not speak truth, but a lie, when he said, "For all these things are delivered to me, and to whomsoever I will I give them."

2. He taught by His commandment that we who have been set free should, when hungry, take that food which is given by God; and that, when placed in the exalted position of every grace [that can be received], we should not, either by trusting to works of righteousness, or when adorned with super-eminent [gifts of] ministration, by any means be lifted up with pride, nor should we tempt God, but should feel humility in all things, and have ready to hand [this saying], You shall not tempt the Lord your God. Deuteronomy 6:16 As also the apostle taught, saying, Minding not high things, but consenting to things of low estate; Romans 12:16 that we should neither be ensnared with riches, nor mundane glory, nor present fancy, but should know that we must worship the Lord your God, and serve Him alone, and give no heed to him who falsely promised things not his own, when he said, All these will I give you, if, falling down, you will worship me. For he himself confesses that to adore him, and to do his will, is to fall from the glory of God. And in what thing either pleasant or good can that man who has fallen participate? Or what else can such a person hope for or expect, except death? For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground, Matthew 10:29 it follows that his declaration, All these things are delivered unto me, and to whomsoever I will I give them, proceeds from him when puffed up with pride. For the creation is not subjected to his power, since indeed he is himself but one among created things. Nor shall he give away the rule over men to men; but both all other things, and all human affairs, are arranged according to God the Father's disposal. Besides, the Lord declares that the devil is a liar from the beginning, and the truth is not in him. John 8:44 If then he be a liar and the truth be not in him, he certainly did not speak truth, but a lie, when he said, For all these things are delivered to me, and to whomsoever I will I give them. Luke 4:6

He had already been in the habit of lying against God in order to lead people astray. For in the beginning, when God had given man a variety of foods to eat while commanding him not to eat from just one tree, Scripture tells us that God said to Adam: From every tree which is in the garden you shall eat food; but from the tree of knowledge of good and evil, from this you shall not eat: for in the day that you shall eat of it, you shall die by death. Then, lying against the Lord, he tempted man, as Scripture says the serpent said to the woman: Has God indeed said this, You shall not eat from every tree of the garden? And when she had exposed the lie and simply repeated the command as God had given it, From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die, after he had learned God's command from the woman, he employed his cunning and finally deceived her with a lie, saying, You shall not die by death; for God knew that in the day you shall eat of it your eyes shall be opened, and you shall be as gods, knowing good and evil. First, then, in the garden of God he argued about God as if God were not present, for he was ignorant of God's greatness; and then, after he had learned from the woman that God had said they would die if they tasted the tree mentioned, he opened his mouth and uttered the third lie, You shall not die by death. But that God was truthful and the serpent a liar was proven by the outcome, since death came upon those who had eaten. For along with the fruit they also came under the power of death, because they ate in disobedience; and disobedience to God brings death. Therefore, since they became subject to death, from that moment they were handed over to it.

1. He had indeed been already accustomed to lie against God, for the purpose of leading men astray. For at the beginning, when God had given to man a variety of things for food, while He commanded him not to eat of one tree only, as the Scripture tells us that God said to Adam: From every tree which is in the garden you shall eat food; but from the tree of knowledge of good and evil, from this you shall not eat: for in the day that you shall eat of it, you shall die by death; Genesis 2:16-17 he then, lying against the Lord, tempted man, as the Scripture says that the serpent said to the woman: Has God indeed said this, You shall not eat from every tree of the garden? Genesis 3:1 And when she had exposed the falsehood, and simply related the command, as He had said, From every tree of the garden we shall eat; but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die: Genesis 3:2-3 when he had [thus] learned from the woman the command of God, having brought his cunning into play, he finally deceived her by a falsehood, saying, You shall not die by death; for God knew that in the day you shall eat of it your eyes shall be opened, and you shall be as gods, knowing good and evil. Genesis 3:4 In the first place, then, in the garden of God he disputed about God, as if God was not there, for he was ignorant of the greatness of God; and then, in the next place, after he had learned from the woman that God had said that they should die if they tasted the aforesaid tree, opening his mouth, he uttered the third falsehood, You shall not die by death. But that God was true, and the serpent a liar, was proved by the result, death having passed upon them who had eaten. For along with the fruit they did also fall under the power of death, because they ate in disobedience; and disobedience to God entails death. Wherefore, as they became forfeit to death, from that [moment] they were handed over to it.

Thus, in the very day they ate, they died and became debtors to death, since it was one day of the creation. For it is said, "There was made in the evening, and there was made in the morning, one day." Now on this same day that they ate, they also died. But according to the cycle and progression of the days—where one is called first, another second, and another third—if anyone carefully seeks to learn on which day out of the seven Adam died, he will find it by examining the dispensation of the Lord. For by summing up in Himself the whole human race from the beginning to the end, He has also summed up its death. From this it is clear that the Lord suffered death in obedience to His Father on that day on which Adam died while he disobeyed God. Now he died on the same day on which he ate. For God said, "In that day on which you shall eat of it, you shall die by death." The Lord, therefore, recapitulating in Himself this day, underwent His sufferings on the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created. Thus He granted him a second creation by means of His passion, which is that creation out of death. And there are some, again, who place the death of Adam in the thousandth year, for since a day of the Lord is as a thousand years, he did not exceed the thousand years but died within them, thus fulfilling the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether we consider that on account of that they were delivered over to death and made debtors to it; whether with respect to the fact that on one and the same day on which they ate they also died (for it is one day of the creation); whether we regard this point, that with respect to this cycle of days, they died on the day on which they did also eat, that is, the day of the preparation, which is termed the pure supper, that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether we reflect that he (Adam) did not exceed the thousand years but died within their limit—it follows that in regard to all these meanings, God is indeed true. For they died who tasted of the tree, and the serpent is proved a liar and a murderer, as the Lord said of him: "For he is a murderer from the beginning, and the truth is not in him."

2. Thus, then, in the day that they ate, in the same did they die, and became death's debtors, since it was one day of the creation. For it is said, There was made in the evening, and there was made in the morning, one day. Now in this same day that they ate, in that also did they die. But according to the cycle and progress of the days, after which one is termed first, another second, and another third, if anybody seeks diligently to learn upon what day out of the seven it was that Adam died, he will find it by examining the dispensation of the Lord. For by summing up in Himself the whole human race from the beginning to the end, He has also summed up its death. From this it is clear that the Lord suffered death, in obedience to His Father, upon that day on which Adam died while he disobeyed God. Now he died on the same day in which he ate. For God said, In that day on which you shall eat of it, you shall die by death. The Lord, therefore, recapitulating in Himself this day, underwent His sufferings upon the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created; thus granting him a second creation by means of His passion, which is that [creation] out of death. And there are some, again, who relegate the death of Adam to the thousandth year; for since a day of the Lord is as a thousand years, 2 Peter 3:8 he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether [we consider] that, on account of that, they were delivered over to death, and made debtors to it; whether with respect to [the fact that on] one and the same day on which they ate they also died (for it is one day of the creation); whether [we regard this point], that, with respect to this cycle of days, they died on the day in which they did also eat, that is, the day of the preparation, which is termed the pure supper, that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether [we reflect] that he (Adam) did not overstep the thousand years, but died within their limit — it follows that, in regard to all these significations, God is indeed true. For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: For he is a murderer from the beginning, and the truth is not in him. John 8:44

As the devil lied at the beginning, so he also lied at the end when he said, "All these are delivered unto me, and to whomsoever I will I give them." For it is not the devil who has appointed the kingdoms of this world, but God, since the heart of the king is in the hand of God. And the Word also says through Solomon, "By me kings reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth." The apostle Paul also says on this same subject, "Be subject to all the higher powers, for there is no power but of God: now those which exist have been ordained of God." And again, referring to them, he says, "For he bears not the sword in vain, for he is the minister of God, the avenger for wrath to him who does evil." Now, that he spoke these words not in regard to angelic powers or invisible rulers—as some venture to interpret the passage—but of those who hold actual human authority, he shows when he says, "For this cause pay tribute also, for they are God's ministers, doing service for this very thing." This the Lord also confirmed when He did not do what the devil tempted Him to do, but instead gave directions that tribute should be paid to the tax-collectors for Himself and Peter, because they are the ministers of God, serving for this very thing.

1. As therefore the devil lied at the beginning, so did he also in the end, when he said, All these are delivered unto me, and to whomsoever I will I give them. Matthew 4:9; Luke 4:6 For it is not he who has appointed the kingdoms of this world, but God; for the heart of the king is in the hand of God. Proverbs 21:1 And the Word also says by Solomon, By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth. Proverbs 8:15 Paul the apostle also says upon this same subject: Be subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God. Romans 13:1 And again, in reference to them he says, For he bears not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil. Romans 13:4 Now, that he spoke these words, not in regard to angelical powers, nor of invisible rulers — as some venture to expound the passage — but of those of actual human authorities, [he shows when] he says, For this cause pay tribute also: for they are God's ministers, doing service for this very thing. Romans 13:6 This also the Lord confirmed, when He did not do what He was tempted to by the devil; but He gave directions that tribute should be paid to the tax-gatherers for Himself and Peter; Matthew 17:27 because they are the ministers of God, serving for this very thing.

Since humanity, by departing from God, reached such a level of fury that people even looked upon their own brothers as enemies and engaged without fear in every kind of restless behavior, murder, and greed, God imposed upon humanity the fear of other people. Because they did not acknowledge the fear of God, by being subjected to human authority and kept under restraint by their laws, they might achieve some degree of justice and practice mutual forbearance through dread of the sword openly displayed before them, as the apostle says: For he does not bear the sword in vain; for he is the minister of God, the avenger for wrath upon the one who does evil. For this reason as well, magistrates themselves, having laws as a garment of righteousness whenever they act in a just and legitimate manner, will not be called to account for their conduct or be liable to punishment. But whatever they do to undermine justice—iniquitously, impiously, illegally, and tyrannically—in these things they will also perish, for the just judgment of God falls equally upon all and is never lacking. Earthly rule, therefore, has been appointed by God for the benefit of nations, and not by the devil, who is never at rest at all and who does not even love to see nations conducting themselves in a peaceful manner. Under the fear of human rule, people may not devour each other like fish, but through the establishment of laws, they may restrain excessive wickedness among the nations. Considered from this perspective, those who collect taxes from us are God's ministers, serving for this very purpose.

2. For since man, by departing from God, reached such a pitch of fury as even to look upon his brother as his enemy, and engaged without fear in every kind of restless conduct, and murder, and avarice; God imposed upon mankind the fear of man, as they did not acknowledge the fear of God, in order that, being subjected to the authority of men, and kept under restraint by their laws, they might attain to some degree of justice, and exercise mutual forbearance through dread of the sword suspended full in their view, as the apostle says: For he bears not the sword in vain; for he is the minister of God, the avenger for wrath upon him who does evil. And for this reason too, magistrates themselves, having laws as a clothing of righteousness whenever they act in a just and legitimate manner, shall not be called in question for their conduct, nor be liable to punishment. But whatsoever they do to the subversion of justice, iniquitously, and impiously, and illegally, and tyrannically, in these things shall they also perish; for the just judgment of God comes equally upon all, and in no case is defective. Earthly rule, therefore, has been appointed by God for the benefit of nations, and not by the devil, who is never at rest at all, nay, who does not love to see even nations conducting themselves after a quiet manner, so that under the fear of human rule, men may not eat each other up like fishes; but that, by means of the establishment of laws, they may keep down an excess of wickedness among the nations. And considered from this point of view, those who exact tribute from us are God's ministers, serving for this very purpose.

Since the powers that be are ordained by God, it is clear that the devil lied when he said, "These are delivered to me, and I give them to whomever I wish." For rulers are appointed by the law of the same Being who calls people into existence, suited to those who are at that time placed under their rule. Some of these rulers are given for the correction and benefit of their subjects and for preserving justice; others are given for the purposes of fear, punishment, and rebuke; still others, as the subjects deserve, are given for deception, disgrace, and pride. Yet the just judgment of God, as I have already noted, applies equally to all. The devil, however, since he is the apostate angel, can only go so far as he did in the beginning: to deceive and lead astray the human mind into disobeying God's commandments, and gradually to darken the hearts of those who would try to serve him, so that they forget the true God and worship him as God instead.

3. As, then, the powers that be are ordained of God, it is clear that the devil lied when he said, These are delivered unto me; and to whomsoever I will, I give them. For by the law of the same Being as calls men into existence are kings also appointed, adapted for those men who are at the time placed under their government. Some of these [rulers] are given for the correction and the benefit of their subjects, and for the preservation of justice; but others, for the purposes of fear and punishment and rebuke: others, as [the subjects] deserve it, are for deception, disgrace, and pride; while the just judgment of God, as I have observed already, passes equally upon all. The devil, however, as he is the apostate angel, can only go to this length, as he did at the beginning, [namely] to deceive and lead astray the mind of man into disobeying the commandments of God, and gradually to darken the hearts of those who would endeavour to serve him, to the forgetting of the true God, but to the adoration of himself as God.

Just as someone who is an apostate and seizes another person's territory in a hostile way might oppress its inhabitants in order to claim for himself the glory of a king among those who are ignorant of his apostasy and robbery, so likewise the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his letter to the Ephesians, became envious of man and was made an apostate from the divine law—for envy is something foreign to God. And since his apostasy was exposed by man, and man became the means of examining his thoughts, he has devoted himself to this with greater and greater determination in opposition to man, envying his life and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature and showing him to be an apostate, has on the contrary put him under the power of man. For He says, "Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy," so that, just as he obtained dominion over man by apostasy, his apostasy might in turn be deprived of power by means of man turning back again to God.

4. Just as if any one, being an apostate, and seizing in a hostile manner another man's territory, should harass the inhabitants of it, in order that he might claim for himself the glory of a king among those ignorant of his apostasy and robbery; so likewise also the devil, being one among those angels who are placed over the spirit of the air, as the Apostle Paul has declared in his Epistle to the Ephesians, Ephesians 2:2 becoming envious of man, was rendered an apostate from the divine law: for envy is a thing foreign to God. And as his apostasy was exposed by man, and man became the [means of] searching out his thoughts ( et examinatio sententiæ ejus, homo factus est), he has set himself to this with greater and greater determination, in opposition to man, envying his life, and wishing to involve him in his own apostate power. The Word of God, however, the Maker of all things, conquering him by means of human nature, and showing him to be an apostate, has, on the contrary, put him under the power of man. For He says, Behold, I confer upon you the power of treading upon serpents and scorpions, and upon all the power of the enemy, Luke 10:19 in order that, as he obtained dominion over man by apostasy, so again his apostasy might be deprived of power by means of man turning back again to God.

And not only by the details already mentioned, but also by the events that will occur in the time of Antichrist, it is shown that he, being an apostate and a robber, is eager to be worshiped as God; and that, although he is merely a slave, he wants himself to be proclaimed as a king. For he (Antichrist), being filled with all the power of the devil, will come not as a righteous king, nor as a legitimate king—that is, one who is subject to God—but as an impious, unjust, and lawless one; as an apostate, wicked and murderous; as a robber, concentrating in himself all satanic apostasy, and setting aside idols in order to persuade people that he himself is God, raising up himself as the only idol, having in himself the many different errors of the other idols. He does this so that those who now worship the devil through many abominations may serve himself through this one idol. The apostle speaks of him this way in the second letter to the Thessalonians: Unless there comes a falling away first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshiped; so that he sits in the temple of God, showing himself as if he were God. The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshiped—that is, above every idol—for these are indeed called gods by men, but are not really gods; and that he will attempt in a tyrannical manner to set himself forth as God.

1. And not only by the particulars already mentioned, but also by means of the events which shall occur in the time of Antichrist is it shown that he, being an apostate and a robber, is anxious to be adored as God; and that, although a mere slave, he wishes himself to be proclaimed as a king. For he ( Antichrist) being endued with all the power of the devil, shall come, not as a righteous king, nor as a legitimate king, [i.e., one] in subjection to God, but an impious, unjust, and lawless one; as an apostate, iniquitous and murderous; as a robber, concentrating in himself [all] satanic apostasy, and setting aside idols to persuade [men] that he himself is God, raising up himself as the only idol, having in himself the multifarious errors of the other idols. This he does, in order that they who do [now] worship the devil by means of many abominations, may serve himself by this one idol, of whom the apostle thus speaks in the second Epistle to the Thessalonians: Unless there shall come a failing away first, and the man of sin shall be revealed, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped; so that he sits in the temple of God, showing himself as if he were God. The apostle therefore clearly points out his apostasy, and that he is lifted up above all that is called God, or that is worshipped — that is, above every idol — for these are indeed so called by men, but are not [really] gods; and that he will endeavour in a tyrannical manner to set himself forth as God.

Moreover, he (the apostle) has also pointed out what I have demonstrated in many ways: that the temple in Jerusalem was built under the direction of the true God. For the apostle himself, speaking in his own voice, clearly called it the temple of God. Now I have shown in the third book that when the apostles speak for themselves, they never call anyone God except Him who truly is God, the Father of our Lord, by whose direction the temple at Jerusalem was built for the purposes I have already mentioned. In this temple the enemy will sit, trying to present himself as Christ, just as the Lord himself declares: But when you see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (let the reader understand), then those who are in Judea should flee to the mountains, and whoever is on the housetop should not come down to take anything out of his house, for there will be great tribulation such as has not occurred from the beginning of the world until now, nor ever will be.

2. Moreover, he (the apostle) has also pointed out this which I have shown in many ways, that the temple in Jerusalem was made by the direction of the true God. For the apostle himself, speaking in his own person, distinctly called it the temple of God. Now I have shown in the third book, that no one is termed God by the apostles when speaking for themselves, except Him who truly is God, the Father of our Lord, by whose directions the temple which is at Jerusalem was constructed for those purposes which I have already mentioned; in which [temple] the enemy shall sit, endeavouring to show himself as Christ, as the Lord also declares: But when you shall see the abomination of desolation, which has been spoken of by Daniel the prophet, standing in the holy place (let him that reads understand), then let those who are in Judea flee into the mountains; and he who is upon the house-top, let him not come down to take anything out of his house: for there shall then be great hardship, such as has not been from the beginning of the world until now, nor ever shall be.

Daniel also, looking ahead to the end of the final kingdom—that is, the last ten kings among whom the kingdom of those men will be divided, and upon whom the son of perdition will come—declares that ten horns will spring from the beast, and that another little horn will arise among them, and that three of the former horns will be uprooted before it. He says: "And behold, this horn had eyes like the eyes of a man, and a mouth speaking great things, and its appearance was more imposing than its companions. I was watching, and this horn made war against the saints and prevailed against them, until the Ancient of Days came and gave judgment to the saints of the Most High God, and the time came when the saints obtained the kingdom." Then, later in the interpretation of the vision, it was said to him: "The fourth beast will be the fourth kingdom on earth, which will surpass all other kingdoms and devour the whole earth, trampling it down and crushing it to pieces. And its ten horns are ten kings who will arise; and after them another will arise who will surpass in evil deeds all who came before him, and he will overthrow three kings. And he will speak words against the Most High God and wear out the saints of the Most High God, and he will intend to change times and laws; and everything will be given into his hand until a time, times, and half a time"—that is, for three years and six months, during which time he will reign over the earth when he comes. Concerning him, the apostle Paul also, speaking in the second letter to the Thessalonians and at the same time proclaiming the reason for his coming, says: "And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and destroy by the manifestation of His coming; whose coming is according to the working of Satan, with all power and signs and lying wonders, and with all deception of wickedness for those who are perishing, because they did not receive the love of the truth so that they might be saved. And therefore God will send them a working of delusion so that they will believe the lie, so that all may be judged who did not believe the truth but took pleasure in unrighteousness."

3. Daniel too, looking forward to the end of the last kingdom, i.e., the ten last kings, among whom the kingdom of those men shall be partitioned, and upon whom the son of perdition shall come, declares that ten horns shall spring from the beast, and that another little horn shall arise in the midst of them, and that three of the former shall be rooted up before his face. He says: And, behold, eyes were in this horn as the eyes of a man, and a mouth speaking great things, and his look was more stout than his fellows. I was looking, and this horn made war against the saints, and prevailed against them, until the Ancient of days came and gave judgment to the saints of the most high God, and the time came, and the saints obtained the kingdom. Daniel 7:8, etc. Then, further on, in the interpretation of the vision, there was said to him: The fourth beast shall be the fourth kingdom upon earth, which shall excel all other kingdoms, and devour the whole earth, and tread it down, and cut it in pieces. And its ten horns are ten kings which shall arise; and after them shall arise another, who shall surpass in evil deeds all that were before him, and shall overthrow three kings; and he shall speak words against the most high God, and wear out the saints of the most high God, and shall purpose to change times and laws; and [everything] shall be given into his hand until a time of times and a half time, Daniel 7:23, etc. that is, for three years and six months, during which time, when he comes, he shall reign over the earth. Of whom also the Apostle Paul again, speaking in the second [Epistle] to the Thessalonians, and at the same time proclaiming the cause of his advent, thus says: And then shall the wicked one be revealed, whom the Lord Jesus shall slay with the spirit of His mouth, and destroy by the presence of His coming; whose coming [i.e., the wicked one's] is after the working of Satan, in all power, and signs, and portents of lies, and with all deceivableness of wickedness for those who perish; because they did not receive the love of the truth, that they might be saved. And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity, 2 Thessalonians 2:8

The Lord also spoke as follows to those who did not believe in Him: I have come in my Father's name, and you have not received Me: when another shall come in his own name, him you will receive, calling Antichrist "the other," because he is alienated from the Lord. This is also the unjust judge whom the Lord mentioned as one who feared neither God nor regarded man, to whom the widow fled in her forgetfulness of God—that is, the earthly Jerusalem—to be avenged of her adversary. He will also do this during the time of his kingdom: he will move his kingdom into that city and will sit in the temple of God, leading astray those who worship him, as if he were Christ. To this end Daniel says again: And he shall desolate the holy place; and sin has been given for a sacrifice, and righteousness been cast away in the earth, and he has been active and gone on prosperously. And the angel Gabriel, when explaining his vision, states regarding this person: And towards the end of their kingdom a king of a most fierce countenance shall arise, one understanding dark questions, and exceedingly powerful, full of wonders; and he shall corrupt, direct, influence, and put strong men down, the holy people likewise; and his yoke shall be directed as a wreath round their neck; deceit shall be in his hand, and he shall be lifted up in his heart: he shall also ruin many by deceit, and lead many to perdition, bruising them in his hand like eggs. And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice to God: And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation shall be brought into the temple: even unto the consummation of the time shall the desolation be complete. Now three years and six months constitute the half-week.

4. The Lord also spoke as follows to those who did not believe in Him: I have come in my Father's name, and you have not received Me: when another shall come in his own name, him you will receive, John 5:43 calling Antichrist the other, because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one who feared not God, neither regarded man, Luke 18:2, etc. to whom the widow fled in her forgetfulness of God — that is, the earthly Jerusalem, — to be avenged of her adversary. Which also he shall do in the time of his kingdom: he shall remove his kingdom into that [city], and shall sit in the temple of God, leading astray those who worship him, as if he were Christ. To this purpose Daniel says again: And he shall desolate the holy place; and sin has been given for a sacrifice, and righteousness been cast away in the earth, and he has been active ( fecit), and gone on prosperously. Daniel 8:12 And the angel Gabriel, when explaining his vision, states with regard to this person: And towards the end of their kingdom a king of a most fierce countenance shall arise, one understanding [dark] questions, and exceedingly powerful, full of wonders; and he shall corrupt, direct, influence ( faciet), and put strong men down, the holy people likewise; and his yoke shall be directed as a wreath [round their neck]; deceit shall be in his hand, and he shall be lifted up in his heart: he shall also ruin many by deceit, and lead many to perdition, bruising them in his hand like eggs. Daniel 8:23, etc. And then he points out the time that his tyranny shall last, during which the saints shall be put to flight, they who offer a pure sacrifice unto God: And in the midst of the week, he says, the sacrifice and the libation shall be taken away, and the abomination of desolation [shall be brought] into the temple: even unto the consummation of the time shall the desolation be complete. Daniel 9:27 Now three years and six months constitute the half-week.

From all these passages, not only the details of the apostasy and the actions of him who embodies every satanic error are revealed to us, but also that there is one and the same God the Father, who was declared by the prophets but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, "When you shall see the abomination of desolation, which has been spoken of by Daniel the prophet" (Matthew 24:15)—and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Demiurgi (the Creator), who also proclaimed to Mary the visible coming and the incarnation of Christ—then one and the same God is most clearly indicated, who sent the prophets, made promise of the Son, and called us into His knowledge.

5. From all these passages are revealed to us, not merely the particulars of the apostasy, and [the doings] of him who concentrates in himself every satanic error, but also, that there is one and the same God the Father, who was declared by the prophets, but made manifest by Christ. For if what Daniel prophesied concerning the end has been confirmed by the Lord, when He said, When you shall see the abomination of desolation, which has been spoken of by Daniel the prophet Matthew 24:15 (and the angel Gabriel gave the interpretation of the visions to Daniel, and he is the archangel of the Creator ( Demiurgi), who also proclaimed to Mary the visible coming and the incarnation of Christ), then one and the same God is most manifestly pointed out, who sent the prophets, and made promise of the Son, and called us into His knowledge.

John, in the Apocalypse, has shown the Lord's disciples even more clearly what will happen in the last times, specifically concerning the ten kings who will arise then, among whom the empire that now rules the earth will be divided. He teaches us about the ten horns that Daniel saw, telling us what was said to him: "And the ten horns which you saw are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings." It is clear, therefore, that the one who is to come will kill three of these rulers and bring the rest under his power, and he himself will be the eighth among them. They will destroy Babylon and burn her with fire, and will give their kingdom to the beast and drive the Church into flight. After that, they will be destroyed by the coming of our Lord. The Lord declares that the kingdom must be divided and thus brought to ruin when He says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand." Therefore, the kingdom, the city, and the house must be divided into ten; for this reason He has already foreshadowed the division that will take place. Daniel also says specifically that the end of the fourth kingdom consists in the toes of the image Nebuchadnezzar saw, upon which the stone cut out without hands struck; and as he himself says: "The feet were partly iron and partly clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end." Afterward, when interpreting this, he says: "And as you saw the feet and the toes, partly of clay and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as you saw iron mixed with baked clay. And the toes were partly iron, but partly clay." The ten toes, therefore, are these ten kings, among whom the kingdom will be divided, some of whom will be strong and active or energetic, while others will be sluggish and useless and will not agree with each other; as Daniel also says: "Some part of the kingdom shall be strong, and part shall be broken from it. As you saw the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded onto pottery ware." And since there will be an end, he says: "And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted forever. As you saw that the stone was cut without hands from the mountain, and broke in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy."

1. In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: And the ten horns which you saw are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings. Revelation 17:12, etc. It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord. For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. Matthew 12:25 It must be, therefore, that the kingdom, the city, and the house be divided into ten; and for this reason He has already foreshadowed the partition and division [which shall take place]. Daniel also says particularly, that the end of the fourth kingdom consists in the toes of the image seen by Nebuchadnezzar, upon which came the stone cut out without hands; and as he does himself say: The feet were indeed the one part iron, the other part clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end. Daniel 2:33-34 Then afterwards, when interpreting this, he says: And as you saw the feet and the toes, partly indeed of clay, and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as you saw iron mixed with baked clay. And the toes were indeed the one part iron, but the other part clay. Daniel 2:41-42 The ten toes, therefore, are these ten kings, among whom the kingdom shall be partitioned, of whom some indeed shall be strong and active, or energetic; others, again, shall be sluggish and useless, and shall not agree; as also Daniel says: Some part of the kingdom shall be strong, and part shall be broken from it. As you saw the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded on to pottery ware. Daniel 2:42-43 And since an end shall take place, he says: And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted forever. As you saw that the stone was cut without hands from the mountain, and broke in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy. Daniel 2:44-45

If therefore the great God revealed future things through Daniel and confirmed them through His Son, and if Christ is the stone cut out without hands who will destroy earthly kingdoms and establish an eternal one (which is the resurrection of the just), as he declares, "The God of heaven shall raise up a kingdom which shall never be destroyed"—then let those who reject the Creator (Demiurgum) come to their senses after being proven wrong. These people do not accept that the prophets were sent beforehand from the same Father from whom the Lord also came, but instead claim that prophecies came from different powers. For the things that the Creator predicted through all the prophets, Christ has fulfilled in the end, serving His Father's will and completing His plan for the human race. Therefore, let those who blaspheme the Creator—whether openly in words like the disciples of Marcion, or by twisting the meaning of Scripture like the followers of Valentinus and all the so-called Gnostics—be recognized by all who worship God as agents of Satan. Through these agents, Satan now, and not before, has been seen to speak against God, the very God who has prepared eternal fire for every kind of apostasy. For Satan did not dare to blaspheme his Lord openly by himself; just as in the beginning he deceived humanity through the serpent, hiding himself from God, as it were. Justin truly remarked that before the Lord's appearance, Satan never dared to blaspheme God, since he did not yet know his own sentence, which was hidden in parables and allegories. But after the Lord's appearance, when he clearly learned from the words of Christ and His apostles that eternal fire has been prepared for him because he apostatized from God by his own free will, and likewise for all who remain unrepentant in their apostasy, he now blasphemes through such people the Lord who judges him as already condemned. He blames his Maker for his apostasy rather than his own voluntary choice. This is just like lawbreakers who, when punishment overtakes them, blame those who made the laws rather than themselves. In the same way, these people, filled with a satanic spirit, bring countless accusations against our Creator, who has given us the spirit of life and established a law suitable for all. They refuse to admit that God's judgment is just. This is why they invent some other Father who neither cares about nor governs our affairs—indeed, one who even approves of all sins.

2. If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, The God of heaven shall raise up a kingdom which shall never be destroyed, — let those thus confuted come to their senses, who reject the Creator ( Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father's will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense [of Scripture], as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked: That before the Lord's appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord's appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins.

If the Father does not exercise judgment, then either judgment does not belong to Him, or He approves of all actions that take place. And if He does not judge, all people will be equal and regarded as being in the same condition. The coming of Christ would therefore be pointless, even absurd, since He would exercise no judicial power. For He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; and when two are in one bed, to take one and leave the other; and of two women grinding at the mill, to take one and leave the other. Also at the end time, He will order the reapers to gather the tares first, bind them in bundles, and burn them with unquenchable fire, but to gather the wheat into the barn; and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. And why is this? Has the Word come for the ruin and resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom He has also threatened greater damnation on the judgment day than that of Sodom and Gomorrah; but for the resurrection of believers and those who do the will of His Father in heaven. If then the coming of the Son is indeed for all alike, but is for the purpose of judging and separating the believing from the unbelieving—since those who believe do His will according to their own choice, and likewise according to their own choice, the disobedient do not consent to His teaching—it is clear that His Father has made all in a similar condition, each person having his own choice and a free understanding. And He regards all things and exercises providence over all, making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust.

1. If the Father, then, does not exercise judgment, [it follows] that judgment does not belong to Him, or that He consents to all those actions which take place; and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; Matthew 10:25 and when two are in one bed, to take the one, and to leave the other; and of two women grinding at the mill, to take one and leave the other: Luke 17:34 [also] at the time of the end, to order the reapers to collect first the tares together, and bind them in bundles, and burn them with unquenchable fire, but to gather up the wheat into the barn; Matthew 13:30 and to call the lambs into the kingdom prepared for them, but to send the goats into everlasting fire, which has been prepared by His Father for the devil and his angels. Matthew 25:33, etc. And why is this? Has the Word come for the ruin and for the resurrection of many? For the ruin, certainly, of those who do not believe Him, to whom also He has threatened a greater damnation in the judgment-day than that of Sodom and Gomorrha; Luke 10:12 but for the resurrection of believers, and those who do the will of His Father in heaven. If then the advent of the Son comes indeed alike to all, but is for the purpose of judging, and separating the believing from the unbelieving, since, as those who believe do His will agreeably to their own choice, and as, [also] agreeably to their own choice, the disobedient do not consent to His doctrine; it is manifest that His Father has made all in a like condition, each person having a choice of his own, and a free understanding; and that He has regard to all things, and exercises a providence over all, making His sun to rise upon the evil and on the good, and sending rain upon the just and unjust. Matthew 5:45

God grants communion with Himself to all who continue in their love toward Him. Communion with God is life and light, and the enjoyment of all the benefits He has in store. But on those who depart from God according to their own choice, He inflicts that separation from Himself which they have chosen of their own accord. Separation from God is death, separation from light is darkness, and separation from God consists in the loss of all the benefits He has in store. Those who cast away these things through apostasy, being destitute of all good, experience every kind of punishment. However, God does not punish them directly by Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. This works just as it does in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are forever deprived of the enjoyment of light. It is not that the light has inflicted the penalty of blindness upon them, but rather that the blindness itself has brought calamity upon them. Therefore the Lord declared, "He that believes in Me is not condemned"—that is, is not separated from God, for he is united to God through faith. On the other hand, He says, "He that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God"—that is, he separated himself from God of his own accord. "For this is the condemnation, that light has come into this world, and men have loved darkness rather than light. For every one who does evil hates the light, and comes not to the light, lest his deeds should be reproved. But he that does truth comes to the light, that his deeds may be made manifest, that he has wrought them in God."

2. And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God, He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. Now, good things are eternal and without end with God, and therefore the loss of these is also eternal and never-ending. It is in this matter just as occurs in the case of a flood of light: those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, He that believes in Me is not condemned, John 3:18-21 that is, is not separated from God, for he is united to God through faith. On the other hand, He says, He that believes not is condemned already, because he has not believed in the name of the only-begotten Son of God; that is, he separated himself from God of his own accord. For this is the condemnation, that light has come into this world, and men have loved darkness rather than light. For every one who does evil hates the light, and comes not to the light, lest his deeds should be reproved. But he that does truth comes to the light, that his deeds may be made manifest, that he has wrought them in God.

In this world, some people come to the light and unite themselves with God through faith, while others avoid the light and separate themselves from God. The Word of God prepares a suitable dwelling place for both groups. For those who are in the light, he prepares a place so they may enjoy it and the good things it contains; but for those in darkness, he prepares a place so they may experience its sufferings. For this reason he says that those on the right hand are called into the kingdom of heaven, while those on the left he will send into eternal fire, because they have deprived themselves of all good.

1. Inasmuch, then, as in this world ( αἰῶνι) some persons go to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.

And this is why the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness." For when he (Antichrist) comes, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God so that his dupes may adore him as the Christ, he will therefore deservedly be cast into the lake of fire. This will happen according to divine appointment, God by His foreknowledge foreseeing all this, and at the proper time sending such a man, so that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness. John has described his coming this way in the Apocalypse: "And the beast which I had seen was like a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, every one whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints." After this he likewise describes his armor-bearer, whom he also calls a false prophet: "He spoke as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray." Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders by which he leads the inhabitants of the earth astray. John says further: "And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it." He says also: "And he will cause a mark to be put in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six," that is, six times a hundred, six times ten, and six units. He gives this as a summing up of the whole of that apostasy which has taken place during six thousand years.

2. And for this reason the apostle says: Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness. 2 Thessalonians 2:10-12 For when he ( Antichrist) has come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly be cast into the lake of fire: Revelation 19:20 [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness; whose coming John has thus described in the Apocalypse: And the beast which I had seen was like a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints. Revelation 13:2, etc. After this he likewise describes his armour-bearer, whom he also terms a false prophet: He spoke as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray. Revelation 13:11, etc. Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. John says further: And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it. He says also: And he will cause a mark [to be put] in the forehead and in the right hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty-six, Revelation 13:14, etc. that is, six times a hundred, six times ten, and six units. [He gives this] as a summing up of the whole of that apostasy which has taken place during six thousand years.

For in as many days as this world was made, in so many thousand years will it come to an end. For this reason Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." This is an account of the things formerly created, but it is also a prophecy of what is to come. For the day of the Lord is as a thousand years, and in six days created things were completed. It is evident, therefore, that they will come to an end at the sixth thousand year.

3. For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works. Genesis 2:2 This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; 2 Peter 3:8 and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.

At every time throughout history, humanity, which was formed at the beginning by the hands of God—that is, by the Son and the Spirit—is made according to the image and likeness of God. The chaff, which represents the apostasy, is thrown away, while the wheat—those who produce fruit for God through faith—is gathered into the storehouse. This is why tribulation is necessary for those who are being saved: so that, having been in a sense broken down and made fine, and having been spread out through the patience of the Word of God and set on fire for purification, they may be made ready for the royal feast. As one of our own people said when he was condemned to the wild beasts on account of his witness to God: "I am the wheat of Christ, and I am ground by the teeth of the wild beasts so that I may be found the pure bread of God."

4. And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire [for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God.

In the previous books I have explained the reasons why God allowed these things to happen, and I have shown that all such things were created for the benefit of that part of human nature which is being saved, bringing to maturity what possesses its own free will and its own power for the sake of immortality, and preparing and making it better suited for eternal submission to God. Therefore, creation is designed to meet the needs of humanity; for humanity was not made for creation's sake, but creation was made for humanity's sake. However, those nations who did not lift their eyes toward heaven on their own, nor gave thanks to their Maker, nor wanted to see the light of truth, but were like blind mice hidden in the depths of ignorance—the word justly considers them as worthless water from a drain, and as the counterweight of a scale—in fact, as nothing at all. So they are only useful and beneficial to the righteous in the same way that chaff helps wheat grow, and straw, through burning, serves in refining gold. And so, when at the end the Church is suddenly taken up from this world, it is said, "There will be tribulation such as has not occurred since the beginning, nor ever will be." For this is the final struggle of the righteous, in which, when they are victorious, they are crowned with incorruption.

1. In the previous books I have set forth the causes for which God permitted these things to be made, and have pointed out that all such have been created for the benefit of that human nature which is saved, ripening for immortality that which is [possessed] of its own free will and its own power, and preparing and rendering it more adapted for eternal subjection to God. And therefore the creation is suited to [the wants of] man; for man was not made for its sake, but creation for the sake of man. Those nations however, who did not of themselves raise up their eyes unto heaven, nor returned thanks to their Maker, nor wished to behold the light of truth, but who were like blind mice concealed in the depths of ignorance, the word justly reckons as waste water from a sink, and as the turning-weight of a balance — in fact, as nothing; Isaiah 40:15 so far useful and serviceable to the just, as stubble conduces towards the growth of the wheat, and its straw, by means of combustion, serves for working gold. And therefore, when in the end the Church shall be suddenly caught up from this, it is said, There shall be tribulation such as has not been since the beginning, neither shall be. Matthew 24:21 For this is the last contest of the righteous, in which, when they overcome they are crowned with incorruption.

When this beast comes, there will be in him a recapitulation of all kinds of iniquity and every form of deceit, so that all apostate power, flowing into him and being confined in him, may be sent into the furnace of fire. Fittingly, therefore, his name will contain the number six hundred and sixty-six, since he sums up in his own person all the mixture of wickedness that took place before the flood, which resulted from the apostasy of the angels. For Noah was six hundred years old when the flood came upon the earth, sweeping away the rebellious world because of that extremely wicked generation that lived in Noah's time. And Antichrist also sums up every error of invented idols since the flood, along with the killing of the prophets and the destruction of the righteous. For that image which Nebuchadnezzar set up had a height of sixty cubits and a width of six cubits. Because Ananias, Azarias, and Misael refused to worship it, they were thrown into a furnace of fire, prophetically indicating through what happened to them the wrath against the righteous that will arise toward the end. For that image, taken as a whole, was a prefiguring of this man's coming, declaring that he alone must certainly be worshipped by all people. Thus the six hundred years of Noah, in whose time the flood occurred because of apostasy, and the number of cubits of the image for which these righteous men were sent into the fiery furnace, indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, along with unrighteousness, wickedness, false prophecy, and deception—and for these things a cataclysm of fire will also come upon the earth.

2. And there is therefore in this beast, when he comes, a recapitulation made of all sorts of iniquity and of every deceit, in order that all apostate power, flowing into and being shut up in him, may be sent into the furnace of fire. Fittingly, therefore, shall his name possess the number six hundred and sixty-six, since he sums up in his own person all the commixture of wickedness which took place previous to the deluge, due to the apostasy of the angels. For Noah was six hundred years old when the deluge came upon the earth, sweeping away the rebellious world, for the sake of that most infamous generation which lived in the times of Noah. And [ Antichrist] also sums up every error of devised idols since the flood, together with the slaying of the prophets and the cutting off of the just. For that image which was set up by Nebuchadnezzar had indeed a height of sixty cubits, while the breadth was six cubits; on account of which Ananias, Azarias, and Misaël, when they did not worship it, were cast into a furnace of fire, pointing out prophetically, by what happened to them, the wrath against the righteous which shall arise towards the [time of the] end. For that image, taken as a whole, was a prefiguring of this man's coming, decreeing that he should undoubtedly himself alone be worshipped by all men. Thus, then, the six hundred years of Noah, in whose time the deluge occurred because of the apostasy, and the number of the cubits of the image for which these just men were sent into the fiery furnace, do indicate the number of the name of that man in whom is concentrated the whole apostasy of six thousand years, and unrighteousness, and wickedness, and false prophecy, and deception; for which things' sake a cataclysm of fire shall also come [upon the earth].

Given that this is the state of affairs, and this number is found in all the most reliable and ancient manuscripts of the Apocalypse, and those who saw John face to face bear witness to it, while reason also leads us to conclude that the number of the name of the beast, when calculated according to the Greek method by the numerical values of the letters it contains, will total six hundred sixty-six—that is, the number of tens equals the number of hundreds, and the number of hundreds equals the number of ones (for this number, which consistently maintains the digit six throughout, indicates the recapitulations of that apostasy in its full extent, which occurred at the beginning, during the middle periods, and which will take place at the end)—I do not understand how some people have made an error by following common speech patterns and have corrupted the middle number in the name, subtracting fifty from it, so that instead of six tens they claim there is only one. I believe this happened through the fault of copyists, as usually occurs, since numbers are also expressed by letters, so that the Greek letter representing the number sixty was easily changed into the Greek letter Iota. Others then accepted this reading without careful examination: some in their innocence and on their own judgment used this number expressing one ten, while others in their inexperience have dared to search for a name that would fit the incorrect and false number. Now, regarding those who have done this innocently and without evil intention, we may assume that God will grant them pardon. But as for those who, for the sake of personal glory, insist with certainty that names containing the false number must be accepted, and claim that this name they have devised themselves belongs to the one who is to come—such people will not escape without loss, because they have led both themselves and those who trusted them into error. First, it is a loss to stray from the truth and to believe something is true when it is not. Second, since no light punishment will be inflicted on anyone who either adds to or takes away from Scripture, such a person must necessarily fall under that judgment. Furthermore, another danger, by no means insignificant, will overtake those who falsely presume they know the name of Antichrist. For if these people assume one number, when this Antichrist comes having another, they will be easily deceived by him, supposing he is not the expected one against whom they must guard.

1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end) — I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, Revelation 22:19 under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [ Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against.

These people need to learn the true facts and return to the correct number of the name, so they won't be counted among false prophets. Instead, knowing the reliable number given in Scripture—that is, six hundred sixty-six—they should wait first for the kingdom to be divided into ten parts. Then, when these kings are ruling and beginning to organize their affairs and expand their kingdom, they should recognize that the one who comes claiming the kingdom for himself and terrorizing those people we've been discussing, whose name contains the number mentioned above, is truly the abomination of desolation. The apostle also confirms this: "When they shall say, Peace and safety, then sudden destruction shall come upon them." And Jeremiah not only points out his sudden arrival, but even identifies the tribe he will come from, saying, "We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein." This is also why this tribe is not counted in the Apocalypse among those who are saved.

2. These men, therefore, ought to learn [what really is the state of the case], and go back to the true number of the name, that they be not reckoned among false prophets. But, knowing the sure number declared by Scripture, that is, six hundred sixty and six, let them await, in the first place, the division of the kingdom into ten; then, in the next place, when these kings are reigning, and beginning to set their affairs in order, and advance their kingdom, [let them learn] to acknowledge that he who shall come claiming the kingdom for himself, and shall terrify those men of whom we have been speaking, having a name containing the aforesaid number, is truly the abomination of desolation. This, too, the apostle affirms: When they shall say, Peace and safety, then sudden destruction shall come upon them. 1 Thessalonians 5:3 And Jeremiah does not merely point out his sudden coming, but he even indicates the tribe from which he shall come, where he says, We shall hear the voice of his swift horses from Dan; the whole earth shall be moved by the voice of the neighing of his galloping horses: he shall also come and devour the earth, and the fullness thereof, the city also, and they that dwell therein. Jeremiah 8:16 This, too, is the reason that this tribe is not reckoned in the Apocalypse along with those which are saved.

It is therefore more certain and less risky to wait for the prophecy to be fulfilled than to make guesses and search for any names that might fit, since many names can be found that have the number mentioned, and the same question will remain unsolved anyway. For if many names are found having this number, it will be asked which of them the coming man will bear. I say this not because there is a shortage of names containing the number of that name, but out of fear of God and zeal for the truth. For the name Evanthas (ΕΥΑΝΘΑΣ) contains the required number, but I make no claim about it. Then also Lateinos (ΛΑΤΕΙΝΟΣ) has the number six hundred sixty-six, and it is a very probable solution, this being the name of the last kingdom of the four seen by Daniel. For the Latins are those who currently rule, yet I will not boast about this coincidence. Teitan too (ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι), among all the names found among us, is rather worthy of belief. For it contains the predicted number and is composed of six letters, each syllable containing three letters. The word itself is ancient and removed from ordinary use, for among our kings we find none bearing this name Titan, nor do any of the idols worshipped publicly among the Greeks and barbarians have this name. Among many people, this name is considered divine, so that even the sun is called Titan by those who now possess the rule. This word also has a certain outward appearance of vengeance and of one inflicting deserved punishment, because he (Antichrist) pretends to vindicate the oppressed. Besides this, it is an ancient name, worthy of belief, of royal dignity, and furthermore, a name belonging to a tyrant. Since this name Titan has so much to recommend it, there is a strong degree of probability that we may infer, from among the many names suggested, that perhaps he who is to come will be called Titan. However, we will not take the risk of stating positively what the name of Antichrist is, for if it were necessary that his name be clearly revealed in this present time, it would have been announced by him who saw the apocalyptic vision. For that was seen not very long ago, but almost in our own day, toward the end of Domitian's reign.

3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas ( ΕΥΑΝΘΑΣ) contains the required number, but I make no allegation regarding it. Then also Lateinos ( ΛΑΤΕΙΝΟΣ) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: I will not, however, make any boast over this [coincidence]. Teitan too, ( ΤΕΙΤΑΝ, the first syllable being written with the two Greek vowels ε and ι, among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed Titan by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he ( Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name Titan has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called Titan. We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign.

But he reveals the number of the name now so that when this man comes we may avoid him, knowing who he is. The name itself, however, is kept hidden because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by him, he (Antichrist) might perhaps continue for a long time. But now, just as he was and is not and will ascend out of the abyss and go into perdition, as one who has no real existence, so his name has not been declared either, for the name of what does not exist is not proclaimed. But when this Antichrist has devastated everything in this world, he will reign for three years and six months and sit in the temple at Jerusalem. Then the Lord will come from heaven in the clouds, in the glory of the Father, casting this man and those who follow him into the lake of fire, but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day. He will restore to Abraham the promised inheritance, in which kingdom the Lord declared that many coming from the east and from the west will sit down with Abraham, Isaac, and Jacob.

4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he ( Antichrist) might perhaps continue for a long period. But now as he was, and is not, and shall ascend out of the abyss, and goes into perdition, Revelation 17:8 as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob. Matthew 8:11

Since some who are considered orthodox go beyond the proper understanding of how righteous people are exalted, and are ignorant of the ways they are prepared beforehand for incorruption, they end up holding heretical views. The heretics despise God's handiwork and reject the salvation of their flesh. They also treat God's promise with contempt and go completely beyond God in their thinking, claiming that immediately upon death they will pass above the heavens and the Demiurge and go to the Mother (Achamoth) or to the Father they have invented. Therefore, those who reject a resurrection affecting the entire person and, as much as they can, remove it from the center of Christianity—how can we be surprised if they know nothing about the plan of resurrection? They refuse to understand that if things were as they claim, the Lord Himself, in whom they say they believe, did not rise again on the third day but immediately upon dying on the cross departed to heaven, leaving His body on earth. But what actually happened was that for three days He stayed in the place where the dead were, as the prophet says concerning Him: And the Lord remembered His dead saints who formerly slept in the land of burial, and He descended to them to rescue and save them. And the Lord Himself says, As Jonah remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth. Then the apostle also says, But when He ascended, what is it but that He also descended into the lower parts of the earth? David also says this when prophesying of Him, And you have delivered my soul from the deepest hell. And on rising again the third day, He said to Mary, who was the first to see and worship Him, Do not touch Me, for I have not yet ascended to the Father; but go to the disciples and say to them, I ascend to My Father and to your Father.

1. Since, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man ( universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them. And the Lord Himself says, As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth. Matthew 12:40 Then also the apostle says, But when He ascended, what is it but that He also descended into the lower parts of the earth? Ephesians 4:9 This, too, David says when prophesying of Him, And you have delivered my soul from the nethermost hell; and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father. John 20:17

If the Lord followed the law of the dead so that He might become the first-begotten from the dead, and stayed until the third day in the lower parts of the earth, then afterward rose in the flesh so that He even showed the marks of the nails to His disciples, and thus ascended to the Father—if all these things happened—then how can these men not be put to shame who claim that the lower parts refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For just as the Lord went away into the midst of the shadow of death, where the souls of the dead were, yet afterward rose in the body, and after the resurrection was taken up into heaven, it is clear that the souls of His disciples also, for whose sake the Lord underwent these things, will go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event. Then, receiving their bodies and rising in their entirety—that is, bodily—just as the Lord rose, they will come in this way into the presence of God. For no disciple is above the Master, but everyone who is complete will be as his Master. Therefore, just as our Master did not immediately depart, taking flight to heaven, but awaited the time of His resurrection prescribed by the Father, which had also been shown through Jonah, and rising again after three days was taken up to heaven, so we also ought to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up—as many as the Lord considers worthy of this privilege.

2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day in the lower parts of the earth; Ephesians 4:9 then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;– [if all these things occurred, I say], how must these men not be put to confusion, who allege that the lower parts refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord went away in the midst of the shadow of death, where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. For no disciple is above the Master, but every one that is perfect shall be as his Master. Luke 6:40 As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

Since the opinions of certain orthodox persons are derived from heretical teachings, they are ignorant both of God's dispensations and of the mystery of the resurrection of the just, and of the earthly kingdom which is the beginning of incorruption—the kingdom through which those who are worthy gradually become accustomed to partake of the divine nature (capere Deum). It is necessary to instruct them about these matters: that the righteous must first receive the promise of the inheritance that God promised to the fathers, and must reign in it when they rise again to see God in this creation which has been renovated, and that the judgment will take place afterward. For it is just that in the very same creation where they labored or were afflicted, being tested in every way through suffering, they should receive the reward of their suffering; and that in the creation where they were killed because of their love for God, they should be brought back to life again; and that in the creation where they endured slavery, they should reign. For God is rich in all things, and all things belong to Him. Therefore it is fitting that the creation itself, being restored to its original condition, should be under the rule of the righteous without restraint. And the apostle has made this clear in the Epistle to the Romans when he speaks as follows: For the expectation of the creature waits for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who has subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God. Romans 8:19, etc.

1. Inasmuch, therefore, as the opinions of certain [ orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature ( capere Deum); and it is necessary to tell them respecting those things, that it behooves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: For the expectation of the creature waits for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who has subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God. Romans 8:19, etc.

God's promise to Abraham remains certain and unchangeable. God told him, "Lift up your eyes and look from where you are now toward the north and south, and east and west. For all the earth you see I will give to you and to your seed forever." And again He says, "Arise, and go through the length and breadth of the land, since I will give it to you." Yet Abraham never received any inheritance in it, not even a footstep, but was always a stranger and a pilgrim there. When Sarah his wife died, and the Hittites were willing to give him a place to bury her, he refused it as a gift and instead bought the burial site, paying four hundred talents of silver to Ephron the son of Zohar the Hittite. In this way he patiently awaited God's promise and refused to appear to receive from men what God had promised to give him, when He said to him again, "I will give this land to your seed, from the river of Egypt even to the great river Euphrates." If God promised him the inheritance of the land, yet he did not receive it during all the time he lived there, it must be that together with his seed—that is, those who fear God and believe in Him—he will receive it at the resurrection of the just. For his seed is the Church, which receives adoption to God through the Lord, as John the Baptist said, "For God is able from the stones to raise up children to Abraham." The apostle also says in the letter to the Galatians, "But you, brethren, as Isaac was, are the children of the promise." And again, in the same letter, he clearly declares that those who have believed in Christ receive Christ, the promise to Abraham, saying, "The promises were spoken to Abraham and to his seed. Now He does not say, 'And of seeds,' as if He spoke of many, but as of one, 'And to your seed,' which is Christ." And again, confirming his earlier words, he says, "Even as Abraham believed God, and it was accounted to him for righteousness. Know therefore that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, 'That in you shall all nations be blessed.' So then they which are of faith shall be blessed with faithful Abraham." Thus those who are of faith will be blessed with faithful Abraham, and these are the children of Abraham. Now God made a promise of the earth to Abraham and his seed, yet neither Abraham nor his seed—that is, those who are justified by faith—receive any inheritance in it now. But they will receive it at the resurrection of the just. For God is true and faithful, and on this account He said, "Blessed are the meek, for they shall inherit the earth."

2. Thus, then, the promise of God, which He gave to Abraham, remains steadfast. For thus He said: Lift up your eyes, and look from this place where now you are, towards the north and south, and east and west. For all the earth which you see I will give to you and to your seed, even forever. Genesis 13:13-14 And again He says, Arise, and go through the length and breadth of the land, since I will give it unto you; Genesis 13:17 and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein. Acts 7:5; Hebrews 11:13 And upon the death of Sarah his wife, when the Hittites were willing to bestow upon him a place where he might bury her, he declined it as a gift, but bought the burying-place (giving for it four hundred talents of silver) from Ephron the son of Zohar the Hittite. Genesis 23:11 Thus did he await patiently the promise of God, and was unwilling to appear to receive from men, what God had promised to give him, when He said again to him as follows: I will give this land to your seed, from the river of Egypt even unto the great river Euphrates. Genesis 15:13 If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just. For his seed is the Church, which receives the adoption to God through the Lord, as John the Baptist said: For God is able from the stones to raise up children to Abraham. Luke 3:8 Thus also the apostle says in the Epistle to the Galatians: But you, brethren, as Isaac was, are the children of the promise. Galatians 4:28 And again, in the same Epistle, he plainly declares that they who have believed in Christ do receive Christ, the promise to Abraham thus saying, The promises were spoken to Abraham, and to his seed. Now He does not say, And of seeds, as if [He spoke] of many, but as of one, And to your seed, which is Christ. Galatians 3:16 And again, confirming his former words, he says, Even as Abraham believed God, and it was accounted to him for righteousness. Know therefore, that they which are of faith are the children of Abraham. But the Scripture, foreseeing that God would justify the heathen through faith, declared to Abraham beforehand, That in you shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham. Galatians 3:6, etc. Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, Blessed are the meek, for they shall inherit the earth. Matthew 5:5

For this reason, when He was about to undergo His sufferings, Christ wanted to announce the good news to Abraham and those with him that the inheritance was being opened up. After He had given thanks while holding the cup, and had drunk from it, and given it to the disciples, He said to them: Drink all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom. Therefore, He will Himself renew the inheritance of the earth and will reorganize the mystery of the glory of His sons, as David says, He who has renewed the face of the earth. He promised to drink of the fruit of the vine with His disciples, thereby indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same flesh which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with His disciples above in a super-celestial place; nor, again, are those who drink it without flesh, for drinking that which flows from the vine belongs to flesh, and not spirit.

1. For this reason, when about to undergo His sufferings, that He might declare to Abraham and those with him the glad tidings of the inheritance being thrown open, [Christ], after He had given thanks while holding the cup, and had drunk of it, and given it to the disciples, said to them: Drink all of it: this is My blood of the new covenant, which shall be shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of this vine, until that day when I will drink it new with you in my Father's kingdom. Matthew 26:27 Thus, then, He will Himself renew the inheritance of the earth, and will re-organize the mystery of the glory of [His] sons; as David says, He who has renewed the face of the earth. He promised to drink of the fruit of the vine with His disciples, thus indicating both these points: the inheritance of the earth in which the new fruit of the vine is drunk, and the resurrection of His disciples in the flesh. For the new flesh which rises again is the same which also received the new cup. And He cannot by any means be understood as drinking of the fruit of the vine when settled down with his [ disciples] above in a super-celestial place; nor, again, are they who drink it devoid of flesh, for to drink of that which flows from the vine pertains to flesh, and not spirit.

And for this reason the Lord declared, "When you make a dinner or a supper, do not call your friends, nor your neighbors, nor your kinsfolk, lest they ask you in return, and so repay you. But call the lame, the blind, and the poor, and you shall be blessed, since they cannot repay you, but a repayment shall be made to you at the resurrection of the just." And again He says, "Whoever has left lands, or houses, or parents, or brothers, or children because of Me, he shall receive in this world a hundredfold, and in the age to come he shall inherit eternal life." For what are the hundredfold rewards in this world—the meals given to the poor and the suppers for which a return is made? These are to take place in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, in which they shall not be engaged in any earthly occupation, but shall have a table prepared for them by God, supplying them with all sorts of dishes.

2. And for this reason the Lord declared, When you make a dinner or a supper, do not call your friends, nor your neighbours, nor your kinsfolk, lest they ask you in return, and so repay you. But call the lame, the blind, and the poor, and you shall be blessed, since they cannot recompense you, but a recompense shall be made you at the resurrection of the just. Luke 14:12-13 And again He says, Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life. Matthew 19:29; Luke 18:29-30 For what are the hundred-fold [rewards] in this word, the entertainments given to the poor, and the suppers for which a return is made? These are [to take place] in the times of the kingdom, that is, upon the seventh day, which has been sanctified, in which God rested from all the works which He created, which is the true Sabbath of the righteous, which they shall not be engaged in any earthly occupation; but shall have a table at hand prepared for them by God, supplying them with all sorts of dishes.

The blessing that Isaac gave when he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed." But the field is the world. And so he added, "God give to you of the dew of heaven, and of the fatness of the earth, plenty of grain and wine. And let the nations serve you, and kings bow down to you; and be lord over your brother, and your father's sons shall bow down to you: cursed shall be he who shall curse you, and blessed shall be he who shall bless you." If anyone does not understand these things as referring to the appointed kingdom, he must fall into much contradiction and confusion, as is the case with the Jews, who are caught in complete perplexity. For not only did the nations not serve this Jacob in this life; but even after he had received the blessing, he himself left home and served his uncle Laban the Syrian for twenty years. And not only was he not made lord of his brother, but he himself bowed down before his brother Esau when he returned from Mesopotamia to his father, and offered many gifts to him. Moreover, how did he inherit much grain and wine here, when he migrated to Egypt because of the famine that struck the land where he was living, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs without question to the times of the kingdom, when the righteous will rule after they rise from the dead; when also the creation, having been renewed and set free, will produce an abundance of all kinds of food, from the dew of heaven and from the fertility of the earth. The elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach about these times, and say: The days will come when vines will grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give twenty-five metretes of wine. And when any one of the saints takes hold of a cluster, another will cry out, "I am a better cluster, take me; bless the Lord through me." In the same way the Lord declared that a grain of wheat would produce ten thousand ears, and that every ear would have ten thousand grains, and every grain would yield ten pounds of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions; and that all animals feeding only on the produce of the earth would become peaceful and harmonious with each other, and be in perfect subjection to man.

3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, Behold, the smell of my son is as the smell of a full field which the Lord has blessed. Genesis 27:27, etc. But the field is the world. Matthew 13:38 And therefore he added, God give to you of the dew of heaven, and of the fatness of the earth, plenty of grain and wine. And let the nations serve you, and kings bow down to you; and be lord over your brother, and your father's sons shall bow down to you: cursed shall be he who shall curse you, and blessed shall be he who shall bless you. Genesis 27:28-29 If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years; Genesis 31:41 and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him. Genesis 33:3 Moreover, in what way did he inherit much grain and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand clusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, I am a better cluster, take me; bless the Lord through me. In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds ( quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions ( secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man.

Papias, who heard John and was a companion of Polycarp, testifies to these things in writing in his fourth book, for he compiled five books in total. He adds, "Now these things are believable to those who believe." He also says that when the traitor Judas did not believe them and asked, "How then can such abundant things be brought about by the Lord?" the Lord replied, "Those who live to see these times will witness them." When Isaiah prophesies about these times, he says: "The wolf will feed with the lamb, and the leopard will rest with the kid; the calf, the bull, and the lion will eat together, and a little boy will lead them. The ox and the bear will feed together, and their young will live peacefully together, and the lion will eat straw just like the ox. And the infant boy will put his hand into the asp's den and into the nest of the adder's offspring, and they will do no harm and have no power to hurt anything on my holy mountain." And again he says, summing up, "Wolves and lambs will then graze together, and the lion will eat straw like the ox, and the serpent will eat earth as if it were bread, and they will neither hurt nor harm anything on my holy mountain, says the Lord." I am well aware that some people try to apply these words to the case of savage people from different nations and various backgrounds who come to believe, and once they have believed, live in harmony with the righteous. But although this is now true regarding some people from various nations coming to the unity of the faith, nevertheless these words will also apply to the actual animals mentioned at the resurrection of the righteous. For God is rich in all things. And it is fitting that when creation is restored, all the animals should obey and submit to humanity, and return to the food originally given by God (for they were originally placed in obedience to Adam), that is, the produce of the earth. But some other occasion, not the present one, should be sought for demonstrating that the lion will then feed on straw. This indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds on straw at that time, what quality must the wheat itself be if its straw serves as suitable food for lions?

4. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled ( συντεταγμένα) by him. And he says in addition, Now these things are credible to believers. And he says that, when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.' When prophesying of these times, therefore, Esaias says: The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain. And again he says, in recapitulation, Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, says the Lord. Isaiah 40:6, etc. I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [ true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?

Isaiah himself has clearly stated that there will be joy of this kind at the resurrection of the righteous when he says: The dead shall rise again; those who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from You is health to them. Ezekiel also says the same thing: Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and you shall live; and I will place you on your own land, and you shall know that I am the Lord. And again the same prophet speaks in this way: These things says the Lord, I will gather Israel from all nations where they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonored them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers. Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, so that we may know that He who in the New Testament raises up from the stones children for Abraham is the same one who will gather, according to the Old Testament, those who shall be saved from all the nations, Jeremiah says: Behold, the days come, says the Lord, that they shall no more say, The Lord lives, who led the children of Israel from the north, and from every region where they had been driven; He will restore them to their own land which He gave to their fathers.

1. Then, too, Isaiah himself has plainly declared that there shall be joy of this nature at the resurrection of the just, when he says: The dead shall rise again; those, too, who are in the tombs shall arise, and those who are in the earth shall rejoice. For the dew from You is health to them. Isaiah 26:19 And this again Ezekiel also says: Behold, I will open your tombs, and will bring you forth out of your graves; when I will draw my people from the sepulchres, and I will put breath in you, and you shall live; and I will place you on your own land, and you shall know that I am the Lord. Ezekiel 37:12, etc. And again the same speaks thus: These things says the Lord, I will gather Israel from all nations whither they have been driven, and I shall be sanctified in them in the sight of the sons of the nations: and they shall dwell in their own land, which I gave to my servant Jacob. And they shall dwell in it in peace; and they shall build houses, and plant vineyards, and dwell in hope, when I shall cause judgment to fall among all who have dishonoured them, among those who encircle them round about; and they shall know that I am the Lord their God, and the God of their fathers. Ezekiel 28:25-26 Now I have shown a short time ago that the church is the seed of Abraham; and for this reason, that we may know that He who in the New Testament raises up from the stones children unto Abraham, Matthew 3:9 is He who will gather, according to the Old Testament, those that shall be saved from all the nations, Jeremiah says: Behold, the days come, says the Lord, that they shall no more say, The Lord lives, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers. Jeremiah 23:6-7

That the whole creation will, according to God's will, obtain a vast increase so that it may bring forth and sustain such fruits, Isaiah declares: And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke. Now the pain of the stroke means that which was inflicted at the beginning upon disobedient man in Adam, that is, death, which the Lord will heal when He raises us from the dead and restores the inheritance of the fathers, as Isaiah again says: And you shall be confident in the Lord, and He will cause you to pass over the whole earth, and feed you with the inheritance of Jacob your father. This is what the Lord declared: Happy are those servants whom the Lord when He comes shall find watching. Truly I say to you, that He shall gird Himself, and make them sit down to eat, and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down and minister to them; or if this be in the second, or it be in the third, blessed are they. Again John also says the very same thing in the Apocalypse: Blessed and holy is he who has part in the first resurrection. Then, too, Isaiah has declared the time when these events shall occur; he says: And I said, Lord, how long? Until the cities are wasted without inhabitant, and the houses are without men, and the earth is left a desert. And after these things the Lord shall remove us men far away, and those who shall remain shall multiply upon the earth. Then Daniel also says this very thing: And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him. And lest the promise named should be understood as referring to this time, it was declared to the prophet: And come, and stand in your lot at the consummation of the days.

2. That the whole creation shall, according to God's will, obtain a vast increase, that it may bring forth and sustain fruits such [as we have mentioned], Isaiah declares: And there shall be upon every high mountain, and upon every prominent hill, water running everywhere in that day, when many shall perish, when walls shall fall. And the light of the moon shall be as the light of the sun, seven times that of the day, when He shall heal the anguish of His people, and do away with the pain of His stroke. Isaiah 30:25-26 Now the pain of the stroke means that inflicted at the beginning upon disobedient man in Adam, that is, death; which [stroke] the Lord will heal when He raises us from the dead, and restores the inheritance of the fathers, as Isaiah again says: And you shall be confident in the Lord, and He will cause you to pass over the whole earth, and feed you with the inheritance of Jacob your father. Isaiah 58:14 This is what the Lord declared: Happy are those servants whom the Lord when He comes shall find watching. Verily I say unto you, that He shall gird Himself, and make them to sit down [to meat], and will come forth and serve them. And if He shall come in the evening watch, and find them so, blessed are they, because He shall make them sit down, and minister to them; or if this be in the second, or it be in the third, blessed are they. Luke 12:37-38 Again John also says the very same in the Apocalypse: Blessed and holy is he who has part in the first resurrection. Revelation 20:6 Then, too, Isaiah has declared the time when these events shall occur; he says: And I said, Lord, how long? Until the cities be wasted without inhabitant, and the houses be without men, and the earth be left a desert. And after these things the Lord shall remove us men far away ( longe nos faciet Deus homines), and those who shall remain shall multiply upon the earth. Isaiah 6:11 Then Daniel also says this very thing: And the kingdom and dominion, and the greatness of those under the heaven, is given to the saints of the Most High God, whose kingdom is everlasting, and all dominions shall serve and obey Him. Daniel 7:27 And lest the promise named should be understood as referring to this time, it was declared to the prophet: And come, and stand in your lot at the consummation of the days. Daniel 12:13

The promises were not announced only to the prophets and fathers, but also to the churches from the nations who are united with them. The Spirit calls these churches "the islands" because they are established in the midst of turbulence, endure the storm of blasphemies, serve as a harbor of safety to those in danger, and are the refuge of those who love the heights of heaven and strive to avoid Bythus (that is, the depth of error). Jeremiah declares this as follows: Hear the word of the Lord, you nations, and declare it to the islands far away; say that the Lord will scatter Israel, then gather him and keep him, as one feeding his flock of sheep. For the Lord has redeemed Jacob and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat and wine and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also the virgins shall rejoice in the company of the young men; the old men too shall be glad, and I will turn their sorrow into joy; and I will make them exult and will magnify them and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness. Now, in the preceding book I have shown that all the disciples of the Lord are Levites and priests, those who used to profane the Sabbath in the temple but are blameless. Promises of this kind, therefore, indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve.

3. Now, that the promises were not announced to the prophets and the fathers alone, but to the Churches united to these from the nations, whom also the Spirit terms the islands (both because they are established in the midst of turbulence, suffer the storm of blasphemies, exist as a harbour of safety to those in peril, and are the refuge of those who love the height [of heaven], and strive to avoid Bythus, that is, the depth of error), Jeremiah thus declares: Hear the word of the Lord, you nations, and declare it to the isles afar off; say, that the Lord will scatter Israel, He will gather him, and keep him, as one feeding his flock of sheep. For the Lord has redeemed Jacob, and rescued him from the hand of one stronger than he. And they shall come and rejoice in Mount Zion, and shall come to what is good, and into a land of wheat, and wine, and fruits, of animals and of sheep; and their soul shall be as a tree bearing fruit, and they shall hunger no more. At that time also shall the virgins rejoice in the company of the young men: the old men, too, shall be glad, and I will turn their sorrow into joy; and I will make them exult, and will magnify them, and satiate the souls of the priests the sons of Levi; and my people shall be satiated with my goodness. Jeremiah 31:10, etc. Now, in the preceding book I have shown that all the disciples of the Lord are Levites and priests, they who used in the temple to profane the Sabbath, but are blameless. Matthew 12:5 Promises of such a nature, therefore, do indicate in the clearest manner the feasting of that creation in the kingdom of the righteous, which God promises that He will Himself serve.

Then again, speaking of Jerusalem and of Him reigning there, Isaiah declares, "Thus says the Lord, Happy is he who has seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment." And concerning the foundation on which it will be rebuilt, he says: "Behold, I will lay in order for you a carbuncle stone, and sapphire for your foundations; and I will lay your ramparts with jasper, and your gates with crystal, and your wall with choice stones: and all your children shall be taught of God, and great shall be the peace of your children; and in righteousness shall you be built up." And again he says the same thing: "Behold, I make Jerusalem a rejoicing, and my people a joy; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature one, nor an old man who does not fulfill his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in you; for the works of their hands shall endure."

4. Then again, speaking of Jerusalem, and of Him reigning there, Isaiah declares, Thus says the Lord, Happy is he who has seed in Zion, and servants in Jerusalem. Behold, a righteous king shall reign, and princes shall rule with judgment. Isaiah 31:9, Isaiah 32:1 And with regard to the foundation on which it shall be rebuilt, he says: Behold, I will lay in order for you a carbuncle stone, and sapphire for your foundations; and I will lay your ramparts with jasper, and your gates with crystal, and your wall with choice stones: and all your children shall be taught of God, and great shall be the peace of your children; and in righteousness shall you be built up. Isaiah 54:11-14 And yet again does he say the same thing: Behold, I make Jerusalem a rejoicing, and my people [a joy]; for the voice of weeping shall be no more heard in her, nor the voice of crying. Also there shall not be there any immature [one], nor an old man who does not fulfil his time: for the youth shall be of a hundred years; and the sinner shall die a hundred years old, yet shall be accursed. And they shall build houses, and inhabit them themselves; and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in you; for the works of their hands shall endure. Isaiah 65:18

If, however, anyone tries to allegorize prophecies of this kind, they will not be found consistent with themselves in all points, and will be refuted by the teaching of the very expressions themselves. For example: When the cities of the Gentiles shall be desolate, so that they are not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate. For, behold, says Isaiah, the day of the Lord comes past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it. And again he says, Let him be taken away, that he behold not the glory of God. And when these things are done, he says, God will remove men far away, and those that are left shall multiply in the earth. And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves. For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in the times of which resurrection the righteous shall reign in the earth, growing stronger by the sight of the Lord. And through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom interaction and communion with the holy angels, and union with spiritual beings. And with respect to those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one—for it is in reference to them that the prophet says: And those that are left shall multiply upon the earth. And Jeremiah the prophet has pointed out that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that His kingdom shall be in it, saying, Look around Jerusalem towards the east, and behold the joy which comes to you from God Himself. Behold, your sons shall come whom you have sent forth: they shall come in a band from the east even to the west, by the word of that Holy One, rejoicing in that splendor which is from your God. O Jerusalem, put off your robe of mourning and of affliction, and put on that beauty of eternal splendor from your God. Gird yourself with the double garment of that righteousness proceeding from your God; place the crown of eternal glory upon your head. For God will show your glory to the whole earth under heaven. For your name shall forever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold your sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from you, while they were drawn away by the enemy. God shall bring them in to you, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendor, with the pity and righteousness which proceeds from Him.

1. If, however, any shall endeavour to allegorize [prophecies] of this kind, they shall not be found consistent with themselves in all points, and shall be confuted by the teaching of the very expressions [in question]. For example: When the cities of the Gentiles shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate. Isaiah 6:11 For, behold, says Isaiah, the day of the Lord comes past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it. Isaiah 13:9 And again he says, Let him be taken away, that he behold not the glory of God. Isaiah 26:10 And when these things are done, he says, God will remove men far away, and those that are left shall multiply in the earth. Isaiah 6:12 And they shall build houses, and shall inhabit them themselves: and plant vineyards, and eat of them themselves. Isaiah 65:21 For all these and other words were unquestionably spoken in reference to the resurrection of the just, which takes place after the coming of Antichrist, and the destruction of all nations under his rule; in [the times of] which [resurrection] the righteous shall reign in the earth, waxing stronger by the sight of the Lord: and through Him they shall become accustomed to partake in the glory of God the Father, and shall enjoy in the kingdom intercourse and communion with the holy angels, and union with spiritual beings; and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: And those that are left shall multiply upon the earth, And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, Look around Jerusalem towards the east, and behold the joy which comes to you from God Himself. Behold, your sons shall come whom you have sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendour which is from your God. O Jerusalem, put off your robe of mourning and of affliction, and put on that beauty of eternal splendour from your God. Gird yourself with the double garment of that righteousness proceeding from your God; place the mitre of eternal glory upon your head. For God will show your glory to the whole earth under heaven. For your name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the east, and behold your sons from the rising of the sun, even to the west, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from you, while they were drawn away by the enemy. God shall bring them in to you, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.

Now all these things being what they are cannot be understood in reference to super-celestial matters, for it is said that God will show to the whole earth that is under heaven your glory. But in the times of the kingdom, the earth has been called again by Christ to its original condition, and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted your walls upon my hands, and you are always in my sight." And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of a wandering Aeon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been depicted on God's hands. And in the Apocalypse John saw this new Jerusalem descending upon the new earth. For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning the dead, great and small. "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." Now this is what is called Gehenna, which the Lord called eternal fire. "And if anyone," it is said, "was not found written in the book of life, he was sent into the lake of fire." And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband. And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." Now this is what has been said by the apostle: "For the fashion of this world passes away." To the same purpose the Lord also declared, "Heaven and earth shall pass away." When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall then descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image—that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; and nothing is capable of being allegorized, but all things are steadfast, and true, and substantial, having been made by God for the enjoyment of righteous men. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forward and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sits on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." And this is the truth of the matter.

2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; for God, it is said, will show to the whole earth that is under heaven your glory. But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, Behold, I have depicted your walls upon my hands, and you are always in my sight. Isaiah 49:16 And the apostle, too, writing to the Galatians, says in like manner, But the Jerusalem which is above is free, which is the mother of us all. Galatians 4:26 He does not say this with any thought of an erratic Æon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. Revelation 21:2 For after the times of the kingdom, he says, I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them. Revelation 20:11 And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning the dead, great and small. The sea, he says, gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover, he says, the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death. Revelation 20:12-14 Now this is what is called Gehenna, which the Lord styled eternal fire. Matthew 25:41 And if any one, it is said, was not found written in the book of life, he was sent into the lake of fire. Revelation 20:15 And after this, he says, I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband. And I heard, it is said, a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away. Revelation 21:1-4 Isaiah also declares the very same: For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation. Isaiah 65:17-18 Now this is what has been said by the apostle: For the fashion of this world passes away. 1 Corinthians 7:31 To the same purpose did the Lord also declare, Heaven and earth shall pass away. Matthew 24:35 When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. Of this Jerusalem the former one is an image — that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; Exodus 25:40 and nothing is capable of being allegorized, but all things are steadfast, and true, and substantial, having been made by God for righteous men's enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, He that sits on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done. Revelation 21:5-6 And this is the truth of the matter.

For since there are real men, there must also be a real establishment that they do not vanish away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but the fashion of the world passes away, that is, those things among which transgression has occurred, since man has grown old in them. And therefore this present fashion has been formed temporary, God foreknowing all things, as I have pointed out in the preceding book and have also shown, as far as was possible, the cause of the creation of this world of temporary things. But when this present fashion of things passes away, and man has been renewed and flourishes in an incorruptible state, so as to prevent the possibility of becoming old, then there shall be the new heaven and the new earth, in which the new man shall remain continually, always holding fresh conversation with God. And since these things shall continue forever without end, Isaiah declares, "For as the new heavens and the new earth which I make continue in my sight, says the Lord, so shall your seed and your name remain." And as the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendor of the city; for everywhere the Savior shall be seen according as those who see Him shall be worthy.

1. For since there are real men, so must there also be a real establishment ( plantationem), that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but the fashion of the world passes away; 1 Corinthians 7:31 that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God. And since ( or, that) these things shall ever continue without end, Isaiah declares, For as the new heavens and the new earth which I do make, continue in my sight, says the Lord, so shall your seed and your name remain. Isaiah 66:22 And as the presbyters say, Then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of paradise, and others shall possess the splendour of the city; for everywhere the Saviour shall be seen according as they who see Him shall be worthy.

They say, moreover, that there is this distinction between the dwelling place of those who produce a hundredfold, those who produce sixtyfold, and those who produce thirtyfold: the first will be taken up into the heavens, the second will dwell in paradise, and the last will inhabit the city. This was why the Lord declared, "In My Father's house are many mansions." For all things belong to God, who supplies everyone with a suitable dwelling place, just as His Word says that a share is allotted to all by the Father, according to what each person is or shall be worthy of. This is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this kind. They also say that the saved ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, just as the apostle says: "For He must reign till He has put all enemies under His feet. The last enemy that shall be destroyed is death." For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. But when He says, "All things shall be subdued unto Him," it is clear that He is excepted who put all things under Him. "And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all."

2. [They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, In My Father's house are many mansions. John 14:2 For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. Matthew 22:10 The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, For He must reign till He has put all enemies under His feet. The last enemy that shall be destroyed is death. 1 Corinthians 15:25-26 For in the times of the kingdom, the righteous man who is upon the earth shall then forget to die. But when He says, All things shall be subdued unto Him, it is manifest that He is excepted who did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him who put all things under Him, that God may be all in all. 1 Corinthians 15:27-28

John therefore clearly foresaw the first resurrection of the righteous and the inheritance in the earthly kingdom, and what the prophets have prophesied about it agrees with his vision. For the Lord also taught these things when He promised that He would drink the cup anew with His disciples in the kingdom. The apostle too has confessed that the creation will be freed from the bondage of corruption into the freedom of the children of God. And in all these things and through all of them, the same God the Father is revealed, who formed humanity and gave the promise of the earthly inheritance to the fathers, who brings forth the creation from bondage at the resurrection of the righteous, and fulfills the promises for the kingdom of His Son; afterward bestowing in a fatherly way those things which neither eye has seen, nor ear has heard, nor have entered into the heart of humanity. For there is one Son who accomplished His Father's will, and one human race also in which the mysteries of God are worked out, which the angels desire to look into, and they are not able to search out the wisdom of God, by which His handiwork, confirmed and united with His Son, is brought to perfection; so that His offspring, the First-begotten Word, should descend to the creature (facturam), that is, to what had been molded (plasma), and should be contained by Him; and on the other hand, the creature should contain the Word and ascend to Him, passing beyond the angels, and be made according to the image and likeness of God.

3. John, therefore, did distinctly foresee the first resurrection of the just, Luke 14:14 and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. Romans 8:21 And in all these things, and by them all, the same God the Father is manifested, who fashioned man, and gave promise of the inheritance of the earth to the fathers, who brought it (the creature) forth [from bondage] at the resurrection of the just, and fulfils the promises for the kingdom of His Son; subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man, 1 Corinthians 2:9; Isaiah 64:4 For there is the one Son, who accomplished His Father's will; and one human race also in which the mysteries of God are wrought, which the angels desire to look into; 1 Peter 1:12 and they are not able to search out the wisdom of God, by means of which His handiwork, confirmed and incorporated with His Son, is brought to perfection; that His offspring, the First-begotten Word, should descend to the creature ( facturam), that is, to what had been moulded ( plasma), and that it should be contained by Him; and, on the other hand, the creature should contain the Word, and ascend to Him, passing beyond the angels, and be made after the image and likeness of God.

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.

You have strongly urged me, my very dear friend, to expose the Valentinian teachings, which their followers think are hidden, to show their variations, and to write a treatise refuting them. I have therefore taken on this task—demonstrating that they originate from Simon, the father of all heretics—to present both their teachings and their lines of succession, and to offer arguments against them all. Since convicting these people and exposing them is in many respects a single task, I have sent you books. The first book contains the beliefs of all these people and shows their practices and the character of their conduct. In the second book, their false teachings are knocked down and overturned, and revealed and displayed as they truly are. But in this third book I will present proofs from the Scriptures, so that I may fall short in nothing that you have asked of me. Indeed, beyond what you expected, you will receive from me the resources for fighting and defeating those who in any way spread falsehood. For the love of God, being rich and generous, gives to the one who asks more than he can request from it. Remember, then, what I have stated in the two previous books, and when you connect these things with them, you will have from me a very thorough refutation of all the heretics. You will faithfully and vigorously resist them in defense of the only true and life-giving faith, which the Church has received from the apostles and passed on to her children. For the Lord of all gave His apostles the power of the Gospel, through whom we also have come to know the truth, that is, the teaching of the Son of God. To them the Lord also declared: He that hears you, hears Me; and he that despises you, despises Me, and Him that sent Me.

You have indeed enjoined upon me, my very dear friend, that I should bring to light the Valentinian doctrines, concealed, as their votaries imagine; that I should exhibit their diversity, and compose a treatise in refutation of them. I therefore have undertaken — showing that they spring from Simon, the father of all heretics — to exhibit both their doctrines and successions, and to set forth arguments against them all. Wherefore, since the conviction of these men and their exposure is in many points but one work, I have sent unto you [certain] books, of which the first comprises the opinions of all these men, and exhibits their customs, and the character of their behaviour. In the second, again, their perverse teachings are cast down and overthrown, and, such as they really are, laid bare and open to view. But in this, the third book I shall adduce proofs from the Scriptures, so that I may come behind in nothing of what you have enjoined; yea, that over and above what you reckoned upon, you may receive from me the means of combating and vanquishing those who, in whatever manner, are propagating falsehood. For the love of God, being rich and ungrudging, confers upon the suppliant more than he can ask from it. Call to mind then, the things which I have stated in the two preceding books, and, taking these in connection with them, you shall have from me a very copious refutation of all the heretics; and faithfully and strenuously shall you resist them in defense of the only true and life-giving faith, which the Church has received from the apostles and imparted to her sons. For the Lord of all gave to His apostles the power of the Gospel, through whom also we have known the truth, that is, the doctrine of the Son of God; to whom also did the Lord declare: He that hears you, hears Me; and he that despises you, despises Me, and Him that sent Me. Luke 10:16

We have not learned the plan of our salvation from anyone except those through whom the Gospel has come down to us. These people first proclaimed it publicly and later, by the will of God, handed it down to us in the Scriptures to be the foundation and pillar of our faith. It is wrong to claim that they preached before they had complete knowledge, as some people actually dare to say, boasting that they are correctors of the apostles. After our Lord rose from the dead, the apostles were clothed with power from on high when the Holy Spirit came down upon them. They were filled with all his gifts and had complete knowledge. They went out to the ends of the earth, preaching the good news of the blessings sent from God to us and proclaiming the peace of heaven to people. All of them equally and individually possess the Gospel of God. Matthew published a written Gospel among the Hebrews in their own language while Peter and Paul were preaching at Rome and laying the foundations of the Church. After they died, Mark, the disciple and interpreter of Peter, also handed down to us in writing what had been preached by Peter. Luke, the companion of Paul, also recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord who had also leaned on his chest, himself published a Gospel during his stay at Ephesus in Asia.

1. We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed perfect knowledge, as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.

The apostles have all declared to us that there is one God, Creator of heaven and earth, who was announced by the law and the prophets, and one Christ the Son of God. If anyone does not agree with these truths, he despises the companions of the Lord. Even more, he despises Christ Himself the Lord, and indeed he despises the Father also, and stands self-condemned, resisting and opposing his own salvation, as is the case with all heretics.

2. These have all declared to us that there is one God, Creator of heaven and earth, announced by the law and the prophets; and one Christ the Son of God. If any one do not agree to these truths, he despises the companions of the Lord; nay more, he despises Christ Himself the Lord; yea, he despises the Father also, and stands self-condemned, resisting and opposing his own salvation, as is the case with all heretics.

When they are refuted from the Scriptures, however, they turn around and accuse these same Scriptures of being incorrect and lacking authority. They claim the Scriptures are ambiguous and that the truth cannot be drawn from them by those who do not know the tradition. They argue that the truth was not handed down through written documents but by word of mouth. This is why, they say, Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." And this wisdom each one of them claims to be his own made-up invention, apparently. So according to their thinking, the truth properly belongs at one time to Valentinus, at another time to Marcion, at another to Cerinthus, then later to Basilides, or has even been found equally in any other opponent who could say nothing that leads to salvation. For every one of these men, being completely twisted in disposition and corrupting the system of truth, is not ashamed to preach himself.

1. When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, But we speak wisdom among those that are perfect, but not the wisdom of this world. 1 Corinthians 2:6 And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.

But when we point them to that tradition which comes from the apostles and is preserved through the succession of presbyters in the churches, they reject tradition, claiming that they themselves are wiser not only than the presbyters, but even than the apostles, because they have discovered the pure truth. For they maintain that the apostles mixed together things from the law with the words of the Savior, and that not only the apostles, but even the Lord himself, spoke sometimes from the Demiurge, sometimes from the intermediate realm, and other times from the Pleroma, while they themselves possess knowledge of the hidden mystery in a way that is without doubt, without contamination, and completely pure. This is truly to blaspheme their Creator in the most shameless way! The result is that these people now accept neither Scripture nor tradition.

2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition.

Such are the adversaries we have to deal with, my very dear friend, trying like slippery serpents to escape at every point. Therefore they must be opposed at every point, so that perhaps, by cutting off their retreat, we may succeed in turning them back to the truth. For though it is not easy for a soul under the influence of error to repent, still it is not altogether impossible to escape from error when the truth is set alongside it.

3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to escape at all points. Where-fore they must be opposed at all points, if per-chance, by cutting off their retreat, we may succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside it.

It is within the power of all, therefore, in every Church, who may wish to see the truth, to observe clearly the tradition of the apostles shown throughout the whole world. And we are able to count up those whom the apostles appointed as bishops in the Churches, and to show the succession of these men down to our own times—men who neither taught nor knew anything like what these heretics rave about. For if the apostles had known hidden mysteries, which they regularly taught to the perfect separately and privately from the rest, they would have handed them down especially to those to whom they were also entrusting the Churches themselves. For they wanted these men to be completely perfect and blameless in all things, since they were leaving them behind as their successors, handing over their own place of leadership to these men. If these men carried out their duties faithfully, it would be a great blessing to the Church, but if they fell away, it would be the worst disaster.

1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [ heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to the perfect apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity.

Since it would be very tedious in a volume like this to list the successions of all the Churches, we can refute all those who gather in unauthorized meetings—whether through evil self-satisfaction, vainglory, blindness, or perverse opinion—by pointing to the tradition received from the apostles of that very great, very ancient, and universally known Church founded and established at Rome by the two most glorious apostles, Peter and Paul. We also point to the faith preached to humanity, which comes down to our time through the succession of bishops. For it is necessary that every Church agree with this Church, because of its preeminent authority.

2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its preeminent authority [potiorem principalitatem].

The blessed apostles founded and built up the Church, then entrusted the office of the episcopate to Linus. Paul mentions this Linus in the Epistles to Timothy. Anacletus succeeded him, and after him, in the third place from the apostles, Clement received the bishopric. Since Clement had seen the blessed apostles and associated with them, it could be said that the apostles' preaching was still echoing in his ears and their traditions were before his eyes. He was not alone in this, for many others still remained who had been taught by the apostles. During Clement's time, when a serious dispute arose among the brothers at Corinth, the Church in Rome sent a very powerful letter to the Corinthians, urging them toward peace, renewing their faith, and declaring the tradition it had recently received from the apostles. This letter proclaimed the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought the flood and called Abraham, who led the people from the land of Egypt, spoke with Moses, established the law, sent the prophets, and has prepared fire for the devil and his angels. From this document, anyone who wishes may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolic tradition of the Church, since this letter is older than these men who are now spreading falsehood and inventing another god beyond the Creator and Maker of all existing things. Evaristus succeeded Clement. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. After Soter succeeded Anicetus, Eleutherius now holds the inheritance of the episcopate in the twelfth place from the apostles. In this order and by this succession, the ecclesiastical tradition from the apostles and the preaching of the truth have come down to us. This is abundant proof that there is one and the same life-giving faith that has been preserved in the Church from the apostles until now and handed down in truth.

3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolic tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

Polycarp was also instructed by apostles and spoke with many who had seen Christ. The apostles in Asia appointed him bishop of the church in Smyrna. I myself saw him when I was young, because he lived for a very long time. When he was a very old man, he died a glorious and noble martyr's death, having always taught what he had learned from the apostles and what the Church has handed down—the only true teachings. All the churches in Asia testify to these things, as do those who have succeeded Polycarp down to the present time. He was a man of much greater importance and a more reliable witness to the truth than Valentinus, Marcion, and the rest of the heretics. When he came to Rome during the time of Anicetus, he caused many people to turn away from the heretics mentioned above and back to the Church of God, declaring that he had received this one and only truth from the apostles—the truth handed down by the Church. There are also people who heard from him that John, the disciple of the Lord, went to bathe at Ephesus and saw Cerinthus inside. He rushed out of the bathhouse without bathing and cried out, "Let us flee, or the bathhouse might fall down, because Cerinthus, the enemy of the truth, is inside!" Polycarp himself, when Marcion met him once and said, "Do you know me?" replied, "I do know you—the firstborn of Satan." This shows the horror that the apostles and their disciples felt toward even speaking with any who corrupted the truth, just as Paul says, "Reject a heretic after the first and second warning, knowing that such a person is twisted and sinful, self-condemned." There is also a very powerful letter that Polycarp wrote to the Philippians, from which those who wish and who care about their salvation can learn about his faith and his preaching of the truth. Furthermore, the church in Ephesus, founded by Paul, with John remaining among them permanently until the time of Trajan, is a true witness to the apostolic tradition.

4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time — a man who was of much greater weight, and a more steadfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles — that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within. And Polycarp himself replied to Marcion, who met him on one occasion, and said, Do you know me? I do know you, the first-born of Satan. Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sins, being condemned of himself. Titus 3:10 There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.

Since we have such proofs, it is not necessary to seek the truth from others when it is easy to obtain from the Church. The apostles, like a rich man depositing his money in a bank, lodged in her hands most abundantly all things pertaining to the truth, so that anyone who wishes can draw from her the water of life. She is the entrance to life; all others are thieves and robbers. For this reason we are bound to avoid them, but to choose the things pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how does the matter stand? Suppose a dispute arises among us concerning some important question—should we not have recourse to the most ancient Churches with which the apostles held constant communication, and learn from them what is certain and clear regarding the present question? For what if the apostles themselves had not left us writings? Would it not be necessary in that case to follow the course of the tradition which they handed down to those to whom they entrusted the Churches?

1. Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. Revelation 22:17 For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?

Many nations of barbarians who believe in Christ follow this course, having salvation written in their hearts by the Spirit without paper or ink. They carefully preserve the ancient tradition, believing in one God, the Creator of heaven and earth and all things in them, through Christ Jesus, the Son of God. Because of His surpassing love toward His creation, Christ condescended to be born of the virgin, uniting man to God through Himself. Having suffered under Pontius Pilate, risen again, and been received up in splendor, He shall come in glory as the Savior of those who are saved and the Judge of those who are judged, sending into eternal fire those who distort the truth and despise His Father and His coming. These people who have believed this faith without written documents are barbarians as far as our language is concerned, but regarding doctrine, manner, and way of life, they are very wise indeed because of their faith. They please God, conducting their lives in all righteousness, chastity, and wisdom. If anyone were to preach the inventions of the heretics to these people, speaking in their own language, they would immediately stop their ears and flee as far away as possible, not enduring even to listen to such blasphemous speech. Thus, by means of that ancient tradition of the apostles, they do not allow their minds to accept anything from the monstrous teachings of these teachers, among whom neither Church nor doctrine has ever been established.

2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established.

For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, did any of those malicious-minded people, whom I have listed above, exist before the founders and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. Coming frequently into the Church and making public confession, he thus remained, sometimes teaching in secret and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take their origin from Menander, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the middle period of the Church.

3. For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those malignant-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Menander, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church.

Since the tradition from the apostles exists in the Church and remains permanent among us, let us return to the scriptural proof provided by those apostles who also wrote the Gospel, in which they recorded the teaching about God, showing that our Lord Jesus Christ is the truth, and that no lie is in Him. As David also says, prophesying His birth from a virgin and the resurrection from the dead, "Truth has sprung out of the earth." The apostles, likewise, being disciples of the truth, are above all falsehood, for a lie has no fellowship with the truth, just as darkness has none with light—the presence of one shuts out the other. Our Lord, therefore, being the truth, did not speak lies. He would never have acknowledged as God—the God of all, the Supreme King, and His own Father—someone whom He knew had taken origin from a defect. He would not have acknowledged an imperfect being as a perfect one, a material one as a spiritual one, or one who was outside the Pleroma as one who was within it. Neither did His disciples mention any other God or call any other Lord, except Him who was truly the God and Lord of all. Yet these utterly foolish sophists claim that the apostles hypocritically framed their teaching according to the capacity of their hearers and gave answers tailored to the opinions of their questioners—inventing blind things for the blind according to their blindness, dull things for the dull according to their dullness, and errors for those in error. They claim that to those who imagined the Demiurge alone was God, the apostles preached him, but to those capable of understanding the unnameable Father, they declared the unspeakable mystery through parables and riddles. According to this view, the Lord and the apostles exercised their teaching office not to advance the cause of truth, but in hypocrisy, adapting to whatever each individual was able to receive.

1. Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scriptural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, John 14:6 and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, Truth has sprung out of the earth. The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies; and whom He knew to have taken origin from a defect, He never would have acknowledged as God, even the God of all, the Supreme King, too, and His own Father, an imperfect being as a perfect one, an animal one as a spiritual, Him who was without the Pleroma as Him who was within it. Neither did His disciples make mention of any other God, or term any other Lord, except Him, who was truly the God and Lord of all, as these most vain sophists affirm that the apostles did with hypocrisy frame their doctrine according to the capacity of their hearers, and gave answers after the opinions of their questioners — fabling blind things for the blind, according to their blindness; for the dull according to their dulness; for those in error according to their error. And to those who imagined that the Demiurge alone was God, they preached him; but to those who are capable of comprehending the unnameable Father, they did declare the unspeakable mystery through parables and enigmas: so that the Lord and the apostles exercised the office of teacher not to further the cause of truth, but even in hypocrisy, and as each individual was able to receive it!

This kind of behavior does not belong to those who heal or give life. Rather, it belongs to those who bring on diseases and increase ignorance. The law will prove much more true than these men, for it declares that everyone is accursed who leads a blind man astray on his path. The apostles were commissioned to find those who had wandered away, to be sight for those who could not see, and to be medicine for the weak. They certainly did not speak to people according to what those people believed at the time, but according to revealed truth. No one of any kind would act properly if they advised blind men who were about to fall over a cliff to continue on their most dangerous path, as if it were the right one and as if they could proceed safely. What doctor who wanted to heal a sick person would prescribe treatment based on the patient's whims rather than on the medicine actually needed? The Lord Himself declares that He came as the physician of the sick, saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance." How then will the sick be strengthened, or how will sinners come to repentance? Will it happen by continuing in the very same courses of action? Or rather will it happen by undergoing a great change and reversal of their former way of living, by which they have brought upon themselves no small amount of sickness and many sins? But ignorance, the mother of all these things, is driven out by knowledge. Therefore the Lord used to impart knowledge to His disciples, and by this knowledge it was His practice to heal those who were suffering and to keep sinners from sin. He therefore did not address them according to their original notions, nor did He reply to them in harmony with the opinions of those questioning Him, but according to the doctrine that leads to salvation, without hypocrisy or respect of persons.

2. Such [a line of conduct] belongs not to those who heal, or who give life: it is rather that of those bringing on diseases, and increasing ignorance; and much more true than these men shall the law be found, which pronounces every one accursed who sends the blind man astray in the way. For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth. For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety. Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance. Luke 5:31-32 How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? Or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person.

This is also made clear from the words of the Lord, who truly revealed the Son of God to the Jewish people—the one who had been foretold as Christ by the prophets. That is, he presented himself as the one who had restored liberty to humanity and given them the inheritance of incorruption. And again, the apostles taught the Gentiles that they should abandon the worthless blocks of wood and stone that they imagined to be gods, and worship the true God, who had created and made the entire human race, and who, through his creation, nourishes, increases, strengthens, and preserves them in existence. They taught that people should look for his Son Jesus Christ, who redeemed us from apostasy with his own blood, so that we should also be a sanctified people—and who will also descend from heaven in his Father's power, pass judgment upon all, and freely give the good things of God to those who have kept his commandments. He, appearing in these last times as the chief cornerstone, has gathered into one and united those who were far off and those who were near—that is, the circumcision and the uncircumcision—enlarging Japheth and placing him in the dwelling of Shem.

3. This is also made clear from the words of the Lord, who did truly reveal the Son of God to those of the circumcision — Him who had been foretold as Christ by the prophets; that is, He set Himself forth, who had restored liberty to men, and bestowed on them the inheritance of incorruption. And again, the apostles taught the Gentiles that they should leave vain stocks and stones, which they imagined to be gods, and worship the true God, who had created and made all the human family, and, by means of His creation, did nourish, increase, strengthen, and preserve them in being; and that they might look for His Son Jesus Christ, who redeemed us from apostasy with His own blood, so that we should also be a sanctified people — who shall also descend from heaven in His Father's power, and pass judgment upon all, and who shall freely give the good things of God to those who shall have kept His commandments. He, appearing in these last times, the chief cornerstone, has gathered into one, and united those that were far off and those that were near; Ephesians 2:17 that is, the circumcision and the uncircumcision, enlarging Japhet, and placing him in the dwelling of Shem. Genesis 9:27

Therefore, neither the Lord, nor the Holy Spirit, nor the apostles would have ever called someone God definitely and absolutely unless he were truly God. Nor would they have called anyone Lord in his own person except God the Father who rules over all, and His Son who has received dominion from His Father over all creation, as this passage says: "The Lord said to my Lord, Sit at my right hand, until I make Your enemies Your footstool." Here the Scripture shows us the Father addressing the Son—He who gave Him the inheritance of the nations and subjected all His enemies to Him. Since the Father is truly Lord and the Son truly Lord, the Holy Spirit has fittingly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, "Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven." For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this text declares the same truth: "Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness and hated iniquity: therefore God, Your God, has anointed You." For the Spirit designates both of them by the name of God—both Him who is anointed as Son, and Him who does anoint, that is, the Father. And again: "God stood in the congregation of the gods, He judges among the gods." He refers here to the Father and the Son, and those who have received the adoption; but these are the Church. For she is the synagogue of God, which God—that is, the Son Himself—has gathered by Himself. Of whom He again speaks: "The God of gods, the Lord has spoken, and has called the earth." Who is meant by God? He of whom He has said, "God shall come openly, our God, and shall not keep silence"—that is, the Son, who came manifested to men who said, "I have openly appeared to those who seek Me not." But of what gods does he speak? Of those to whom He says, "I have said, You are gods, and all sons of the Most High"—to those, no doubt, who have received the grace of the adoption, by which we cry, "Abba Father."

1. Therefore neither would the Lord, nor the Holy Spirit, nor the apostles, have ever named as God, definitely and absolutely, him who was not God, unless he were truly God; nor would they have named any one in his own person Lord, except God the Father ruling over all, and His Son who has received dominion from His Father over all creation, as this passage has it: The Lord said to my Lord, Sit at my right hand, until I make Your enemies Your footstool. Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, Then the Lord rained upon Sodom and upon Gomorrha fire and brimstone from the Lord out of heaven. Genesis 19:24 For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness, and hated iniquity: therefore God, Your God, has anointed You. For the Spirit designates both [of them] by the name, of God — both Him who is anointed as Son, and Him who does anoint, that is, the Father. And again: God stood in the congregation of the gods, He judges among the gods. He [here] refers to the Father and the Son, and those who have received the adoption; but these are the Church. For she is the synagogue of God, which God — that is, the Son Himself — has gathered by Himself. Of whom He again speaks: The God of gods, the Lord has spoken, and has called the earth. Who is meant by God? He of whom He has said, God shall come openly, our God, and shall not keep silence; that is, the Son, who came manifested to men who said, I have openly appeared to those who seek Me not. Isaiah 65:1 But of what gods [does he speak]? [Of those] to whom He says, I have said, You are gods, and all sons of the Most High. To those, no doubt, who have received the grace of the adoption, by which we cry, Abba Father. Romans 8:15

As I have already stated, no one else is named as God or is called Lord except the one who is God and Lord of all. He said to Moses, "I am that I am. And thus shall you say to the children of Israel: He who is, has sent me unto you." This includes His Son Jesus Christ our Lord, who makes those who believe in His name the sons of God. Again, when the Son speaks to Moses, He says, "I have come down to deliver this people." For it is He who descended and ascended for the salvation of humanity. Therefore God has been declared through the Son, who is in the Father and has the Father in Himself—He who is, with the Father bearing witness to the Son and the Son announcing the Father. As Isaiah also says, "I too am witness," he declares, says the Lord God, "and the Son whom I have chosen, that you may know, and believe, and understand that I am."

2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, I am that I am. And thus shall you say to the children of Israel: He who is, has sent me unto you; Exodus 3:14 and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, I have come down to deliver this people. Exodus 3:8 For it is He who descended and ascended for the salvation of men. Therefore God has been declared through the Son, who is in the Father, and has the Father in Himself — He who is, the Father bearing witness to the Son, and the Son announcing the Father.– As also Esaias says, I too am witness, he declares, says the Lord God, and the Son whom I have chosen, that you may know, and believe, and understand that I am. Isaiah 43:10

When Scripture speaks of those who are no gods, it does not, as I have already noted, call them gods in an absolute sense, but with a certain qualification and specification that shows they are not gods at all. As David says: The gods of the heathen are idols of demons; and, You shall not follow other gods. For in saying the gods of the heathen—but the heathen are ignorant of the true God—and calling them other gods, he denies their claim to be considered gods at all. But as to what they really are in themselves, he speaks plainly, for they are, he says, the idols of demons. And Isaiah says: Let them be confounded, all who blaspheme God, and carve useless things; even I am witness, says God. He removes them from the category of gods, but he uses the word alone for this purpose, that we may know of whom he speaks. Jeremiah also says the same: The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven. For by adding that they will be destroyed, he shows they are not gods at all. Elijah, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, How long do you halt between two opinions? If the Lord be God, follow Him. And again, at the burnt-offering, he addresses the idolatrous priests: You shall call upon the name of your gods, and I will call on the name of the Lord my God; and the Lord that will answer by fire, He is God. Now, from the fact that the prophet said these words, he proves that these gods which were regarded as such among those men are no gods at all. He directed them to that God in whom he believed, and who was truly God; invoking Him, he exclaimed, Lord God of Abraham, God of Isaac, and God of Jacob, hear me today, and let all this people know that You are the God of Israel.

3. When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all. As with David: The gods of the heathen are idols of demons; and, You shall not follow other gods. For in that he says the gods of the heathen — but the heathen are ignorant of the true God — and calls them other gods, he bars their claim [to be looked upon] as gods at all. But as to what they are in their own person, he speaks concerning them; for they are, he says, the idols of demons. And Esaias: Let them be confounded, all who blaspheme God, and carve useless things; even I am witness, says God. Isaiah 44:9 He removes them from [the category of] gods, but he makes use of the word alone, for this [purpose], that we may know of whom he speaks. Jeremiah also says the same: The gods that have not made the heavens and earth, let them perish from the earth which is under the heaven. Jeremiah 10:11 For, from the fact of his having subjoined their destruction, he shows them to be no gods at all. Elias, too, when all Israel was assembled at Mount Carmel, wishing to turn them from idolatry, says to them, How long do you halt between two opinions? If the Lord be God, follow Him. 1 Kings 18:21, etc. And again, at the burnt-offering, he thus addresses the idolatrous priests: You shall call upon the name of your gods, and I will call on the name of the Lord my God; and the Lord that will hearken by fire, He is God. Now, from the fact of the prophet having said these words, he proves that these gods which were reputed so among those men, are no gods at all. He directed them to that God upon whom he believed, and who was truly God; whom invoking, he exclaimed, Lord God of Abraham, God of Isaac, and God of Jacob, hear me today, and let all this people know that You are the God of Israel. 1 Kings 18:36

Wherefore I also call upon you, Lord God of Abraham, and God of Isaac, and God of Jacob and Israel, who is the Father of our Lord Jesus Christ, the God who, through the abundance of your mercy, has shown favor toward us, so that we should know you, who has made heaven and earth, who rules over all, who is the only and true God, above whom there is no other God; grant, through our Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader of this book the ability to know you, that you are God alone, to be strengthened in you, and to avoid every heretical, godless, and impious doctrine.

4. Wherefore I do also call upon you, Lord God of Abraham, and God of Isaac, and God of Jacob and Israel, who is the Father of our Lord Jesus Christ, the God who, through the abundance of Your mercy, has had a favour towards us, that we should know You, who has made heaven and earth, who rule over all, who is the only and the true God, above whom there is none other God; grant, by our Lord Jesus Christ, the governing power of the Holy Spirit; give to every reader of this book to know You, that You are God alone, to be strengthened in You, and to avoid every heretical, and godless, and impious doctrine.

And the Apostle Paul also, saying, "For though you have served them which are no gods; you now know God, or rather, are known of God" (Galatians 4:8-9), has made a separation between those that were not gods and Him who is God. And again, speaking of Antichrist, he says, "who opposes and exalts himself above all that is called God, or that is worshipped" (2 Thessalonians 2:4). He points out here those who are called gods by people who do not know God—that is, idols. For the Father of all is called God and truly is God, and Antichrist will be lifted up not above Him, but above those which are indeed called gods but are not. And Paul himself says that this is true: "We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him" (1 Corinthians 8:4, etc.). For he has made a distinction and separated those which are indeed called gods but which are not gods at all from the one God the Father, from whom are all things, and he has confessed in the most decided manner on his own behalf one Lord Jesus Christ. But in this clause, "whether in heaven or in earth," he does not speak of the creators of the world, as these teachers interpret it; but his meaning is similar to that of Moses, when it is said, "You shall not make to yourself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth" (Deuteronomy 5:8). And he does explain what is meant by the things in heaven: "Lest when," he says, "looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, you should adore and serve them" (Deuteronomy 4:19). And Moses himself, being a man of God, was indeed given as a god before Pharaoh (Exodus 7:1); but he is not properly called Lord, nor is he called God by the prophets, but is spoken of by the Spirit as Moses, the faithful minister and servant of God (Hebrews 3:5; Numbers 12:7), which also he was.

5. And the Apostle Paul also, saying, For though you have served them which are no gods; you now know God, or rather, are known of God, Galatians 4:8-9 has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, who opposes and exalts himself above all that is called God, or that is worshipped. 2 Thessalonians 2:4 He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 1 Corinthians 8:4, etc. For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ. But in this [clause], whether in heaven or in earth, he does not speak of the formers of the world, as these [teachers] expound it; but his meaning is similar to that of Moses, when it is said, You shall not make to yourself any image for God, of whatsoever things are in heaven above, whatsoever in the earth beneath, and whatsoever in the waters under the earth. Deuteronomy 5:8 And he does thus explain what are meant by the things in heaven: Lest when, he says, looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, you should adore and serve them. Deuteronomy 4:19 And Moses himself, being a man of God, was indeed given as a god before Pharaoh; Exodus 7:1 but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as Moses, the faithful minister and servant of God, Hebrews 3:5; Numbers 12:7 which also he was.

If they claim that Paul clearly stated in the Second Epistle to the Corinthians, "In whom the god of this world has blinded the minds of them that believe not" (2 Corinthians 4:4), and insist that there is one god of this world but another who is beyond all principality, beginning, and power, we are not at fault if they—who profess to know mysteries beyond God—do not know how to read Paul properly. If someone reads the passage this way—following Paul's usual practice, as I demonstrate elsewhere with many examples, of using transposition of words—"In whom God," then pausing with punctuation and making a brief pause, while reading the rest of the sentence together in one clause, "has blinded the minds of them of this world that believe not," that person will discover the true meaning: that the phrase means God has blinded the minds of the unbelievers of this world. This is shown by the brief pause between the clauses. Paul does not say "the God of this world," as if acknowledging another beyond Him; rather, he confessed God as truly God. And he says "the unbelievers of this world" because they will not inherit the future age of incorruption. I will show from Paul himself how it is that God has blinded the minds of those who do not believe, later in this work, so that we do not distract ourselves from the present topic by wandering too far afield.

1. As to their affirming that Paul said plainly in the Second [Epistle] to the Corinthians, In whom the god of this world has blinded the minds of them that believe not, 2 Corinthians 4:4 and maintaining that there is indeed one god of this world, but another who is beyond all principality, and beginning, and power, we are not to blame if they, who give out that they do themselves know mysteries beyond God, know not how to read Paul. For if any one read the passage thus — according to Paul's custom, as I show elsewhere, and by many examples, that he uses transposition of words — In whom God, then pointing it off, and making a slight interval, and at the same time read also the rest [of the sentence] in one [clause], has blinded the minds of them of this world that believe not, he shall find out the true [sense]; that it is contained in the expression, God has blinded the minds of the unbelievers of this world. And this is shown by means of the little interval [between the clause]. For Paul does not say, the God of this world, as if recognising any other beyond Him; but he confessed God as indeed God. And he says, the unbelievers of this world, because they shall not inherit the future age of incorruption. I shall show from Paul himself, how it is that God has blinded the minds of them that believe not, in the course of this work, that we may not just at present distract our mind from the matter in hand, [by wandering] at large.

We can learn from many other examples that the apostle often uses a reversed word order in his sentences because of how quickly he speaks and the force of the Spirit within him. One example appears in the Epistle to the Galatians, where he says: "Wherefore then the law of works? It was added, until the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a Mediator." The proper order of the words is this: "Wherefore then the law of works? Ordained by angels in the hand of a Mediator, it was added until the seed should come to whom the promise was made"—with man asking the question and the Spirit giving the answer. Again, in the Second Epistle to the Thessalonians, speaking about Antichrist, he says: "And then shall that wicked be revealed, whom the Lord Jesus Christ shall slay with the Spirit of His mouth, and shall destroy him with the presence of his coming; [even him] whose coming is after the working of Satan, with all power, and signs, and lying wonders." In these sentences the proper word order is: "And then shall be revealed that wicked, whose coming is after the working of Satan, with all power, and signs, and lying wonders, whom the Lord Jesus shall slay with the Spirit of His mouth, and shall destroy with the presence of His coming." He does not mean that the Lord's coming is after the working of Satan, but rather the coming of the wicked one, whom we also call Antichrist. If someone does not pay attention to the correct reading of the passage and does not observe the pauses for breathing where they occur, there will be not only confusing statements, but also, when reading aloud, he will utter blasphemy—as if the Lord's coming could happen according to the working of Satan. Therefore, in such passages, the reversed word order must be shown by how one reads, and the apostle's intended meaning must be preserved. Thus in that passage we do not read "the god of this world," but rather "God," whom we truly call God; and we understand that it speaks of the unbelieving and the blinded of this world, who will not inherit the world of life that is to come.

2. From many other instances also, we may discover that the apostle frequently uses a transposed order in his sentences, due to the rapidity of his discourses, and the impetus of the Spirit which is in him. An example occurs in the [Epistle] to the Galatians, where he expresses himself as follows: Wherefore then the law of works? It was added, until the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a Mediator. Galatians 3:19 For the order of the words runs thus: Wherefore then the law of works? Ordained by angels in the hand of a Mediator, it was added until the seed should come to whom the promise was made, — man thus asking the question, and the Spirit making answer. And again, in the Second to the Thessalonians, speaking of Antichrist, he says, And then shall that wicked be revealed, whom the Lord Jesus Christ shall slay with the Spirit of His mouth, and shall destroy him with the presence of his coming; [even him] whose coming is after the working of Satan, with all power, and signs, and lying wonders. 2 Thessalonians 2:8 Now in these [sentences] the order of the words is this: And then shall be revealed that wicked, whose coming is after the working of Satan, with all power, and signs, and lying wonders, whom the Lord Jesus shall slay with the Spirit of His mouth, and shall destroy with the presence of His coming. For he does not mean that the coming of the Lord is after the working of Satan; but the coming of the wicked one, whom we also call Antichrist. If, then, one does not attend to the [proper] reading [of the passage], and if he do not exhibit the intervals of breathing as they occur, there shall be not only incongruities, but also, when reading, he will utter blasphemy, as if the advent of the Lord could take place according to the working of Satan. So therefore, in such passages, the hyperbaton must be exhibited by the reading, and the apostle's meaning following on, preserved; and thus we do not read in that passage, the god of this world, but, God, whom we do truly call God; and we hear [it declared of] the unbelieving and the blinded of this world, that they shall not inherit the world of life which is to come.

This false accusation by these men has been refuted, and it is clearly proven that neither the prophets nor the apostles ever named another God or called anyone Lord except the true and only God. This is even more true of the Lord Himself, who also instructed us to give to Caesar what is Caesar's and to God what is God's, calling Caesar by the name Caesar but acknowledging God as God. Similarly, when He says, "You cannot serve two masters," He Himself explains this by saying, "You cannot serve God and mammon," acknowledging God as God while mentioning mammon as something that exists. When He says, "You cannot serve two masters," He does not call mammon Lord, but He teaches His disciples who serve God not to be subject to mammon or ruled by it. For He says, "He who commits sin is the slave of sin." Therefore, just as He calls those who serve sin the slaves of sin but certainly does not call sin itself God, so also He calls those who serve mammon the slaves of mammon, without calling mammon God. For mammon is, according to the Jewish language, which the Samaritans also use, a covetous person who wants to have more than he should have. But according to the Hebrew, with the addition of a syllable, it is called Mamuel and means one who is gluttonous, that is, one whose throat is insatiable. Therefore, according to both meanings that are indicated, we cannot serve God and mammon.

1. This calumny, then, of these men, having been quashed, it is clearly proved that neither the prophets nor the apostles did ever name another God, or call [him] Lord, except the true and only God. Much more [would this be the case with regard to] the Lord Himself, who did also direct us to render unto Cæsar the things that are Cæsar's, and to God the things that are God's; Matthew 22:21 naming indeed Cæsar as Cæsar, but confessing God as God. In like manner also, that [text] which says, You cannot serve two masters, Matthew 6:24 He does Himself interpret, saying, You cannot serve God and mammon; acknowledging God indeed as God, but mentioning mammon, a thing having also an existence. He does not call mammon Lord when He says, You cannot serve two masters; but He teaches His disciples who serve God, not to be subject to mammon, nor to be ruled by it. For He says, He that commits sin is the slave of sin. John 8:34 Inasmuch, then, as He terms those the slaves of sin who serve sin, but does not certainly call sin itself God, thus also He terms those who serve mammon the slaves of mammon, not calling mammon God. For mammon is, according to the Jewish language, which the Samaritans do also use, a covetous man, and one who wishes to have more than he ought to have. But according to the Hebrew, it is by the addition of a syllable ( adjunctive) called Mamuel, and signifies gulosum, that is, one whose gullet is insatiable. Therefore, according to both these things which are indicated, we cannot serve God and mammon.

When the Lord spoke of the devil as strong, He didn't mean absolutely strong, but only in comparison with us. In doing this, the Lord showed that He Himself is truly the strong man in every respect, saying that no one can plunder a strong man's goods unless he first binds the strong man himself, and only then can he plunder his house. We were the vessels and the house of this strong man when we were in a state of apostasy, for he used us however he pleased, and the unclean spirit lived within us. The devil was not strong when compared to the One who bound him and plundered his house, but only when compared to those people who were his tools, since he caused their thoughts to wander away from God. These people the Lord snatched from his grasp. As Jeremiah also declares, "The Lord has redeemed Jacob, and has snatched him from the hand of him that was stronger than he." If the Lord had only spoken of the devil as being strong, without pointing out the One who binds and plunders his goods, then the strong man would have remained unconquered. But He also added the One who obtains and retains possession, for the one who binds holds power, while the one who is bound is held. And He did this without any comparison, so that the devil, being an apostate slave, might not be compared to the Lord. For not only can the devil not be compared to the Word of God, but neither can any created and subject thing ever be compared to Him, by whom all things were made, who is our Lord Jesus Christ.

2. But also, when He spoke of the devil as strong, not absolutely so, but as in comparison with us, the Lord showed Himself under every aspect and truly to be the strong man, saying that one can in no other way spoil the goods of a strong man, if he do not first bind the strong man himself, and then he will spoil his house. Matthew 12:29 Now we were the vessels and the house of this [strong man] when we were in a state of apostasy; for he put us to whatever use he pleased, and the unclean spirit dwelt within us. For he was not strong, as opposed to Him who bound him, and spoiled his house; but as against those persons who were his tools, inasmuch as he caused their thought to wander away from God: these did the Lord snatch from his grasp. As also Jeremiah declares, The Lord has redeemed Jacob, and has snatched him from the hand of him that was stronger than he. Jeremiah 31:11 If, then, he had not pointed out Him who binds and spoils his goods, but had merely spoken of him as being strong, the strong man should have been unconquered. But he also subjoined Him who obtains and retains possession; for he holds who binds, but he is held who is bound. And this he did without any comparison, so that, apostate slave as he was, he might not be compared to the Lord: for not he alone, but not one of created and subject things, shall ever be compared to the Word of God, by whom all things were made, who is our Lord Jesus Christ.

All things—whether Angels, Archangels, Thrones, or Dominions—were both established and created by Him who is God over all, through His Word. John has pointed this out clearly. After speaking of the Word of God as being in the Father, he added, "All things were made by Him, and without Him was not anything made." David also, after listing God's praises, mentions by name all the things I have referred to, including the heavens and all the powers in them: "For He commanded, and they were created; He spoke, and they were made." Who, then, did He command? Clearly the Word, by whom, David says, the heavens were established and all their power by the breath of His mouth. David also makes clear that God Himself made all things freely and as He pleased: "But our God is in the heavens above and in the earth; He has made all things whatsoever He pleased." But the things that are established are distinct from the One who established them, and what has been made is distinct from the One who made them. For He is Himself uncreated, without beginning or end, and lacking nothing. He is sufficient for Himself, and beyond that, He grants to all others this very thing: existence. But the things that have been made by Him received a beginning. Whatever things had a beginning, are liable to dissolution, are subject to Him who made them, and stand in need of Him, must necessarily in all respects have a different term applied to them—even those with only moderate capacity for discerning such things can see this. Therefore He who made all things can alone, together with His Word, properly be called God and Lord, but the things that have been made cannot have this term applied to them, nor should they rightly claim the title that belongs to the Creator.

3. For that all things, whether Angels, or Archangels, or Thrones, or Dominions, were both established and created by Him who is God over all, through His Word, John has thus pointed out. For when he had spoken of the Word of God as having been in the Father, he added, All things were made by Him, and without Him was not anything made. John 1:3 David also, when he had enumerated [His] praises, subjoins by name all things whatsoever I have mentioned, both the heavens and all the powers therein: For He commanded, and they were created; He spoke, and they were made. Whom, therefore, did He command? The Word, no doubt, by whom, he says, the heavens were established, and all their power by the breath of His mouth. But that He did Himself make all things freely, and as He pleased, again David says, But our God is in the heavens above, and in the earth; He has made all things whatsoever He pleased. But the things established are distinct from Him who has established them, and what have been made from Him who has made them. For He is Himself uncreated, both without beginning and end, and lacking nothing. He is Himself sufficient for Himself; and still further, He grants to all others this very thing, existence; but the things which have been made by Him have received a beginning. But whatever things had a beginning, and are liable to dissolution, and are subject to and stand in need of Him who made them, must necessarily in all respects have a different term [applied to them], even by those who have but a moderate capacity for discerning such things; so that He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator.

This, therefore, has been clearly demonstrated here (and it shall be demonstrated even more clearly), that neither the prophets, nor the apostles, nor the Lord Christ in His own person acknowledged any other Lord or God except the supreme God and Lord: the prophets and the apostles confessed the Father and the Son, but named no other as God and confessed no other as Lord, and the Lord Himself taught His disciples that He, the Father, is the only God and Lord, who alone is God and ruler of all. Therefore, if we are truly their disciples, we must follow their testimonies to this effect. For the apostle Matthew—knowing as one and the same God both Him who promised Abraham that He would make his descendants as numerous as the stars of heaven, and Him who through His Son Christ Jesus has called us to knowledge of Himself from the worship of stones, so that those who were not a people were made a people, and she who was not beloved became beloved—declares that John, when preparing the way for Christ, said to those who were boasting about their physical descent from Abraham but whose minds were stained and filled with all kinds of evil, preaching the repentance that would call them back from their evil actions: "You brood of vipers, who warned you to flee from the coming wrath? Therefore produce fruit in keeping with repentance. And do not presume to say to yourselves, 'We have Abraham as our father,' for I tell you that God is able from these stones to raise up children for Abraham." He preached to them repentance from wickedness, but he did not declare to them another God besides Him who made the promise to Abraham. He, the forerunner of Christ, is the one of whom Matthew again says, and Luke likewise, "For this is he who was spoken of by the Lord through the prophet: 'The voice of one crying in the wilderness: Prepare the way of the Lord, make His paths straight. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough ways made smooth; and all flesh shall see the salvation of God.'" Therefore there is one and the same God, the Father of our Lord, who also promised through the prophets that He would send His forerunner, and He caused His salvation—that is, His Word—to be made visible to all flesh, the Word Himself being made incarnate, so that in all things their King might become manifest. For it is necessary that those beings who are judged see the judge and know Him from whom they receive judgment, and it is also proper that those who advance to glory should know Him who gives them the gift of glory.

1. This, therefore, having been clearly demonstrated here (and it shall yet be so still more clearly), that neither the prophets, nor the apostles, nor the Lord Christ in His own person, did acknowledge any other Lord or God, but the God and Lord supreme: the prophets and the apostles confessing the Father and the Son; but naming no other as God, and confessing no other as Lord: and the Lord Himself handing down to His disciples, that He, the Father, is the only God and Lord, who alone is God and ruler of all; — it is incumbent on us to follow, if we are their disciples indeed, their testimonies to this effect. For Matthew the apostle — knowing, as one and the same God, Him who had given promise to Abraham, that He would make his seed as the stars of heaven, Genesis 15:5 and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved Romans 9:25 — declares that John, when preparing the way for Christ, said to those who were boasting of their relationship [to Abraham] according to the flesh, but who had their mind tinged and stuffed with all manner of evil, preaching that repentance which should call them back from their evil doings, said, O generation of vipers, who has shown you to flee from the wrath to come? Bring forth therefore fruit meet for repentance. And think not to say within yourselves, We have Abraham [to our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham. Matthew 3:7 He preached to them, therefore, the repentance from wickedness, but he did not declare to them another God, besides Him who made the promise to Abraham; he, the forerunner of Christ, of whom Matthew again says, and Luke likewise, For this is he that was spoken of from the Lord by the prophet, The voice of one crying in the wilderness, Prepare the way of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill brought low; and the crooked shall be made straight, and the rough into smooth ways; and all flesh shall see the salvation of God. Matthew 3:3 There is therefore one and the same God, the Father of our Lord, who also promised, through the prophets, that He would send His forerunner; and His salvation — that is, His Word — He caused to be made visible to all flesh, [the Word] Himself being made incarnate, that in all things their King might become manifest. For it is necessary that those [beings] which are judged do see the judge, and know Him from whom they receive judgment; and it is also proper, that those which follow on to glory should know Him who bestows upon them the gift of glory.

Matthew, when speaking of the angel, says, "The angel of the Lord appeared to Joseph in sleep." Matthew himself interprets which Lord he means: "That it may be fulfilled which was spoken of the Lord by the prophet, 'Out of Egypt have I called my son.'" And, "Behold, a virgin shall conceive, and shall bring forth a son, and they shall call his name Emmanuel," which is, being interpreted, "God with us." David likewise speaks of Him who, from the virgin, is Emmanuel: "Turn not away the face of Your anointed. The Lord has sworn a truth to David, and will not turn from him. Of the fruit of your body will I set upon your seat." And again: "In Judea is God known; His place has been made in peace, and His dwelling in Zion." Therefore there is one and the same God, who was proclaimed by the prophets and announced by the Gospel; and His Son, who was of the fruit of David's body, that is, of the virgin of the house of David, and Emmanuel. Balaam also prophesied of His star in this way: "There shall come a star out of Jacob, and a leader shall rise in Israel." But Matthew says that the Magi, coming from the east, exclaimed "For we have seen His star in the east, and have come to worship Him." And having been led by the star into the house of Jacob to Emmanuel, they showed by the gifts they offered who it was that was worshipped: myrrh, because it was He who would die and be buried for the mortal human race; gold, because He was a King, whose kingdom has no end; and frankincense, because He was God, who also was made known in Judea, and was declared to those who sought Him not.

2. Then again Matthew, when speaking of the angel, says, The angel of the Lord appeared to Joseph in sleep. Matthew 1:20 Of what Lord he does himself interpret: That it may be fulfilled which was spoken of the Lord by the prophet, Out of Egypt have I called my son. Matthew 2:15 Behold, a virgin shall conceive, and shall bring forth a son, and they shall call his name Emmanuel; which is, being interpreted, God with us. Matthew 1:23 David likewise speaks of Him who, from the virgin, is Emmanuel: Turn not away the face of Your anointed. The Lord has sworn a truth to David, and will not turn from him. Of the fruit of your body will I set upon your seat. And again: In Judea is God known; His place has been made in peace, and His dwelling in Zion. Therefore there is one and the same God, who was proclaimed by the prophets and announced by the Gospel; and His Son, who was of the fruit of David's body, that is, of the virgin of [the house of] David, and Emmanuel; whose star also Balaam thus prophesied: There shall come a star out of Jacob, and a leader shall rise in Israel. Numbers 24:17 But Matthew says that the Magi, coming from the east, exclaimed For we have seen His star in the east, and have come to worship Him; Matthew 2:2 and that, having been led by the star into the house of Jacob to Emmanuel, they showed, by these gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the mortal human race; gold, because He was a King, of whose kingdom is no end; Luke 1:33 and frankincense, because He was God, who also was made known in Judea, and was declared to those who sought Him not.

And then, speaking of His baptism, Matthew says, "The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." For Christ did not descend upon Jesus at that time, nor was Christ one person and Jesus another. Rather, the Word of God—who is the Savior of all and the ruler of heaven and earth, who is Jesus, as I have already pointed out, who also took upon Himself flesh and was anointed by the Spirit from the Father—was made Jesus Christ. As Isaiah also says, "There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him. He shall not judge according to glory, nor reprove after the manner of speech; but He shall dispense judgment to the humble man, and reprove the haughty ones of the earth." And again Isaiah, pointing out beforehand His anointing and the reason why He was anointed, himself says, "The Spirit of God is upon Me, because He has anointed Me: He has sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn." For insofar as the Word of God was man from the root of Jesse and son of Abraham, in this respect the Spirit of God rested upon Him and anointed Him to preach the Gospel to the lowly. But insofar as He was God, He did not judge according to glory nor reprove after the manner of speech. For He did not need anyone to testify to Him about man, since He Himself knew what was in man. For He called all people who mourn, and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, "Every one shall be held with the cords of his own sins." Therefore the Spirit of God descended upon Him, the Spirit of Him who had promised by the prophets that He would anoint Him, so that we, receiving from the abundance of His anointing, might be saved. Such, then, is the witness of Matthew.

3. And then, [speaking of His] baptism, Matthew says, The heavens were opened, and He saw the Spirit of God, as a dove, coming upon Him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16 For Christ did not at that time descend upon Jesus, neither was Christ one and Jesus another: but the Word of God — who is the Saviour of all, and the ruler of heaven and earth, who is Jesus, as I have already pointed out, who did also take upon Him flesh, and was anointed by the Spirit from the Father — was made Jesus Christ, as Esaias also says, There shall come forth a rod from the root of Jesse, and a flower shall rise from his root; and the Spirit of God shall rest upon Him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, and the spirit of the fear of God, shall fill Him. He shall not judge according to glory, nor reprove after the manner of speech; but He shall dispense judgment to the humble man, and reprove the haughty ones of the earth. Isaiah 11:1, etc. And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, The Spirit of God is upon Me, because He has anointed Me: He has sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn. Isaiah 61:1 For inasmuch as the Word of God was man from the root of Jesse, and son of Abraham, in this respect did the Spirit of God rest upon Him, and anoint Him to preach the Gospel to the lowly. But inasmuch as He was God, He did not judge according to glory, nor reprove after the manner of speech. For He needed not that any should testify to Him of man, for He Himself knew what was in man. John 2:25 For He called all men that mourn; and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, Every one shall be holden with the cords of his own sins. Proverbs 5:22 Therefore did the Spirit of God descend upon Him, [the Spirit] of Him who had promised by the prophets that He would anoint Him, so that we, receiving from the abundance of His unction, might be saved. Such, then, [is the witness] of Matthew.

Luke, who followed and learned from the apostles, speaks about Zacharias and Elisabeth, from whom John was born according to promise. He says: And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And again, speaking about Zacharias: And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense; and he came to sacrifice, entering into the temple of the Lord. The angel Gabriel, who stands prominently in the Lord's presence, confessed plainly, absolutely, and decisively in his own person that the one who had chosen Jerusalem and established the priesthood was God and Lord. Gabriel knew of no other above Him. If he had known of some other, more perfect God and Lord besides Him, he surely would never have confessed as God and Lord in an absolute and complete way the one whom he knew to be the result of a defect, as I have already shown. Then, speaking about John, Gabriel says: For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord. For whom, then, did John prepare the people, and in whose sight was he made great? Truly, it was the one who said that John had something even more than a prophet, and that among those born of women none is greater than John the Baptist. John prepared the people for the Lord's coming by warning his fellow servants and preaching repentance to them, so that when the Lord arrived they might receive forgiveness from Him, having been converted to Him from whom they had been separated because of their sins and transgressions. As David also says, The alienated are sinners from the womb: they go astray as soon as they are born. It was because of this that John, turning them back to their Lord, prepared a perfect people for the Lord in the spirit and power of Elias.

1. Luke also, the follower and disciple of the apostles, referring to Zacharias and Elisabeth, from whom, according to promise, John was born, says: And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. Luke 1:6 And again, speaking of Zacharias: And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense; and he came to sacrifice, entering into the temple of the Lord. Luke 1:8, etc. Whose angel Gabriel, also, who stands prominently in the presence of the Lord, simply, absolutely, and decidedly confessed in his own person as God and Lord, Him who had chosen Jerusalem, and had instituted the sacerdotal office. For he knew of none other above Him; since, if he had been in possession of the knowledge of any other more perfect God and Lord besides Him, he surely would never — as I have already shown — have confessed Him, whom he knew to be the fruit of a defect, as absolutely and altogether God and Lord. And then, speaking of John, he thus says: For he shall be great in the sight of the Lord, and many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to make ready a people prepared for the Lord. Luke 1:15, etc. For whom, then, did he prepare the people, and in the sight of what Lord was he made great? Truly of Him who said that John had something even more than a prophet, Matthew 11:9, 11 and that among those born of women none is greater than John the Baptist; who did also make the people ready for the Lord's advent, warning his fellow-servants, and preaching to them repentance, that they might receive remission from the Lord when He should be present, having been converted to Him, from whom they had been alienated because of sins and transgressions. As also David says, The alienated are sinners from the womb: they go astray as soon as they are born. And it was on account of this that he, turning them to their Lord, prepared, in the spirit and power of Elias, a perfect people for the Lord.

And again, speaking about the angel, he says: But at that time the angel Gabriel was sent from God, who also said to the virgin, Fear not, Mary, for you have found favor with God. And he says concerning the Lord: He shall be great, and shall be called the Son of the Highest, and the Lord God shall give to Him the throne of His father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end. For who else is there who can reign continuously over the house of Jacob forever, except Jesus Christ our Lord, the Son of the Most High God, who promised through the law and the prophets that He would make His salvation visible to all flesh, so that He would become the Son of man for this purpose—that man also might become the son of God? And Mary, rejoicing because of this, cried out, prophesying on behalf of the Church, My soul magnifies the Lord, and my spirit has rejoiced in God my Savior. For He has taken up His child Israel, in remembrance of His mercy, as He spoke to our fathers, Abraham, and his seed forever. Through these and similar passages the Gospel shows that it was God who spoke to the fathers, that it was He who, through Moses, established the legal system, and by giving the law we know that He spoke to the fathers. This same God, in His great goodness, poured His compassion upon us, through which compassion the Day-spring from on high has looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace, as Zacharias also, recovering from the state of muteness which he had suffered because of unbelief, having been filled with a new spirit, blessed God in a new manner. For all things had entered a new phase, the Word arranging in a new manner the coming in the flesh, so that He might win back to God that human nature which had departed from God. Therefore men were taught to worship God in a new way, but not another god, because in truth there is only one God, who justifies the circumcision by faith, and the uncircumcision through faith. But Zacharias prophesying, exclaimed, Blessed be the Lord God of Israel, for He has visited and redeemed His people, and has raised up a horn of salvation for us in the house of His servant David, as He spoke by the mouth of His holy prophets, which have been since the world began—salvation from our enemies, and from the hand of all that hate us, to perform the mercy promised to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant to us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days. Then he says to John: And you, child, shall be called the prophet of the Highest, for you shall go before the face of the Lord to prepare His ways, to give knowledge of salvation to His people, for the remission of their sins. For this is the knowledge of salvation which was lacking to them, that of the Son of God, which John made known, saying, Behold the Lamb of God, who takes away the sin of the world. This is He of whom I said, After me comes a man who was made before me, because He was prior to me, and of His fullness have all we received. This, therefore, was the knowledge of salvation—but not of another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the lower Ogdoad. Rather, the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is salvation, and Savior, and salutary. Salvation, indeed, as follows: I have waited for Your salvation, O Lord. And then again, Savior: Behold my God, my Savior, I will put my trust in Him. But as bringing salvation, thus: God has made known His salvation in the sight of the heathen. For He is indeed Savior, as being the Son and Word of God, but salutary, since He is Spirit, for he says: The Spirit of our countenance, Christ the Lord. But salvation, as being flesh, for the Word was made flesh, and dwelt among us. This knowledge of salvation, therefore, John did impart to those repenting and believing in the Lamb of God, who takes away the sin of the world.

2. And again, speaking in reference to the angel, he says: But at that time the angel Gabriel was sent from God, who did also say to the virgin, Fear not, Mary; for you have found favour with God. Luke 1:26, etc. And he says concerning the Lord: He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end. Luke 1:32-33 For who else is there who can reign uninterruptedly over the house of Jacob for ever, except Jesus Christ our Lord, the Son of the Most High God, who promised by the law and the prophets that He would make His salvation visible to all flesh; so that He would become the Son of man for this purpose, that man also might become the son of God? And Mary, exulting because of this, cried out, prophesying on behalf of the Church, My soul does magnify the Lord, and my spirit has rejoiced in God my Saviour. For He has taken up His child Israel, in remembrance of His mercy, as He spoke to our fathers, Abraham, and his seed forever. Luke 1:46-47 By these and such like [passages] the Gospel points out that it was God who spoke to the fathers; that it was He who, by Moses, instituted the legal dispensation, by which giving of the law we know that He spoke to the fathers. This same God, after His great goodness, poured His compassion upon us, through which compassion the Day-spring from on high has looked upon us, and appeared to those who sat in darkness and the shadow of death, and has guided our feet into the way of peace; Luke 1:78 as Zacharias also, recovering from the state of dumbness which he had suffered on account of unbelief, having been filled with a new spirit, did bless God in a new manner. For all things had entered upon a new phase, the Word arranging after a new manner the advent in the flesh, that He might win back to God that human nature ( hominem) which had departed from God; and therefore men were taught to worship God after a new fashion, but not another god, because in truth there is but one God, who justifies the circumcision by faith, and the uncircumcision through faith. Romans 3:30 But Zacharias prophesying, exclaimed, Blessed be the Lord God of Israel; for He has visited and redeemed His people, and has raised up an horn of salvation for us in the house of His servant David; as He spoke by the mouth of His holy prophets, which have been since the world begun; salvation from our enemies, and from the hand of all that hate us; to perform the mercy [promised] to our fathers, and to remember His holy covenant, the oath which He swore to our father Abraham, that He would grant unto us, that we, being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him, all our days. Luke 1:68, etc. Then he says to John: And you, child, shall be called the prophet of the Highest: for you shall go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people, for the remission of their sins. Luke 1:76 For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, Behold the Lamb of God, who takes away the sin of the world. This is He of whom I said, After me comes a man who was made before me; because He was prior to me: and of His fullness have all we received. John 1:29, John 1:15-16 This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Æons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: I have waited for Your salvation, O Lord. Genesis 49:18 And then again, Saviour: Behold my God, my Saviour, I will put my trust in Him. Isaiah 12:2 But as bringing salvation, thus: God has made known His salvation ( salutare) in the sight of the heathen. For He is indeed Saviour, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: The Spirit of our countenance, Christ the Lord. But salvation, as being flesh: for the Word was made flesh, and dwelt among us. John 1:14 This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who takes away the sin of the world.

And the angel of the Lord, he says, appeared to the shepherds, announcing joy to them: "For there is born in the house of David a Savior, who is Christ the Lord." Then a multitude of the heavenly host appeared, praising God and saying, "Glory to God in the highest, and on earth peace, to men of good will." The falsely-called Gnostics say that these angels came from the Ogdoad and revealed the descent of the superior Christ. But they are wrong again when they say that the Christ and Savior from above was not born, but that after the baptism of the dispensational Jesus, he (the Christ of the Pleroma) descended upon him as a dove. Therefore, according to these people, the angels of the Ogdoad lied when they said, "For unto you is born this day a Savior, who is Christ the Lord, in the city of David." For according to their account, neither Christ nor the Savior was born at that time, but rather it was the dispensational Jesus, who is from the framer of the world, the Demiurge, and upon whom, after his baptism—that is, after thirty years—they claim the Savior from above descended. But why did the angels add "in the city of David" if they were not proclaiming the good news of the fulfillment of God's promise made to David, that from the fruit of his body there would be an eternal King? For the Framer of the entire universe made a promise to David, as David himself declares: "My help is from God, who made heaven and earth," and again: "In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He Himself made it, and His hands founded the dry land. Come, let us worship and fall down before Him, and weep in the presence of the Lord who made us, for He is the Lord our God." The Holy Spirit clearly declares through David to those who hear him that there will be those who despise Him who formed us, and who is God alone. Therefore he also spoke the preceding words, meaning to say: See that you do not err; besides or above Him there is no other God to whom you should rather reach out, thus making us pious and grateful toward Him who made, established, and still nourishes us. What, then, will happen to those who have authored so much blasphemy against their Creator? This same truth was also what the angels proclaimed. For when they exclaim, "Glory to God in the highest, and on earth peace," they have glorified with these words Him who is the Creator of the highest—that is, of super-celestial things—and the Founder of everything on earth, who has sent to His own handiwork, that is, to humanity, the blessing of His salvation from heaven. Therefore he adds: "The shepherds returned, glorifying God for all which they had heard and seen, as it was told to them." For the Israelite shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom the angels also glorified. But if the angels who were from the Ogdoad were accustomed to glorify someone else, different from Him whom the shepherds adored, these angels from the Ogdoad brought them error and not truth.

3. And the angel of the Lord, he says, appeared to the shepherds, proclaiming joy to them: For Luke 2:11, etc. there is born in the house of David, a Saviour, which is Christ the Lord. Then [appeared] a multitude of the heavenly host, praising God, and saying, Glory in the highest to God, and on earth peace, to men of good will. The falsely-called Gnostics say that these angels came from the Ogdoad, and made manifest the descent of the superior Christ. But they are again in error, when saying that the Christ and Saviour from above was not born, but that also, after the baptism of the dispensational Jesus, he, [the Christ of the Pleroma,] descended upon him as a dove. Therefore, according to these men, the angels of the Ogdoad lied, when they said, For unto you is born this day a Saviour, who is Christ the Lord, in the city of David. For neither was Christ nor the Saviour born at that time, by their account; but it was he, the dispensational Jesus, who is of the framer of the world, the [ Demiurge], and upon whom, after his baptism, that is, after [the lapse of] thirty years, they maintain the Saviour from above descended. But why did [the angels] add, in the city of David, if they did not proclaim the glad tidings of the fulfilment of God's promise made to David, that from the fruit of his body there should be an eternal King? For the Framer [ Demiurge] of the entire universe made promise to David, as David himself declares: My help is from God, who made heaven and earth; and again: In His hand are the ends of the earth, and the heights of the mountains are His. For the sea is His, and He did Himself make it; and His hands founded the dry land. Come, let us worship and fall down before Him, and weep in the presence of the Lord who made us; for He is the Lord our God. The Holy Spirit evidently thus declares by David to those hearing him, that there shall be those who despise Him who formed us, and who is God alone. Wherefore he also uttered the foregoing words, meaning to say: See that you do not err; besides or above Him there is no other God, to whom you should rather stretch out [your hands], thus rendering us pious and grateful towards Him who made, established, and [still] nourishes us. What, then, shall happen to those who have been the authors of so much blasphemy against their Creator? This identical truth was also what the angels [proclaimed]. For when they exclaim, Glory to God in the highest, and in earth peace, they have glorified with these words Him who is the Creator of the highest, that is, of super-celestial things, and the Founder of everything on earth: who has sent to His own handiwork, that is, to men, the blessing of His salvation from heaven. Wherefore he adds: The shepherds returned, glorifying God for all which they had heard and seen, as it was told unto them. Luke 2:20 For the Israelitish shepherds did not glorify another god, but Him who had been announced by the law and the prophets, the Maker of all things, whom also the angels glorified. But if the angels who were from the Ogdoad were accustomed to glorify any other, different from Him whom the shepherds [adored], these angels from the Ogdoad brought to them error and not truth.

Luke also says about the Lord: When the days of purification were completed, they brought Him up to Jerusalem to present Him before the Lord, as it is written in the law of the Lord, "Every male opening the womb shall be called holy to the Lord," and to offer a sacrifice, as stated in the law of the Lord, a pair of turtledoves or two young pigeons. Luke himself very clearly calls Him Lord in his own person—the same one who established the legal dispensation. But Simeon, Luke also says, blessed God 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 revelation to the Gentiles, and the glory of your people Israel." And Anna the prophetess, he says, likewise glorified God when she saw Christ and spoke of Him to all those who were waiting for the redemption of Jerusalem. Now through all these people one God is revealed, showing humanity the new dispensation of liberty, the covenant, through the new coming of His Son.

4. And still further does Luke say in reference to the Lord: When the days of purification were accomplished, they brought Him up to Jerusalem, to present Him before the Lord, as it is written in the law of the Lord, That every male opening the womb shall be called holy to the Lord; and that they should offer a sacrifice, as it is said in the law of the Lord, a pair of turtle-doves, or two young pigeons: Luke 2:22 in his own person most clearly calling Him Lord, who appointed the legal dispensation. But Simeon, he also says, blessed God, 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 Your people Israel. Luke 2:29, etc. And Anna Luke 2:38 also, the prophetess, he says, in like manner glorified God when she saw Christ, and spoke of Him to all them who were looking for the redemption of Jerusalem. Now by all these one God is shown forth, revealing to men the new dispensation of liberty, the covenant, through the new advent of His Son.

Therefore Mark, the interpreter and follower of Peter, begins his Gospel account in this way: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Your face, which shall prepare Your way. The voice of one crying in the wilderness, Prepare the way of the Lord, make the paths straight before our God." The beginning of the Gospel clearly quotes the words of the holy prophets and immediately points out the one whom they confessed as God and Lord—that is, the Father of our Lord Jesus Christ, who had also promised Him that He would send His messenger before His face. This messenger was John, crying in the wilderness in the spirit and power of Elijah: "Prepare the way of the Lord, make straight paths before our God." For the prophets did not announce one God and then another God, but one and the same God, though under various aspects and many titles. For the Father is varied and rich in attribute, as I have already shown in the previous book, and I will demonstrate the same truth from the prophets themselves as this work continues. Also, toward the end of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sits on the right hand of God," confirming what had been spoken by the prophet: "The Lord said to my Lord, Sit on My right hand, until I make Your foes Your footstool." Thus God and the Father are truly one and the same—He who was announced by the prophets and handed down by the true Gospel, whom we Christians worship and love with our whole heart as the Maker of heaven and earth and of all things in them.

5. Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Your face, which shall prepare Your way. The voice of one crying in the wilderness, Prepare the way of the Lord, make the paths straight before our God. Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in the spirit and power of Elias, Luke 1:17 Prepare the way of the Lord, make straight paths before our God. For the prophets did not announce one and another God, but one and the same; under various aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sits on the right hand of God; Mark 16:19 confirming what had been spoken by the prophet: The Lord said to my Lord, Sit on My right hand, until I make Your foes Your footstool. Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein.

John, the disciple of the Lord, preaches this faith and seeks, by proclaiming the Gospel, to remove the error that Cerinthus had spread among people, and long before him those called Nicolaitans, who are an offshoot of what is falsely called knowledge. He wanted to refute them and persuade them that there is only one God, who made all things by His Word. He opposed their claims that the Creator was one being, but the Father of the Lord was another; that the Son of the Creator was one person, but the Christ from above was another, who remained impassible, descended upon Jesus, the Son of the Creator, and then flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power far below Him and cut off from contact with the invisible and ineffable things. The disciple of the Lord therefore wanted to put an end to all such teachings and to establish the rule of truth in the Church: that there is one Almighty God who made all things by His Word, both visible and invisible. At the same time, he showed that through the Word, by whom God made the creation, He also gave salvation to the people included in the creation. So he began his teaching in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shines in darkness, and the darkness comprehended it not. He says all things were made by Him; therefore this creation of ours is included in all things, for we cannot allow these people to claim that the words all things refer only to those within their Pleroma. For if their Pleroma does indeed contain these things, then this creation, being what it is, is not outside it, as I demonstrated in the preceding book. But if they are outside the Pleroma, which indeed seemed impossible, it follows in that case that their Pleroma cannot be all things. Therefore this vast creation is not outside the Pleroma.

1. John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that knowledge falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shines in darkness, and the darkness comprehended it not. John 1:1, etc. All things, he says, were made by Him; therefore in all things this creation of ours is [included], for we cannot concede to these men that [the words] all things are spoken in reference to those within their Pleroma. For if their Pleroma do indeed contain these, this creation, as being such, is not outside, as I have demonstrated in the preceding book; but if they are outside the Pleroma, which indeed appeared impossible, it follows, in that case, that their Pleroma cannot be all things: therefore this vast creation is not outside [the Pleroma].

John himself settles this question beyond any doubt when he says, "He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not." But according to Marcion and those like him, the world was not made by Him, nor did He come to His own things, but to those belonging to another. According to certain Gnostics, this world was made by angels and not by the Word of God. According to the followers of Valentinus, the world was not made by Him but by the Demiurge. For they claim that the Savior caused likenesses to be made following the pattern of things above, but the Demiurge carried out the actual work of creation. They say that he, the Lord and Creator of the design of creation by whom they claim this world was made, was produced from the Mother. But the Gospel clearly affirms that all things were made by the Word, which was in the beginning with God, and this Word, John says, was made flesh and dwelt among us.

2. John, however, does himself put this matter beyond all controversy on our part, when he says, He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not. John 1:10-11 But according to Marcion, and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics, this world was made by angels, and not by the Word of God. But according to the followers of Valentinus, the world was not made by Him, but by the Demiurge. For he (Soter) caused such similitudes to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, was made flesh, and dwelt among us. John 1:14

But according to these people, neither was the Word made flesh, nor Christ, nor the Savior (Soter), who was produced from the joint contributions of all the Aeons. For they claim that the Word and Christ never came into this world, that the Savior never became incarnate or suffered, but that he descended like a dove upon the dispensational Jesus, and as soon as he had declared the unknown Father, he ascended again into the Pleroma. Some, however, assert that this dispensational Jesus did become incarnate and suffered, claiming he passed through Mary just as water passes through a tube. But others say he was the Son of the Demiurge, upon whom the dispensational Jesus descended. Still others say that Jesus was born from Joseph and Mary, and that the Christ from above descended upon him, being without flesh and impassible (incapable of suffering). But according to the opinion of none of these heretics was the Word of God made flesh. For if anyone carefully examines all their systems, he will find that the Word of God is presented by all of them as not having become incarnate and as impassible, as is also the Christ from above. Others consider him to have been manifested as a transfigured man, but they maintain he was neither born nor became incarnate. Still others hold that he did not assume a human form at all, but that as a dove he descended upon that Jesus who was born from Mary. Therefore the Lord's disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us."

3. But, according to these men, neither was the Word made flesh, nor Christ, nor the Saviour (Soter), who was produced from [the joint contributions of] all [the Æons]. For they will have it, that the Word and Christ never came into this world; that the Saviour, too, never became incarnate, nor suffered, but that He descended like a dove upon the dispensational Jesus; and that, as soon as He had declared the unknown Father, He did again ascend into the Pleroma. Some, however, make the assertion, that this dispensational Jesus did become incarnate, and suffered, whom they represent as having passed through Mary just as water through a tube; but others allege him to be the Son of the Demiurge, upon whom the dispensational Jesus descended; while others, again, say that Jesus was born from Joseph and Mary, and that the Christ from above descended upon him, being without flesh, and impassible. But according to the opinion of no one of the heretics was the Word of God made flesh. For if anyone carefully examines the systems of them all, he will find that the Word of God is brought in by all of them as not having become incarnate ( sine carne) and impassible, as is also the Christ from above. Others consider Him to have been manifested as a transfigured man; but they maintain Him to have been neither born nor to have become incarnate; while others [hold] that He did not assume a human form at all, but that, as a dove, He did descend upon that Jesus who was born from Mary. Therefore the Lord's disciple, pointing them all out as false witnesses, says, And the Word was made flesh, and dwelt among us. John 1:14

And so we are not left to ask, "Of what God was the Word made flesh?" He teaches us beforehand, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but came that he might testify of the Light." By what God, then, was John, the forerunner who testifies of the Light, sent into the world? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth—that God who had also promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, as he himself confesses. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Therefore the Lord said that He deemed him more than a prophet. For all the other prophets preached the advent of the paternal Light and desired to be worthy of seeing Him whom they preached; but John both announced the advent beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe in Him, so that he himself held the place of both prophet and apostle. For this is to be more than a prophet, because first apostles, secondarily prophets—but all things from one and the same God Himself.

4. And that we may not have to ask, Of what God was the Word made flesh? He does himself previously teach us, saying, There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light. John 1:6 By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, Malachi 3:1 who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. Luke 1:17 But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him more than a prophet. Matthew 11:9; Luke 7:26 For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe in Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, first apostles, secondarily prophets; 1 Corinthians 12:28 but all things from one and the same God Himself.

The wine that God produced in a vineyard and was first consumed was good. None of those who drank it found fault with it, and the Lord also drank it. But the wine was better which the Word made from water, instantly, and simply for the use of those who had been invited to the wedding. For although the Lord had the power to supply wine to those feasting independently of any created substance, and to fill the hungry with food, He did not take this approach. Instead, taking the loaves that the earth had produced and giving thanks, and on the other occasion making water into wine, He satisfied those who were reclining at the table and gave drink to those who had been invited to the wedding. This shows that the God who made the earth and commanded it to bring forth fruit, who established the waters and brought forth the fountains, was the same one who in these last times gave to humanity, through His Son, the blessing of food and the favor of drink—the Incomprehensible acting through the comprehensible, and the Invisible through the visible, since there is none beyond Him, but He exists in the bosom of the Father.

5. That wine, which was produced by God in a vineyard, and which was first consumed, was good. None John 2:3 of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage. For although the Lord had the power to supply wine to those feasting, independently of any created substance, and to fill with food those who were hungry, He did not adopt this course; but, taking the loaves which the earth had produced, and giving thanks, John 6:11 and on the other occasion making water wine, He satisfied those who were reclining [at table], and gave drink to those who had been invited to the marriage; showing that the God who made the earth, and commanded it to bring forth fruit, who established the waters, and brought forth the fountains, was He who in these last times bestowed upon mankind, by His Son, the blessing of food and the favour of drink: the Incomprehensible [acting thus] by means of the comprehensible, and the Invisible by the visible; since there is none beyond Him, but He exists in the bosom of the Father.

For no one, he says, has seen God at any time, unless the only-begotten Son of God, who is in the bosom of the Father, has declared Him. For He, the Son who is in His bosom, declares the invisible Father to all. Therefore, those to whom the Son reveals Him know Him; and again, the Father, through the Son, gives knowledge of His Son to those who love Him. Through Him, Nathanael was taught and recognized Him—the one to whom the Lord also testified that he was truly an Israelite in whom there was no deceit. The Israelite recognized his King, and so he cried out to Him, "Rabbi, You are the Son of God, You are the King of Israel." Through Him also, Peter was taught and recognized Christ as the Son of the living God, when God said, "Behold My dearly beloved Son, in whom I am well pleased: I will put My Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, until He sends forth judgment into contention; and in His name shall the Gentiles trust."

6. For no man, he says, has seen God at any time, unless the only-begotten Son of God, which is in the bosom of the Father, He has declared [Him]. John 1:18 For He, the Son who is in His bosom, declares to all the Father who is invisible. Wherefore they know Him to whom the Son reveals Him; and again, the Father, by means of the Son, gives knowledge of His Son to those who love Him. By whom also Nathanael, being taught, recognised [Him], he to whom also the Lord bore witness, that he was an Israelite indeed, in whom was no guile. John 1:47 The Israelite recognised his King, therefore did he cry out to Him, Rabbi, You are the Son of God, You are the King of Israel. By whom also Peter, having been taught, recognised Christ as the Son of the living God, when [God] said, Behold My dearly beloved Son, in whom I am well pleased: I will put my Spirit upon Him, and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, until He send forth judgment into contention; and in His name shall the Gentiles trust.

These, then, are the foundational principles of the Gospel: there is one God, the Creator of this universe, the same God announced by the prophets and revealed through Moses in the giving of the law. These principles proclaim the Father of our Lord Jesus Christ and acknowledge no other God or Father besides Him. The foundation on which these Gospels stand is so solid that even the heretics themselves testify to them, and each one tries to use these same documents as a starting point to establish his own particular teaching. The Ebionites, who use only Matthew's Gospel, are refuted by that very Gospel when they make false claims about the Lord. Marcion, who mutilates Luke's Gospel, is proven to be a blasphemer of the one true God by the passages he does keep. Those who separate Jesus from Christ, claiming that Christ remained impassible while Jesus suffered, and who prefer Mark's Gospel, can have their errors corrected if they read it with a love for truth. Furthermore, those who follow Valentinus and make extensive use of John's Gospel to support their conjunctions will be shown to be completely wrong by means of this same Gospel, as I demonstrated in the first book. Therefore, since our opponents bear witness to us and use these same documents, our proof based on them is solid and reliable.

7. Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law, — [principles] which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these [documents], each one of them endeavours to establish his own peculiar doctrine. For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those [passages] which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, preferring the Gospel by Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, our opponents do bear testimony to us, and make use of these [documents], our proof derived from them is firm and true.

It is not possible that the Gospels can be either more or fewer in number than they are. For since there are four zones of the world in which we live and four principal winds, while the Church is scattered throughout all the world, and the pillar and ground of the Church is the Gospel and the spirit of life, it is fitting that she should have four pillars, breathing out immortality on every side and bringing people to life anew. From this fact, it is evident that the Word, the Maker of all things, He who sits upon the cherubim and contains all things, He who was revealed to humanity, has given us the Gospel under four aspects, but bound together by one Spirit. As David also says when requesting His manifestation, "You who sit between the cherubim, shine forth." For the cherubim too were four-faced, and their faces were images of the work of the Son of God. For as Scripture says, the first living creature was like a lion, symbolizing His powerful working, His leadership, and royal power. The second living creature was like a calf, signifying His sacrificial and priestly order. But the third had, as it were, the face of a man—a clear description of His coming as a human being. The fourth was like a flying eagle, pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in harmony with these things, among which Christ Jesus is seated. For the Gospel according to John relates His original, powerful, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." Also, "all things were made by Him, and without Him was nothing made." For this reason too, that Gospel is full of all confidence, for such is His person. But the Gospel according to Luke, taking up His priestly character, began with Zacharias the priest offering sacrifice to God. For now the fatted calf was made ready, about to be sacrificed for the finding again of the younger son. Matthew, on the other hand, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham," and also, "The birth of Jesus Christ was in this way." This, then, is the Gospel of His humanity, and for this reason the character of a humble and meek man is maintained through the whole Gospel. Mark, on the other hand, begins with a reference to the prophetic spirit coming down from on high to humanity, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet"—pointing to the winged aspect of the Gospel. And for this reason he made a brief and rapid narrative, for such is the prophetic character. And the Word of God Himself used to speak with the patriarchs before Moses, in accordance with His divinity and glory, but for those under the law He established a priestly and liturgical service. Afterwards, being made man for us, He sent the gift of the heavenly Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures, and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are fourfold, and the Gospel is fourfold, as is also the course followed by the Lord. For this reason four principal (katholikai) covenants were given to the human race: one, prior to the flood, under Adam; the second, after the flood, under Noah; the third, the giving of the law, under Moses; the fourth, that which renews humanity and sums up all things in itself by means of the Gospel, raising and bearing people upon its wings into the heavenly kingdom.

8. It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the pillar and ground 1 Timothy 3:15 of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sits upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, You that sits between the cherubim, shine forth. For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, [as the Scripture] says, The first living creature was like a lion, Revelation 4:7 symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but the third had, as it were, the face as of a man, — an evident description of His advent as a human being; the fourth was like a flying eagle, pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 Also, all things were made by Him, and without Him was nothing made. For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up [His] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, The book of the generation of Jesus Christ, the son of David, the son of Abraham; and also, The birth of Jesus Christ was on this wise. This, then, is the Gospel of His humanity; for which reason it is, too, that [the character of] a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with [a reference to] the prophetical spirit coming down from on high to men, saying, The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet, — pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal ( καθολικαί) covenants given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon its wings into the heavenly kingdom.

Given this context, those who distort the form of the Gospel are foolish, ignorant, and reckless—I mean those who claim the Gospel has either more or fewer aspects than what has been stated. The first group does this to make it appear they have discovered more than the truth; the second group does it to set aside God's plan. Marcion, for example, rejects the entire Gospel, or rather cuts himself off from the Gospel, yet claims he has a share in the Gospel's blessings. Others (the Montanists), wanting to dismiss the gift of the Spirit that has been poured out on humanity in these latter times by the Father's good pleasure, refuse to accept the aspect presented in John's Gospel, where the Lord promised to send the Paraclete. They reject both the Gospel and the prophetic Spirit at once. What miserable people! They want to be false prophets while removing the gift of prophecy from the Church, acting like those (the Encratites) who, because of hypocrites, separate themselves from fellowship with the brothers. We must also conclude that these people (the Montanists) cannot accept the Apostle Paul either, since in his letter to the Corinthians he speaks clearly about prophetic gifts and acknowledges both men and women prophesying in the Church. By sinning in all these ways against the Spirit of God, they commit the unforgivable sin. On the other hand, those from Valentinus are completely reckless. They promote their own writings and claim to possess more Gospels than actually exist. They have reached such a level of audacity that they title their recent composition "the Gospel of Truth," even though it agrees with nothing in the apostolic Gospels, so they really have no Gospel that is not full of blasphemy. If what they have published is the Gospel of truth, yet is completely unlike those handed down to us from the apostles, anyone can learn from the Scriptures themselves that what has been handed down from the apostles can no longer be considered the Gospel of truth. But I have proven through many such arguments that only these Gospels are true and reliable, and that they allow for neither an increase nor a decrease in the stated number. Since God made all things in proper proportion and harmony, it was also fitting that the outward form of the Gospel should be well-arranged and harmonized. Having examined the opinion of those who handed down the Gospel to us, right from their sources, let us now turn to the remaining apostles and investigate their teaching about God. Then, in due course, we will listen to the very words of the Lord himself.

9. These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, [I mean,] who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class [do so], that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the [blessings of] the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect [of the evangelical dispensation] presented by John's Gospel, in which the Lord promised that He would send the Paraclete; John 14:16, etc. but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! Who wish to be pseudo-prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitæ) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, 1 Corinthians 11:4-5 he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, Matthew 12:31 they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing the Gospel of Truth, though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such [arguments]. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.

The Apostle Peter, therefore, after the Lord's resurrection and His ascension into heaven, wanted to fill up the number of the twelve apostles. In choosing someone to replace Judas—whoever God would choose—he spoke to those who were present: "Men and brethren, this Scripture had to be fulfilled, which the Holy Spirit spoke beforehand through the mouth of David concerning Judas, who became a guide to those who arrested Jesus. For he was numbered with us: 'Let his habitation be desolate, and let no man dwell in it,' and, 'His office let another take'"—thus bringing about the completion of the apostles, according to the words spoken by David. Again, when the Holy Spirit had descended upon the disciples, so that they all prophesied and spoke with tongues, and some mocked them as if they were drunk with new wine, Peter said that they were not drunk, for it was the third hour of the day. Rather, this was what had been spoken by the prophet: "It shall come to pass in the last days, says God, I will pour out my Spirit upon all flesh, and they shall prophesy." The God, therefore, who promised through the prophet that He would send His Spirit upon the whole human race, was the one who did send it; and God Himself is announced by Peter as having fulfilled His own promise.

1. The Apostle Peter, therefore, after the resurrection of the Lord, and His assumption into the heavens, being desirous of filling up the number of the twelve apostles, and in electing into the place of Judas any substitute who should be chosen by God, thus addressed those who were present: Men [and] brethren, this Scripture must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spoke before concerning Judas, which was made guide to them that took Jesus. For he was numbered with us: Acts 1:16, etc…. Let his habitation be desolate, and let no man dwell therein; and, His bishoprick let another take; — thus leading to the completion of the apostles, according to the words spoken by David. Again, when the Holy Ghost had descended upon the disciples, that they all might prophesy and speak with tongues, and some mocked them, as if drunken with new wine, Peter said that they were not drunken, for it was the third hour of the day; but that this was what had been spoken by the prophet: It shall come to pass in the last days, says God, I will pour out of my Spirit upon all flesh, and they shall prophesy. Joel 2:28 The God, therefore, who did promise by the prophet, that He would send His Spirit upon the whole human race, was He who did send; and God Himself is announced by Peter as having fulfilled His own promise.

Peter said, "You men of Israel, hear my words. Jesus of Nazareth, a man approved by God among you through powers, wonders, and signs that God performed through Him in your midst, as you yourselves know—Him you killed by nailing to the cross, though He was handed over according to God's determined plan and foreknowledge, by the hands of wicked men. God raised Him up, having released Him from the pains of death, because it was impossible for Him to be held by them. For David speaks about Him: 'I kept the Lord always before my face, for He is at my right hand so that I will not be shaken. Therefore my heart rejoiced and my tongue was glad; moreover, my flesh will rest in hope, because You will not leave my soul in hell, nor will You let Your Holy One experience corruption.'" Then he went on to speak confidently to them about the patriarch David—that he died and was buried, and his tomb remains with them to this day. He said, "But since he was a prophet and knew that God had sworn an oath to him that one of his descendants would sit on his throne, foreseeing this, he spoke about the resurrection of Christ—that He was not left in hell, nor did His flesh experience corruption. God has raised up this Jesus, and we are all witnesses of it. He has been exalted to the right hand of God and has received from the Father the promised Holy Spirit, and has poured out this gift that you now see and hear. For David did not ascend into the heavens, but he himself says, 'The Lord said to my Lord, Sit at My right hand until I make Your enemies Your footstool.' Therefore let all the house of Israel know with certainty that God has made this same Jesus, whom you crucified, both Lord and Christ." When the crowds cried out, "What shall we do then?" Peter said to them, "Repent, and let each of you be baptized in the name of Jesus for the forgiveness of sins, and you will receive the gift of the Holy Spirit." Thus the apostles did not preach another God or another Fullness, nor that the Christ who suffered and rose again was one person while the one who ascended on high was another and remained unable to suffer. Rather, they preached that there was one and the same God the Father and Christ Jesus who rose from the dead. They preached faith in Him to those who did not believe in the Son of God, and they urged them from the prophets that God sent in Jesus the Christ whom God had promised to send—the same Jesus whom they crucified and God raised up.

2. For Peter said, You men of Israel, hear my words; Jesus of Nazareth, a man approved by God among you by powers, and wonders, and signs, which God did by Him in the midst of you, as you yourselves also know: Him, being delivered by the determined counsel and foreknowledge of God, by the hands of wicked men you have slain, affixing [to the cross]: whom God has raised up, having loosed the pains of death; because it was not possible that he should be holden of them. For David speaks concerning Him, I foresaw the Lord always before my face; for He is on my right hand, lest I should be moved: therefore did my heart rejoice, and my tongue was glad; moreover also, my flesh shall rest in hope: because You will not leave my soul in hell, neither will You give Your Holy One to see corruption. Acts 2:22-27 Then he proceeds to speak confidently to them concerning the patriarch David, that he was dead and buried, and that his sepulchre is with them to this day. He said, But since he was a prophet, and knew that God had sworn with an oath to him, that of the fruit of his body one should sit in his throne; foreseeing this, he spoke of the resurrection of Christ, that He was not left in hell, neither did His flesh see corruption. This Jesus, he said, has God raised up, of which we all are witnesses: who, being exalted by the right hand of God, receiving from the Father the promise of the Holy Ghost, has shed forth this gift which you now see and hear. For David has not ascended into the heavens; but he says himself, The Lord said to my Lord, Sit on My right hand, until I make Your foes Your footstool. Therefore let all the house of Israel know assuredly, that God has made that same Jesus, whom you have crucified, both Lord and Christ. Acts 2:30-37 And when the multitudes exclaimed, What shall we do then? Peter says to them, Repent, and be baptized everyone of you in the name of Jesus for the remission of sins, and you shall receive the gift of the Holy Ghost. Acts 2:37-38 Thus the apostles did not preach another God, or another Fulness; nor, that the Christ who suffered and rose again was one, while he who flew off on high was another, and remained impassible; but that there was one and the same God the Father, and Christ Jesus who rose from the dead; and they preached faith in Him, to those who did not believe in the Son of God, and exhorted them out of the prophets, that the Christ whom God promised to send, He sent in Jesus, whom they crucified and God raised up.

Again, when Peter, accompanied by John, saw the man who had been lame from birth sitting at the gate of the temple called Beautiful and begging for alms, he said to him, "I have no silver and gold, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk." Immediately his legs and feet received strength, and he walked and entered the temple with them, walking, leaping, and praising God. Then, when a crowd had gathered around them from every direction because of this unexpected miracle, Peter addressed them: "Men of Israel, why are you amazed at this? Why do you stare at us as though we had made this man walk by our own power? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son, whom you handed over for judgment and denied in Pilate's presence when he wanted to release Him. But you rejected the Holy One and the Just, and asked for a murderer to be released to you. You killed the Prince of life, whom God has raised from the dead, and we are witnesses of this. Through faith in His name, this man whom you see and know has been made strong by His name. Yes, the faith that comes through Him has given him this complete healing in front of all of you. And now, brothers, I know that you did this wickedness through ignorance. But God has fulfilled those things which He foretold through the mouth of all the prophets, that His Christ should suffer. Therefore repent and turn back, so that your sins may be wiped out and times of refreshing may come to you from the presence of the Lord. He will send Jesus Christ, who was prepared for you beforehand, whom heaven must receive until the time when all things are restored, which God has spoken of through His holy prophets. For Moses truly said to our fathers, 'The Lord your God will raise up for you a Prophet from your brothers, like me. You shall listen to Him in everything He says to you. And it will happen that every soul who does not listen to that Prophet will be destroyed from among the people.' And all the prophets from Samuel onward, as many as have spoken, have also foretold these days. You are the children of the prophets and of the covenant which God made with our fathers, saying to Abraham, 'And in your seed all the families of the earth shall be blessed.' God, having raised up His Son, sent Him first to you to bless you, so that each of you may turn from his wickedness." Peter, together with John, preached this straightforward message of good news to them, that the promise God made to the fathers had been fulfilled by Jesus. He certainly did not proclaim another god, but the Son of God, who also became man and suffered, thus leading Israel into knowledge and preaching through Jesus the resurrection of the dead, and showing that whatever the prophets had proclaimed about the suffering of Christ, God had fulfilled these things.

3. Again, when Peter, accompanied by John, had looked upon the man lame from his birth, before that gate of the temple which is called Beautiful, sitting and seeking alms, he said to him, Silver and gold I have none; but such as I have give I you: In the name of Jesus Christ of Nazareth, rise up and walk. And immediately his legs and his feet received strength; and he walked, and entered with them into the temple, walking, and leaping, and praising God. Acts 3:6, etc. Then, when a multitude had gathered around them from all quarters because of this unexpected deed, Peter addressed them: You men of Israel, why do you marvel at this; or why do you look so earnestly on us, as though by our own power we had made this man to walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son, whom you delivered up for judgment, and denied in the presence of Pilate, when he wished to let Him go. But you were bitterly set against the Holy One and the Just, and desired a murderer to be granted unto you; but you killed the Prince of life, whom God has raised from the dead, whereof we are witnesses. And in the faith of His name, him, whom you see and know, has His name made strong; yea, the faith which is by Him, has given him this perfect soundness in the presence of you all. And now, brethren, I know that through ignorance you did this wickedness…. But those things which God before had showed by the mouth of all the prophets, that His Christ should suffer, He has so fulfilled. Repent therefore, and be converted, that your sins may be blotted out, and that the times of refreshing may come to you from the presence of the Lord; and He shall send Jesus Christ, prepared for you beforehand, whom the heaven must indeed receive until the times of the arrangement of all things, of which God has spoken by His holy prophets. For Moses truly said to our fathers, Your Lord God shall raise up to you a Prophet from your brethren, like me; Him shall you hear in all things whatsoever He shall say unto you. And it shall come to pass, that every soul, whosoever will not hear that Prophet, shall be destroyed from among the people. And all [the prophets] from Samuel, and henceforth, as many as have spoken, have likewise foretold of these days. You are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in your seed shall all the kindreds of the earth be blessed. Unto you first, God, having raised up His Son, sent Him blessing you, that each may turn himself from his iniquities. Acts 3:12, etc. Peter, together with John, preached to them this plain message of glad tidings, that the promise which God made to the fathers had been fulfilled by Jesus; not certainly proclaiming another god, but the Son of God, who also was made man, and suffered; thus leading Israel into knowledge, and through Jesus preaching the resurrection of the dead, Acts 4:2 and showing, that whatever the prophets had proclaimed as to the suffering of Christ, these had God fulfilled.

For this reason, too, when the chief priests were assembled, Peter, full of boldness, said to them, "You rulers of the people, and elders of Israel, if we are being examined today about the good deed done to the sick man, by what means he has been made well, let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, even by him does this man stand here before you healed. This is the stone which was rejected by you builders, which has become the cornerstone. Neither is there salvation in any other, for there is no other name under heaven, which is given to men, by which we must be saved" (Acts 4:8, etc.). Thus the apostles did not change God, but preached to the people that Christ was Jesus the crucified One, whom the same God who had sent the prophets—being God himself—raised up, and gave salvation to men in him.

4. For this reason, too, when the chief priests were assembled, Peter, full of boldness, said to them, You rulers of the people, and elders of Israel, if we this day be examined by you of the good deed done to the impotent man, by what means he has been made whole; be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, even by Him does this man stand here before you whole. This is the stone which was set at nought of you builders, which has become the head-stone of the corner. [Neither is there salvation in any other: for] there is none other name under heaven, which is given to men, whereby we must be saved: Acts 4:8, etc. Thus the apostles did not change God, but preached to the people that Christ was Jesus the crucified One, whom the same God that had sent the prophets, being God Himself, raised up, and gave in Him salvation to men.

They were therefore confounded by this instance of healing (for the man on whom this miracle of healing took place was over forty years old), and by the teaching of the apostles, and by the explanation of the prophets. When the chief priests had sent away Peter and John, they returned to the rest of their fellow apostles and disciples of the Lord, that is, to the Church, and reported what had happened and how boldly they had acted in the name of Jesus. Then the whole Church, it is said, when they heard this, lifted up their voice to God with one accord and said, "Lord, you are God, who made heaven and earth and the sea and all that is in them; who, through the Holy Spirit, by the mouth of our father David, your servant, said, 'Why did the nations rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ.' For truly, in this city, against your holy Son Jesus, whom you have anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever your hand and your counsel determined beforehand to be done." These are the voices of the Church from which every church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are the voices of the disciples of the Lord, the truly perfect, who after the assumption of the Lord were perfected by the Spirit and called upon the God who made heaven and earth and the sea—who was announced by the prophets—and Jesus Christ his Son, whom God anointed, and who knew no other God. For at that time and place there was neither Valentinus nor Marcion nor the rest of these destroyers of the truth and their followers. Therefore God, the Maker of all things, heard them. For it is said, "The place where they were assembled together was shaken, and they were all filled with the Holy Spirit, and they spoke the word of God with boldness" to everyone who was willing to believe. And with great power, it is added, the apostles gave witness of the resurrection of the Lord Jesus, saying to them, "The God of our fathers raised up Jesus, whom you seized and killed, hanging him upon a beam of wood. Him God has raised up by his right hand to be a Prince and Savior, to give repentance to Israel and forgiveness of sins. And we are witnesses of these words, as also is the Holy Spirit, whom God has given to those who believe in him." And daily, it is said, in the temple and from house to house, they did not cease to teach and preach Christ Jesus, the Son of God. For this was the knowledge of salvation, which makes those who acknowledge his Son's coming perfect toward God.

5. They were confounded, therefore, both by this instance of healing ( for the man was above forty years old on whom this miracle of healing took place Acts 4:22), and by the doctrine of the apostles, and by the exposition of the prophets, when the chief priests had sent away Peter and John. [These latter] returned to the rest of their fellow apostles and disciples of the Lord, that is, to the Church, and related what had occurred, and how courageously they had acted in the name of Jesus. The whole Church, it is then said, when they had heard that, lifted up the voice to God with one accord, and said, Lord, You are God, who has made heaven, and earth, and the sea, and all that in them is; who, through the Holy Ghost, by the mouth of our father David, Your servant, has said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth, in this city, against Your holy Son Jesus, whom You have anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Your hand and Your counsel determined before to be done. Acts 4:24, etc. These [are the] voices of the Church from which every Church had its origin; these are the voices of the metropolis of the citizens of the new covenant; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit, and called upon the God who made heaven, and earth, and the sea — who was announced by the prophets — and Jesus Christ His Son, whom God anointed, and who knew no other [God]. For at that time and place there was neither Valentinus, nor Marcion, nor the rest of these subverters [of the truth], and their adherents. Wherefore God, the Maker of all things, heard them. For it is said, The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spoke the word of God with boldness Acts 4:31 to every one that was willing to believe. And with great power, it is added, gave the apostles witness of the resurrection of the Lord Jesus, Acts 4:33 saying to them, The God of our fathers raised up Jesus, whom you seized and slew, hanging [Him] upon a beam of wood: Him has God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God has given to them that believe in Him. Acts 5:30 And daily, it is said, in the temple, and from house to house, they ceased not to teach and preach Christ Jesus, Acts 5:42 the Son of God. For this was the knowledge of salvation, which renders those who acknowledge His Son's advent perfect towards God.

But some of these people boldly claim that the apostles, when preaching among the Jews, could not tell them about another god besides the one in whom their hearers already believed. We say to them that if the apostles spoke to people according to the opinions they had held from long ago, no one learned the truth from them—nor, at an even earlier time, from the Lord, since they claim He spoke in the same way. Therefore, these people themselves don't know the truth either. Instead, according to their view, people received teaching only as they were able to hear it based on their existing opinion about God. Following this way of speaking, the rule of truth would exist with no one. All students would attribute this practice to all teachers—that teachers spoke to each person just as that person thought and only as far as his ability allowed. But the coming of the Lord would appear unnecessary and pointless if He really came intending to tolerate and preserve each person's idea about God that had been rooted in him from long ago. Besides this, it was a much harder task that the one whom the Jews had seen as a man and had nailed to the cross should be preached as Christ the Son of God, their eternal King. Since this was the case, they certainly did not speak to them according to their old belief. For those who told them to their face that they were the killers of the Lord would also much more boldly preach the Father who is above the Demiurge, rather than what each individual told himself to believe about God. And the sin would have been much less if they had not nailed to the cross the superior Savior, to whom they should have ascended, since He was impassible. For just as they did not speak to the Gentiles in compliance with their notions, but told them boldly that their gods were not gods but idols of demons, so they would have preached to the Jews in the same way if they had known another greater or more perfect Father, rather than nourishing and strengthening these people's false opinion about God. Moreover, while destroying the error of the Gentiles and leading them away from their gods, they certainly did not introduce another error to them. Instead, removing those which were not gods, they pointed out the one who alone was God and the true Father.

6. But as some of these men impudently assert that the apostles, when preaching among the Jews, could not declare to them another god besides Him in whom they (their hearers) believed, we say to them, that if the apostles used to speak to people in accordance with the opinion instilled into them of old, no one learned the truth from them, nor, at a much earlier date, from the Lord; for they say that He did Himself speak after the same fashion. Wherefore neither do these men themselves know the truth; but since such was their opinion regarding God, they had just received doctrine as they were able to hear it. According to this manner of speaking, therefore, the rule of truth can be with nobody; but all learners will ascribe this practice to all [teachers], that just as every person thought, and as far as his capability extended, so was also the language addressed to him. But the advent of the Lord will appear superfluous and useless, if He did indeed come intending to tolerate and to preserve each man's idea regarding God rooted in him from of old. Besides this, also, it was a much heavier task, that He whom the Jews had seen as a man, and had fastened to the cross, should be preached as Christ the Son of God, their eternal King. Since this, however, was so, they certainly did not speak to them in accordance with their old belief. For they, who told them to their face that they were the slayers of the Lord, would themselves also much more boldly preach that Father who is above the Demiurge, and not what each individual bid himself believe [respecting God]; and the sin was much less, if indeed they had not fastened to the cross the superior Saviour (to whom it behooved them to ascend), since He was impassible. For, as they did not speak to the Gentiles in compliance with their notions, but told them with boldness that their gods were no gods, but the idols of demons; so would they in like manner have preached to the Jews, if they had known another greater or more perfect Father, not nourishing nor strengthening the untrue opinion of these men regarding God. Moreover, while destroying the error of the Gentiles, and bearing them away from their gods, they did not certainly induce another error upon them; but, removing those which were no gods, they pointed out Him who alone was God and the true Father.

From Peter's words, which he spoke in Caesarea to Cornelius the centurion and the Gentiles with him—to whom the word of God was first preached—we can understand what the apostles used to preach, the nature of their preaching, and their understanding of God. This Cornelius was, it is said, a devout man who feared God with all his household, gave much to the poor, and prayed to God constantly. Around three in the afternoon, he saw an angel of God coming to him and saying, "Your charitable gifts have come up as a memorial before God. Therefore send for Simon, who is called Peter." When Peter saw the vision in which the voice from heaven said to him, "What God has cleansed, do not call common," this happened to teach him that the God who had distinguished between clean and unclean through the law was the same one who had purified the Gentiles through the blood of His Son—the one whom Cornelius also worshiped. When Peter came to him, he said, "Truly I perceive that God is not a respecter of persons, but in every nation, whoever fears Him and works righteousness is acceptable to Him." He clearly indicates that the one whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, and for whose sake he used to give to the poor, is truly God. However, Cornelius lacked knowledge of the Son; therefore Peter added, "You know the word that was published throughout all Judea, beginning from Galilee, after the baptism that John preached—Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him. And we are witnesses of all those things He did both in the land of the Jews and in Jerusalem. They killed Him, hanging Him on a wooden beam. God raised Him up on the third day and showed Him openly, not to all the people, but to us, witnesses chosen beforehand by God, who ate and drank with Him after the resurrection from the dead. And He commanded us to preach to the people and to testify that it is He who was ordained by God to be the Judge of the living and the dead. To Him all the prophets bear witness, that through His name, everyone who believes in Him receives forgiveness of sins." The apostles, therefore, preached the Son of God, of whom people were ignorant, and His coming, to those who had already been instructed about God; but they did not introduce another god. If Peter had known any such thing, he would have freely preached to the Gentiles that the God of the Jews was one, but the God of the Christians another; and all of them, no doubt being awestruck because of the angel's vision, would have believed whatever he told them. But it is clear from Peter's words that he retained the God who was already known to them, but he also testified to them that Jesus Christ was the Son of God, the Judge of the living and the dead, and commanded them to be baptized in Him for the forgiveness of sins. Not only this, but he testified that Jesus was Himself the Son of God, who, having been anointed with the Holy Spirit, is called Jesus Christ. And He is the same being who was born of Mary, as Peter's testimony shows. Can it really be that Peter did not yet possess the perfect knowledge that these men discovered later? According to them, then, Peter was imperfect, and the rest of the apostles were imperfect; and so it would be appropriate for them, coming back to life, to become disciples of these men, so that they too might be made perfect. But this is truly ridiculous. These men are proven to be not disciples of the apostles, but of their own wicked ideas. This also explains the various opinions that exist among them, since each one adopted error according to his capacity for embracing it. But the Church throughout the entire world, having its firm origin from the apostles, perseveres in one and the same opinion regarding God and His Son.

7. From the words of Peter, therefore, which he addressed in Cæsarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God. For this Cornelius was, it is said, a devout man, and one who feared God with all his house, giving much alms to the people, and praying to God always. He saw therefore, about the ninth hour of the day, an angel of God coming in to him, and saying, Your alms have come up for a memorial before God. Wherefore send to Simon, who is called Peter. Acts 10:1-5 But when Peter saw the vision, in which the voice from heaven said to him, What God has cleansed, call not common, Acts 10:15 this happened [to teach him] that the God who had, through the law, distinguished between clean and unclean, was He who had purified the Gentiles through the blood of His Son — He whom also Cornelius worshipped; to whom Peter, coming in, said, Of a truth I perceive that God is no respecter of persons: but in every nation, he that fears Him, and works righteousness, is acceptable to Him. Acts 10:34-35 He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God. The knowledge of the Son was, however, wanting to him; therefore did [Peter] add, The word, you know, which was published throughout all Judea, beginning from Galilee, after the baptism which John preached, Jesus of Nazareth, how God anointed Him with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil; for God was with Him. And we are witnesses of all those things which He did both in the land of the Jews and in Jerusalem; whom they slew, hanging Him on a beam of wood: Him God raised up the third day, and showed Him openly; not to all the people, but unto us, witnesses chosen before of God, who ate and drank with Him after the resurrection from the dead. And He commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead. To Him give all the prophets witness, that, through His name, every one that believes in Him does receive remission of sins. Acts 10:37-44 The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter's words that he did indeed still retain the God who was already known to them; but he also bore witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ. And He is the same being that was born of Mary, as the testimony of Peter implies. Can it really be, that Peter was not at that time as yet in possession of the perfect knowledge which these men discovered afterwards? According to them, therefore, Peter was imperfect, and the rest of the apostles were imperfect; and so it would be fitting that they, coming to life again, should become disciples of these men, in order that they too might be made perfect. But this is truly ridiculous. These men, in fact, are proved to be not disciples of the apostles, but of their own wicked notions. To this cause also are due the various opinions which exist among them, inasmuch as each one adopted error just as he was capable [of embracing it]. But the Church throughout all the world, having its origin firm from the apostles, perseveres in one and the same opinion with regard to God and His Son.

8. But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, who was returning from Jerusalem and reading the prophet Isaiah when he and Philip were alone together? Was it not the one about whom the prophet spoke: "He was led as a sheep to the slaughter, and as a lamb is silent before its shearer, so he opened not his mouth"? "But who shall declare his birth? For his life shall be taken away from the earth." Philip declared that this was Jesus, and that the Scripture was fulfilled in him, as did the believing eunuch himself. Immediately asking to be baptized, he said, "I believe Jesus Christ to be the Son of God." This man was also sent into the regions of Ethiopia to preach what he himself had believed: that there is one God preached by the prophets, but that the Son of this God had already appeared in human nature, and had been led as a sheep to the slaughter, and all the other statements which the prophets made regarding him.

8. But again: Whom did Philip preach to the eunuch of the queen of the Ethiopians, returning from Jerusalem, and reading Esaias the prophet, when he and this man were alone together? Was it not He of whom the prophet spoke: He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth? But who shall declare His nativity? For His life shall be taken away from the earth. Acts 8:32; Isaiah 53:7-8 [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, I believe Jesus Christ to be the Son of God. Acts 8:37 This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature ( secundum hominem), and had been led as a sheep to the slaughter; and all the other statements which the prophets made regarding Him.

Paul himself also—after the Lord spoke to him from heaven and showed him that by persecuting His disciples he was persecuting his own Lord, and sent Ananias to him so that he might recover his sight and be baptized—preached, it is said, Jesus in the synagogues at Damascus with complete freedom of speech, declaring that this is the Son of God, the Christ. This is the mystery which he says was made known to him by revelation: that He who suffered under Pontius Pilate is the same one who is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became obedient to death, even death on a cross. And since this is true, when preaching to the Athenians on the Areopagus—where no Jews were present and he had the freedom to preach about God openly—he said to them: God, who made the world and all things in it, He, being Lord of heaven and earth, does not dwell in temples made with hands; nor is He served by human hands, as though He needed anything, since He gives to all life and breath and all things; He has made from one blood the whole human race to dwell upon the face of the whole earth, establishing the times according to the boundaries of their habitation, so that they might seek the Deity, if perhaps they might be able to track Him out or find Him, although He is not far from each of us. For in Him we live and move and have our being, as certain of your own poets have said, For we are also His offspring. Since then we are the offspring of God, we ought not to think that the Deity is like gold or silver or stone shaped by human art or imagination. Therefore God, overlooking the times of ignorance, now commands all people everywhere to turn to Him in repentance, because He has appointed a day on which the world will be judged in righteousness by the man Jesus, of which He has given assurance by raising Him from the dead. Now in this passage he not only declares to them God as the Creator of the world—with no Jews present—but also that He made one race of men to dwell upon all the earth, just as Moses also declared: When the Most High divided the nations, as He scattered the sons of Adam, He set the boundaries of the nations according to the number of the angels of God; but the people which believes in God is not now under the power of angels, but under the Lord's rule. For His people Jacob was made the portion of the Lord, Israel the measuring line of His inheritance. And again, at Lystra of Lycaonia, when Paul was with Barnabas and in the name of our Lord Jesus Christ had made a man walk who had been lame from birth, and when the crowd wanted to honor them as gods because of the astonishing deed, he said to them: We are men with the same nature as you, preaching to you God, so that you may turn away from these worthless idols to serve the living God, who made heaven and earth and the sea and all things in them, who in times past allowed all nations to walk in their own ways, although He did not leave Himself without witness, doing good, giving you rain from heaven and fruitful seasons, filling your hearts with food and gladness. But that all his letters are consistent with these declarations, I shall, when expounding the apostle, show from the letters themselves at the appropriate place. But while I bring out by these proofs the truths of Scripture and set forth briefly and concisely things which are stated in various ways, you also should attend to them patiently and not consider them too lengthy, taking into account that proofs of the things contained in the Scriptures cannot be shown except from the Scriptures themselves.

9. Paul himself also — after that the Lord spoke to him out of heaven, and showed him that, in persecuting His disciples, he persecuted his own Lord, and sent Ananias to him that he might recover his sight, and be baptized — preached, it is said, Jesus in the synagogues at Damascus, with all freedom of speech, that this is the Son of God, the Christ. Acts 9:20 This is the mystery which he says was made known to him by revelation, that He who suffered under Pontius Pilate, the same is Lord of all, and King, and God, and Judge, receiving power from Him who is the God of all, because He became obedient unto death, even the death of the cross. Philippians 2:8 And inasmuch as this is true, when preaching to the Athenians on the Areopagus — where, no Jews being present, he had it in his power to preach God with freedom of speech — he said to them: God, who made the world, and all things therein, He, being Lord of heaven and earth, dwells not in temples made with hands; neither is He touched by men's hands, as though He needed anything, seeing He gives to all life, and breath, and all things; who has made from one blood the whole race of men to dwell upon the face of the whole earth, predetermining the times according to the boundary of their habitation, to seek the Deity, if by any means they might be able to track Him out, or find Him, although He be not far from each of us. For in Him we live, and move, and have our being, as certain men of your own have said, For we are also His offspring. Inasmuch, then, as we are the offspring of God, we ought not to think that the Deity is like gold or silver, or stone graven by art or man's device. Therefore God, winking at the times of ignorance, does now command all men everywhere to turn to Him with repentance; because He has appointed a day, on which the world shall be judged in righteousness by the man Jesus; whereof He has given assurance by raising Him from the dead. Acts 17:24, etc. Now in this passage he does not only declare to them God as the Creator of the world, no Jews being present, but that He did also make one race of men to dwell upon all the earth; as also Moses declared: When the Most High divided the nations, as He scattered the sons of Adam, He set the bounds of the nations after the number of the angels of God; but that people which believes in God is not now under the power of angels, but under the Lord's [rule]. For His people Jacob was made the portion of the Lord, Israel the cord of His inheritance. Deuteronomy 32:9 And again, at Lystra of Lycia (Lycaonia), when Paul was with Barnabas, and in the name of our Lord Jesus Christ had made a man to walk who had been lame from his birth, and when the crowd wished to honour them as gods because of the astonishing deed, he said to them: We are men like you, preaching to you God, that you may be turned away from these vain idols to [serve] the living God, who made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways, although He left not Himself without witness, performing acts of goodness, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness. Acts 14:15-17 But that all his Epistles are consonant to these declarations, I shall, when expounding the apostle, show from the Epistles themselves, in the right place. But while I bring out by these proofs the truths of Scripture, and set forth briefly and compendiously things which are stated in various ways, do you also attend to them patiently, and not deem them prolix; taking this into account, that proofs [of the things which are] contained in the Scriptures cannot be shown except from the Scriptures themselves.

Stephen, who was chosen as the first deacon by the apostles and who, more than anyone else, was the first to follow in the footsteps of the Lord's martyrdom by being the first killed for confessing Christ, spoke boldly among the people and taught them, saying: The God of glory appeared to our father Abraham and said to him, Leave your country and your relatives, and come into the land which I will show you. He brought him into this land where you now live. And He gave him no inheritance in it, not even enough ground to set his foot on, yet He promised that He would give it to him as a possession, and to his descendants after him. And God spoke in this way: that his descendants would live as foreigners in a strange land, and would be enslaved and mistreated for four hundred years; and the nation they shall serve I will judge, says the Lord. And after that they will come out and worship me in this place. And He gave him the covenant of circumcision, and so Abraham became the father of Isaac. The rest of his words proclaim the same God, who was with Joseph and with the patriarchs, and who spoke with Moses.

10. And still further, Stephen, who was chosen the first deacon by the apostles, and who, of all men, was the first to follow the footsteps of the martyrdom of the Lord, being the first that was slain for confessing Christ, speaking boldly among the people, and teaching them, says: The God of glory appeared to our father Abraham,… and said to him, Get you out of your country, and from your kindred, and come into the land which I shall show you;… and He removed him into this land, wherein you now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on; yet He promised that He would give it to him for a possession, and to his seed after him…. And God spoke on this wise, That his seed should sojourn in a strange land, and should be brought into bondage, and should be evil-entreated four hundred years; and the nation whom they shall serve will I judge, says the Lord. And after that shall they come forth, and serve me in this place. And He gave him the covenant of circumcision: and so [ Abraham] begot Isaac. Acts 7:2-8 And the rest of his words announce the same God, who was with Joseph and with the patriarchs, and who spoke with Moses.

The apostles' entire teaching proclaimed one and the same God: the God who moved Abraham, who made him the promise of inheritance, who at the proper time gave him the covenant of circumcision, who called Abraham's descendants out of Egypt—preserving them outwardly through circumcision, for He gave it as a sign so they would not be like the Egyptians. This same God was the Maker of all things, the Father of our Lord Jesus Christ, and the God of glory. Anyone who wishes can learn this from the very words and actions of the apostles themselves, and can see that this God is one, with no other above Him. Even if there were another god above Him, we would have to say, by comparing the amount of work done by each, that the latter is superior to the former. As I have already said, the better person is shown by his deeds. Since these people cannot produce any works done by their supposed father, it becomes clear that the latter alone is God. But if anyone who is obsessed with questions imagines that what the apostles have declared about God should be interpreted allegorically, let him consider my previous statements, in which I presented one God as the Founder and Maker of all things and destroyed and exposed their claims. He will find these statements in agreement with the apostles' teaching, and thus will uphold what they used to teach and were convinced of—that there is one God, the Maker of all things. When he strips his mind of such error and of the blasphemy against God that it contains, he will naturally find reason to acknowledge that both the Mosaic law and the grace of the new covenant were given by one and the same God for the benefit of the human race, each suited to the times when they were given.

11. And that the whole range of the doctrine of the apostles proclaimed one and the same God, who removed Abraham, who made to him the promise of inheritance, who in due season gave to him the covenant of circumcision, who called his descendants out of Egypt, preserved outwardly by circumcision — for he gave it as a sign, that they might not be like the Egyptians — that He was the Maker of all things, that He was the Father of our Lord Jesus Christ, that He was the God of glory — they who wish may learn from the very words and acts of the apostles, and may contemplate the fact that this God is one, above whom is no other. But even if there were another god above Him, we should say, upon [instituting] a comparison of the quantity [of the work done by each], that the latter is superior to the former. For by deeds the better man appears, as I have already remarked; and, inasmuch as these men have no works of their father to adduce, the latter is shown to be God alone. But if any one, doting about questions, 1 Timothy 6:4 do imagine that what the apostles have declared about God should be allegorized, let him consider my previous statements, in which I set forth one God as the Founder and Maker of all things, and destroyed and laid bare their allegations; and he shall find them agreeable to the doctrine of the apostles, and so to maintain what they used to teach, and were persuaded of, that there is one God, the Maker of all things. And when he shall have divested his mind of such error, and of that blasphemy against God which it implies, he will of himself find reason to acknowledge that both the Mosaic law and the grace of the new covenant, as both fitted for the times [at which they were given], were bestowed by one and the same God for the benefit of the human race.

Everyone who has a corrupt mind and opposes the Mosaic Law, judging it to be different from and contrary to the teaching of the Gospel, has failed to investigate the reasons for the differences between the two covenants. Because they have been abandoned by the Father's love and puffed up by Satan, they have been drawn to the teaching of Simon Magus and have turned away in their thinking from the one who is God. They imagine they have discovered more than the apostles by finding another god, and they claim that the apostles still preached the Gospel somewhat under the influence of Jewish ideas, but that they themselves are purer in doctrine and more intelligent than the apostles. This is why Marcion and his followers have taken to mutilating the Scriptures, refusing to accept some books at all. They have cut down the Gospel according to Luke and the letters of Paul, claiming that only these shortened versions are authentic. In another work, if God grants me strength, I will refute them using the very texts they still keep. All the others, inflated with the false label of knowledge, do acknowledge the Scriptures, but they twist their interpretations, as I showed in the first book. The followers of Marcion directly blaspheme the Creator, calling him the maker of evils, but they hold a somewhat more tolerable theory about his origin, maintaining that there are two beings who are gods by physis, different from each other—one good and the other evil. The followers of Valentinus, however, while they use more respectable-sounding names and declare that the Creator is Father, Lord, and God, actually make their theory or sect more blasphemous by maintaining that he was not produced from any of the Aeons within the Pleroma, but from the defect that had been cast out beyond the Pleroma. Ignorance of the Scriptures and of God's plan has brought all these things upon them. In the course of this work I will address both the reason for the difference between the covenants and their unity and harmony.

12. For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covenant. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting [me strength], refute them out of these which they still retain. But all the rest, inflated with the false name of knowledge, do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, [but] holding a more tolerable theory as to his origin, [and] maintaining that there are two beings, gods by nature, differing from each other — the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do [nevertheless] render their theory or sect more blasphemous, by maintaining that He was not produced from any one of those Æons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covenants on the one hand, and, on the other hand, of their unity and harmony.

But that both the apostles and their disciples taught just as the Church proclaims, and that by teaching in this way they were brought to perfection—for this reason they were called away to that which is perfect—Stephen, while teaching these truths when he was still on earth, saw the glory of God and Jesus on His right hand, and cried out, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." He spoke these words and was stoned, and so he fulfilled the perfect doctrine, imitating in every way the Leader of martyrdom and praying for those who were killing him in these words: "Lord, do not hold this sin against them." Those who were perfected in this way knew one and the same God, who from beginning to end was present with mankind in the various dispensations, as the prophet Hosea declares: "I have multiplied visions, and used similitudes by the hands of the prophets." Therefore, those who gave up their lives to death for the Gospel of Christ—how could they have spoken to people according to old-established opinion? If they had taken that approach, they would not have suffered; but precisely because they preached things contrary to those who did not accept the truth, they suffered for that reason. It is clear, therefore, that they did not abandon the truth, but with complete boldness preached to both the Jews and the Greeks. To the Jews indeed they proclaimed that the Jesus who was crucified by them was the Son of God, the Judge of the living and the dead, and that He has received from His Father an eternal kingdom in Israel, as I have demonstrated; but to the Greeks they preached one God who made all things, and Jesus Christ His Son.

13. But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect — Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7:56 These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: Lord, lay not this sin to their charge. Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: I have filled up visions, and used similitudes by the hands of the prophets. Hosea 12:10 Those, therefore, who delivered up their souls to death for Christ's Gospel — how could they have spoken to men in accordance with old-established opinion? If this had been the course adopted by them, they should not have suffered; but inasmuch as they did preach things contrary to those persons who did not assent to the truth, for that reason they suffered. It is evident, therefore, that they did not relinquish the truth, but with all boldness preached to the Jews and Greeks. To the Jews, indeed, [they proclaimed] that the Jesus who was crucified by them was the Son of God, the Judge of quick and dead, and that He has received from His Father an eternal kingdom in Israel, as I have pointed out; but to the Greeks they preached one God, who made all things, and Jesus Christ His Son.

This is shown even more clearly from the letter the apostles sent out—not to the Jews or to the Greeks, but to those who had believed in Christ from among the Gentiles—confirming their faith. For when certain men had come down from Judea to Antioch (where the Lord's disciples were first called Christians because of their faith in Christ) and tried to persuade those who had believed on the Lord to be circumcised and to perform other things according to the observance of the law, Paul and Barnabas went up to Jerusalem to the apostles about this question. When the whole Church had gathered together, Peter addressed them as follows: "Men, brethren, you know how from the days of old God made choice among you, that the Gentiles by my mouth should hear the word of the Gospel and believe. And God, the Searcher of the heart, bore them witness, giving them the Holy Spirit just as to us, and put no difference between us and them, purifying their hearts by faith. Now therefore why do you tempt God, to impose a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that through the grace of our Lord Jesus Christ, we are to be saved, even as they." After him James spoke as follows: "Men, brethren, Simon has declared how God did purpose to take from among the Gentiles a people for His name. And thus do the words of the prophets agree, as it is written, 'After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build the ruins thereof, and I will set it up, that the residue of men may seek after the Lord, and all the Gentiles, among whom my name has been invoked,' says the Lord, doing these things. His work is known to God from eternity. Therefore I for my part give judgment that we not trouble those who from among the Gentiles are turned to God, but that it be enjoined them that they abstain from the vanities of idols, and from fornication, and from blood; and whatsoever they wish not to be done to themselves, let them not do to others." And when these things had been said, and all had given their consent, they wrote to them as follows: "The apostles and the presbyters and the brethren, to those brethren from among the Gentiles who are in Antioch and Syria and Cilicia, greeting: Since we have heard that certain persons going out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law'—to whom we gave no such commandment—it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have delivered up their souls for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, that they may declare our opinion by word of mouth. For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: that you abstain from meats offered to idols, and from blood, and from fornication; and whatsoever you do not wish to be done to you, do not to others. From which preserving yourselves, you shall do well, walking in the Holy Spirit." From all these passages, then, it is evident that they did not teach the existence of another Father, but gave the new covenant of liberty to those who had lately believed in God by the Holy Spirit. But they clearly indicated, from the nature of the point debated by them—as to whether or not it were still necessary to circumcise the disciples—that they had no idea of another god.

14. This is shown in a still clearer light from the letter of the apostles, which they forwarded neither to the Jews nor to the Greeks, but to those who from the Gentiles believed in Christ, confirming their faith. For when certain men had come down from Judea to Antioch — where also, first of all, the Lord's disciples were called Christians, because of their faith in Christ — and sought to persuade those who had believed on the Lord to be circumcised, and to perform other things after the observance of the law; and when Paul and Barnabas had gone up to Jerusalem to the apostles on account of this question, and the whole Church had convened together, Peter thus addressed them: Men, brethren, you know how that from the days of old God made choice among you, that the Gentiles by my mouth should hear the word of the Gospel, and believe. And God, the Searcher of the heart, bore them witness, giving them the Holy Ghost, even as to us; and put no difference between us and them, purifying their hearts by faith. Now therefore why do you tempt God, to impose a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that, through the grace of our Lord Jesus Christ, we are to be saved, even as they. Acts 15:15, etc. After him James spoke as follows: Men, brethren, Simon has declared how God did purpose to take from among the Gentiles a people for His name. And thus do the words of the prophets agree, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the Gentiles, among whom my name has been invoked, says the Lord, doing these things. Amos 9:11-12 Known from eternity is His work to God. Wherefore I for my part give judgment, that we trouble not them who from among the Gentiles are turned to God: but that it be enjoined them, that they do abstain from the vanities of idols, and from fornication, and from blood; and whatsoever they wish not to be done to themselves, let them not do to others. Acts 15:14, etc. And when these things had been said, and all had given their consent, they wrote to them after this manner: The apostles, and the presbyters, [and] the brethren, unto those brethren from among the Gentiles who are in Antioch, and Syria, and Cilicia, greeting: Forasmuch as we have heard that certain persons going out from us have troubled you with words, subverting your souls, saying, You must be circumcised, and keep the law; to whom we gave no such commandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul; men who have delivered up their soul for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, that they may declare our opinion by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that you abstain from meats offered to idols, and from blood, and from fornication; and whatsoever you do not wish to be done to you, do not to others: from which preserving yourselves, you shall do well, walking in the Holy Spirit. From all these passages, then, it is evident that they did not teach the existence of another Father, but gave the new covenant of liberty to those who had lately believed in God by the Holy Spirit. But they clearly indicated, from the nature of the point debated by them, as to whether or not it were still necessary to circumcise the disciples, that they had no idea of another god.

Peter wouldn't have had such a strong attitude about the first covenant if this weren't the case – he wasn't even willing to eat with the Gentiles. Even though Peter had been sent to teach them and was directed by a vision to do so, he still spoke with considerable hesitation, saying to them: "You know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God has shown me that I should not call any man common or unclean. Therefore came I without gainsaying," indicating by these words that he wouldn't have come to them unless he had been commanded. For the same reason, he wouldn't have baptized them so readily if he hadn't heard them prophesying when the Holy Spirit came upon them. That's why he exclaimed, "Can any man forbid water, that these should not be baptized, who have received the Holy Spirit as well as we?" At the same time, he persuaded those who were with him and pointed out that unless the Holy Spirit had come upon them, someone might have objected to their baptism. The apostles who were with James allowed the Gentiles to act freely, yielding us up to the Spirit of God. But they themselves, while knowing the same God, continued in the ancient observances. Even Peter, fearing that he might incur their reproof, withdrew himself and stopped eating with the Gentiles when certain people came from James – even though he had previously eaten with them because of the vision and because of the Spirit who had come upon them. And Paul said that Barnabas did the same thing. The apostles, whom the Lord made witnesses of every action and every teaching – for we find Peter, James, and John present with him on all occasions – carefully acted according to the dispensation of the Mosaic law, showing that it was from one and the same God. They certainly never would have done this, as I've already said, if they had learned from the Lord that there existed another Father besides the one who appointed the dispensation of the law.

15. Neither [in that case] would they have had such a tenor with regard to the first covenant, as not even to have been willing to eat with the Gentiles. For even Peter, although he had been sent to instruct them, and had been constrained by a vision to that effect, spoke nevertheless with not a little hesitation, saying to them: You know how it is an unlawful thing for a man that is a Jew to keep company with, or to come unto, one of another nation; but God has shown me that I should not call any man common or unclean. Therefore came I without gainsaying; Acts 10:28-29 indicating by these words, that he would not have come to them unless he had been commanded. Neither, for a like reason, would he have given them baptism so readily, had he not heard them prophesying when the Holy Ghost rested upon them. And therefore did he exclaim, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we? Acts 10:47 He persuaded, at the same time, those that were with him, and pointed out that, unless the Holy Ghost had rested upon them, there might have been some one who would have raised objections to their baptism. And the apostles who were with James allowed the Gentiles to act freely, yielding us up to the Spirit of God. But they themselves, while knowing the same God, continued in the ancient observances; so that even Peter, fearing also lest he might incur their reproof, although formerly eating with the Gentiles, because of the vision, and of the Spirit who had rested upon them, yet, when certain persons came from James, withdrew himself, and did not eat with them. And Paul said that Barnabas likewise did the same thing. Galatians 2:12-13 Thus did the apostles, whom the Lord made witnesses of every action and of every doctrine — for upon all occasions do we find Peter, and James, and John present with Him — scrupulously act according to the dispensation of the Mosaic law, showing that it was from one and the same God; which they certainly never would have done, as I have already said, if they had learned from the Lord [that there existed] another Father besides Him who appointed the dispensation of the law.

Regarding those Marcionites who claim that Paul alone knew the truth and that the mystery was revealed to him by revelation, let Paul himself refute them when he says that one and the same God worked in Peter for the apostolate of the circumcision and in himself for the Gentiles. Peter, therefore, was an apostle of that very same God whose apostle Paul also was. The one whom Peter preached as God among those of the circumcision, and likewise as the Son of God, Paul also proclaimed among the Gentiles. For our Lord never came to save Paul alone, nor is God so limited in resources that he would have only one apostle who knew the dispensation of his Son. And again, when Paul says, "How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace," he shows clearly that it was not merely one person, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had listed all those who had seen God after the resurrection, he continues by saying, "But whether it were I or they, so we preach, and so you believed," acknowledging as one and the same the preaching of all those who saw God after the resurrection from the dead.

1. With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles. Galatians 2:8 Peter, therefore, was an apostle of that very God whose was also Paul; and Him whom Peter preached as God among those of the circumcision, and likewise the Son of God, did Paul [declare] also among the Gentiles. For our Lord never came to save Paul alone, nor is God so limited in means, that He should have but one apostle who knew the dispensation of His Son. And again, when Paul says, How beautiful are the feet of those bringing glad tidings of good things, and preaching the Gospel of peace, Romans 10:15; Isaiah 52:7 he shows clearly that it was not merely one, but there were many who used to preach the truth. And again, in the Epistle to the Corinthians, when he had recounted all those who had seen God after the resurrection, he says in continuation, But whether it were I or they, so we preach, and so you believed, 1 Corinthians 15:11 acknowledging as one and the same, the preaching of all those who saw God after the resurrection from the dead.

And again, the Lord replied to Philip, who wanted to see the Father, "Have I been with you so long, and yet you have not known Me, Philip? He who sees Me sees the Father also, so how can you say, 'Show us the Father'? For I am in the Father, and the Father is in Me, and from now on you know Him and have seen Him." The Lord therefore testified about these men that in Himself they had both known and seen the Father (and the Father is truth). So to claim that these men did not know the truth is to act like false witnesses and like those who have been separated from the teaching of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel if these men did not know the truth? How also did the seventy preach, unless they had first known the truth of what was being preached? Or how could Peter have been ignorant, when the Lord testified about him that flesh and blood had not revealed this to him, but the Father who is in heaven? Just as Paul was an apostle not from men nor through man, but through Jesus Christ and God the Father, so it was with the rest: the Son indeed led them to the Father, but the Father revealed the Son to them.

2. And again, the Lord replied to Philip, who wished to behold the Father, Have I been so long a time with you, and yet you have not known Me, Philip? He that sees Me, sees also the Father; and how do you say then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth you know Him, and have seen Him. To these men, therefore, did the Lord bear witness, that in Himself they had both known and seen the Father (and the Father is truth). To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel, Matthew 10:6 if these men did not know the truth? How also did the seventy preach, unless they had themselves previously known the truth of what was preached? Or how could Peter have been in ignorance, to whom the Lord gave testimony, that flesh and blood had not revealed to him, but the Father, who is in heaven? Matthew 16:17 Just, then, as Paul [was] an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, Galatians 1:1 [so with the rest;] the Son indeed leading them to the Father, but the Father revealing to them the Son.

Paul went up to the apostles when they summoned him because of the question that had been raised, and he went to Jerusalem with Barnabas. This was not without reason, but so that the Gentiles' freedom might be confirmed by them. Paul himself says this in the Epistle to the Galatians: "Then, fourteen years after, I went up again to Jerusalem with Barnabas, taking also Titus. But I went up by revelation, and communicated to them that Gospel which I preached among the Gentiles." And again he says, "For an hour we did give place to subjection, that the truth of the gospel might continue with you." Therefore, if anyone carefully examines the Acts of the Apostles, looking closely at the time when it is written that he went up to Jerusalem on account of this question, he will find that those years mentioned by Paul match with it. Thus Paul's statement harmonizes with and is essentially identical to Luke's testimony regarding the apostles.

3. But that Paul acceded to [the request of] those who summoned him to the apostles, on account of the question [which had been raised], and went up to them, with Barnabas, to Jerusalem, not without reason, but that the liberty of the Gentiles might be confirmed by them, he does himself say, in the Epistle to the Galatians: Then, fourteen years after, I went up again to Jerusalem with Barnabas, taking also Titus. But I went up by revelation, and communicated to them that Gospel which I preached among the Gentiles. Galatians 2:1-2 And again he says, For an hour we did give place to subjection, that the truth of the gospel might continue with you. If, then, any one shall, from the Acts of the Apostles, carefully scrutinize the time concerning which it is written that he went up to Jerusalem on account of the forementioned question, he will find those years mentioned by Paul coinciding with it. Thus the statement of Paul harmonizes with, and is, as it were, identical with, the testimony of Luke regarding the apostles.

But Luke was inseparable from Paul and worked with him in spreading the Gospel. Luke makes this clear, not to boast, but because the truth requires it. He says that when Barnabas and John called Mark left Paul and sailed to Cyprus, "we came to Troas." When Paul saw a vision of a man from Macedonia saying, "Come to Macedonia, Paul, and help us," Luke writes, "we immediately tried to go to Macedonia, understanding that the Lord had called us to preach the Gospel to them. So we sailed from Troas and headed toward Samothrace." Luke then carefully records all the details of their journey to Philippi and their first sermon there. He writes, "We sat down and spoke to the women who had gathered," and many believed. Again he says, "We sailed from Philippi after the days of unleavened bread and came to Troas, where we stayed seven days." Luke recounts everything about his travels with Paul, carefully noting places, cities, and the number of days, until they went up to Jerusalem. He records what happened to Paul there, how Paul was sent to Rome in chains, the name of the centurion who guarded him, the details of the ships, how they were shipwrecked, the island where they found safety, how the people there showed them kindness and Paul healed the leading man of the island, and how they sailed from there to Puteoli and then arrived at Rome, and how long they stayed in Rome. Because Luke was present at all these events, he carefully wrote them down, so he cannot be accused of lying or boasting. All these details prove both that he was more experienced than all those who now teach differently, and that he was not ignorant of the truth. Paul himself declared in his letters that Luke was not merely a follower but a fellow worker of the apostles, especially of Paul, saying: "Demas has forsaken me and departed to Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me." This shows that Luke was always connected to Paul and inseparable from him. And again Paul says in the letter to the Colossians: "Luke, the beloved physician, greets you." So if Luke, who always preached together with Paul and whom Paul called beloved, who worked with him as an evangelist and was entrusted to pass down a Gospel to us, learned nothing different from Paul—as his own words make clear—how can these people, who were never connected to Paul, claim that they have learned hidden and unspeakable mysteries?

1. But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, we came to Troas; Acts 16:8, etc. and when Paul had beheld in a dream a man of Macedonia, saying, Come into Macedonia, Paul, and help us, immediately, he says, we endeavoured to go into Macedonia, understanding that the Lord had called us to preach the Gospel unto them. Therefore, sailing from Troas, we directed our ship's course towards Samothracia. And then he carefully indicates all the rest of their journey as far as Philippi, and how they delivered their first address: for, sitting down, he says, we spoke unto the women who had assembled; Acts 16:13 and certain believed, even a great many. And again does he say, But we sailed from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days. Acts 20:5-6 And all the remaining [details] of his course with Paul he recounts, indicating with all diligence both places, and cities, and number of days, until they went up to Jerusalem; and what befell Paul there, Acts 21 how he was sent to Rome in bonds; the name of the centurion who took him in charge; Acts 27 and the signs of the ships, and how they made shipwreck; Acts 28:11 and the island upon which they escaped, and how they received kindness there, Paul healing the chief man of that island; and how they sailed from thence to Puteoli, and from that arrived at Rome; and for what period they sojourned at Rome. As Luke was present at all these occurrences, he carefully noted them down in writing, so that he cannot be convicted of falsehood or boastfulness, because all these [particulars] proved both that he was senior to all those who now teach otherwise, and that he was not ignorant of the truth. That he was not merely a follower, but also a fellow-labourer of the apostles, but especially of Paul, Paul has himself declared also in the Epistles, saying: Demas has forsaken me,… and is departed unto Thessalonica; Crescens to Galatia, Titus to Dalmatia. Only Luke is with me. 2 Timothy 4:10-11 From this he shows that he was always attached to and inseparable from him. And again he says, in the Epistle to the Colossians: Luke, the beloved physician, greets you. Colossians 4:14 But surely if Luke, who always preached in company with Paul, and is called by him the beloved, and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learned nothing different from him ( Paul), as has been pointed out from his words, how can these men, who were never attached to Paul, boast that they have learned hidden and unspeakable mysteries?

Paul clearly showed that he taught what he knew in a straightforward manner, not only to those who worked with him but also to those who heard him. When the bishops and presbyters from Ephesus and the surrounding cities gathered in Miletus—while Paul himself was hurrying to Jerusalem to observe Pentecost—after bearing witness to many things and declaring what would happen to him in Jerusalem, he added: "I know that you will see my face no more. Therefore I call you to witness this day that I am innocent of the blood of all. For I have not hesitated to declare to you the entire counsel of God. Take heed, therefore, both to yourselves and to all the flock over which the Holy Spirit has made you bishops, to shepherd the Church of the Lord, which He obtained for Himself through His own blood." Then, referring to the false teachers who would arise, he said: "I know that after my departure fierce wolves will come among you, not sparing the flock. Also from among your own selves will arise men speaking twisted things, to draw away disciples after them." "I have not hesitated," he says, "to declare to you the entire counsel of God." In this way the apostles simply and impartially delivered to all what they themselves had learned from the Lord. In the same way, Luke impartially delivers to us what he learned from them, as he himself has testified, saying, "Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the Word."

2. But that Paul taught with simplicity what he knew, not only to those who were [employed] with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them, and declaring what must happen to him at Jerusalem, he added: I know that you shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood. Acts 20:25, etc. Then, referring to the evil teachers who should arise, he said: I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. I have not shunned, he says, to declare unto you all the counsel of God. Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word. Luke 1:2

If anyone dismisses Luke as someone who did not know the truth, he will clearly be rejecting the very Gospel of which he claims to be a disciple. For through Luke we have learned very many important parts of the Gospel: for instance, the birth of John, the story of Zechariah, the coming of the angel to Mary, the exclamation of Elizabeth, the descent of the angels to the shepherds, the words they spoke, the testimony of Anna and of Simeon regarding Christ, and that at twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized, and that this occurred in the fifteenth year of Tiberius Caesar. And in His teaching role, this is what He said to the rich: "Woe to you who are rich, for you have received your consolation," and "Woe to you who are full, for you shall hunger; and you who laugh now, for you shall weep," and "Woe to you when all men speak well of you, for so did your fathers to the false prophets." We have learned all things of this kind through Luke alone, and numerous actions of the Lord we have learned through him which all the Evangelists also record: the large catch of fish that Peter's companions enclosed when at the Lord's command they cast their nets; the woman who had suffered for eighteen years and was healed on the Sabbath day; the man who had dropsy, whom the Lord made well on the Sabbath, and how He defended Himself for having performed a healing on that day; how He taught His disciples not to seek the best seats; how we should invite the poor and the weak who cannot repay us; the man who knocked at night to obtain loaves and did obtain them because of his persistent urgency; how when our Lord was dining at a Pharisee's house, a woman who was a sinner kissed His feet and anointed them with ointment, along with what the Lord said to Simon on her behalf concerning the two debtors; also the parable of that rich man who stored up the goods he had accumulated, to whom it was also said, "This night they will demand your soul from you; whose then will those things be which you have prepared?" and similar to this, the parable of the rich man who was clothed in purple and who feasted lavishly, and the poor man Lazarus; also the answer He gave to His disciples when they said, "Increase our faith"; also His conversation with Zacchaeus the tax collector; also the Pharisee and the tax collector who were praying in the temple at the same time; also the ten lepers whom He cleansed along the way all at once; also how He ordered the lame and the blind to be gathered to the wedding from the lanes and streets; also the parable of the judge who did not fear God, whom the widow's persistence led to vindicate her cause; and the fig tree in the vineyard that produced no fruit. There are also many other details found mentioned by Luke alone, which are used by both Marcion and Valentinus. And besides all these, he records what Christ said to His disciples on the road after the resurrection, and how they recognized Him in the breaking of bread.

3. Now if any man set Luke aside, as one who did not know the truth, he will, [by so acting,] manifestly reject that Gospel of which he claims to be a disciple. For through him we have become acquainted with very many and important parts of the Gospel; for instance, the generation of John, the history of Zacharias, the coming of the angel to Mary, the exclamation of Elisabeth, the descent of the angels to the shepherds, the words spoken by them, the testimony of Anna and of Simeon with regard to Christ, and that twelve years of age He was left behind at Jerusalem; also the baptism of John, the number of the Lord's years when He was baptized, and that this occurred in the fifteenth year of Tiberius Cæsar. And in His office of teacher this is what He has said to the rich: Woe unto you that are rich, for you have received your consolation; Luke 6:24, etc. and Woe unto you that are full, for you shall hunger; and you who laugh now, for you shall weep; and, Woe unto you when all men shall speak well of you: for so did your fathers to the false prophets. All things of the following kind we have known through Luke alone (and numerous actions of the Lord we have learned through him, which also all [the Evangelists] notice): the multitude of fishes which Peter's companions enclosed, when at the Lord's command they cast the nets; Luke 5 the woman who had suffered for eighteen years, and was healed on the Sabbath day; Luke 13 the man who had the dropsy, whom the Lord made whole on the Sabbath, and how He did defend Himself for having performed an act of healing on that day; how He taught His disciples not to aspire to the uppermost rooms; how we should invite the poor and feeble, who cannot recompense us; the man who knocked during the night to obtain loaves, and did obtain them, because of the urgency of his importunity; Luke 11 how, when [our Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His feet, and anointed them with ointment, with what the Lord said to Simon on her behalf concerning the two debtors; Luke 7 also about the parable of that rich man who stored up the goods which had accrued to him, to whom it was also said, In this night they shall demand your soul from you; whose then shall those things be which you have prepared? Luke 12:20 and similar to this, that of the rich man, who was clothed in purple and who fared sumptuously, and the indigent Lazarus; Luke 16 also the answer which He gave to His disciples when they said, Increase our faith; Luke 17:5 also His conversation with Zaccheus the publican; Luke 19 also about the Pharisee and the publican, who were praying in the temple at the same time; Luke 18 also the ten lepers, whom He cleansed in the way simultaneously; Luke 17 also how He ordered the lame and the blind to be gathered to the wedding from the lanes and streets; Luke 18 also the parable of the judge who feared not God, whom the widow's importunity led to avenge her cause; Luke 13 and about the fig-tree in the vineyard which produced no fruit. There are also many other particulars to be found mentioned by Luke alone, which are made use of by both Marcion and Valentinus. And besides all these, [he records] what [Christ] said to His disciples in the way, after the resurrection, and how they recognised Him in the breaking of bread. Luke 24

It follows, then, naturally, that these men must either accept the rest of his account or else reject these parts as well. For no people with common sense can allow them to accept some things recorded by Luke as true while setting aside others, as if he did not know the truth. And if Marcion's followers reject these portions, they will have no Gospel at all; for, cutting down the one according to Luke, as I have already said, they claim to have the Gospel [in what remains]. But the followers of Valentinus must give up their completely empty talk; for they have taken many occasions from that Gospel for their own theories, putting an evil interpretation on what he has rightly said. If, on the other hand, they feel forced to accept the remaining portions as well, then by studying the complete Gospel and the teaching of the apostles, they will find it necessary to repent, so that they may be saved from the danger [to which they are exposed].

4. It follows then, as of course, that these men must either receive the rest of his narrative, or else reject these parts also. For no persons of common sense can permit them to receive some things recounted by Luke as being true, and to set others aside, as if he had not known the truth. And if indeed Marcion's followers reject these, they will then possess no Gospel; for, curtailing that according to Luke, as I have said already, they boast in having the Gospel [in what remains]. But the followers of Valentinus must give up their utterly vain talk; for they have taken from that [ Gospel] many occasions for their own speculations, to put an evil interpretation upon what he has well said. If, on the other hand, they feel compelled to receive the remaining portions also, then, by studying the perfect Gospel, and the doctrine of the apostles, they will find it necessary to repent, that they may be saved from the danger [to which they are exposed].

We make the same argument against those who do not recognize Paul as an apostle: they should either reject the other parts of the Gospel that we know only through Luke and not use them, or else, if they do accept all these, they must also accept what Luke says about Paul—how the Lord first spoke to him from heaven saying, "Saul, Saul, why do you persecute Me? I am Jesus Christ, whom you persecute" (Acts 22:8, 26:15), and then spoke to Ananias about him, saying, "Go your way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name's sake" (Acts 9:15-16). Therefore, those who do not accept him as a teacher—the one whom God chose for this purpose, to boldly bear His name to these nations—reject God's choice and cut themselves off from the company of the apostles. They cannot argue that Paul was not an apostle when he was chosen for this purpose, nor can they prove that Luke is lying when he carefully proclaims the truth to us. Perhaps it was for this very reason that God revealed so many Gospel truths through Luke, which everyone must consider necessary to use, so that all people, following his later testimony about the acts and teaching of the apostles and holding to the pure rule of truth, may be saved. His testimony is therefore true, and the teaching of the apostles is open and firm, holding nothing back. They did not teach one set of doctrines privately and another publicly.

1. But again, we allege the same against those who do not recognise Paul as an apostle: that they should either reject the other words of the Gospel which we have come to know through Luke alone, and not make use of them; or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: Saul, Saul, why do you persecute Me? I am Jesus Christ, whom you persecute, Acts 22:8, Acts 26:15 and then to Ananias, saying regarding him: Go your way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name's sake. Acts 9:15-16 Those, therefore, who do not accept of him [as a teacher], who was chosen by God for this purpose, that he might boldly bear His name, as being sent to the forementioned nations, do despise the election of God, and separate themselves from the company of the apostles. For neither can they contend that Paul was no apostle, when he was chosen for this purpose; nor can they prove Luke guilty of falsehood, when he proclaims the truth to us with all diligence. It may be, indeed, that it was with this view that God set forth very many Gospel truths, through Luke's instrumentality, which all should esteem it necessary to use, in order that all persons, following his subsequent testimony, which treats upon the acts and the doctrine of the apostles, and holding the unadulterated rule of truth, may be saved. His testimony, therefore, is true, and the doctrine of the apostles is open and steadfast, holding nothing in reserve; nor did they teach one set of doctrines in private, and another in public.

This is the tactic of false people, wicked deceivers, and hypocrites—the way those from Valentinus operate. These people talk to the crowds about those who belong to the Church, calling them ordinary and ecclesiastical. With these words they trap simpler people and lure them in, copying our way of speaking so that these victims will listen to them more often. Then they are questioned about us: why is it that when they hold doctrines similar to ours, we avoid their company for no reason? And why, when they say the same things and hold the same doctrine, do we call them heretics? Once they have used such questions to undermine someone's faith and made them into uncritical listeners, they privately reveal to them the unspeakable mystery of their Pleroma. But those who imagine they can learn from the Scripture passages quoted by heretics what their words plausibly teach are completely deceived. For error is plausible and resembles the truth, but it needs to be disguised, while truth is undisguised and has therefore been entrusted to children. And if any of their listeners asks for explanations or raises objections to them, they claim he is incapable of receiving the truth and does not have the seed from their Mother from above. So they give him no real answer but simply declare that he belongs to the intermediate regions—that is, to animal natures. But if anyone surrenders to them like a little sheep and follows their practice and their redemption, he becomes so puffed up that he thinks he is neither in heaven nor on earth, but has already entered the Pleroma. Having already embraced his angel, he walks with a strutting gait and an arrogant expression, displaying all the pompous manner of a rooster. Some of them claim that the person who comes from above should follow a good course of conduct, and so they also put on a serious demeanor with a certain arrogance. The majority, however, have become scoffers as if already perfect, living without regard for appearances—indeed, in contempt of what is good—calling themselves the spiritual, and claiming they have already become acquainted with that place of refreshing within their Pleroma.

2. For this is the subterfuge of false persons, evil seducers, and hypocrites, as they act who are from Valentinus. These men discourse to the multitude about those who belong to the Church, whom they themselves term vulgar and ecclesiastic. By these words they entrap the more simple, and entice them, imitating our phraseology, that these [dupes] may listen to them the oftener; and then these are asked regarding us, how it is, that when they hold doctrines similar to ours, we, without cause, keep ourselves aloof from their company; and [how it is, that] when they say the same things, and hold the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any, and rendered them uncontradicting hearers of their own, they describe to them in private the unspeakable mystery of their Pleroma. But they are altogether deceived, who imagine that they may learn from the Scriptural texts adduced by heretics, that [doctrine] which their words plausibly teach. For error is plausible, and bears a resemblance to the truth, but requires to be disguised; while truth is without disguise, and therefore has been entrusted to children. And if any one of their auditors do indeed demand explanations, or start objections to them, they affirm that he is one not capable of receiving the truth, and not having from above the seed [derived] from their Mother; and thus really give him no reply, but simply declare that he is of the intermediate regions, that is, belongs to animal natures. But if any one do yield himself up to them like a little sheep, and follows out their practice, and their redemption, such an one is puffed up to such an extent, that he thinks he is neither in heaven nor on earth, but that he has passed within the Pleroma; and having already embraced his angel, he walks with a strutting gait and a supercilious countenance, possessing all the pompous air of a cock. There are those among them who assert that that man who comes from above ought to follow a good course of conduct; wherefore they do also pretend a gravity [of demeanour] with a certain superciliousness. The majority, however, having become scoffers also, as if already perfect, and living without regard [to appearances], yea, in contempt [of that which is good], call themselves the spiritual, and allege that they have already become acquainted with that place of refreshing which is within their Pleroma.

But let us return to the same line of argument we have been following. For when it has been clearly shown that those who were the preachers of the truth and the apostles of liberty called no one else God, or named him Lord, except the only true God the Father and His Word, who has the preeminence in all things, it will then be clearly proved that they (the apostles) confessed as the Lord God Him who was the Creator of heaven and earth, who also spoke with Moses, gave him the dispensation of the law, and who called the fathers, and that they knew no other. The opinion of the apostles, therefore, and of those (Mark and Luke) who learned from their words, concerning God, has been made clear.

3. But let us revert to the same line of argument [hitherto pursued]. For when it has been manifestly declared, that they who were the preachers of the truth and the apostles of liberty termed no one else God, or named him Lord, except the only true God the Father, and His Word, who has the pre-eminence in all things; it shall then be clearly proved, that they (the apostles) confessed as the Lord God Him who was the Creator of heaven and earth, who also spoke with Moses, gave to him the dispensation of the law, and who called the fathers; and that they knew no other. The opinion of the apostles, therefore, and of those (Mark and Luke) who learned from their words, concerning God, has been made manifest.

Some people claim that Jesus was merely a vessel for the Christ, and that the Christ descended on him from above like a dove. They say that after he revealed the unnameable Father, he entered the Pleroma in a way that cannot be understood or seen. They say he was not comprehended, not only by people but not even by the powers and virtues in heaven. They claim Jesus was the Son, but Christ was the Father, and God was the Father of Christ. Others say he only appeared to suffer, being naturally incapable of suffering. The Valentinians, however, maintain that the dispensational Jesus was the one who passed through Mary, and that the Saviour from the higher realm descended upon him. This Saviour was also called Pan because he possessed the names of all those who had produced him. They say this latter one shared his power and his name with the dispensational Jesus, so that through him death was abolished, but the Father was made known by that Saviour who descended from above. They also claim that this Saviour was himself the vessel of Christ and of the entire Pleroma. While they confess with their mouths one Christ Jesus, they are divided in their actual beliefs. As I have already pointed out, these people claim there was one Christ produced by Monogenes for the confirmation of the Pleroma, another Saviour sent for the glorification of the Father, and yet another dispensational one who suffered and who also carried within himself Christ, that Saviour who returned into the Pleroma. I therefore consider it necessary to examine the complete teaching of the apostles concerning our Lord Jesus Christ, and to show that not only did they never hold any such views about him, but furthermore, they announced through the Holy Spirit that those who teach such doctrines are agents of Satan, sent out to overthrow the faith of some and to draw them away from life.

1. But there are some who say that Jesus was merely a receptacle of Christ, upon whom the Christ, as a dove, descended from above, and that when He had declared the unnameable Father He entered into the Pleroma in an incomprehensible and invisible manner: for that He was not comprehended, not only by men, but not even by those powers and virtues which are in heaven, and that Jesus was the Son, but that Christ was the Father, and the Father of Christ, God; while others say that He merely suffered in outward appearance, being naturally impassible. The Valentinians, again, maintain that the dispensational Jesus was the same who passed through Mary, upon whom that Saviour from the more exalted [region] descended, who was also termed Pan, because He possessed the names ( vocabula) of all those who had produced Him; but that [this latter] shared with Him, the dispensational one, His power and His name; so that by His means death was abolished, but the Father was made known by that Saviour who had descended from above, whom they do also allege to be Himself the receptacle of Christ and of the entire Pleroma; confessing, indeed, in tongue one Christ Jesus, but being divided in [actual] opinion: for, as I have already observed, it is the practice of these men to say that there was one Christ, who was produced by Monogenes, for the confirmation of the Pleroma; but that another, the Saviour, was sent [forth] for the glorification of the Father; and yet another, the dispensational one, and whom they represent as having suffered, who also bore [in himself] Christ, that Saviour who returned into the Pleroma. I judge it necessary therefore to take into account the entire mind of the apostles regarding our Lord Jesus Christ, and to show that not only did they never hold any such opinions regarding Him; but, still further, that they announced through the Holy Spirit, that those who should teach such doctrines were agents of Satan, sent forth for the purpose of overturning the faith of some, and drawing them away from life.

John fully understood that the one and the same Word of God was the only begotten, and that He became incarnate for our salvation as Jesus Christ our Lord. I have sufficiently proved this from John's own words. Matthew also recognizes one and the same Jesus Christ. He presents His generation as a man from the Virgin, just as God promised David that He would raise up an eternal King from the fruit of his body. God made the same promise to Abraham long before. Matthew says: The book of the generation of Jesus Christ, the son of David, the son of Abraham. Then, to free our minds from suspicion regarding Joseph, he says: But the birth of Christ was in this manner. When His mother was engaged to Joseph, before they came together, she was found with child of the Holy Spirit. When Joseph was considering putting Mary away, since she was found to be pregnant, Matthew tells us that the angel of God stood by him and said: Do not fear to take Mary as your wife, for what is conceived in her is of the Holy Spirit. She will bear a son, and you shall call His name Jesus, for He will save His people from their sins. This happened so that what was spoken by the Lord through the prophet might be fulfilled: Behold, a virgin shall conceive and bring forth a son, and they shall call His name Emmanuel, which means God with us. This clearly shows that the promise made to the fathers was accomplished—that the Son of God was born of a virgin—and that He Himself was Christ the Savior whom the prophets foretold. It does not mean, as these people claim, that Jesus was the one born of Mary while Christ was the one who descended from above. Matthew could certainly have said, "Now the birth of Jesus was in this manner," but the Holy Spirit, foreseeing those who would corrupt the truth and guarding against their deceit in advance, says through Matthew, "But the birth of Christ was in this manner." And He is Emmanuel, so we would not consider Him a mere man. For the Word was made flesh not by the will of the flesh nor by the will of man, but by the will of God. We should not imagine that Jesus was one person and Christ another, but should know them to be one and the same.

2. That John knew the one and the same Word of God, and that He was the only begotten, and that He became incarnate for our salvation, Jesus Christ our Lord, I have sufficiently proved from the word of John himself. And Matthew, too, recognising one and the same Jesus Christ, exhibiting his generation as a man from the Virgin, even as God did promise David that He would raise up from the fruit of his body an eternal King, having made the same promise to Abraham a long time previously, says: The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1 Then, that he might free our mind from suspicion regarding Joseph, he says: But the birth of Christ was on this wise. When His mother was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then, when Joseph had it in contemplation to put Mary away, since she proved with child, [Matthew tells us of] the angel of God standing by him, and saying: Fear not to take unto you Mary your wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and you shall call His name Jesus; for He shall save His people from their sins. Now this was done, that it might be fulfilled which was spoken of the Lord by the prophet: Behold, a virgin shall conceive, and bring forth a son, and they shall call His name Emmanuel, which is, God with us; clearly signifying that both the promise made to the fathers had been accomplished, that the Son of God was born of a virgin, and that He Himself was Christ the Saviour whom the prophets had foretold; not, as these men assert, that Jesus was He who was born of Mary, but that Christ was He who descended from above. Matthew might certainly have said, Now the birth of Jesus was on this wise; but the Holy Ghost, foreseeing the corrupters [of the truth], and guarding by anticipation against their deceit, says by Matthew, But the birth of Christ was on this wise; and that He is Emmanuel, lest perchance we might consider Him as a mere man: for not by the will of the flesh nor by the will of man, but by the will of God was the Word made flesh; and that we should not imagine that Jesus was one, and Christ another, but should know them to be one and the same.

Paul, when writing to the Romans, has explained this very point: Paul, an apostle of Jesus Christ, predestined to the Gospel of God, which He had promised through His prophets in the holy Scriptures, concerning His Son, who was made for Him from the seed of David according to the flesh, who was designated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ. And again, writing to the Romans about Israel, he says: Theirs are the fathers, and from them is Christ according to the flesh, who is God over all, blessed forever. And again, in his letter to the Galatians, he says: But when the fullness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem those who were under the law, that we might receive adoption. He clearly indicates one God, who through the prophets made the promise of the Son, and one Jesus Christ our Lord, who was from the seed of David according to His birth from Mary, and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the firstborn in all creation. The Son of God became the Son of man, so that through Him we may receive adoption—humanity sustaining, receiving, and embracing the Son of God. For this reason Mark also says: The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets. He knew one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, the messenger of great counsel from the Father, through whom God caused the dayspring and the Just One to arise to the house of David, and raised up for him a horn of salvation, and established a testimony in Jacob, as David says when discussing the reasons for His birth: And He appointed a law in Israel, that another generation might know Him, the children who should be born from these, and they arising shall themselves declare to their children, so that they might set their hope in God and seek after His commandments. And again, the angel said when bringing good news to Mary: He shall be great, and shall be called the Son of the Highest, and the Lord shall give to Him the throne of His father David, acknowledging that He who is the Son of the Highest is Himself also the Son of David. And David, knowing by the Spirit the plan of the coming of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting at the right hand of the Most High Father.

3. Paul, when writing to the Romans, has explained this very point: Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ. Romans 1:1-4 And again, writing to the Romans about Israel, he says: Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed forever. Romans 9:5 And again, in his Epistle to the Galatians, he says: But when the fullness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption; Galatians 4:4-5 plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; Colossians 1:14-15 the Son of God being made the Son of man, that through Him we may receive the adoption, — humanity sustaining, and receiving, and embracing the Son of God. Wherefore Mark also says: The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets. Mark 1:1 Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, the messenger of great counsel of the Father; through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, and established a testimony in Jacob; Luke 1:69 as David says when discoursing on the causes of His birth: And He appointed a law in Israel, that another generation might know [Him,] the children which should he born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments. And again, the angel said, when bringing good tidings to Mary: He shall be great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David; Luke 1:32 acknowledging that He who is the Son of the Highest, the same is Himself also the Son of David. And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father.

Simeon had received a revelation from the Holy Spirit that he would not die until he had first seen Christ Jesus. When he took the firstborn of the Virgin into his arms, he blessed God and said, "Lord, now let your servant depart in peace, according to your word, because my eyes have seen your salvation, which you have prepared before the face of all people; a light to lighten the Gentiles, and the glory of your people Israel." In this way he confessed that the infant he was holding in his hands, Jesus, born of Mary, was Christ himself, the Son of God, the light of all, the glory of Israel itself, and the peace and rest of those who had fallen asleep. For he was already plundering men by removing their ignorance, giving them his own knowledge, and scattering abroad those who recognized him, as Isaiah says: "Call his name, Quickly spoil, Rapidly divide." Now these are the works of Christ. He therefore was himself Christ, whom Simeon carried in his arms and blessed the Most High; on seeing him the shepherds glorified God; while still in his mother's womb, and Christ in Mary's womb, John recognized him as the Lord and greeted him with leaping; the Magi, when they had seen him, worshiped and offered their gifts to him, as I have already stated, and bowed down to the eternal King, then departed by another way, no longer returning by the way of the Assyrians. "For before the child shall have knowledge to cry, Father or mother, he shall receive the power of Damascus, and the spoils of Samaria, against the king of the Assyrians," declaring in a mysterious manner but emphatically that the Lord fought with a hidden hand against Amalek. For this reason too, he suddenly removed those children belonging to the house of David, whose blessed lot it was to have been born at that time, that he might send them on ahead into his kingdom; since he was himself an infant, he arranged it so that human infants should be martyrs, killed according to the Scriptures for the sake of Christ, who was born in Bethlehem of Judah, in the city of David.

4. But Simeon also — he who had received an intimation from the Holy Ghost that he should not see death, until first he had beheld Christ Jesus — taking Him, the first-begotten of the Virgin, into his hands, blessed God, and said, Lord, now let Your servant depart in peace, according to Your word: because my eyes have seen Your salvation, which You have prepared before the face of all people; a light to lighten the Gentiles, and the glory of Your people Israel; Luke 2:29 confessing thus, that the infant whom he was holding in his hands, Jesus, born of Mary, was Christ Himself, the Son of God, the light of all, the glory of Israel itself, and the peace and refreshing of those who had fallen asleep. For He was already despoiling men, by removing their ignorance, conferring upon them His own knowledge, and scattering abroad those who recognised Him, as Esaias says: Call His name, Quickly spoil, Rapidly divide. Isaiah 8:3 Now these are the works of Christ. He therefore was Himself Christ, whom Simeon carrying [in his arms] blessed the Most High; on beholding whom the shepherds glorified God; whom John, while yet in his mother's womb, and He (Christ) in that of Mary, recognising as the Lord, saluted with leaping; whom the Magi, when they had seen, adored, and offered their gifts [to Him], as I have already stated, and prostrated themselves to the eternal King, departed by another way, not now returning by the way of the Assyrians. For before the child shall have knowledge to cry, Father or mother, He shall receive the power of Damascus, and the spoils of Samaria, against the king of the Assyrians; Isaiah 8:4 declaring, in a mysterious manner indeed, but emphatically, that the Lord did fight with a hidden hand against Amalek. For this cause, too, He suddenly removed those children belonging to the house of David, whose happy lot it was to have been born at that time, that He might send them on before into His kingdom; He, since He was Himself an infant, so arranging it that human infants should be martyrs, slain, according to the Scriptures, for the sake of Christ, who was born in Bethlehem of Judah, in the city of David. Matthew 2:16

Therefore, the Lord also said to His disciples after the resurrection, "O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary for Christ to suffer these things and to enter into His glory?" And again He says to them: "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me." Then He opened their understanding so that they could understand the Scriptures, and said to them, "Thus it is written, and thus it was necessary for Christ to suffer, and to rise again from the dead, and that repentance for the forgiveness of sins be preached in His name among all nations." Now this is the one who was born of Mary, for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again." The Gospel, therefore, knew no other son of man but the one who was of Mary, who also suffered. It knew no Christ who flew away from Jesus before the passion, but the one who was born it knew as Jesus Christ the Son of God, and that this same one suffered and rose again, as John, the disciple of the Lord, confirms, saying: "But these are written, that you might believe that Jesus is the Christ, the Son of God, and that believing you might have eternal life in His name"—foreseeing these blasphemous systems which divide the Lord, as far as they can, saying that He was formed of two different substances. For this reason he has also testified to us in his Epistle: "Little children, it is the last time; and as you have heard that Antichrist is coming, now many antichrists have appeared; by this we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would have remained with us: but they departed, so that they might be made evident that they are not of us. Know therefore, that every lie is from outside, and is not of the truth. Who is a liar, but the one who denies that Jesus is the Christ? This is Antichrist."

5. Therefore did the Lord also say to His disciples after the resurrection, O thoughtless ones, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory? Luke 24:25 And again does He say to them: These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they should understand the Scriptures, and said to them, Thus it is written, and thus it behooved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations. Luke 24:44, etc. Now this is He who was born of Mary; for He says: The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again. The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verifies, saying: But these are written, that you might believe that Jesus is the Christ, the Son of God, and that believing you might have eternal life in His name, John 20:31 — foreseeing these blasphemous systems which divide the Lord, as far as lies in their power, saying that He was formed of two different substances. For this reason also he has thus testified to us in his Epistle: Little children, it is the last time; and as you have heard that Antichrist does come, now have many antichrists appeared; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would have continued with us: but [they departed], that they might be made manifest that they are not of us. Know therefore, that every lie is from without, and is not of the truth. Who is a liar, but he that denies that Jesus is the Christ? This is Antichrist.

But since all those mentioned before, although they certainly do confess with their tongues one Jesus Christ, make fools of themselves by thinking one thing and saying another—for their hypotheses vary, as I have already shown—they are mistaken. They claim that one being suffered and was born, and that this was Jesus, but that there was another who descended upon him, and that this was Christ, who also ascended again. They argue that the one who proceeded from the Demiurge, or the one who was dispensational, or the one who came from Joseph, was the being subject to suffering, but that upon this one there descended from the invisible and ineffable places the former being, whom they claim to be incomprehensible, invisible, and impassible. In this way they wander from the truth, because their teaching departs from him who is truly God. They are ignorant that his only-begotten Word, who is always present with the human race, united to and mingled with his own creation according to the Father's pleasure, and who became flesh, is himself Jesus Christ our Lord. He both suffered for us and rose again on our behalf, and will come again in the glory of his Father to raise up all flesh, both for the manifestation of salvation and to apply the rule of just judgment to all who were made by him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements connected with him and gathered together all things in himself. But in every respect he is also man, the formation of God. Thus he took up man into himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in himself. This was so that just as in super-celestial, spiritual, and invisible things the Word of God is supreme, so also in things visible and corporeal he might possess the supremacy, and, taking to himself the preeminence as well as constituting himself head of the Church, he might draw all things to himself at the proper time.

6. But inasmuch as all those before mentioned, although they certainly do with their tongue confess one Jesus Christ, make fools of themselves, thinking one thing and saying another; for their hypotheses vary, as I have already shown, alleging, [as they do,] that one Being suffered and was born, and that this was Jesus; but that there was another who descended upon Him, and that this was Christ, who also ascended again; and they argue, that he who proceeded from the Demiurge, or he who was dispensational, or he who sprang from Joseph, was the Being subject to suffering; but upon the latter there descended from the invisible and ineffable [places] the former, whom they assert to be incomprehensible, invisible, and impassible: they thus wander from the truth, because their doctrine departs from Him who is truly God, being ignorant that His only-begotten Word, who is always present with the human race, united to and mingled with His own creation, according to the Father's pleasure, and who became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. Ephesians 1:10 But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time.

With Him there is nothing incomplete or out of season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father, but the Son carries them out at the proper time in perfect order and sequence. This was why, when Mary was urging Him on to perform the wonderful miracle of the wine and was eager to partake of the cup of symbolic meaning before the proper time, the Lord, restraining her premature haste, said, "Woman, what have I to do with you? My hour is not yet come"—waiting for that hour which was foreknown by the Father. This is also why, when people often wanted to seize Him, it is said, "No man laid hands upon Him, for the hour of His being taken was not yet come," nor the time of His passion, which had been foreknown by the Father. As the prophet Habakkuk also says, "By this You shall be known when the years have drawn near; You shall be set forth when the time comes; because my soul is disturbed by anger, You shall remember Your mercy." Paul also says, "But when the fullness of time came, God sent forth His Son." By this it is made clear that all things which had been foreknown by the Father, our Lord accomplished in their proper order, season, and hour—foreknown and fitting. He is indeed one and the same, but rich and great. For He fulfills the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Savior of those who are saved, and the Lord of those who are under authority, and the God of all those things which have been formed, the only-begotten of the Father, Christ who was announced, and the Word of God, who became incarnate when the fullness of time had come, at which the Son of God had to become the Son of man.

7. With Him is nothing incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father; but the Son works them out at the proper time in perfect order and sequence. This was the reason why, when Mary was urging [Him] on to [perform] the wonderful miracle of the wine, and was desirous before the time to partake of the cup of emblematic significance, the Lord, checking her untimely haste, said, Woman, what have I to do with you? My hour is not yet come John 2:4 — waiting for that hour which was foreknown by the Father. This is also the reason why, when men were often desirous to take Him, it is said, No man laid hands upon Him, for the hour of His being taken was not yet come; John 7:30 nor the time of His passion, which had been foreknown by the Father; as also says the prophet Habakkuk, By this You shall be known when the years have drawn near; You shall be set forth when the time comes; because my soul is disturbed by anger, You shall remember Your mercy. Habakkuk 3:2 Paul also says: But when the fullness of time came, God sent forth His Son. Galatians 4:4 By which is made manifest, that all things which had been foreknown of the Father, our Lord did accomplish in their order, season, and hour, foreknown and fitting, being indeed one and the same, but rich and great. For He fulfils the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Saviour of those who are saved, and the Lord of those who are under authority, and the God of all those things which have been formed, the only-begotten of the Father, Christ who was announced, and the Word of God, who became incarnate when the fullness of time had come, at which the Son of God had to become the Son of man.

All those who claim special knowledge but teach that Jesus was one person, Christ another, the Only-begotten yet another, from whom came the Word, and that the Savior is still another—whom these false teachers claim was produced by Æons in a fallen state—all these people stand outside the Christian dispensation. Such people outwardly appear to be sheep, since they seem like us in what they say publicly, repeating the same words we do; but inwardly they are wolves. Their teaching is deadly, for it invents multiple gods and pretends there are many Fathers, while degrading and fragmenting the Son of God in various ways. The Lord warned us about these people beforehand, and His disciple, in the epistle already mentioned, commands us to avoid them when he says: "For many deceivers have entered the world who do not confess that Jesus Christ has come in the flesh. This is a deceiver and an antichrist. Be careful not to lose what you have worked for." He also says in the same epistle: "Many false prophets have gone out into the world. This is how you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that separates Jesus Christ is not from God, but is from antichrist." These words agree with what the Gospel says—that the Word became flesh and dwelt among us. Therefore he declares again in his epistle: "Everyone who believes that Jesus is the Christ has been born of God," knowing that Jesus Christ is one and the same person, to whom the gates of heaven were opened because He took on flesh, and who will also come in the same flesh in which He suffered, revealing the glory of the Father.

8. All, therefore, are outside of the [ Christian] dispensation, who, under pretext of knowledge, understand that Jesus was one, and Christ another, and the Only-begotten another, from whom again is the Word, and that the Saviour is another, whom these disciples of error allege to be a production of those who were made Æons in a state of degeneracy. Such men are to outward appearance sheep; for they appear to be like us, by what they say in public, repeating the same words as we do; but inwardly they are wolves. Their doctrine is homicidal, conjuring up, as it does, a number of gods, and simulating many Fathers, but lowering and dividing the Son of God in many ways. These are they against whom the Lord has cautioned us beforehand; and His disciple, in his Epistle already mentioned, commands us to avoid them, when he says: For many deceivers are entered into the world, who confess not that Jesus Christ has come in the flesh. This is a deceiver and an antichrist. Take heed to them, that you lose not what you have wrought. And again does he say in the Epistle: Many false prophets are gone out into the world. Hereby know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God; and every spirit which separates Jesus Christ is not of God, but is of antichrist. These words agree with what was said in the Gospel, that the Word was made flesh, and dwelt among us. Wherefore he again exclaims in his Epistle, Every one that believes that Jesus is the Christ, has been born of God; 1 John 5:1 knowing Jesus Christ to be one and the same, to whom the gates of heaven were opened, because of His taking upon Him flesh: who shall also come in the same flesh in which He suffered, revealing the glory of the Father.

Agreeing with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for eternal life, shall reign by one, Christ Jesus." This shows that he knew nothing of that Christ who supposedly flew away from Jesus, nor of the Savior above whom they claim is impassible (incapable of suffering). For if one truly suffered while the other remained incapable of suffering, and if one was born while the other descended upon the one who was born and then left him again, then two beings are shown forth, not one. But the apostle did know Him as one—both the one who was born and the one who suffered, namely Christ Jesus. He says again in the same letter: "Do you not know that so many of us as were baptized in Christ Jesus were baptized in His death? That just as Christ rose from the dead, so should we also walk in newness of life." Furthermore, showing that Christ did suffer and was Himself the Son of God who died for us and redeemed us with His blood at the time appointed beforehand, he says: "For how is it that Christ, when we were yet without strength, in due time died for the ungodly? But God commends His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." He declares in the plainest manner that the same Being who was seized and underwent suffering and shed His blood for us was both Christ and the Son of God, who also rose again and was taken up into heaven, as he himself says: "But at the same time, it is Christ that died, or rather, that is risen again, who is even at the right hand of God." And again, "Knowing that Christ, rising from the dead, dies no more." For, foreseeing through the Spirit the false divisions that evil teachers would make regarding the Lord's person, and desiring to cut away from them all opportunity for quibbling, he says what has already been stated and also declares: "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." He does not say this only to those willing to hear—he says to all: "Do not be deceived." Jesus Christ, the Son of God, is one and the same, who by suffering reconciled us to God and rose from the dead, who is at the right hand of the Father and perfect in all things, who when He was struck did not strike back, who when He suffered did not threaten, and when He underwent tyranny prayed to His Father to forgive those who had crucified Him. For He Himself truly brought in salvation, since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.

9. Concurring with these statements, Paul, speaking to the Romans, declares: Much more they who receive abundance of grace and righteousness for [ eternal] life, shall reign by one, Christ Jesus. Romans 5:17 It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him again, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: Do you not know, that so many of us as were baptized in Christ Jesus were baptized in His death? That like as Christ rose from the dead, so should we also walk in newness of life. Romans 6:3-4 But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commends His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life. He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [ Paul] says: But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the right hand of God. Romans 8:34 And again, Knowing that Christ, rising from the dead, dies no more: Romans 6:9 for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies. Romans 8:11 This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; who, when He was buffeted, struck not in return; who, when He suffered, threatened not; 1 Peter 2:23 and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord.

The apostles certainly had the ability to declare that Christ descended upon Jesus, or that the so-called superior Savior came down upon the one involved in the divine plan, or that the one from the invisible realms came upon the one from the Demiurge. But they neither knew nor said anything like this. If they had known it, they would have certainly stated it. Instead, they recorded what actually happened: that the Spirit of God descended upon Him like a dove. This is the Spirit about whom Isaiah declared, "And the Spirit of God shall rest upon Him," as I have already mentioned. And again: "The Spirit of the Lord is upon Me, because He has anointed Me." This is the Spirit about whom the Lord says, "For it is not you that speak, but the Spirit of your Father which speaks in you." And again, when giving the disciples the power of regeneration into God, He said to them, "Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." For God promised that in the last times He would pour Him—the Spirit—upon His servants and handmaids so that they might prophesy. This is why He also descended upon the Son of God, made the Son of man, becoming accustomed through fellowship with Him to dwell in the human race, to rest with human beings, and to dwell in the workmanship of God, working the Father's will in them and renewing them from their old habits into the newness of Christ.

1. It certainly was in the power of the apostles to declare that Christ descended upon Jesus, or that the so-called superior Saviour [came down] upon the dispensational one, or he who is from the invisible places upon him from the Demiurge; but they neither knew nor said anything of the kind: for, had they known it, they would have also certainly stated it. But what really was the case, that did they record, [namely,] that the Spirit of God as a dove descended upon Him; this Spirit, of whom it was declared by Isaiah, And the Spirit of God shall rest upon Him, Isaiah 11:2 as I have already said. And again: The Spirit of the Lord is upon Me, because He has anointed Me. Isaiah 61:1 That is the Spirit of whom the Lord declares, For it is not you that speak, but the Spirit of your Father which speaks in you. Matthew 10:20 And again, giving to the disciples the power of regeneration into God, He said to them, Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Matthew 28:19 For [God] promised, that in the last times He would pour Him [the Spirit] upon [His] servants and handmaids, that they might prophesy; wherefore He did also descend upon the Son of God, made the Son of man, becoming accustomed in fellowship with Him to dwell in the human race, to rest with human beings, and to dwell in the workmanship of God, working the will of the Father in them, and renewing them from their old habits into the newness of Christ.

This is the Spirit David asked for the human race when he said, "And establish me with Your all-governing Spirit." As Luke tells us, this Spirit descended on the day of Pentecost upon the disciples after the Lord's ascension, having power to bring all nations into the entrance of life and to the opening of the new covenant. From that moment, they praised God with one accord in all languages, as the Spirit brought distant tribes into unity and offered to the Father the first-fruits of all nations. This is why the Lord promised to send the Comforter, who would join us to God. Just as a compact lump of dough cannot be formed from dry wheat without liquid, nor can a loaf have unity, so too we who are many could not be made one in Christ Jesus without the water from heaven. And just as dry earth does not bear fruit unless it receives moisture, so we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. Our bodies have received unity among themselves through that washing which leads to incorruption, but our souls through the Spirit. Both are therefore necessary, since both contribute to the life of God. Our Lord had compassion on that erring Samaritan woman—who did not remain with one husband but committed fornication by contracting many marriages—by pointing out and promising to her living water, so that she would thirst no more and no longer occupy herself with acquiring the refreshing water obtained by labor, having in herself water springing up to eternal life. The Lord, receiving this as a gift from His Father, Himself also confers it upon those who are partakers of Himself, sending the Holy Spirit upon all the earth.

2. This Spirit did David ask for the human race, saying, And establish me with Your all-governing Spirit; who also, as Luke says, descended at the day of Pentecost upon the disciples after the Lord's ascension, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations. Wherefore also the Lord promised to send the Comforter, John 16:7 who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received unity among themselves by means of that laver which leads to incorruption; but our souls, by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God, our Lord compassionating that erring Samaritan woman — who did not remain with one husband, but committed fornication by [contracting] many marriages — by pointing out, and promising to her living water, so that she should thirst no more, nor occupy herself in acquiring the refreshing water obtained by labour, having in herself water springing up to eternal life. The Lord, receiving this as a gift from His Father, does Himself also confer it upon those who are partakers of Himself, sending the Holy Spirit upon all the earth.

Gideon, the Israelite whom God chose to save the people of Israel from the power of foreigners, foresaw this gracious gift and changed his request, prophesying that there would be dryness on the fleece of wool (a type of the people), though at first the dew had been on it alone. This indicated that they would no longer have the Holy Spirit from God, as Isaiah says, "I will also command the clouds that they rain no rain upon it," but that the dew, which is the Spirit of God who descended upon the Lord, should be spread throughout all the earth—the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God. This Spirit He then gave to the Church, sending the Comforter from heaven throughout all the world, from where the Lord also tells us that the devil was cast down like lightning. Therefore we need the dew of God so that we are not consumed by fire or become unfruitful, and so that where we have an accuser we may also have an Advocate. The Lord commended to the Holy Spirit His own man who had fallen among thieves, the one He Himself had compassion on and whose wounds He bound up, giving two royal denarii, so that we, receiving through the Spirit the image and inscription of the Father and the Son, might make the denarius entrusted to us fruitful, counting out its increase to the Lord.

3. Gideon, Judges 6:37, etc. that Israelite whom God chose, that he might save the people of Israel from the power of foreigners, foreseeing this gracious gift, changed his request, and prophesied that there would be dryness upon the fleece of wool (a type of the people), on which alone at first there had been dew; thus indicating that they should no longer have the Holy Spirit from God, as says Esaias, I will also command the clouds, that they rain no rain upon it, Isaiah 5:6 but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God. Isaiah 11:2 This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down. Luke 10:18 Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, 1 John 2:1 the Lord commending to the Holy Spirit His own man, who had fallen among thieves, Luke 10:35 whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase [thereof] to the Lord. Matthew 25:14

The Spirit therefore descended according to the predestined plan, and the Son of God, the Only-begotten, who is also the Word of the Father, came in the fullness of time. He became incarnate as a human being for the sake of humanity and fulfilled all the conditions of human nature. Our Lord Jesus Christ is one and the same person, as He Himself testifies, as the apostles confess, and as the prophets announce. All the teachings of these men who have invented imaginary Ogdoads and Tetrads and have created divisions in the Lord's person have been proven false. These men actually set the Spirit aside completely. They claim that Christ was one person and Jesus another, and they teach that there was not one Christ, but many. Even if they speak of them as united, they separate them again. They claim that one person truly suffered while the other remained unable to suffer, that one truly ascended to the Pleroma while the other remained in the intermediate place, that one truly feasts and celebrates in invisible places above all naming while the other sits with the Demiurge, draining him of power. Therefore, it will be necessary for you and all others who pay attention to this writing and are concerned about your own salvation not to quickly agree when you hear these men's teachings publicly. Although they speak things that sound like the teaching of the faithful, as I have already noted, they not only hold different opinions, but absolutely contrary ones, completely full of blasphemies in every way. Through these blasphemies they destroy people who, because of the similarity of the words, drink in poison that is harmful to them, just as if someone were to give lime mixed with water instead of milk and deceive by the similarity of color. As a man wiser than I have said concerning all who in any way corrupt the things of God and adulterate the truth: Lime is wickedly mixed with the milk of God.

4. The Spirit, therefore, descending under the predestined dispensation, and the Son of God, the Only-begotten, who is also the Word of the Father, coming in the fullness of time, having become incarnate in man for the sake of man, and fulfilling all the conditions of human nature, our Lord Jesus Christ being one and the same, as He Himself the Lord does testify, as the apostles confess, and as the prophets announce — all the doctrines of these men who have invented putative Ogdoads and Tetrads, and imagined subdivisions [of the Lord's person], have been proved falsehoods. These men do, in fact, set the Spirit aside altogether; they understand that Christ was one and Jesus another; and they teach that there was not one Christ, but many. And if they speak of them as united, they do again separate them: for they show that one did indeed undergo sufferings, but that the other remained impassible; that the one truly did ascend to the Pleroma, but the other remained in the intermediate place; that the one does truly feast and revel in places invisible and above all name, but that the other is seated with the Demiurge, emptying him of power. It will therefore be incumbent upon you, and all others who give their attention to this writing, and are anxious about their own salvation, not readily to express acquiescence when they hear abroad the speeches of these men: for, speaking things resembling the [doctrine of the] faithful, as I have already observed, not only do they hold opinions which are different, but absolutely contrary, and in all points full of blasphemies, by which they destroy those persons who, by reason of the resemblance of the words, imbibe a poison which disagrees with their constitution, just as if one, giving lime mixed with water for milk, should mislead by the similitude of the color; as a man superior to me has said, concerning all that in any way corrupt the things of God and adulterate the truth, Lime is wickedly mixed with the milk of God.

As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with humanity, was in these last days, according to the time appointed by the Father, united to His own creation when He became a man capable of suffering, it follows that every objection is removed from those who say, "If our Lord was born at that time, Christ had no previous existence." For I have shown that the Son of God did not then begin to exist, since He was with the Father from the beginning. But when He became incarnate and was made man, He started afresh the long line of human beings and provided us, in a brief and complete way, with salvation, so that what we had lost in Adam—namely, to be according to the image and likeness of God—we might recover in Christ Jesus.

1. As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, If our Lord was born at that time, Christ had therefore no previous existence. For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam — namely, to be according to the image and likeness of God — that we might recover in Christ Jesus.

Since it was impossible for the man who had been thoroughly conquered and destroyed through disobedience to reform himself and obtain the prize of victory, and since it was also impossible for him to attain salvation once he had fallen under the power of sin, the Son accomplished both these things. Being the Word of God, he descended from the Father, became incarnate, humbled himself even to death, and completed the planned arrangement of our salvation. Urging us to believe without hesitation in him, Paul again says, "Who shall ascend into heaven?" (that is, to bring Christ down), "or who shall descend into the deep?" (that is, to bring Christ up again from the dead). Then he continues, "If you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God has raised Him from the dead, you shall be saved." And he gives the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead." And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified," and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ?"

2. For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin — the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [ Paul], exhorting us unhesitatingly to believe, again says, Who shall ascend into heaven? That is, to bring down Christ; or who shall descend into the deep? That is, to liberate Christ again from the dead. Romans 10:6-7 Then he continues, If you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God has raised Him from the dead, you shall be saved. Romans 10:9 And he renders the reason why the Son of God did these things, saying, For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead. Romans 14:9 And again, writing to the Corinthians, he declares, But we preach Christ Jesus crucified; 1 Corinthians 1:23 and adds, The cup of blessing which we bless, is it not the communion of the blood of Christ? 1 Corinthians 10:16

But who is the one who has shared our food? Is it the one imagined by them as the Christ from above, who stretched himself through Horos and gave form to their mother? Or is it the one from the Virgin, Emmanuel, who ate butter and honey, of whom the prophet declared, "He is also a man, and who shall know him?" He was also preached by Paul: "For I delivered to you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures." It is clear, then, that Paul knew no other Christ except Him alone, who both suffered, was buried, and rose again, who was also born, and whom he speaks of as man. For after remarking, "But if Christ be preached, that He rose from the dead," he continues, explaining the reason for His incarnation, "For since by man came death, by man came also the resurrection of the dead." And everywhere, when referring to our Lord's passion, His human nature, and His subjection to death, he uses the name of Christ, as in this passage: "Destroy not him with your food for whom Christ died." And again: "But now, in Christ, you who were once far off are made near by the blood of Christ." And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is everyone that hangs upon a tree." And again: "And through your knowledge shall the weak brother perish, for whom Christ died;" showing that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb and rose again, who descended and ascended—the Son of God having been made the Son of man, as the very name itself declares. For in the name of Christ is implied He who anoints, He who is anointed, and the anointing itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the anointing, as the Word declares by Isaiah, "The Spirit of the Lord is upon me, because He has anointed me"—pointing out both the anointing Father, the anointed Son, and the anointing, which is the Spirit.

3. But who is it that has had fellowship with us in the matter of food? Whether is it he who is conceived of by them as the Christ above, who extended himself through Horos, and imparted a form to their mother; or is it He who is from the Virgin, Emmanuel, who ate butter and honey, Isaiah 8:14 of whom the prophet declared, He is also a man, and who shall know him? Jeremiah 17:9 He was likewise preached by Paul: For I delivered, he says, unto you first of all, that Christ died for our sins, according to the Scriptures; and that He was buried, and rose again the third day, according to the Scriptures. 1 Corinthians 15:3-4 It is plain, then, that Paul knew no other Christ besides Him alone, who both suffered, and was buried, and rose gain, who was also born, and whom he speaks of as man. For after remarking, But if Christ be preached, that He rose from the dead, 1 Corinthians 15:12 he continues, rendering the reason of His incarnation, For since by man came death, by man [came] also the resurrection of the dead. And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: Destroy not him with your meat for whom Christ died. Romans 14:15 And again: But now, in Christ, you who sometimes were far off are made near by the blood of Christ. Ephesians 2:13 And again: Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangs upon a tree. Galatians 3:13; Deuteronomy 21:23 And again: And through your knowledge shall the weak brother perish, for whom Christ died; 1 Corinthians 8:11 indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended, — the Son of God having been made the Son of man, as the very name itself does declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, The Spirit of the Lord is upon me, because He has anointed me, Isaiah 61:1 — pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.

The Lord Himself also made it clear who it was that suffered. When He asked the disciples, "Who do men say that I, the Son of man, am?" and Peter replied, "You are the Christ, the Son of the living God," and when Peter was commended by Him because flesh and blood had not revealed this to him, but the Father in heaven, He made it clear that He, the Son of man, is Christ the Son of the living God. For from that time forward, it is said, He began to show His disciples that He must go to Jerusalem and suffer many things from the priests, and be rejected, and crucified, and rise again the third day. He who was acknowledged by Peter as Christ, who declared Peter blessed because the Father had revealed the Son of the living God to him, said that He Himself must suffer many things and be crucified. Then He rebuked Peter, who imagined that He was the Christ as people generally supposed the Christ would be, and who objected to the idea of His suffering, and said to the disciples, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me. For whoever will save his life will lose it, and whoever will lose it for My sake will save it." For Christ spoke these things openly, being Himself the Savior of those who would be handed over to death for their confession of Him and lose their lives.

4. The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, Who do men say that I, the Son of man, am? Matthew 16:13 and when Peter had replied, You are the Christ, the Son of the living God; and when he had been commended by Him [in these words], That flesh and blood had not revealed it to him, but the Father who is in heaven, He made it clear that He, the Son of man, is Christ the Son of the living God. For from that time forth, it is said, He began to show to His disciples, how that He must go unto Jerusalem, and suffer many things of the priests, and be rejected, and crucified, and rise again the third day. Matthew 16:21 He who was acknowledged by Peter as Christ, who pronounced him blessed because the Father had revealed the Son of the living God to him, said that He must Himself suffer many things, and be crucified; and then He rebuked Peter, who imagined that He was the Christ as the generality of men supposed [that the Christ should be], and was averse to the idea of His suffering, [and] said to the disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it. Matthew 16:24-25 For these things Christ spoke openly, He being Himself the Saviour of those who should be delivered over to death for their confession of Him, and lose their lives.

If, however, He was not going to suffer Himself but was going to fly away from Jesus, why did He urge His disciples to take up the cross and follow Him—that cross which these people claim He did not take up Himself, but instead abandoned the plan of suffering? For He did not say this in reference to acknowledging the Stauros (cross) above, as some of them dare to interpret, but with respect to the suffering which He would Himself undergo and which His disciples would endure. He makes this clear when He says, "For whoever will save his life will lose it, and whoever will lose it will find it." And that His disciples must suffer for His sake, He implied when He said to the Jews, "Behold, I send you prophets, and wise men, and scribes, and some of them you will kill and crucify." And to the disciples He frequently said, "And you will stand before governors and kings for My sake, and they will scourge some of you, and kill you, and persecute you from city to city." He knew, therefore, both those who would suffer persecution, and He knew those who would be scourged and killed because of Him. He did not speak of any other cross, but of the suffering which He would Himself undergo first, and His disciples afterward. For this purpose He gave them this command: "Fear not those who kill the body but are not able to kill the soul, but rather fear Him who is able to send both soul and body into hell," exhorting them to hold fast the professions of faith which they had made concerning Him. For He promised to confess before His Father those who should confess His name before men, but declared that He would deny those who should deny Him and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have gone to such a degree of boldness that they even pour contempt upon the martyrs and denounce those who are killed on account of confessing the Lord and who suffer all things predicted by the Lord and who in this way strive to follow in the footsteps of the Lord's passion, having become martyrs of the suffering One. These we also number among the martyrs themselves. For when inquisition is made for their blood and they attain to glory, then all will be put to shame by Christ who have cast a slur upon their martyrdom. And from this fact, that He cried out upon the cross, "Father, forgive them, for they know not what they do," the long-suffering, patience, compassion, and goodness of Christ are displayed, since He both suffered and did Himself excuse those who had mistreated Him. For the Word of God, who said to us, "Love your enemies and pray for those who hate you," Himself did this very thing upon the cross, loving the human race to such a degree that He even prayed for those putting Him to death. If, however, anyone, assuming that there are two Christs, forms a judgment regarding them, that Christ will be found much the better and more patient and the truly good one who, in the midst of His own wounds and stripes and the other cruelties inflicted upon Him, was kind and unmindful of the wrongs done to Him, rather than the one who flew away and sustained neither injury nor insult.

5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him — that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He [implied when He] said to the Jews, Behold, I send you prophets, and wise men, and scribes: and some of them you shall kill and crucify. Matthew 23:24 And to the disciples He was wont to say, And you shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city. Matthew 10:17-18 He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell; Matthew 10:28 [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, Father, forgive them, for they know not what they do, Luke 23:34 the long-suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, Love your enemies, and pray for those that hate you, Matthew 5:44 Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two [Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult.

This argument also applies to those who claim that He only appeared to suffer. If He did not truly suffer, then there is no credit due to Him, since there was no real suffering at all. And when we actually begin to suffer, He will appear to be misleading us by urging us to endure beatings and turn the other cheek, if He did not Himself truly suffer these things before us. Just as He misled them by appearing to be what He was not, so He also misleads us by urging us to endure what He did not endure Himself. In that case, we would be greater than the Master, because we suffer and bear what our Master never bore or endured. But since our Lord alone is truly Master, so the Son of God is truly good and patient—the Word of God the Father having become the Son of man. For He fought and conquered, since He was man contending on behalf of the fathers, and through obedience He completely destroyed disobedience. He bound the strong man and freed the weak, and gave salvation to His own creation by destroying sin. For He is a most holy and merciful Lord, and He loves the human race.

6. This also does likewise meet [the case] of those who maintain that He suffered only in appearance. For if He did not truly suffer, no thanks to Him, since there was no suffering at all; and when we shall actually begin to suffer, He will seem as leading us astray, exhorting us to endure buffeting, and to turn the other Matthew 5:39 cheek, if He did not Himself before us in reality suffer the same; and as He misled them by seeming to them what He was not, so does He also mislead us, by exhorting us to endure what He did not endure Himself. [In that case] we shall be even above the Master, because we suffer and sustain what our Master never bore or endured. But as our Lord is alone truly Master, so the Son of God is truly good and patient, the Word of God the Father having been made the Son of man. For He fought and conquered; for He was man contending for the fathers, and through obedience doing away with disobedience completely: for He bound the strong man, Matthew 12:29 and set free the weak, and endowed His own handiwork with salvation, by destroying sin. For He is a most holy and merciful Lord, and loves the human race.

Therefore, as I have already said, He made human nature stick to and become one with God. For unless a human being had overcome the enemy of humanity, that enemy would not have been legitimately defeated. And again: unless it had been God who freely gave salvation, we could never have possessed it securely. And unless a human being had been joined to God, he could never have become a sharer in incorruptibility. For the Mediator between God and human beings needed, through His relationship to both, to bring both into friendship and harmony, and present humanity to God while He revealed God to humanity. For how could we share in the adoption as sons unless we had received from Him through the Son that fellowship which relates to God Himself, unless His Word, having been made flesh, had entered into communion with us? This is why He also passed through every stage of life, restoring to all people communion with God. Therefore, those who claim that He only appeared to be real, and was neither born in the flesh nor truly made human, are still under the old condemnation, supporting sin. For according to their view, death has not been defeated—death which reigned from Adam to Moses, even over those who had not sinned in the same way Adam transgressed. But when the law came, which was given by Moses and testified that sin is a sinner, it truly took away death's kingdom, showing that death was not a king but a robber, and it revealed death as a murderer. However, the law placed a heavy burden on humanity, which had sin in itself, showing that humanity was subject to death. For since the law was spiritual, it only highlighted sin but did not destroy it. Sin had no power over the spirit, but over human beings. For the one who was to destroy sin and redeem humanity from the power of death needed to become the very same thing—that is, human—who had been drawn into slavery by sin and held by death, so that sin would be destroyed by a human being, and humanity would escape from death. For just as through the disobedience of the one man who was originally formed from virgin soil, many were made sinners and lost life, so it was necessary that through the obedience of one man who was originally born from a virgin, many should be justified and receive salvation. Thus, then, the Word of God was made human, as Moses also says: God, His works are true. But if He did not actually become flesh and only appeared as if He were flesh, His work was not genuine. But what He appeared to be, that He truly was: God recapitulated in Himself the ancient formation of humanity, so that He might kill sin, strip death of its power, and give life to humanity; and therefore His works are true.

7. Therefore, as I have already said, He caused man ( human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression. Romans 5:14 But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behooved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, Romans 5:19 and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: God, true are His works. Deuteronomy 32:4 But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true.

But again, those who claim that He was simply an ordinary man, born from Joseph, and who remain in the bondage of the old disobedience, are in a state of death. They have not yet been joined to the Word of God the Father, nor have they received liberty through the Son, as He Himself declares: "If the Son shall make you free, you shall be free indeed." But because they are ignorant of Him who is Emmanuel from the Virgin, they are deprived of His gift, which is eternal life. Not receiving the incorruptible Word, they remain in mortal flesh and are debtors to death, not obtaining the antidote of life. To them the Word says, mentioning His own gift of grace: "I said, You are all the sons of the Highest, and gods; but you shall die like men." He undoubtedly speaks these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, deprive human nature of promotion into God, and prove themselves ungrateful to the Word of God who became flesh for them. For it was for this purpose that the Word of God was made man, and He who was the Son of God became the Son of man: so that man, having been taken into the Word and receiving the adoption, might become the son of God. For we could not have attained incorruptibility and immortality by any other means unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality unless, first, incorruptibility and immortality had become what we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, and so that we might receive the adoption of sons?

1. But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: If the Son shall make you free, you shall be free indeed. John 8:36 But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life; Romans 6:23 and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: I said, You are all the sons of the Highest, and gods; but you shall die like men. He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons?

For this reason it was said, "Who shall declare His generation?" since He is a man, and who shall recognize Him? But the person to whom the Father in heaven has revealed Him knows Him, so that he understands that He who was not born either by the will of the flesh or by the will of man is the Son of man—this is Christ, the Son of the living God. For I have shown from the Scriptures that no one among the sons of Adam is, in everything and absolutely, called God or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, can be seen by all who have attained even a small portion of the truth. Now, the Scriptures would not have testified these things about Him if, like others, He had been a mere man. But the divine Scriptures do testify of Him in both respects: that He had, beyond all others, in Himself that preeminent birth which is from the Most High Father, and also experienced that preeminent generation which is from the Virgin. Also, that He was a man without beauty and subject to suffering; that He sat upon the foal of a donkey; that He received vinegar and gall to drink; that He was despised among the people and humbled Himself even to death; and that He is the holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God, coming on the clouds as the Judge of all men—all these things the Scriptures prophesied about Him.

2. For this reason [it is, said], Who shall declare His generation? Isaiah 53:8 since He is a man, and who shall recognise Him? Jeremiah 17:9 But he to whom the Father which is in heaven has revealed Him, Matthew 16:16 knows Him, so that he understands that He who was not born either by the will of the flesh, or by the will of man, John 1:13 is the Son of man, this is Christ, the Son of the living God. For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the Incarnate Word, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth. Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, Isaiah 7:14 the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering; Isaiah 53:2 that He sat upon the foal of an ass; Zechariah 9:9 that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God, Isaiah 9:6 coming on the clouds as the Judge of all men; Daniel 7:13 — all these things did the Scriptures prophesy of Him.

For as He became man in order to undergo temptation, so also was He the Word that He might be glorified. The Word remained quiescent so that He might be capable of being tempted, dishonored, crucified, and of suffering death, but the human nature was swallowed up in it (the divine) when it conquered, endured without yielding, performed acts of kindness, rose again, and was received up into heaven. He therefore, the Son of God, our Lord, being the Word of the Father and the Son of man, since He had a generation as to His human nature from Mary—who was descended from mankind and who was herself a human being—was made the Son of man. Therefore the Lord Himself gave us a sign, in the depth below and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be God with us, and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own particular handiwork, and ascend to the height above, offering and commending to His Father that human nature which had been found, making in His own person the first-fruits of the resurrection of man. In this way, as the Head rose from the dead, so also the remaining part of the body—namely, the body of every man who is found in life—when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, inasmuch as there are also many members in the body.

3. For as He became man in order to undergo temptation, so also was He the Word that He might be glorified; the Word remaining quiescent, that He might be capable of being tempted, dishonoured, crucified, and of suffering death, but the human nature being swallowed up in it (the divine), when it conquered, and endured [without yielding], and performed acts of kindness, and rose again, and was received up [into heaven]. He therefore, the Son of God, our Lord, being the Word of the Father, and the Son of man, since He had a generation as to His human nature from Mary — who was descended from mankind, and who was herself a human being — was made the Son of man. Isaiah 7:13 Wherefore also the Lord Himself gave us a sign, in the depth below, and in the height above, which man did not ask for, because he never expected that a virgin could conceive, or that it was possible that one remaining a virgin could bring forth a son, and that what was thus born should be God with us, and descend to those things which are of the earth beneath, seeking the sheep which had perished, which was indeed His own peculiar handiwork, and ascend to the height above, offering and commending to His Father that human nature ( hominem) which had been found, making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body — [namely, the body] of everyman who is found in life — when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands Ephesians 4:16 by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, John 14:2 inasmuch as there are also many members in the body.

God showed patience when humanity fell into sin, because he foresaw the victory that would be given through the Word. For when strength was made perfect in weakness, it demonstrated God's kindness and surpassing power. Just as God patiently allowed Jonah to be swallowed by the whale—not so that he would be completely destroyed, but so that after being cast out again, he might be more submissive to God and glorify him all the more for granting such an unexpected deliverance, and might lead the Ninevites to lasting repentance so they would turn to the Lord who would save them from death, being filled with awe by the miraculous sign accomplished in Jonah's case, as Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knows if God will repent, and turn away His anger from us, and we shall not perish?"—in the same way, from the beginning God allowed humanity to be swallowed up by the great whale, who was the author of transgression, not so that humanity should be completely destroyed when swallowed up, but rather God was arranging and preparing the plan of salvation that was accomplished by the Word through the sign of Jonah, for those who held the same conviction as Jonah concerning the Lord and who confessed and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who has made the sea and the dry land." This was done so that humanity, receiving an unexpected salvation from God, might rise from the dead and glorify God, and repeat the word spoken in prophecy by Jonah: "I cried by reason of my affliction to the Lord my God, and He heard me out of the belly of hell," and so that humanity might always continue glorifying God and giving thanks without ceasing for the salvation received from him, so that no flesh should glory in the Lord's presence, and so that humanity should never adopt a contrary opinion about God by supposing that the incorruptibility belonging to him is his own by nature, and by failing to hold the truth, boast with empty arrogance as if he were naturally like God. For Satan thus made humanity more ungrateful toward his Creator, obscured the love God had toward humanity, and blinded his mind from perceiving what is worthy of God, causing him to compare himself with and consider himself equal to God.

1. Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, 2 Corinthians 12:9 it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be converted to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah's case, as the Scripture says of them, And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knows if God will repent, and turn away His anger from us, and we shall not perish? Jonah 3:8-9 — so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, I am a servant of the Lord, and I worship the Lord God of heaven, who has made the sea and the dry land. Jonah 1:9 [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: I cried by reason of my affliction to the Lord my God, and He heard me out of the belly of hell; Jonah 2:2 and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, that no flesh should glory in the Lord's presence; 1 Corinthians 1:29 and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he ( Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God.

This, then, was the reason for God's long-suffering: that man, passing through all things and gaining knowledge of moral discipline, and then reaching the resurrection from the dead, and learning by experience the source of his deliverance, might always live in gratitude to the Lord, having received from Him the gift of incorruptibility, so that he might love Him more—for the one to whom more is forgiven loves more—and that he might know himself, how mortal and weak he is, while also understanding about God that He is immortal and powerful to such a degree that He can grant immortality to what is mortal and eternity to what is temporal. He may also understand the other attributes of God shown to him, and through this instruction he may think of God according to God's greatness. For the glory of man is God, but the works of God are His glory, and man is the receptacle of all His wisdom and power. Just as a physician is proven by his patients, so God is also revealed through human beings. This is why Paul says, "For God has concluded all in unbelief, that He may have mercy upon all"—not speaking about spiritual Aeons, but about man, who had been disobedient to God and was cast off from immortality, but then received mercy, obtaining through the Son of God the adoption which comes through Him. For the one who holds, without pride and boasting, the true understanding about created things and the Creator, who is the Almighty God of all and who has granted existence to all, and who continues in His love and submission and thanksgiving, will also receive from Him the greater glory of advancement, looking forward to the time when he will become like the One who died for him. For He too was made in the likeness of sinful flesh to condemn sin and to cast it away beyond the flesh as something now condemned, but so that He might call man into His own likeness, making him an imitator of God and placing on him His Father's law, so that he may see God. He granted man power to receive the Father, being the Word of God who dwelt in man and became the Son of man, so that He might train man to receive God, and God to dwell in man, according to the good pleasure of the Father.

2. This, therefore, was the [object of the] long-suffering of God, that man, passing through all things, and acquiring the knowledge of moral discipline, then attaining to the resurrection from the dead, and learning by experience what is the source of his deliverance, may always live in a state of gratitude to the Lord, having obtained from Him the gift of incorruptibility, that he might love Him the more; for he to whom more is forgiven, loves more: Luke 7:43 and that he may know himself, how mortal and weak he is; while he also understands respecting God, that He is immortal and powerful to such a degree as to confer immortality upon what is mortal, and eternity upon what is temporal; and may understand also the other attributes of God displayed towards himself, by means of which being instructed he may think of God in accordance with the divine greatness. For the glory of man [is] God, but [His] works [are the glory] of God; and the receptacle of all His wisdom and power [is] man. Just as the physician is proved by his patients, so is God also revealed through men. And therefore Paul declares, For God has concluded all in unbelief, that He may have mercy upon all; Romans 11:32 not saying this in reference to spiritual Æons, but to man, who had been disobedient to God, and being cast off from immortality, then obtained mercy, receiving through the Son of God that adoption which is [accomplished] by Himself. For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love John 15:9 and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, was made in the likeness of sinful flesh, Romans 8:3 to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as [His own] imitator to God, and imposing on him His Father's law, in order that he may see God, and granting him power to receive the Father; [being] the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father.

Therefore, the Lord Himself, who is Emmanuel from the Virgin, is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own means. This is why, when Paul describes human weakness, he says: For I know that there dwells in my flesh no good thing, showing that the good thing of our salvation does not come from us, but from God. And again: Wretched man that I am, who shall deliver me from the body of this death? Then he introduces the Deliverer, saying, The grace of Jesus Christ our Lord. Isaiah also declares this when he says: Be strengthened, you hands that hang down, and you feeble knees; be encouraged, you feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us. Here we see that not by ourselves, but by the help of God, we must be saved.

3. On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin, Isaiah 7:4 is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: For I know that there dwells in my flesh no good thing, Romans 7:18 showing that the good thing of our salvation is not from us, but from God. And again: Wretched man that I am, who shall deliver me from the body of this death? Romans 7:24 Then he introduces the Deliverer, [saying,] The grace of Jesus Christ our Lord. And Isaiah declares this also, [when he says:] Be strengthened, you hands that hang down, and you feeble knees; be encouraged, you feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us. Isaiah 25:3 Here we see, that not by ourselves, but by the help of God, we must be saved.

Again, to show that it should not be a mere man who should save us, nor one without flesh—for the angels are without flesh—the same prophet announced: Neither an elder, nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free. And that He should Himself become truly man, visible, when He should be the Word giving salvation, Isaiah again says: Behold, city of Zion: your eyes shall see our salvation. And that it was not a mere man who died for us, Isaiah says: And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them. And the prophet Amos (Micah) declares the same: He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea. And again, specifying the place of His coming, he says: The Lord has spoken from Zion, and He has uttered His voice from Jerusalem. And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born and will send out His praise through all the earth, the prophet Habakkuk says: God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains. Thus he indicates in clear terms that He is God, and that His coming was to take place in Bethlehem, and from Mount Effrem which is towards the south of the inheritance, and that He is man. For he says, His feet shall advance in the plains: and this is an indication proper to man.

4. Again, that it should not be a mere man who should save us, nor [one] without flesh — for the angels are without flesh — [the same prophet] announced, saying: Neither an elder, nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free. Isaiah 63:9 And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: Behold, city of Zion: your eyes shall see our salvation. Isaiah 33:20 And that it was not a mere man who died for us, Isaiah says: And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them. And Amos (Micah) the prophet declares the same: He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea. Micah 7:9 And again, specifying the place of His advent, he says: The Lord has spoken from Zion, and He has uttered His voice from Jerusalem. Joel 3:16; Amos 1:2 And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus says the prophet Habakkuk: God shall come from the south, and the Holy One from Mount Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains. Thus he indicates in clear terms that He is God, and that His advent was [to take place] in Bethlehem, and from Mount Effrem which is towards the south of the inheritance, and that [He is] man. For he says, His feet shall advance in the plains: and this is an indication proper to man.

God, then, became man, and the Lord Himself saved us, giving us the sign of the Virgin. But not as some people claim—those who now presume to interpret the Scripture—saying "Behold, a young woman shall conceive and bring forth a son" (Isaiah 7:14), as Theodotion the Ephesian has translated it, and Aquila of Pontus, both of whom were Jewish proselytes. The Ebionites, following these men, assert that He was begotten by Joseph, thus destroying, as much as they are able, such a marvelous work of God's plan, and setting aside the testimony of the prophets that came from God. For truly this prophecy was spoken before the people were taken away to Babylon—that is, before the Medes and Persians gained power. But it was translated into Greek by the Jews themselves, long before the time of our Lord's coming, so that no one could suspect that perhaps the Jews, going along with our preferences, had put this interpretation on these words. In fact, if they had known that we would come to exist in the future and that we would use these proofs from the Scriptures, they would never have hesitated to burn their own Scriptures, which declare that all other nations share in eternal life and show that those who boast of being the house of Jacob and the people of Israel are cut off from the grace of God.

1. God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] Behold, a young woman shall conceive, and bring forth a son, Isaiah 7:14 as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord's advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [ eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, are disinherited from the grace of God.

Before the Romans possessed their kingdom, while the Macedonians still held Asia, Ptolemy the son of Lagus wanted to enrich the library he had founded in Alexandria with a collection of all worthy writings. He therefore asked the people of Jerusalem to have their Scriptures translated into Greek. Since they were still subject to the Macedonians at that time, they sent Ptolemy seventy of their elders who were thoroughly skilled in the Scriptures and in both languages to accomplish what he desired. However, wanting to test them individually and fearing that they might perhaps work together to conceal the truth in the Scriptures through their interpretation, he separated them from each other and commanded each of them to write the same translation. He did this for all the books. But when they came together in the same place before Ptolemy and each one compared his own interpretation with that of every other person, God was indeed glorified and the Scriptures were acknowledged as truly divine. For all of them read out the common translation they had prepared in the very same words and the very same names, from beginning to end, so that even the Gentiles present recognized that the Scriptures had been interpreted by the inspiration of God. And there was nothing surprising in God having done this—He who, when the Scriptures had been corrupted during the captivity of the people under Nebuchadnezzar, and when the Jews had returned to their own land after seventy years, then in the times of Artaxerxes king of the Persians inspired Esdras the priest, of the tribe of Levi, to restore all the words of the former prophets and to reestablish the Mosaic legislation with the people.

2. For before the Romans possessed their kingdom, while as yet the Macedonians held Asia, Ptolemy the son of Lagus, being anxious to adorn the library which he had founded in Alexandria, with a collection of the writings of all men, which were [works] of merit, made request to the people of Jerusalem, that they should have their Scriptures translated into the Greek language. And they — for at that time they were still subject to the Macedonians — sent to Ptolemy seventy of their elders, who were thoroughly skilled in the Scriptures and in both the languages, to carry out what he had desired. But he, wishing to test them individually, and fearing lest they might perchance, by taking counsel together, conceal the truth in the Scriptures, by their interpretation, separated them from each other, and commanded them all to write the same translation. He did this with respect to all the books. But when they came together in the same place before Ptolemy, and each of them compared his own interpretation with that of every other, God was indeed glorified, and the Scriptures were acknowledged as truly divine. For all of them read out the common translation [which they had prepared] in the very same words and the very same names, from beginning to end, so that even the Gentiles present perceived that the Scriptures had been interpreted by the inspiration of God. And there was nothing astonishing in God having done this — He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation.

Since the Scriptures have been translated with such faithfulness and by God's grace, and since God has used them to prepare and shape our faith in His Son and has preserved these unadulterated Scriptures for us in Egypt—where Jacob's household flourished when they fled from the famine in Canaan, and where our Lord was also preserved when He fled from Herod's persecution—and since this translation was made before our Lord came down to earth and existed before Christians appeared (for our Lord was born around the forty-first year of Augustus's reign, while Ptolemy, under whom the Scriptures were translated, lived much earlier), these facts truly prove that those who now want to make different translations are impudent and presumptuous, especially when we refute them using these very Scriptures and confine them to belief in the coming of the Son of God. But our faith is steadfast, genuine, and the only true one, having clear evidence from these Scriptures that were translated in the manner I have described, and the Church's preaching is free from alteration. For the apostles, being more ancient than all these heretics, agree with this translation, and the translation harmonizes with the apostles' tradition. Peter, John, Matthew, Paul, and the rest who followed them all presented the prophetic announcements exactly as the elders' translation contains them.

3. Since, therefore, the Scriptures have been interpreted with such fidelity, and by the grace of God, and since from these God has prepared and formed again our faith towards His Son, and has preserved to us the unadulterated Scriptures in Egypt, where the house of Jacob flourished, fleeing from the famine in Canaan; where also our Lord was preserved when He fled from the persecution set on foot by Herod; and [since] this interpretation of these Scriptures was made prior to our Lord's descent [to earth], and came into being before the Christians appeared — for our Lord was born about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted — [since these things are so, I say,] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God. But our faith is steadfast, unfeigned, and the only true one, having clear proof from these Scriptures, which were interpreted in the way I have related; and the preaching of the Church is without interpolation. For the apostles, since they are of more ancient date than all these [ heretics], agree with this aforesaid translation; and the translation harmonizes with the tradition of the apostles. For Peter, and John, and Matthew, and Paul, and the rest successively, as well as their followers, did set forth all prophetical [announcements], just as the interpretation of the elders contains them.

The one and same Spirit of God, who proclaimed through the prophets what kind of advent the Lord would have, gave a faithful interpretation of what had been truly prophesied through these elders. That same Spirit also announced through the apostles that the fullness of the times of adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those who believe in Him who was born Emmanuel of the Virgin. They testify to this, saying that before Joseph came together with Mary, while she remained in virginity, she was found with child of the Holy Spirit, and that the angel Gabriel said to her, "The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God," and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, 'Behold, a virgin shall be with child.'" But the elders interpreted what Isaiah said this way: "And the Lord, moreover, said to Ahaz, 'Ask for yourself a sign from the Lord your God out of the depth below, or from the height above.' And Ahaz said, 'I will not ask, and I will not tempt the Lord.' And he said, 'It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good.'" Carefully, then, the Holy Spirit has pointed out, by what has been said, His birth from a virgin and His essence, that He is God—for the name Emmanuel indicates this. And He shows that He is a man when He says, "Butter and honey shall He eat," and when He calls Him a child, saying "before He knows good and evil," for these are all the signs of a human infant. But that He will not consent to evil, that He may choose that which is good—this is proper to God, so that by the fact that He shall eat butter and honey, we should not understand that He is merely a man only, nor, on the other hand, from the name Emmanuel, should we suspect Him to be God without flesh.

4. For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fullness of the times of the adoption had arrived, that the kingdom of heaven had drawn near, and that He was dwelling within those that believe in Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, she was found with child of the Holy Ghost; Matthew 1:18 and that the angel Gabriel said to her, The Holy Ghost shall come upon you, and the power of the Highest shall overshadow you; therefore also that holy thing which shall be born of you shall be called the Son of God; Luke 1:35 and that the angel said to Joseph in a dream, Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child. Matthew 1:23 But the elders have thus interpreted what Esaias said: And the Lord, moreover, said to Ahaz, Ask for yourself a sign from the Lord your God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good. Isaiah 7:10-17 Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, Butter and honey shall He eat; and in that He terms Him a child also, [in saying,] before He knows good and evil; for these are all the tokens of a human infant. But that He will not consent to evil, that He may choose that which is good, — this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh.

And when He says, "Hear, O house of David," He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly—an eternal King—is the same who was born of the Virgin, herself of the lineage of David. For this reason also, He promised that the King should be from the fruit of his belly, which was the appropriate term to use with respect to a virgin conceiving, and not from the fruit of his loins or from the fruit of his reins, which expression is appropriate to a man who begets and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all male influence; yet it certainly does not mention that He who was born was not from the will of man. But it has fixed and established the fruit of the belly, so that it might declare the generation of Him who would be born from the Virgin, as Elisabeth testified when filled with the Holy Spirit, saying to Mary, "Blessed are you among women, and blessed is the fruit of your belly"—the Holy Spirit pointing out to those willing to hear that the promise which God had made, of raising up a King from the fruit of David's belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah to read, "Behold, a young woman shall conceive," and who claim Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand; otherwise they would have presumed to alter even this passage as well.

5. And when He says, Hear, O house of David, Isaiah 7:13 He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly ( ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David. For on this account also, He promised that the King should be of the fruit of his belly, which was the appropriate [term to use with respect] to a virgin conceiving, and not of the fruit of his loins, nor of the fruit of his reins, which expression is appropriate to a generating man, and a woman conceiving by a man. In this promise, therefore, the Scripture excluded all virile influence; yet it certainly is not mentioned that He who was born was not from the will of man. But it has fixed and established the fruit of the belly, that it might declare the generation of Him who should be [born] from the Virgin, as Elisabeth testified when filled with the Holy Ghost, saying to Mary, Blessed are you among women, and blessed is the fruit of your belly; Luke 1:42 the Holy Ghost pointing out to those willing to hear, that the promise which God had made, of raising up a King from the fruit of [David's] belly, was fulfilled in the birth from the Virgin, that is, from Mary. Let those, therefore, who alter the passage of Isaiah thus, Behold, a young woman shall conceive, and who will have Him to be Joseph's son, also alter the form of the promise which was given to David, when God promised him to raise up, from the fruit of his belly, the horn of Christ the King. But they did not understand, otherwise they would have presumed to alter even this passage also.

But what Isaiah said, "From the height above, or from the depth beneath," was meant to indicate that He who descended was the same one who also ascended. However, in saying "The Lord Himself shall give you a sign," he declared an unexpected thing regarding His birth, which could have been accomplished in no other way than by God the Lord of all, God Himself giving a sign in the house of David. For what great thing or what sign would there have been if a young woman conceiving by a man brought forth a child—something that happens to all women who produce offspring? But since an unexpected salvation was to be provided for mankind through the help of God, so also was the unexpected birth from a virgin accomplished—God giving this sign, but man not bringing it about.

6. But what Isaiah said, From the height above, or from the depth beneath, Isaiah 7:11 was meant to indicate, that He who descended was the same also who ascended. Ephesians 4:10 But in this that he said, The Lord Himself shall give you a sign, he declared an unlooked-for thing with regard to His generation, which could have been accomplished in no other way than by God the Lord of all, God Himself giving a sign in the house of David. For what great thing or what sign should have been in this, that a young woman conceiving by a man should bring forth — a thing which happens to all women that produce offspring? But since an unlooked-for salvation was to be provided for men through the help of God, so also was the unlooked-for birth from a virgin accomplished; God giving this sign, but man not working it out.

For this reason, Daniel, foreseeing His coming, said that a stone cut out without hands came into this world. The phrase "without hands" means that His coming into this world was not by the operation of human hands, that is, by those men who usually cut stones. In other words, Joseph took no part in it, but Mary alone cooperated with the pre-arranged plan. For this stone derives its existence from the earth through both the power and the wisdom of God. This is why Isaiah says: "Thus says the Lord, Behold, I deposit in the foundations of Zion a stone, precious, elect, the chief, the corner-one, to be had in honor." So then, we understand that His coming in human nature was not by the will of a man, but by the will of God.

7. On this account also, Daniel, Daniel 2:34 foreseeing His advent, said that a stone, cut out without hands, came into this world. For this is what without hands means, that His coming into this world was not by the operation of human hands, that is, of those men who are accustomed to stone-cutting; that is, Joseph taking no part with regard to it, but Mary alone co-operating with the pre-arranged plan. For this stone from the earth derives existence from both the power and the wisdom of God. Wherefore also Isaiah says: Thus says the Lord, Behold, I deposit in the foundations of Zion a stone, precious, elect, the chief, the corner-one, to be had in honour. Isaiah 28:16 So, then, we understand that His advent in human nature was not by the will of a man, but by the will of God.

Wherefore also Moses, providing a type, cast his rod upon the earth so that it, by becoming flesh, might expose and swallow up all the opposition of the Egyptians, which was lifting itself up against the pre-arranged plan of God; so that the Egyptians themselves might testify that it is the finger of God which works salvation for the people, and not the son of Joseph. For if He were the son of Joseph, how could He be greater than Solomon, or greater than Jonah, or greater than David, when He was generated from the same seed and was a descendant of these men? And how was it that He also pronounced Peter blessed, because he acknowledged Him to be the Son of the living God?

8. Wherefore also Moses giving a type, cast his rod upon the earth, Exodus 7:9 in order that it, by becoming flesh, might expose and swallow up all the opposition of the Egyptians, which was lifting itself up against the pre-arranged plan of God; Exodus 8:19 that the Egyptians themselves might testify that it is the finger of God which works salvation for the people, and not the son of Joseph. For if He were the son of Joseph, how could He be greater than Solomon, or greater than Jonah, Matthew 12:41-42 or greater than David, Matthew 22:43 when He was generated from the same seed, and was a descendant of these men? And how was it that He also pronounced Peter blessed, because he acknowledged Him to be the Son of the living God? Matthew 16:17

However, if He had really been the son of Joseph, He could not be either king or heir according to Jeremiah. For Joseph is shown to be the son of Joachim and Jechoniah, as Matthew also sets out in his genealogy. But Jechoniah and all his descendants were cut off from the kingdom. Jeremiah declares this: "As I live, says the Lord, if Jechoniah the son of Joachim king of Judah had been made the signet of my right hand, I would pluck him from there and deliver him into the hand of those seeking your life." And again: "Jechoniah is dishonored as a useless vessel, for he has been cast into a land which he did not know. Earth, hear the word of the Lord: Write this man down as disinherited, for none of his descendants, sitting on the throne of David, shall prosper or be a prince in Judah." And again, God speaks concerning Joachim his father: "Therefore thus says the Lord concerning Joachim his father, king of Judea: There shall be from him no one sitting upon the throne of David, and his dead body shall be cast out in the heat of day and in the frost of night. And I will look upon him and upon his sons, and will bring upon them, and upon the inhabitants of Jerusalem, upon the land of Judah, all the evils that I have pronounced against them." Therefore, those who say that He was begotten of Joseph and that they have hope in Him cause themselves to be cut off from the kingdom, falling under the curse and rebuke directed against Jechoniah and his descendants. For these things have been spoken concerning Jechoniah because the Holy Spirit, foreknowing the doctrines of the false teachers, wanted them to learn that He was not to be born from his seed—that is, from Joseph—but that, according to the promise of God, from David's body the eternal King is raised up, who sums up all things in Himself and has gathered into Himself the ancient formation of man.

9. But besides, if indeed He had been the son of Joseph, He could not, according to Jeremiah, be either king or heir. For Joseph is shown to be the son of Joachim and Jechoniah, as also Matthew sets forth in his pedigree. Matthew 1:12-16 But Jechoniah, and all his posterity, were disinherited from the kingdom; Jeremiah thus declaring, As I live, says the Lord, if Jechoniah the son of Joachim king of Judah had been made the signet of my right hand, I would pluck him thence, and deliver him into the hand of those seeking your life. Jeremiah 22:24-25 And again: Jechoniah is dishonoured as a useless vessel, for he has been cast into a land which he knew not. Earth, hear the word of the Lord: Write this man a disinherited person; for none of his seed, sitting on the throne of David, shall prosper, or be a prince in Judah. Jeremiah 22:28 And again, God speaks of Joachim his father: Therefore thus says the Lord concerning Joachim his father, king of Judea, There shall be from him none sitting upon the throne of David: and his dead body shall be cast out in the heat of day, and in the frost of night. And I will look upon him, and upon his sons, and will bring upon them, and upon the inhabitants of Jerusalem, upon the land of Judah, all the evils that I have pronounced against them. Jeremiah 36:30-31 Those, therefore, who say that He was begotten of Joseph, and that they have hope in Him, do cause themselves to be disinherited from the kingdom, failing under the curse and rebuke directed against Jechoniah and his seed. Because for this reason have these things been spoken concerning Jechoniah, the [Holy] Spirit foreknowing the doctrines of the evil teachers; that they may learn that from his seed — that is, from Joseph — He was not to be born but that, according to the promise of God, from David's belly the King eternal is raised up, who sums up all things in Himself, and has gathered into Himself the ancient formation [of man].

Just as through one man's disobedience sin entered, and death gained its foothold through sin, so also through the obedience of one man, righteousness has been introduced and will cause life to bear fruit in those who were formerly dead. And just as the first-formed man, Adam himself, had his substance from untilled and still virgin soil (for God had not yet sent rain, and man had not tilled the ground), and was formed by the hand of God—that is, by the Word of God, since all things were made by Him, and the Lord took dust from the earth and formed man—so He who is the Word, recapitulating Adam in Himself, rightly received a birth that enabled Him to gather up Adam into Himself from Mary, who was still a virgin. If, then, the first Adam had a man for his father and was born of human seed, it would be reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust and God was his Maker, it was necessary that the latter also, making a recapitulation in Himself, should be formed as man by God, to have a parallel with the former regarding His origin. Why, then, did God not again take dust, but arranged for the formation to be made from Mary? It was so that there would not be another formation called into being, nor any other that would need to be saved, but that the very same formation should be summed up in Christ as had existed in Adam, with the parallel having been preserved.

10. For as by one man's disobedience sin entered, and death obtained [a place] through sin; so also by the obedience of one man, righteousness having been introduced, shall cause life to fructify in those persons who in times past were dead. Romans 5:19 And as the protoplast himself Adam, had his substance from untilled and as yet virgin soil ( for God had not yet sent rain, and man had not tilled the ground Genesis 2:5), and was formed by the hand of God, that is, by the Word of God, for all things were made by Him, John 1:3 and the Lord took dust from the earth and formed man; so did He who is the Word, recapitulating Adam in Himself, rightly receive a birth, enabling Him to gather up Adam [into Himself], from Mary, who was as yet a virgin. If, then, the first Adam had a man for his father, and was born of human seed, it were reasonable to say that the second Adam was begotten of Joseph. But if the former was taken from the dust, and God was his Maker, it was incumbent that the latter also, making a recapitulation in Himself, should be formed as man by God, to have an analogy with the former as respects His origin. Why, then, did not God again take dust, but wrought so that the formation should be made of Mary? It was that there might not be another formation called into being, nor any other which should [require to] be saved, but that the very same formation should be summed up [in Christ as had existed in Adam], the analogy having been preserved.

Those who claim that Christ took nothing from the Virgin are greatly mistaken, because by rejecting the inheritance of the flesh, they also reject the parallel between Him and Adam. For if the one who came from the earth had his form and substance from both the hand and workmanship of God, but the other did not come from the hand and workmanship of God, then the one who was made after the image and likeness of the first did not preserve the parallel with humanity, and He would appear to be an inconsistent creation, lacking the means by which to demonstrate His wisdom. This would mean that He only appeared to be human when He was not actually human, and that He was made human while taking nothing from humanity. For if He did not receive the substance of flesh from a human being, then He neither became human nor the Son of man; and if He did not become what we are, He accomplished nothing significant in what He suffered and endured. But everyone will agree that we are composed of a body taken from the earth and a soul receiving spirit from God. This, therefore, is what the Word of God became, summing up in Himself His own handiwork; and for this reason He confesses Himself the Son of man and blesses the meek, because they shall inherit the earth. The Apostle Paul, moreover, in the Epistle to the Galatians, plainly declares, "God sent His Son, made of a woman." And again, in the Epistle to the Romans, he says, "Concerning His Son, who was made of the seed of David according to the flesh, who was predestined as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord."

1. Those, therefore, who allege that He took nothing from the Virgin do greatly err, [since,] in order that they may cast away the inheritance of the flesh, they also reject the analogy [between Him and Adam]. For if the one [who sprang] from the earth had indeed formation and substance from both the hand and workmanship of God, but the other not from the hand and workmanship of God, then He who was made after the image and likeness of the former did not, in that case, preserve the analogy of man, and He must seem an inconsistent piece of work, not having wherewith He may show His wisdom. But this is to say, that He also appeared putatively as man when He was not man, and that He was made man while taking nothing from man. For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man; and if He was not made what we were, He did no great thing in what He suffered and endured. But every one will allow that we are [composed of] a body taken from the earth, and a soul receiving spirit from God. This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses the meek, because they shall inherit the earth. Matthew 5:5 The Apostle Paul, moreover, in the Epistle to the Galatians, declares plainly, God sent His Son, made of a woman. Galatians 4:4 And again, in that to the Romans, he says, Concerning His Son, who was made of the seed of David according to the flesh, who was predestinated as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord. Romans 1:3-4

If He took nothing from Mary, then His descent into her was pointless. Why would He come down into her if He were to take nothing from her? Furthermore, if He had taken nothing from Mary, He would never have used the kinds of food that come from the earth, by which a body taken from the earth is nourished. He would not have hungered during those forty days of fasting, like Moses and Elijah, unless His body was craving its own proper nourishment. Nor would John His disciple have written about Him, "But Jesus, being wearied with the journey, was sitting to rest." Nor would David have prophesied about Him, "They have added to the grief of my wounds." Nor would He have wept over Lazarus, or sweated great drops of blood, or declared, "My soul is exceeding sorrowful." Nor, when His side was pierced, would blood and water have come forth. For all these are signs of the flesh which had been derived from the earth, which He had recapitulated in Himself, bearing salvation to His own handiwork.

2. Superfluous, too, in that case is His descent into Mary; for why did He come down into her if He were to take nothing of her? Still further, if He had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth, by which that body which has been taken from the earth is nourished; nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, But Jesus, being wearied with the journey, was sitting [to rest]; John 4:6 nor would David have proclaimed of Him beforehand, They have added to the grief of my wounds; nor would He have wept over Lazarus, nor have sweated great drops of blood; nor have declared, My soul is exceeding sorrowful; Matthew 26:38 nor, when His side was pierced, would there have come forth blood and water. For all these are tokens of the flesh which had been derived from the earth, which He had recapitulated in Himself, bearing salvation to His own handiwork.

Luke shows that the genealogy tracing our Lord's descent back to Adam contains seventy-two generations, connecting the end with the beginning. This indicates that He has summed up in Himself all nations scattered from Adam onward, along with all languages and generations of humanity, including Adam himself. This is why Paul also called Adam the figure of Him who was to come (Romans 5:14), because the Word, the Maker of all things, had formed in advance for Himself the future dispensation of the human race, which is connected with the Son of God. God predestined that the first man should be of an animal nature, with this purpose: that he might be saved by the spiritual One. Since He existed beforehand as a saving Being, it was necessary that what was to be saved should also be brought into existence, so that the Being who saves would not exist without purpose.

3. Wherefore Luke points out that the pedigree which traces the generation of our Lord back to Adam contains seventy-two generations, connecting the end with the beginning, and implying that it is He who has summed up in Himself all nations dispersed from Adam downwards, and all languages and generations of men, together with Adam himself. Hence also was Adam himself termed by Paul the figure of Him that was to come, Romans 5:14 because the Word, the Maker of all things, had formed beforehand for Himself the future dispensation of the human race, connected with the Son of God; God having predestined that the first man should be of an animal nature, with this view, that he might be saved by the spiritual One. For inasmuch as He had a pre- existence as a saving Being, it was necessary that what might be saved should also be called into existence, in order that the Being who saves should not exist in vain.

Following this plan, we find Mary the Virgin being obedient, saying, "Behold the handmaid of the Lord; be it unto me according to your word." But Eve was disobedient, for she did not obey while she was still a virgin. And just as she, though she had a husband, Adam, was nevertheless still a virgin (for in Paradise they were both naked and were not ashamed, since they had been created only a short time before and had no understanding of how to have children—for they needed to reach adult age first, and only then begin to multiply), became through her disobedience the cause of death both to herself and to the entire human race; so also Mary, though she had a man betrothed to her yet was still a virgin, became through her obedience the cause of salvation both to herself and to the whole human race. And this is why the law calls a woman betrothed to a man the wife of the one who betrothed her, even though she is still a virgin. This indicates the correspondence going back from Mary to Eve, because what has been joined together cannot be separated except by reversing the process by which the bonds of union arose. The earlier bonds must be undone by the later ones, so that the later may set the earlier free again. And it has actually happened that the first bond releases from the second tie, while the second tie takes the place of the first that has been cancelled. For this reason the Lord declared that the first would truly be last, and the last first. And the prophet also indicates the same thing, saying, "Instead of fathers, children have been born unto you." For the Lord, having been born the firstborn of the dead and receiving the ancient fathers into His bosom, has regenerated them into the life of God, having become Himself the beginning of those who live, just as Adam became the beginning of those who die. Therefore Luke, beginning the genealogy with the Lord, traced it back to Adam, showing that it was He who regenerated them into the Gospel of life, and not they Him. And so it was also that the knot of Eve's disobedience was untied by the obedience of Mary. For what the virgin Eve had bound tight through unbelief, the virgin Mary set free through faith.

4. In accordance with this design, Mary the Virgin is found obedient, saying, Behold the handmaid of the Lord; be it unto me according to your word. Luke 1:38 But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise they were both naked, and were not ashamed, Genesis 2:25 inasmuch as they, having been created a short time previously, had no understanding of the procreation of children: for it was necessary that they should first come to adult age, and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed [to her], and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account does the law term a woman betrothed to a man, the wife of him who had betrothed her, although she was as yet a virgin; thus indicating the back-reference from Mary to Eve, because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen; so that the former ties be cancelled by the latter, that the latter may set the former again at liberty. And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled. For this reason did the Lord declare that the first should in truth be last, and the last first. Matthew 19:30, Matthew 20:16 And the prophet, too, indicates the same, saying, instead of fathers, children have been born unto you. For the Lord, having been born the First-begotten of the dead, Revelation 1:5 and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. 1 Corinthians 15:20-22 Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve's disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.

It was necessary, therefore, that the Lord, coming to the lost sheep and making a recapitulation of such a comprehensive dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness—that is, Adam—filling up the times of his condemnation, which had been incurred through disobedience, times which the Father had placed in His own power. This was also necessary because the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, so that God might not be conquered, nor His wisdom diminished in the estimation of His creatures. For if man, who had been created by God to live, after losing life through being injured by the serpent that had corrupted him, should not ever return to life but should be utterly and forever abandoned to death, God would in that case have been conquered, and the wickedness of the serpent would have prevailed over the will of God. But since God is invincible and long-suffering, He did indeed show Himself to be long-suffering in the matter of correcting man and testing all, as I have already observed. And by means of the second man He bound the strong man and plundered his goods, and abolished death, giving life to that man who had been in a state of death. For at the first, Adam became a vessel in Satan's possession, whom he also held under his power—that is, by bringing sin upon him unjustly, and under the pretense of immortality bringing death upon him. For while promising that they should be as gods, which was in no way possible for him to be, he brought death upon them. Therefore he who had led man captive was justly captured in his turn by God, but man, who had been led captive, was loosed from the bonds of condemnation.

1. It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience — [times] which the Father had placed in His own power. Acts 1:7 [This was necessary,] too, inasmuch as the whole economy of salvation regarding man came to pass according to the good pleasure of the Father, in order that God might not be conquered, nor His wisdom lessened, [in the estimation of His creatures.] For if man, who had been created by God that he might live, after losing life, through being injured by the serpent that had corrupted him, should not any more return to life, but should be utterly [and for ever] abandoned to death, God would [in that case] have been conquered, and the wickedness of the serpent would have prevailed over the will of God. But inasmuch as God is invincible and long-suffering, He did indeed show Himself to be long-suffering in the matter of the correction of man and the probation of all, as I have already observed; and by means of the second man did He bind the strong man, and spoiled his goods, Matthew 12:29 and abolished death, vivifying that man who had been in a state of death. For at the first Adam became a vessel in his ( Satan's) possession, whom he did also hold under his power, that is, by bringing sin on him iniquitously, and under color of immortality entailing death upon him. For, while promising that they should be as gods, which was in no way possible for him to be, he wrought death in them: wherefore he who had led man captive, was justly captured in his turn by God; but man, who had been led captive, was loosed from the bonds of condemnation.

This is Adam, if we speak truthfully, the first formed man, concerning whom Scripture says that the Lord spoke, "Let Us make man after Our own image and likeness," and we are all descended from him. Because we are from him, we have all inherited his title. But since man is saved, it is fitting that the one who was created as the original man should be saved. For it is too absurd to claim that he who was so deeply injured by the enemy and was the first to suffer captivity was not rescued by the One who conquered the enemy, but that his children were rescued instead—those whom he had fathered in the same captivity. Neither would the enemy appear to be truly conquered yet if the original spoils remained with him. To give an illustration: If a hostile force had overcome certain enemies, had bound them and led them away captive, and held them for a long time in servitude so that they fathered children among them, and then someone, taking pity on those who had been made slaves, should overcome this same hostile force, he certainly would not act justly if he were to free the children of those who had been led captive from the control of those who had enslaved their fathers, but should leave these latter ones, who had suffered the actual capture, subject to their enemies—those very ones on whose account he had undertaken this retaliation. The children would gain liberty through the avenging of their fathers' cause, but not their fathers, who suffered the actual capture, who would be left in bondage. For God is neither lacking in power nor in justice, who has given help to man and restored him to His own liberty.

2. But this is Adam, if the truth should be told, the first formed man, of whom the Scripture says that the Lord spoke, Let Us make man after Our own image and likeness; Genesis 1:26 and we are all from him: and as we are from him, therefore have we all inherited his title. But inasmuch as man is saved, it is fitting that he who was created the original man should be saved. For it is too absurd to maintain, that he who was so deeply injured by the enemy, and was the first to suffer captivity, was not rescued by Him who conquered the enemy, but that his children were, — those whom he had begotten in the same captivity. Neither would the enemy appear to be as yet conquered, if the old spoils remained with him. To give an illustration: If a hostile force had overcome certain [enemies], had bound them, and led them away captive, and held them for a long time in servitude, so that they begot children among them; and somebody, compassionating those who had been made slaves, should overcome this same hostile force; he certainly would not act equitably, were he to liberate the children of those who had been led captive, from the sway of those who had enslaved their fathers, but should leave these latter, who had suffered the act of capture, subject to their enemies — those, too, on whose very account he had proceeded to this retaliation — the children succeeding to liberty through the avenging of their fathers' cause, but not so that their fathers, who suffered the act of capture itself, should be left [in bondage]. For God is neither devoid of power nor of justice, who has afforded help to man, and restored him to His own liberty.

For this reason also, immediately after Adam transgressed, as Scripture relates, God pronounced no curse against Adam personally, but against the ground in reference to his works, as a certain ancient writer has observed: God indeed transferred the curse to the earth so that it might not remain in man. But man received, as the punishment of his transgression, the toilsome task of tilling the earth, and eating bread in the sweat of his face, and returning to the dust from which he was taken. Similarly, the woman also received toil, and labor, and groans, and the pangs of childbirth, and a state of subjection, that is, that she should serve her husband. This was so that they should neither perish altogether when cursed by God, nor be led to despise God by remaining unrebuked. But the curse in all its fullness fell upon the serpent, which had deceived them. And God, it is declared, said to the serpent: Because you have done this, cursed are you above all cattle and above all the beasts of the earth. And the Lord says this same thing in the Gospel to those who are found on the left hand: Depart from me, you cursed, into everlasting fire, which my Father has prepared for the devil and his angels. This indicates that eternal fire was not originally prepared for man, but for him who deceived man and caused him to sin—for him, I say, who is chief of the apostasy, and for those angels who became apostates along with him. They too shall justly experience that fire, who, like him, persist in works of wickedness without repentance and without retracing their steps.

3. It was for this reason, too, that immediately after Adam had transgressed, as the Scripture relates, He pronounced no curse against Adam personally, but against the ground, in reference to his works, as a certain person among the ancients has observed: God did indeed transfer the curse to the earth, that it might not remain in man. Genesis 3:16, etc. But man received, as the punishment of his transgression, the toilsome task of tilling the earth, and to eat bread in the sweat of his face, and to return to the dust from whence he was taken. Similarly also did the woman [receive] toil, and labour, and groans, and the pangs of parturition, and a state of subjection, that is, that she should serve her husband; so that they should neither perish altogether when cursed by God, nor, by remaining unreprimanded, should be led to despise God. But the curse in all its fullness fell upon the serpent, which had beguiled them. And God, it is declared, said to the serpent: Because you have done this, cursed are you above all cattle, and above all the beasts of the earth. Genesis 3:14 And this same thing does the Lord also say in the Gospel, to those who are found upon the left hand: Depart from me, you cursed, into everlasting fire, which my Father has prepared for the devil and his angels; indicating that eternal fire was not originally prepared for man, but for him who beguiled man, and caused him to offend — for him, I say, who is chief of the apostasy, and for those angels who became apostates along with him; which [fire], indeed, they too shall justly feel, who, like him, persevere in works of wickedness, without repentance, and without retracing their steps.

People like these act as Cain did. When God counseled him to remain calm because he had not made a fair division of what rightfully belonged to his brother, but instead with envy and malice thought he could dominate him, Cain not only refused to listen but even added sin upon sin, revealing his state of mind through his actions. What he had planned, he carried out: he tyrannized over his brother and killed him. God allowed the just person to fall subject to the unjust one, so that the former might be proven just through what he suffered, and the latter exposed as unjust through what he did. Yet even this did not soften Cain, nor did he stop with that evil act. When asked where his brother was, he said, "I do not know; am I my brother's keeper?"—thus extending and worsening his wickedness by his answer. For if it is evil to kill a brother, it is far worse to respond so insolently and irreverently to the all-knowing God, as if he could contend with Him. Because of this, Cain bore a curse upon himself, for he freely brought forth an offering of sin, having shown no reverence for God and feeling no shame over the act of killing his brother.

4. [These act] as Cain [did, who], when he was counselled by God to keep quiet, because he had not made an equitable division of that share to which his brother was entitled, but with envy and malice thought that he could domineer over him, not only did not acquiesce, but even added sin to sin, indicating his state of mind by his action. For what he had planned, that did he also put in practice: he tyrannized over and slew him; God subjecting the just to the unjust, that the former might be proved as the just one by the things which he suffered, and the latter detected as the unjust by those which he perpetrated. And he was not softened even by this, nor did he stop short with that evil deed; but being asked where his brother was, he said, I know not; am I my brother's keeper? extending and aggravating [his] wickedness by his answer. For if it is wicked to slay a brother, much worse is it thus insolently and irreverently to reply to the omniscient God as if he could battle Him. And for this he did himself bear a curse about with him, because he gratuitously brought an offering of sin, having had no reverence for God, nor being put to confusion by the act of fratricide.

Adam's case, however, was completely different and had no similarity to this. After being deceived by another under the promise of immortality, he is immediately gripped with terror and hides himself—not because he thought he could escape from God, but because in his confusion at having broken God's command, he feels unworthy to appear before God and speak with Him. Now, the fear of the Lord is the beginning of wisdom, and the awareness of sin leads to repentance, and God grants His compassion to those who repent. Adam showed his repentance through his actions by making a belt from fig leaves to cover himself, even though there were many other leaves available that would have irritated his body less. However, he chose clothing that matched his disobedience, being moved by the fear of God. By resisting the wayward, lustful impulses of his flesh (since he had lost his natural disposition and childlike mind and had come to know evil things), he put a restraint of self-control on himself and his wife, fearing God and waiting for His coming. He was indicating something like this: Since I have lost through disobedience that robe of holiness I received from the Spirit, I now acknowledge that I deserve this kind of covering, which gives no pleasure but instead gnaws and irritates the body. He would certainly have kept wearing this clothing forever, humbling himself in this way, if God, who is merciful, had not clothed them with tunics of skins instead of fig leaves. For this same purpose God questioned them, so that the blame might fall on the woman; and again, He questioned her so that she might transfer the blame to the serpent. For she told what had happened: "The serpent deceived me, and I ate." But God asked the serpent no questions, for He knew that he had been the instigator of the sinful act. Instead, God pronounced the curse on him first, so that when it came to man it would be a softened rebuke. For God detested the one who had led man astray, but gradually and little by little, He showed compassion to the one who had been deceived.

5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, the fear of the Lord is the beginning of wisdom; Proverbs 1:7, Proverbs 9:10 the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws and frets the body. And he would no doubt have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. The serpent, says she, beguiled me, and I ate. Genesis 3:13 But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled.

God drove Adam out of Paradise and removed him far from the tree of life, not because He envied him the tree of life, as some dare to claim, but because He pitied him and did not want him to remain a sinner forever, nor for the sin that surrounded him to be immortal, and evil endless and beyond remedy. Instead, He set a limit to his sin by introducing death, thereby causing sin to cease, putting an end to it through the dissolution of the flesh, which would take place in the earth, so that man, finally ceasing to live for sin and dying to it, might begin to live for God.

6. Wherefore also He drove him out of Paradise, and removed him far from the tree of life, not because He envied him the tree of life, as some venture to assert, but because He pitied him, [and did not desire] that he should continue a sinner for ever, nor that the sin which surrounded him should be immortal, and evil interminable and irremediable. But He set a bound to his [state of] sin, by interposing death, and thus causing sin to cease, Romans 6:7 putting an end to it by the dissolution of the flesh, which should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God.

For this purpose God put enmity between the serpent and the woman and her seed, with both sides maintaining it. The one whose heel would be bitten would also have the power to crush the enemy's head, while the other would bite, kill, and obstruct human steps until the appointed seed came to crush his head—the one born of Mary, about whom the prophet says: You shall tread upon the asp and the basilisk; you shall trample down the lion and the dragon. This indicates that sin, which was established and spread against humanity and made people subject to death, would be stripped of its power, along with death that rules over people. The lion, meaning the antichrist who will rage against humanity in the last days, will be trampled down by him. He will bind the dragon, that ancient serpent, and subject him to human authority—humanity that had been conquered—so that all his power will be crushed. Adam had been conquered when all life was taken from him. Therefore, when the enemy was conquered in turn, Adam received new life, and the last enemy, death, is destroyed, which had first taken possession of humanity. Therefore, when humanity has been set free, what is written will come to pass: Death is swallowed up in victory. O death, where is your sting? This could not be said with any justice if that human being over whom death first gained dominion were not set free. For his salvation is death's destruction. So when the Lord brings humanity to life—that is, Adam—death is destroyed at the same time.

7. For this end did He put enmity between the serpent and the woman and her seed, they keeping it up mutually: He, the sole of whose foot should be bitten, having power also to tread upon the enemy's head; but the other biting, killing, and impeding the steps of man, until the seed did come appointed to tread down his head — which was born of Mary, of whom the prophet speaks: You shall tread upon the asp and the basilisk; you shall trample down the lion and the dragon; — indicating that sin, which was set up and spread out against man, and which rendered him subject to death, should be deprived of its power, along with death, which rules [over men]; and that the lion, that is, antichrist, rampant against mankind in the latter days, should be trampled down by Him; and that He should bind the dragon, that old serpent Revelation 20:2 and subject him to the power of man, who had been conquered Luke 10:19 so that all his might should be trodden down. Now Adam had been conquered, all life having been taken away from him: wherefore, when the foe was conquered in his turn, Adam received new life; and the last enemy, death, is destroyed, 1 Corinthians 15:26 which at the first had taken possession of man. Therefore, when man has been liberated, what is written shall come to pass, Death is swallowed up in victory. O death, where is your sting? 1 Corinthians 15:54-55 This could not be said with justice, if that man, over whom death did first obtain dominion, were not set free. For his salvation is death's destruction. When therefore the Lord vivifies man, that is, Adam, death is at the same time destroyed.

All who deny Adam's salvation are speaking falsely, shutting themselves out from eternal life by refusing to believe that the lost sheep has been found. If it has not been found, then the entire human race still remains in a state of perdition. Therefore, the man who first proposed this idea—or rather, this ignorance and blindness—Tatian, is wrong. As I have already pointed out, this man became entangled with all the heretics. However, he invented this teaching on his own in order to introduce something novel, separate from the rest, and by speaking empty words he hoped to gain followers who lacked faith. He wanted to be regarded as a teacher and repeatedly attempted to use statements like those Paul often employed: "In Adam we all die," not understanding that where sin increased, grace abounded all the more. Since this has now been clearly demonstrated, let all his disciples be put to shame, and let them argue about Adam as though they would gain some great advantage if he is not saved. Yet they gain nothing more by this than the serpent gained when he persuaded man to sin—only succeeding in making him a transgressor and securing man as the first fruits of his own apostasy. But the serpent did not know God's power. Likewise, those who deny Adam's salvation gain nothing except this: they make themselves heretics and apostates from the truth, and prove themselves supporters of the serpent and of death.

8. All therefore speak falsely who disallow his (Adam's) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. Luke 15:4 For if it has not been found, the whole human race is still held in a state of perdition. False, therefore, is that, man who first started this idea, or rather, this ignorance and blindness — Tatian. As I have already indicated, this man entangled himself with all the heretics. This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity, he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often [made use of] by Paul: In Adam we all die; 1 Corinthians 15:22 ignorant, however, that where sin abounded, grace did much more abound. Romans 5:20 Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more [by that], even as the serpent also did not profit when persuading man [to sin], except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy. But he did not know God's power. Thus also do those who disallow Adam's salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death.

All these people have now been exposed who introduce impious teachings about our Maker and Creator, who also made this world, and above whom there is no other God. Those who teach falsehoods about the substance of our Lord and the dispensation which He fulfilled for the sake of His own creature, humanity, have been overthrown by their own arguments. On the other hand, it has been shown that the Church's preaching is everywhere consistent and continues on an even course, receiving testimony from the prophets, the apostles, and all the disciples—as I have demonstrated—through those at the beginning, the middle, and the end, and through God's entire dispensation and that well-grounded system which leads to humanity's salvation, namely, our faith. This faith, which we received from the Church, we preserve, and it always renews its youth by the Spirit of God, like a precious deposit in an excellent container, causing the container itself to renew its youth as well. For this gift of God has been entrusted to the Church, just as breath was given to the first created man, so that all the members who receive it may be given life. The means of communion with Christ has been distributed throughout it, that is, the Holy Spirit, the guarantee of incorruption, the means of confirming our faith, and the ladder of ascent to God. For in the Church, God has set apostles, prophets, teachers, and all the other means through which the Spirit works. All those who do not join themselves to the Church are not partakers of these things, but rob themselves of life through their twisted opinions and shameful behavior. For where the Church is, there is the Spirit of God, and where the Spirit of God is, there is the Church and every kind of grace; but the Spirit is truth. Therefore, those who do not partake of Him are neither nourished into life from the mother's breasts, nor do they enjoy that most clear fountain which flows from the body of Christ. Instead, they dig for themselves broken cisterns out of earthly trenches and drink polluted water out of the mud, fleeing from the faith of the Church to avoid being convicted and rejecting the Spirit so they will not be instructed.

1. Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world, and above whom there is no other God; and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But [it has, on the other hand, been shown], that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples — as I have proved — through [those in] the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man's salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. For in the Church, it is said, God has set apostles, prophets, teachers, 1 Corinthians 12:28 and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother's breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns Jeremiah 2:13 out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.

Because they have turned away from the truth, they deservedly wallow in every kind of error, tossed back and forth by it, thinking differently about the same things at different times, and never reaching a well-grounded knowledge. They are more concerned with being clever with words than with being disciples of the truth. They have not been founded on the one rock, but on sand, which contains a multitude of stones. This is why they imagine many gods, and they always have the excuse that they are searching for truth (since they are blind), but they never succeed in finding it. They blaspheme the Creator, who is truly God and who provides the power to find the truth. Instead, they imagine they have discovered another god beyond God, or another Pleroma, or another dispensation. Therefore the light that comes from God does not illumine them, because they have dishonored and despised God, treating Him as insignificant. This is despite the fact that through His love and infinite kindness, He has made Himself accessible to human knowledge—not knowledge of His greatness or His ousia (for no one has measured or grasped that), but knowledge of this kind: that we should know that He who made and formed us, who breathed into us the breath of life, who nourishes us through creation, who establishes all things by His Word and binds them together by His Wisdom—this is the only true God. But they dream up a nonexistent being above Him so that they may be thought to have discovered the great God, whom no one, they claim, can recognize as having communication with the human race or as directing worldly affairs. In other words, they discover the god of Epicurus, who does nothing either for himself or for others—that is, a god who exercises no providence at all.

2. Alienated thus from the truth, they do deservedly wallow in all error, tossed to and fro by it, thinking differently in regard to the same things at different times, and never attaining to a well-grounded knowledge, being more anxious to be sophists of words than disciples of the truth. For they have not been founded upon the one rock, but upon the sand, which has in itself a multitude of stones. Wherefore they also imagine many gods, and they always have the excuse of searching [after truth] (for they are blind), but never succeed in finding it. For they blaspheme the Creator, Him who is truly God, who also furnishes power to find [the truth]; imagining that they have discovered another god beyond God, or another Pleroma, or another dispensation. Wherefore also the light which is from God does not illumine them, because they have dishonoured and despised God, holding Him of small account, because, through His love and infinite benignity, He has come within reach of human knowledge ( knowledge, however, not with regard to His greatness, or with regard to His essence — for that has no man measured or handled — but after this sort: that we should know that He who made, and formed, and breathed in them the breath of life, and nourishes us by means of the creation, establishing all things by His Word, and binding them together by His Wisdom — this is He who is the only true God); but they dream of a non-existent being above Him, that they may be regarded as having found out the great God, whom nobody, [they hold,] can recognise holding communication with the human race, or as directing mundane matters: that is to say, they find out the god of Epicurus, who does nothing either for himself or others; that is, he exercises no providence at all.

God does exercise providence over all things, and therefore He also gives counsel. When He gives counsel, He is present with those who pay attention to moral discipline. It follows naturally, then, that the things which are watched over and governed should know their ruler. These things are not irrational or meaningless, but they have understanding that comes from the providence of God. For this reason, certain Gentiles who were less devoted to sensual pleasures and self-indulgence, and who were not so deeply misled by superstition regarding idols, were moved—even if only slightly—by His providence. Nevertheless, they were convinced that they should call the Maker of this universe the Father, who exercises providence over all things and directs the affairs of our world.

1. God does, however, exercise a providence over all things, and therefore He also gives counsel; and when giving counsel, He is present with those who attend to moral discipline. It follows then of course, that the things which are watched over and governed should be acquainted with their ruler; which things are not irrational or vain, but they have understanding derived from the providence of God. And, for this reason certain of the Gentiles, who were less addicted to [sensual] allurements and voluptuousness, and were not led away to such a degree of superstition with regard to idols, being moved, though but slightly, by His providence, were nevertheless convinced that they should call the Maker of this universe the Father, who exercises a providence over all things, and arranges the affairs of our world.

Again, in order to remove the rebuking and judicial power from the Father, considering that unworthy of God, and thinking they had discovered a God both without anger and merely good, they have claimed that one God judges, but another saves. In doing so, they unconsciously destroy the intelligence and justice of both deities. For if the one who judges is not also good, to grant favors to those who deserve them and to direct rebukes against those who need them, he will appear to be neither a just nor a wise judge. On the other hand, the good God, if he is merely good and not one who tests those upon whom he will bestow his goodness, will fall short of justice and goodness; and his goodness will seem imperfect, since it does not save all—which it should do, if it is not accompanied by judgment.

2. Again, that they might remove the rebuking and judicial power from the Father, reckoning that as unworthy of God, and thinking that they had found out a God both without anger and [merely] good, they have alleged that one [God] judges, but that another saves, unconsciously taking away the intelligence and justice of both deities. For if the judicial one is not also good, to bestow favours upon the deserving, and to direct reproofs against those requiring them, he will appear neither a just nor a wise judge. On the other hand, the good God, if he is merely good, and not one who tests those upon whom he shall send his goodness, will be out of the range of justice and goodness; and his goodness will seem imperfect, as not saving all; [for it should do so,] if it be not accompanied with judgment.

Marcion himself, by dividing God into two—claiming one to be good and the other judicial—actually destroys deity on both sides. The one who is judicial, if he is not good, is not God, because one who lacks goodness is not God at all. Likewise, the one who is good, if he has no judicial power, suffers the same loss as the first by being stripped of his divine character. And how can they call the Father of all wise if they do not grant him a judicial faculty? For if he is wise, he is also one who tests others. But the judicial power belongs to the one who tests, and justice follows the judicial faculty so that it may reach a just conclusion. Justice calls forth judgment, and judgment, when executed with justice, leads to wisdom. Therefore the Father will surpass all human and angelic wisdom, because he is Lord, Judge, the Just One, and Ruler over all. For he is good, merciful, and patient, and saves whom he ought to save. Goodness does not abandon him in the exercise of justice, nor is his wisdom diminished, for he saves those whom he should save and judges those worthy of judgment. Neither does he show himself unmercifully just, for his goodness certainly goes before and takes precedence.

3. Marcion, therefore, himself, by dividing God into two, maintaining one to be good and the other judicial, does in fact, on both sides, put an end to deity. For he that is the judicial one, if he be not good, is not God, because he from whom goodness is absent is no God at all; and again, he who is good, if he has no judicial power, suffers the same [loss] as the former, by being deprived of his character of deity. And how can they call the Father of all wise, if they do not assign to Him a judicial faculty? For if He is wise, He is also one who tests [others]; but the judicial power belongs to him who tests, and justice follows the judicial faculty, that it may reach a just conclusion; justice calls forth judgment, and judgment, when it is executed with justice, will pass on to wisdom. Therefore the Father will excel in wisdom all human and angelic wisdom, because He is Lord, and Judge, and the Just One, and Ruler over all. For He is good, and merciful, and patient, and saves whom He ought: nor does goodness desert Him in the exercise of justice, nor is His wisdom lessened; for He saves those whom He should save, and judges those worthy of judgment. Neither does He show Himself unmercifully just; for His goodness, no doubt, goes on before, and takes precedency.

God, who in his kindness makes his sun rise on everyone and sends rain on both the just and the unjust, will judge those who have enjoyed his equally distributed goodness but have not lived lives worthy of the dignity of his generosity. Instead, they have spent their days in self-indulgence and luxury, acting contrary to his kindness, and have even blasphemed the one who has given them such great benefits.

4. The God, therefore, who does benevolently cause His sun to rise upon all, Matthew 5:45 and sends rain upon the just and unjust, shall judge those who, enjoying His equally distributed kindness, have led lives not corresponding to the dignity of His bounty; but who have spent their days in wantonness and luxury, in opposition to His benevolence, and have, moreover, even blasphemed Him who has conferred so great benefits upon them.

Plato is proven to be more religious than these people, since he acknowledged that the same God was both just and good, having power over all things and personally carrying out judgment. He expressed it this way: "And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the middle of all existing things, does everything rightly, moving around them according to their nature; but retributive justice always follows Him against those who depart from the divine law." Then again, he points out that the Maker and Creator of the universe is good. "To the good," he says, "no envy ever springs up with regard to anything." In this way he establishes the goodness of God as the beginning and cause of the world's creation—not ignorance, nor a wandering Aeon, nor the result of a defect, nor the Mother weeping and lamenting, nor another God or Father.

5. Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and Himself executing judgment, expressing himself thus, And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the mean of all existing things, does everything rightly, moving round about them according to their nature; but retributive justice always follows Him against those who depart from the divine law. Then, again, he points out that the Maker and Framer of the universe is good. And to the good, he says, no envy ever springs up with regard to anything; thus establishing the goodness of God, as the beginning and the cause of the creation of the world, but not ignorance, nor an erring Æon, nor the consequence of a defect, nor the Mother weeping and lamenting, nor another God or Father.

Their Mother has good reason to mourn them, since they are capable of imagining and inventing such things. They have fittingly spoken this falsehood about themselves: that their Mother exists beyond the Pleroma—that is, beyond the knowledge of God—and that their entire number became a shapeless and unformed abortion. For she grasps nothing of the truth; she falls into emptiness and darkness. Their Sophia was empty and wrapped in darkness. Horos did not allow her to enter the Pleroma, and the Spirit Achamoth did not receive them into the place of rest. Their father, by producing ignorance, created in them the sufferings of death. We are not misrepresenting their views on these matters. Rather, they themselves confirm these things, they themselves teach them, they boast about them, and they imagine an exalted mystery concerning their Mother. They claim she was begotten without a father—that is, without God—a female from a female, which means corruption from error.

6. Well may their Mother bewail them, as capable of conceiving and inventing such things for they have worthily uttered this falsehood against themselves, that their Mother is beyond the Pleroma, that is beyond the knowledge of God, and that their entire multitude became a shapeless and crude abortion: for it apprehends nothing of the truth; it falls into void and darkness: for their wisdom ( Sophia) was void, and wrapped up in darkness; and Horos did not permit her to enter the Pleroma: for the Spirit (Achamoth) did not receive them into the place of refreshment. For their father, by begetting ignorance, wrought in them the sufferings of death. We do not misrepresent [their opinions on] these points; but they do themselves confirm, they do themselves teach, they do glory in them, they imagine a lofty [ mystery] about their Mother, whom they represent as having been begotten without a father, that is, without God, a female from a female, that is, corruption from error.

We genuinely pray that these people will not remain in the pit they have dug for themselves, but will separate themselves from this kind of Mother, depart from Bythus, move away from the void, and abandon the shadow. We pray that they will turn back to the Church of God, be legitimately born again, have Christ formed in them, and come to know the Framer and Maker of this universe, the only true God and Lord of all. We pray for these things on their behalf because we love them more than they seem to love themselves. Our love, because it is genuine, will benefit them if they accept it. It can be compared to a harsh medical treatment that cuts away the swollen and dead flesh from a wound, since it puts an end to their arrogance and pride. Therefore we will not grow tired of doing everything we can to reach out to them. In addition to what I have already said, I have reserved for the next book a presentation of the Lord's own words, hoping that by persuading some of them through Christ's own teaching, I may convince them to abandon such error and stop blaspheming their Creator, who is both the only God and the Father of our Lord Jesus Christ. Amen.

7. We do indeed pray that these men may not remain in the pit which they themselves have dug, but separate themselves from a Mother of this nature, and depart from Bythus, and stand away from the void, and relinquish the shadow; and that they, being converted to the Church of God, may be lawfully begotten, and that Christ may be formed in them, and that they may know the Framer and Maker of this universe, the only true God and Lord of all. We pray for these things on their behalf, loving them better than they seem to love themselves. For our love, inasmuch as it is true, is salutary to them, if they will but receive it. It may be compared to a severe remedy, extirpating the proud and sloughing flesh of a wound; for it puts an end to their pride and haughtiness. Wherefore it shall not weary us, to endeavour with all our might to stretch out the hand unto them. Over and above what has been already stated, I have deferred to the following book, to adduce the words of the Lord; if, by convincing some among them, through means of the very instruction of Christ, I may succeed in persuading them to abandon such error, and to cease from blaspheming their Creator, who is both God alone, and the Father of our Lord Jesus Christ. Amen.