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ST. CYRIL OF JERUSALEM
CATECHETICAL LECTURES
LECTURES XI TO XIII

LECTURE XI.

ON THE WORDS, THE ONLY-BEGOTTEN SON OF GOD, BEGOTTEN OF THE FATHER VERY GOD BEFORE ALL AGES, BY WHOM ALL THINGS WERE MADE.

HEBREWS i. 1.

God, who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets, hath in these last days spoken unto us by His Son.

1. THAT we have hope in Jesus Christ has been sufficiently shewn, according to our ability, in what we delivered to you yesterday. But we must not simply believe in Christ Jesus nor receive Him as one of the many who are improperly called Christs(1). For they were figurative Christs, but He is the true Christ; not having risen by advancement(2) from among men to the Priesthood, but ever booing the dignity of the Priesthood from the Father(3). And for this cause the Faith. guarding us beforehand lest we should suppose Him to be one of the ordinary Christs, adds to the profession of the Faith, that we believe IN ONE LORD JESUS CHRIST, THE ONLY-BEGOTTEN SON OF GOD.

2. And again on hearing of a "Son," think not of an adopted son but a Son by nature(4), an Only-begotten Son, having no brother. For this is the reason why He is called "Only-begotten," because in the dignity of the Godhead, and His generation from the Father, He has no brother. But we call Him the Son of God, not of ourselves, but because the Father Himself named Christ(5) His Son(6): and a true name is that which is set by fathers upon their children(7).

3. Our Lord Jesus Christ erewhile became Man, but by the many He was unknown. Wishing, therefore, to teach that which was not known, He called together His disciples, and asked them, Whom do men say that I, the Son of Man, am(8)? --not from vain-glory, but wishing to shew them the truth, lest dwelling with God, the Only-begotten of God(9), they should think lightly of Him as if He were some mere man. And when they answered that some said Elias, and some Jeremias, He said to them, They may be excused for not knowing, lint ye, My Apostles, who in My name cleanse lepers, and cast out devils, and raise the dead, ought not to be ignorant of Him, through whom ye do these wondrous works. And when they all became silent (for the matter was too high for man to learn), Peter, the foremost of the Apostles and chief herald(1) of the Church, neither aided by cunning invention, nor persuaded by human reasoning, but enlightened in his mind from the Father, says to Him, Thou art the Christ, not only so, but the Son of the living God. And there follows a blessing upon his speech (for in truth it was above man), and as a seal upon what he had said, that it was the Father who had revealed it to him. For the Saviour says, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it to thee, but My father which is in heaven(2). He therefore who acknowledges our Lord Jesus Christ the Son of God, partakes of this blessedness; but he who denies the Son of God is a poor and miserable man.

4. Again, I say, on hearing of a Son, understand it not merely in an improper sense, but as a Son in truth, a Son by nature, without beginning(3); not as having come out of bondage into a higher state of adoption(4), but a Son eternally begotten by an inscrutable and incomprehensible generation. And in like manner on hearing of the First-born(5), think not that this is after the manner of men; for the first-born among men have other brothers also. And it is somewhere written, Israel is My son, My first-born(6). But Israel is, as Reuben was, a first-born son rejected: for Reuben went up to his father's couch; and Israel cast his Father's Son out of the vineyard, and crucified Him.

To others also the Scripture says, Ye are the sons of the Lord your God(7): and in another place, I have said, Ye are gods, and ye are all sons of the Most High(8). I have said, not, "I have begotten." They, when God so said, received the sonship, which before they had not: but He was not begotten to be other than He was before; but was begotten from the beginning Son of the Father, being above all beginning and all ages, Son of the Father, in all things like(9) to Him who begot Him, eternal of a Father eternal, Life of Life begotten, and Light of Light, and Truth of Truth, and Wisdom of the Wise, and King of King, and God of God, and Power of Power(1).

5. If then thou hear the Gospel saying, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham(2), understand "according to the flesh." For He is the Son of David at the end of the ages(3), but the Son of God BEFORE ALL AGES, without beginning(4). The one, which before He had not, He received; but the other, which He hath, He hath eternally as begotten of the Father. Two fathers He hath: one, David, according to the flesh, and one, God, His Father in a Divine manner(5). As the Son of David, He is subject to time, and to handling, and to genealogical descent: but as Son according to the Godhead(6), He is subject neither to time nor to place, nor to genealogical descent: for His generation who shall declare(7)? God is a Spirit(8); He who is a Spirit hath spiritually begotten, as being incorporeal, an inscrutable and incomprehensible generation. The Son Himself says of the Father, The Lora said unto Me, Thou art My Son, to-day have I begotten Thee(9). Now this to-day is not recent, but eternal: a timeless to-day, before all ages. From the womb, before the morning star, have I begotten Thee(1).

6. Believe thou therefore on Jesus Christ, SON of the living God, and a Son ONLY-BEGOTTEN, according to the Gospel which says, Far God so loved the world, that He gave His Only-begotten Son, that whosoever believeth on Him should not perish, but have everlasting life(2). And again, He that believeth on the Son is not judged, but hath passed out of death into life(3). But he that believeth not the Son shall not see life, but the wrath of God abideth on him(4). And John testified concerning Him, saying, And we beheld His glory, glory as of the only-begotten from the father,--full of grace and truth(5): at whom the devils trembled and said, Ah! what have we to do with Thee, Jesus, Thou Son of the living God(6).

7. He is then the Son of God by nature and not by adoption(7), begotten of the Father. And he that loveth Him that begat, loveth Him also that is begotten of Him(8); but he that despiseth Him that is begotten casts back the insult upon Him who begat. And whenever thou hear of God begetting, sink not down in thought to bodily things, nor think of a corruptible generation, lest thou be guilty of impiety. God is a Spirit(9), His generation is spiritual: for bodies beget bodies, and for the generation of bodies time needs must intervene; but time intervenes not in the generation of the Son from the Father. And in our case what is begotten is begotten imperfect: but the Son of God was begotten perfect; for what He is now, that is He also from the beginning(1), begotten without beginning. We are begotten so as to pass from infantile ignorance to a state of reason: thy generation, O man, is imperfect, for thy growth is progressive. But think not that it is thus in His case, nor impute infirmity to Him who hath begotten. For if that which He begot was imperfect, and acquired its perfection in time, thou art imputing infirmity to Him who hath begotten; if so be, the Father did not bestow from the beginning that which, as thou sayest, time bestowed afterwards(2).

8. Think not therefore that this generation is human, nor as Abraham begat Isaac. For in begetting Isaac, Abraham begat not what he would, but what another granted. But in God the Father's begetting there is neither ignorance nor intermediate deliberation(3). For to say that He knew not what He was be-getting is the greatest impiety; and it is no less impious to say, that after deliberation in time He then became a Father. For God was not previously without a Son, and afterwards in time became a Father; but hath the Son eternally, having begotten Him not as men beget men, but as Himself only knoweth, who begat Him before all ages Very God.

9. For the Father being Very God begot the Son like unto Himself, Very God(4); not as teachers beget disciples, not as Paul says to some, For in Christ Jesus I begat you through the Gospel(5). For in this case he who was not a son by nature became a son by discipleship, but in the former case He was a Son by nature, a true Son. Not as ye, who are to be illuminated, are now becoming sons of God: for ye also become sons, but by adoption of grace, as it is written, But as many as received Him, to them gave He the right to became children of God, even to them that believe on His name: which were begotten not of blood, nor of the will of the flesh, nor of the will of man, but of God(6). And we indeed are begotten of water and of the Spirit, but not thus was Christ begotten of the Father. For at the time of His Baptism addressing Him, and saying, This is My Son(7), He did not say, "This has now become My Son," but, This is My Son; that He might make manifest, that even before the operation of Baptism He was a Son.

10. The Father begat the Son, not as among men mind begets word. For the mind is substantially existent in us; but the word when spoken is dispersed into the air and comes to an end(8). But we know Christ to have been begotten not as a word pronounced(9), but as a Word substantially existing(1) and living; not spoken by the lips, and dispersed, but begotten of the Father eternally and ineffably, in substance(2). For, In the beginning was the Word, and the Word was with God, and the Word was God(3), sitting at God's right hand;--the Word understanding the Father's will, and creating all things at His bidding: the Word, which came down and went up; for the word of utterance when spoken comes not down, nor goes up; the Word speaking and saying, The things which I have seen with My Father, these I speak(4): the Word possessed of power, and reigning over all things: for the Father hath committed all things unto the Son(5).

11. The Father then begot Him not in such wise as any man could understand, but as Himself only knoweth. For we profess not to tell in what manner He begot Him, but we insist that it was not in this manner. And not we only are ignorant of the generation of the Son from the Father, but so is every created nature. Speak to the earth, if perchance it may teach thee(6): and though thou inquire of all things which are upon the earth, they shall not be able to tell thee. For the earth cannot tell the substance of Him who is its own potter and fashioner. Nor is the earth alone ignorant, but the sun also(7): for the sun was created on the fourth day, without knowing what had been made in the three days before him; and he who knows not the things made in the three days before him, cannot tell forth the Maker Himself. Heaven will not declare this: for at the Father's bidding the heaven also was like smoke established(8) by Christ. Nor shall the heaven of heavens declare this, nor the waters which are above the heavens(9). Why then art thou cast down, O man, at being ignorant of that which even the heavens know not? Nay, not only are the heavens' ignorant of this generation, but also every angelic nature. For if any one should ascend, were it possible, into the first heaven, and perceiving the ranks of the Angels there should approach and ask them how God begot His own Son, they would say perhaps, "We have above us beings greater and higher; ask them." Go up to the second heaven and the third; attain, if thou canst, to Thrones, and Dominions, and Principalities, and Powers: and even if any one should reach them, which is impossible, they also would decline the explanation, for they know it not.

12. For my part, I have ever wondered at the curiosity of the bold men, who by their imagined reverence fall into impiety. For though they know nothing of Thrones, and Dominions, and Principalities, and Powers, the workmanship of Christ, they attempt to scrutinise their Creator Himself. Tell me first, O most daring man, wherein does Throne differ from Dominion, and then scrutinise what pertains to Christ. Tell me what is a Principality, and what a Power, and what a Virtue, and what an Angel: and then search out their Creator, for all things were made by Him(1). But thou wilt not, or thou canst not ask Thrones or Dominions. What else is there that knoweth the deep things of God(2), save only the Holy Ghost, who spoke the Divine Scriptures? But not even the Holy Ghost Himself has spoken in the Scriptures concerning the generation of the Son from the Father. Why then dost thou busy thyself about things which not even the Holy Ghost has written in the Scriptures? Thou that knowest not the things which are written, busiest thou thyself about the things which are not written? There are many questions in the Divine Scriptures; what is written we comprehend not, why do we busy ourselves about what is not written? It is sufficient for us to know that God hath begotten One Only Son.

13. Be not ashamed to confess thine ignorance, since thou sharest ignorance with Angels. Only He who begot knoweth Him who was begotten, and He who is begotten of Him knoweth Him who begat. He who begot knoweth what He begat: and the Scriptures also testify that He who was begotten is God(3). For as the Father hath life in Himself, so also hath He given to the Son to have life in Himself(4); and, that all men should honour the Son, even as they honour the Father(5); and, as the Father quickeneth whom He will, even so the Son quickeneth whom He will(6). Neither He who begot suffered any loss, nor is anything lacking to Him who was begotten (I know that I have said these things many times, but it is for your safety that they are said so often): neither has He who begat, a Father, nor He who was begotten, a brother. Neither was He who begot changed into the Son(7), nor did He who was begotten become the Fathers. Of One Only Father there is One Only-begotten Son: neither two Unbegotten(9), nor two Only-begotten; but One Father, Un-begotten (for He is Unbegotten who hath no father); and One Son, eternally begotten of the Father; begotten not in time, but before all ages; not increased by advancement, but begotten that which He now is.

14. We believe then IN THE ONLY-BEGOTTEN SON OF GOD, WHO WAS BEGOTTEN OF THE FATHER VERY GOD. For the True God be-getteth not a false god, as we have said, nor did He deliberate and afterwards beget(1); but He begat eternally, and much more swiftly than our words or thoughts: for we speaking in time, consume time; but in the case of the Divine Power, the generation is timeless. And as I have often said, He did not bring forth the Son from non existence into being, nor take the non-existent into sonship(2): but the Father, being Eternal, eternally and ineffably begat One Only Son, who has no brother. Nor are there two first principles; but the Father is the head of the Son(3); the beginning is One. For the Father begot the Son VERY GOD, called Emmanuel; and Emmanuel being interpreted is, God with us(4).

15. And wouldest thou know that He who was begotten of the Father, and afterwards became man, is God? Hear the Prophet saying, This is our God, none other shall be accounted of in comparison with Him. He hath found out every way of knowledge, and given it to Jacob His servant, and to Israel His beloved. Afterwards He was seen on earth, and conversed among men(5). Seest thou herein God become man, after the giving of the law by Moses? Hear also a second testimony to Christ's Deity, that which has just now been read, Thy throne, O God, is for ever and ever(6). For lest, because of His presence here in the flesh, He should be thought to have been advanced after this to the Godhead, the Scripture says plainly, Therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows(7). Seest thou Christ as God anointed by God the Father?

16. Wouldest thou receive yet a third testimony to Christ's Godhead? Hear Esaias saying, Egypt hath laboured, and the merchandise of Ethiopia: and soon after, In Thee shall they make supplication, because God is in Thee, and there is no God save Thee. Far Thou art God, and we knew it not, the God of Israel, the Saviour(8). Thou seest that the Son is God, having in Himself God the Father: saying almost the very same which He has said in the Gospels: The Father is in Me, and I am in the Father(9). He says not, I am the Father, but the Farther is in Me, and I am in the Father. And again He said not, I and the Father am(1) one, but, I and the Father am one, that we should neither separate them, nor make a confusion of Son-Father(2). One they are because of the dignity pertaining to the Godhead, since God begat God. One in respect of their kingdom; for the Father reigns not over these, and the Son over those, lifting Himself up against His Father like Absalom: but the kingdom of the Father is likewise the kingdom of the Son. One they are, because there is no discord nor division between them: for what things the Father willeth, the Son willeth the same. One, because the creative works of Christ are no other than the Father's; for the creation of all things is one, the Father having made them through the Son: For He spake, and they were made; He commanded, and they were created, saith the Psalmist(3). For He who speaks, speaks to one who hears: and He who commands, gives His commandment to one who is present with Him.

17. The Son then is VERY GOD, having the Father in Himself, not changed into the Father; for the Father was not made man, but the Son. For let the truth be freely spoken(4). The Father suffered not for us, but the Father sent Him who suffered. Neither let us say, There was a time when the Son was not; nor let us admit a Son who is the Father(5): but let us walk in the king's highway; let us turn aside neither on the left hand nor on the right. Neither from thinking to honour the Son, let us call Him the Father; nor from thinking to honour the Father, imagine the Son to be some one of the creatures. But let One Father be worshipped through One Son, and let not their worship be separated. Let One Son be proclaimed, sitting at the right hand of the Father before all ages: sharing His throne not by advancement in time after His Passion, but by eternal possession.

18. He who hath seen the Son, hath seen the Father(6): for in all things the Son is like to Him who begat Him(7); begotten Life of Life and Light of Light, Power of Power, God of God; and the characteristics of the Godhead are unchangeable(8) in the Son; and he who is counted worthy to behold Godhead in the Son, attains to the fruition of the Father. This is not my word, but that of the Only-begotten: Have I been so long time with you, and hast thou not known Me, Philip? He that hath seen Me, hath seen the Father(9). And to be brief, let us neither separate them, nor make a confusion(1): neither say thou ever that the Son is foreign to the Father, nor admit those who say that the Father is at one time Father, and at another Son: for these are strange and impious statements, and not the doctrines of the Church. But the Father having begotten the Son, remained the Father and is not changed. He begat Wisdom, yet lost not wisdom Himself; and begot Power, yet became not weak: He begot God, but lost not His own Godhead: and neither did He lose anything Himself by diminution or change; nor has He who was begotten any thing wanting. Perfect is He who begat, Per-feet that which was begotten: God was He who begot, God He who was begotten; God of all Himself, yet entitling the Father His own God. For He is not ashamed to say, I ascend unto My Father and your Father, and to My God and your God(2).

19. But lest thou shouldest think that He is in a like sense Father of the Son and of the creatures, Christ drew a distinction in what follows. For He said not, "I ascend to our Father," lest the creatures should be made fellows of the Only-begotten; but He said, My Father and your Father; in one way Mine, by nature; in another yours, by adoption. And again, to my God and your God, in one way Mine, as His true and Only-begotten Son, and in another way yours, as His workmanship(3). The Son of God then is VERY GOD, ineffably begotten before all ages (for I say the same things often to you, that it may be graven upon your mind). This also believe, that God has a Son: but about the manner be not curious, for by searching thou wilt not find Exalt not thyself, lest thou fall: think upon those things only which have been commanded thee(4). Tell me first what He is who begat, and then learn that which He begat; but if thou canst not conceive the nature of Him who hath begotten, search not curiously into the manner of that which is begotten.

20. For godliness it sufficeth thee to know, as we have said, that God hath One Only Son, One naturally begotten; who began not His being when He was born in Bethlehem, but ALL AGES. For hear the Prophet Micah saying, And thou, Bethlehem, house of Ephrata, art little to be among the thousands of Judah. Out of thee shall come forth unto Me a Ruler, who shall feed My people Israel: and His goings forth are front the beginning, from days of eternity(5). Think not then of Him who is now come forth out of Bethlehem(6), but worship Him who was eternally begotten of the Father. Suffer none to speak of a beginning of the Son in time, but as a timeless Beginning acknowledge the Father. For the Father is the Beginning of the Son, timeless, incomprehensible, without beginning(7). The fountain of the river of righteousness, even of the Only-begotten, is the Father, who begot Him as Himself only knoweth. And wouldest thou know that our Lord Jesus Christ is King Eternal? Hear Him again saying, Your father Abraham rejoiced to see My day, and he saw it, and was glad(8). And then, when the Jews received this hardly, He says what to them was still harder, Before Abraham was, I am(9). And again He saith to the Father, And now, Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was(1). He says plainly, "before the world was, I had the glory which is with Thee." And again when He says, For Thou lovedst Me before the foundation of the world(2), He plainly declares, "The glory which I have with thee is from eternity."

21. We believe then IN ONE LORD JESUS CHRIST, THE ONLY-BEGOTTEN SON OF GOD, BEGOTTEN OF HIS FATHER VERY GOD BEFORE ALL WORLDS, BY WHOM ALL THINGS WERE MADE. For whether they be thrones, or dominions, or principalities, or flowers, all things were made through Him(3), and of things created none is exempted from His authority. Silenced be every heresy which brings in different creators and makers of the world; silenced the tongue which blasphemes the Christ the Son of God; let them be silenced who say that the sun is the Christ, for He is the sun's Creator, not the sun which we see(4). Silenced be they who say that the world is the workmanship of Angels(5), who wish to steal away the dignity of the Only-begotten. For whether visible or invisible, whether thrones or dominions, or anything that is named, all things were made by Christ. He reigns over the things which have been made by Him, not having seized another's spoils, but reigning over His own workmanship, even as the Evangelist John has said, All things were made by Him, and without Him was not anything made(6). All things were made by Him, the Father working by the Son.

22. I wish to give also a certain illustration of what I am saying, but I know that it is feeble; for of things visible what can be an exact illustration of the Divine Power? But nevertheless as feeble be it spoken by the feeble to the feeble. For just as any king, whose son was a king, if he wished to form a city, might suggest to his son, his partner in the kingdom, the form of the city, and he having received the pattern, brings the design to completion; so, when the Father wished to form all things, the Son created all things at the Father's bidding, that the act of bidding might secure to the Father His absolute authority(7), and yet the Son in turn might have authority over His own workmanship, and neither the Father be separated from the lordship over His own works, nor the Son rule over things created by others, but by Himself. For, as I have said, Angels did not create the world, but the Only-begotten Son, begotten, as I have said, before all ages, BY WHOM ALL THINGS WERE MADE, nothing having been excepted from His creation. And let this suffice to have been spoken by us so far, by the grace of Christ.

23. But let us now recur to our profession of the Faith, and so for the present finish our discourse. Christ made all things, whether thou speak of Angels, or Archangels, of Dominions, or Thrones. Not that the Father wanted strength to create the works Himself, but because He willed that the Son should reign over His own workmanship, God Himself giving Him the design of the things to be made. For honouring His own Father the Only-begotten saith, The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these also doeth the Son likewise(8). And again, My Father worketh hitherto, and I work(9), there being no opposition in those who work. For all Mine are Thine, and Thine are Mine, saith the Lord in the Gospels(1). And this we may certainly know from the Old and New Testaments. For He who said, Let us make man in our image and after our likeness(2), was certainly speaking to some one present. But clearest of all are the Psalmist's words, He spoke and they were made; He commanded, and they were created(3), as if the Father commanded and spoke, and the Son made all things at the Father's bidding. And this Job said mystically, Which alone spread out the heaven, and walketh upon the sea as an firm ground(4); signifying to those who understand that He who when present here walked upon the sea is also He who aforetime made the heavens. And again the Lord saith, Or didst Thou take earth, and fashion clay into a living beings(5)? then afterwards, Are the gates of death opened to Thee through fear, and did the door-keepers of hell shudder at sight of Thee(6)? thus signifying that He who through loving-kindness descended into hell, also in the beginning made man out of clay.

24. Christ then is the Only-begotten Son of God, and Maker of the world. For He was in the world, and the world was made by Him; and He came unto His own, as the Gospel teaches us(7). And not only of the things which are seen, but also of the things which are not seen, is Christ the Maker at the Father's bidding. For in Him, according to the Apostle, were all flyings created that are in the heavens, and that are upon the earth, things visible and invisible, whether thrones, or dominions, or principalities, or powers; all things have been created by Him and for Him; and He is before all, and in Him all things consist(8). Even if thou speak of the worlds, of these also Jesus Christ is the Maker by the Father's bidding. For in these last days God spake unto us by His Son, whom He appointed heir of all things, by whom also He made the worlds(9). To whom be the glory, honour, might, now and ever, and world without end. Amen.

LECTURE XII.

ON THE WORDS INCARNATE, AND MADE MAN.

ISAIAH vii 10--14.

"And the Lord spoke again unto Ahaz, saying, Ask thee a sign, & c.:" and "Behold! a virgin shall conceive, and bear a son, and shall call His name Emmanuel,

1. NURSLINGS of purity and disciples of chastity, raise we our hymn to the Virgin-born God(1) with lips full of purity. Deemed(2) worthy to partake of the flesh of the Spiritual Lamb(3), let us take the head together with the feet(4), the Deity being understood as the head, and the Manhood taken as the feet. Hearers of the Holy Gospels, let us listen to John the Divine(5). For he who said, In the beginning was the Word, and the Word was with God, and the Word was God(6), went on to say, and the Word was made flesh(7). For neither is it holy to worship the mere man, nor religious to say that He is God only without the Manhood. For if Christ is God, as indeed He is, but took not human nature upon Him, we are strangers to salvation. Let us then worship Him as God, but believe that He also was made Man. For neither is there any profit in calling Him man without Godhead nor any salvation in refusing to confess the ManhoOd together with the Godhead. Let us confess the presence of Him who is both King and Physician. For Jesus the King when about to become our Physician, girded Himself with the linen of humanity(8), and healed that which was sick. The perfect Teacher of babes(9) became a babe among babes, that He might give wisdom to the foolish. The Bread of heaven came down on earth(1) that He might feed the hungry.

2. But the sons of the Jews by setting at nought Him that came, and looking for him who cometh in wickedness, rejected the true Messiah, and wait for the deceiver, themselves deceived; herein also the Saviour being found true, who said, I am come in My Father's name, and ye receive Me not: but if another shall come in his own name, him ye will receive(2). It is well also to put a question to the Jews. Is the Prophet Esaias, who saith that Emmanuel shall be born of a virgin, true or false(3)? For if they charge him with falsehood, no wonder: for their custom is not only to charge with falsehood, but also to stone the Prophets. But if the Prophet is true, point to the Emmanuel, and say, Whether is He who is to come, for whom ye are looking, to be born of a virgin or not? For if He is not to be born of a virgin, ye accuse the Prophet of falsehood: but if in Him that is to come ye expect this, why do ye reject that which has come to pass already?

3. Let the Jews, then, be led astray, since they so will: but let the Church of God be glorified. For we receive God the Word made Man in truth, not, as heretics say(4), of the will of man and woman, but OF THE VIRGIN AND THE HOLY GHOSTS according to the Gospel, MADE MAN(6), not in seeming but in truth. And that He was truly Man made, of the Virgin, wait for the proper time of instruction in this Lecture, and thou shalt receive the proofs(7): for the error of the heretics is manifold. And some have said that He has not been born at all of a virgin(8): others that He has been born, not of a virgin, but of a wife dwelling with a husband. Others say that the Christ is not God made Man, but a man made God(9). For they dared to say that not He--the pre-existent Word--was made Man; but a certain man was by advancement crowned.

4. But remember thou what was said yesterday concerning His Godhead. Believe that He the Only-begotten Son of God--He Himself was again begotten of a Virgin. Believe the Evangelist John when he says, And the Word was made flesh, and dwelt among us(1). For the Word is eternal, BEGOTTEN OF THE FATHER BEFORE ALL WORLDS: but the flesh He took on Him recently for our sake. Many contradict this, and say: "What cause was there so great, for God to come down into humanity? And, is it at all God's nature to hold intercourse with men? And, is it possible for a virgin to bear, without man?" Since then there is much controversy, and the battle has many forms, come, let us by the grace of Christ, and the prayers of those who are present, resolve each question.

5. And first let us inquire for what cause Jesus came down. Now mind not my argumentations, for perhaps thou mayest be misled but unless thou receive testimony of the Prophets on each matter, believe not what I say: unless thou learn from the Holy Scriptures concerning the Virgin, and the place, the time, and the manner, receive not testimony from man(2). For one who at present thus teaches may possibly be suspected: but what man of sense will suspect one that prophesied a thousand and more years beforehand? If then thou seekest the cause of Christ's coming, go back to the first book of the Scriptures. In six days God made the world: but the world was for man. The sun however resplendent with bright beams, yet was made to give light to man, yea, and all living creatures were formed to serve us: herbs and trees were created for our enjoyment. All the works of creation were good, but none of these was an image of God, save man only. The sun was formed by a mere command, but man by God's hands: Let us make man after our image, and after our likeness(3). A wooden image of an earthly king is held in honour; holy much more a rational image of God?

But when this the greatest of the works of creation was disporting himself in Paradise, the envy of the Devil cast him out. The enemy was rejoicing over the fall of him whom he had envied: wouldest thou have had the enemy continue to rejoice? Not daring to accost the man because of his strength, he accosted as being weaker the woman, still a virgin: for it was after the expulsion from Paradise that Adam knew live his wife(4).

6. Cain and Abel succeeded in the second generation of mankind: and Cain was the first murderer. Afterwards a deluge was poured abroad because of the great wickedness of men: fire came down from heaven upon the people of Sodom because of their transgression. After a time God chose out Israel: but Israel also turned aside, and the chosen race was wounded. For while Moses stood before God in the mount, the people were worshipping a calf instead of God. In the lifetime of Moses, the law-giver who had said, Thou shalt not commit adultery, a man dared to enter a place of harlotry and transgress(5). After Moses, Prophets were sent to cure Israel: but in their healing office they lamented that they were not able to overcome the disease, so that one of them says, Woe is me! for the godly man is perished out of the earth, and there is none that doeth right among men(6): and again, They are all gone out of the way, they are together became unprofitable; there is none that doeth good, no, not one(7): and again, Cursing and stealing, and adultery, and murder are poured out upon the land(8). Their sons and their daughters they sacrificed unto devils(9). They used auguries, and enchantments, and divinations(1). And again, they fastened their garments with cords, and shade hangings attached to the altar(2).

7. Very great was the wound of man's nature; from the feet to the had there was no soundness in it; none could apply mollifying ointment, neither oil, nor bandages(3). Then bewailing and wearying themselves, the Prophets said, Who shall give salvation out of Sion(4)? And again, Let Thy hand be upon the man of Thy right hand, and upon the son of man whom Thou modest strong for Thyself: so will not we go back from Thee(5). And another of the Prophets entreated, saying, Bow the heavens, O Lord and come down(6). The wounds of man's nature pass our healing. They slew Thy Prophets, and cast down Thine altars 7. The evil is irretrievable by us, and needs thee to retrieve it.

8. The Lord heard the prayer of the Prophets. The Father disregarded not the perishing of our race; He sent forth His Son, the Lord from heaven, as healer: and one of the Prophets saith, The Lord whom ye seek, cometh, and shall suddenly come(8). Whither? The Lord shall come to His own temple, where ye stoned Him. Then another of the Prophets, on hearing this, saith to him: In speaking of the salvation of God, speakest thou quietly? In preaching the good tidings of God's coming for salvation, speakest thou in secret? O thou that bringest good tidings to Zion, get thee up into the high mountain. Speak to the cities of Judah. What am I to speak? Behold our'God! Behold! the Lord cometh with strength(9)! Again the Lord Himself saith, Behold! l come, and l will dwell in the midst of thee, saith the Lord. And many nations shall flee unto the Lord(1). The Israelites rejected salvation through Me: I came to gather all nations and tongues(2). For He came to His own and His own received Him not(3). Thou comest and what dost Thou bestow on the nations? I come to gather all nations, and I will leave on them a sign(4). For from My conflict upon the Cross I give to each of My soldiers a royal seal to bear upon his forehead. Another also of the Prophets said, He bowed the heavens also, and came down; and darkness was under His feet(5). For His coming down from heaven was not known by men.

9. Afterwards Solomon hearing his father David speak these things, built a wondrous house, and foreseeing Him who was to come into it, said in astonishment, Will God in very deed dwell with men on the earth(6)? Yea, saith David by anticipation in the Psalm inscribed For Solomon, wherein is this, He shall come down like rain into a fleece(7): rain, because of His heavenly nature, and into a fleece, because of His humanity. For rain, coming down into a fleece, comes down noiselessly: so that the Magi, not knowing the mystery of the Nativity, say, Where is tie that is born King of the Jews(8)? and Herod being troubled inquired concerning Him who was born, and said, Where is the Christ to be born(9)?

10. But who is this that cometh down? He says in what follows, And with the sun He endureth, and before the moon generations of generations(1). And again another of the Prophets saith, Rejoice greatly, O daughter of Sion, shout, O daughter of Jerusalem. Behold! thy King cometh unto thee, just and having salvation(2). Kings are many; of which speakest thou, O Prophet? Give us a sign which other Kings have not. If thou say, A king clad in purple, the dignity of the apparel has been anticipated. If thou say, Guarded by spear-men, and sitting in a golden chariot, this also has been anticipated by others. Give us a sign peculiar to the King whose coming thou announcest. And the Prophet maketh answer and saith, Behold! thy King cometh unto thee, just, and having salvation: He is meek, and riding upon an ass and a young foal, not on a chariot. Thou hast a unique sign of the King who came. Jesus alone of kings sat upon an unyoked(3) foal, entering into Jerusalem with acclamations as a king. And when this King is come, what doth He? Thou also by the blood of the covenant hast sent forth thy prisoners out of the pit wherein is no water(4).

11. But He might perchance even sit upon a foal: give us rather a sign, where the King that entereth shall stand. And give the sign not far from the city, that it may not be unknown to us: and give us the sign plain before our eyes, that even when in the city we may behold the place. And the Prophet again makes answer, saying: And His feet shall stand in that day upon the Mount of Olives which is before Jerusalem on the cast(5). Does any one standing within the city fail to behold the place?

12. We have two signs, and we desire to learn a third. Tell us what the Lord cloth when He is come. Another Prophet saith, Behold! our God, and afterwards, He will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear: then shall the lame man leap as an hart, and the tongue of the stammerers shall be distinct(6). But let yet another testimony be told us. Thou sayest, O Prophet, that the Lord cometh, and doeth signs such as never were: what other clear sign tellest thou? The Lord Himself entereth into judgment with the elders of His people, and with the princes thereof(7). A notable sign! The Master judged by His servants, the eiders, and submitting to it.

13. These things the Jews read, but hear not: for they have stopped the ears of their heart, that they may not hear. But let us believe in Jesus Christ, as having come in the flesh and been made Man, because we could not receive Him otherwise. For since we could not look upon or enjoy Him as He was, He became what we are, that so we might be permitted to enjoy Him. For if we cannot look full on the sun, which was made on the fourth day, could we behold God its Creator(8)? The Lord came down in fire on Mount Sinai, and the people could not bear it, but said to Moses, Speak thou with us, and we will hear; and let not God speak to us, lest we die(9): and again, For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, and shall live(1)? If to hear the voice of God speaking is a cause of death, how shall not the sight of God Himself bring death? And what wonder? Even Moses himself saith, I exceedingly fear and quake(2).

14. What wouldest thou then? That He who came for our salvation should become a minister of destruction because men could not bear Him? or that He should suit His grace to our measure? Daniel could not bear the vision of an Angel, and were thou capable of the sight of the Lord of Angels? Gabriel appeared, and Daniel fell down: and of what nature or in what guise was he that appeared? His countenance was like lightning(3); not like the sun: and his eyes as lamps of fire, not as a furnace of fire: and the voice of his words as the voice of a multitude, not as the voice of twelve legions of angels; nevertheless the Prophet fell down. And the Angel cometh unto him, saying, Fear not, Daniel, stand upright: be of good courage, thy words are heard(4). And Daniel says, I stood up trembling(5): and not even so did he make answer, until the likeness of a man's hand touched him. And when he that appeared was changed into the appearance of a man, then Daniel spoke: and what saith he? O my Lord, at the vision of Thee my inward parts were turned within me, and no strength remaineth in me, neither is there breath left in me(6). If an Angel appearing took away the Prophet's voice and strength, would the appearance of God have allowed him to breathe? And until there touched me as it were a vision of a man(7), saith the Scripture, Daniel took not courage. So then after trial shewn of our weakness, the Lord assumed that which man required: for since man required to hear from one of like countenance, the Saviour took on Him the nature of like affections, that men might be the more easily instructed.

15. Learn also another cause. Christ came that He might be baptized, and might sanctify Baptism: He came that He might work wonders, walking upon the waters of the sea. Since then before His appearance in flesh, the sea saw Him and fled, and Jordan was turned back(8), the Lord took to Himself His body, that the sea might endure the sight, and Jordan receive Him without fear. This then is one cause; but there is also a second. Through Eve yet virgin came death; through a virgin, or rather from a virgin, must the Life appear: that as the serpent beguiled the one, so to the other Gabriel might bring good tidings(9). Men forsook God, and made carved images of men. Since therefore an image of man was falsely worshipped as God, God became truly Man, that the falsehood might be done away. The Devil had used the flesh as an instrument against us; and Paul knowing this, saith, But l see another law in my members warring against the law of my mind, and bringing me into captivity(1), and the rest. By the very same weapons, therefore, wherewith the Devil used to vanquish us, have we been saved. The Lord took on Him from us our likeness, that He might save man's nature: He took our likeness, that He might give greater grace to that which lacked; that sinful humanity might become partaker of God. For where sin abounded, grace did much more abound(2). It behoved the Lord to suffer for us; but if the Devil had known Him, he would not have dared to approach Him. For had they known it, they would not have crucified the Lord of Glory(3). His body therefore was made a bait to death that the dragon(4), hoping to devour it, might disgorge those also who had been already devoured(5). For Death prevailed and devoured; and again, God wiped away every tear from off every face(6).

16. Was it without reason that Christ was made Man? Are our teachings ingenious phrases and human subtleties? Are not the Holy Scriptures our salvation? Are not the predictions of the Prophets? Keep then, I pray thee, this deposit(7) undisturbed, and let none remove thee: believe that God became Man. But though it has been proved possible for Him to be made Man, yet if the Jews still disbelieve, let us hold this forth to them What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest(8)? What strange thing do we announce, when Jacob says, For I have seen God face to face, and my life is preserved(9)? The Lord, who ate with Abraham, ate also with us. What strange thing then do we announce? Nay more, we produce two witnesses, those who stood before Lord on Mount Sinai: Moses was in a clift of the rock(1), and Elias was once in a clift of the rock(2): they being present with Him at His Transfiguration on Mount Tabor, spoke to the Disciples of His decease which fire should accomplish at Jerusalem(3). But, as I said before, it has been proved possible for Him to be made man: and the rest of the proofs may be left for the studious to collect.

17. My statement, however, promised to declare(4) also the time of the Saviour's and the place: and I must not go away convicted of falsehood, but rather send away the Church's novices(5) well assured. Let us therefore inquire the time when our Lord came: because His coming is recent, and is disputed: and because Christ Jesus is the same yesterday, and to-day, and for ever(6). Moses then, the prophet, saith, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me(7): but let that "like unto me" be reserved awhile to be examined in its proper place(8). But when cometh this Prophet that is expected? Recur, he says, to what has been written by me: examine carefully Jacob's prophecy addressed to Judah: Judah, thee may thy brethren praise, and afterwards, not to quote the whole, A prince shall not fail out of Judah, nor a ruler from his loins, until He come, for whom it is reserved; and He is the expectation, not of the Jews but of the Gentiles(9). He gave, therefore, as a sign of Christ's advent the cessation of the Jewish rule. If they are not now under the Romans, the Christ is not yet come: if they still have a prince of the race of Judah and of David(1), he is not yet come that was expected. For I am ashamed to tell of their recent doings concerning those who are now called Patriarchs(2) among them, and what their descent is, and who their mother: but I leave it to those who know. But He that cometh as the expectation of the Gentiles, what further sign then hath He? He says next, Binding his foal unto the vine(3). Thou seest that foal which was clearly announced by Zachariah(4).

18. But again thou askest yet another testimony of the time. The LORD said unto Me, Thou art My Son; this day have I begotten Thee: and a few words further on, Thou shalt rule them with a rod of iron(5). I have said before that the kingdom of the Romans is clearly called a rod of iron; but what is wanting concerning this let us further call to mind out of Daniel. For in relating and interpreting to Nebuchadnezzar the image of the statue, he tells also his whole vision concerning it: and that a stone cut out of a mountain without hands, that is, not set up by human contrivance, should overpower the whole world: and he speaks most clearly thus; And in the days of those kingdoms the God of heaven shall set up a kingdom, which shall never be destroyed, and His kingdom shall not be left to another people(6).

19. But we seek still more clearly the proof of the time of His coming. For man being hard to persuade, unless he gets the very years fear a clear calculation, does not believe what is stated. What then is the season, and what the manner of the time? It is when, on the failure of the kings descended from Judah, Herod a foreigner succeeds to the kingdom? The Angel, therefore, who converses with Daniel says, and do thou now mark the words, And thou shalt know and understand: From the going forth of the word for making answer(7), and for the building of Jerusalem, until Messiah the Prince are seven weeks and three score and two weeks(8). Now three score and nine weeks of years contain four hundred and eighty-three years. He said, therefore, that after the building of Jerusalem, four hundred and eighty-three years having passed, and the rulers having failed, then cometh a certain king of another race, in whose time the Christ is to be born. Now Darius the Mede(9) built the city in the sixth year of his own reign, and first year of the 66th Olympiad according to the Greeks. Olympiad is the name among the Greeks of the games celebrated after four years, because of the day which in every four years of the sun's courses is made up of the three(1)(supernumerary) hours in each year. And Herod is king in the 186th Olympiad, in the 4th year thereof. Now from the 66th to the 186th Olympiad there are 120 Olympiads intervening, and a little over. So then the 120 Olympiads make up 480 years: for the other three years remaining are perhaps taken up in the interval between the first and fourth years. And there thou hast the proof according to the Scripture which saith, From the going forth of the word that Jerusalem be restored and built until Messiah the Prince are seven weeks and sixty-two weeks. Of the times, therefore, thou hast for the present this proof, although there are also other different interpretations concerning the aforesaid weeks of years in Daniel.

20. But now hear the place of the promise, as Micah says, And thou, Bethlehem, house of Ephrathah, art than little to be among the thousands of Judah? For out of thee shall come forth unto Me a ruler, to be governor in Israel: and His goings forth are front the beginning, from the days of eternity(2). But assuredly as to the places, thou being an inhabitant of Jerusalem, knowest also beforehand what is written in the hundred and thirty-first psalm. we heard of it at Ephrathah, we found it in the plains of the wood(3). For a few years ago the place was woody(4). Again thou hast heard Habakkuk say to the Lord, When the years draw nigh, than shalt be made known, when the time is come, thou shalt be shewn(5). And what is the sign, O Prophet, of the Lord's coming? And presently he saith, In the midst of two lives shalt thou be known(6), plainly saying this to the Lord, "Having come in the flesh thou livest and diest, and after rising from the dead thou livest again." Further, from what part of the region round Jerusalem cometh He? From east, or west, or north, or south? Tell us exactly. And he makes answer most plainly and says, God shall come from Teman(7)(now Teman is by interpretation 'south') and the Holy One front Mount Paran(8), shady, woody: what the Psalmist spake in like words, We found it in the plains of the wood.

21. We ask further, of whom cometh He and how? And this Esaias tells us: Behold! the virgin shall conceive in her womb, and shall bring forth a Son, and they shall call His name Emmanuel(9). This the Jews contradict, for of old it is their wont wickedly to oppose the truth: and they say that it is not written "the virgin," but "the damsel." But though I assent to what they say, even so I find the truth. For we must ask them, If a virgin be forced, when does she cry out and call for helpers, after or before the outrage? If, therefore, the Scripture elsewhere says, The betrothed damsel cried, and there was none to save her(1), doth it not speak of a virgin?

But that you may learn more plainly that even a virgin is called in Holy Scripture a "damsel," hear the Book of the Kings, speaking of Abishag the Shunamite, And the damsel was very fair(2): for that as a virgin she was chosen and brought to David is admitted.

22. But the Jews say again, This was said to Ahaz in reference to Hezekiah. Well, then, let us read the Scripture: Ask thee a sign of the Lord thy God, in the depth or in the height(3). And the sign certainly must be something astonishing. For the water from the rock was a sign, the sea divided, the sun turning back, and the like. But in what I am going to mention there is still more manifest refutation of the Jews.(I know that I am speaking at much length, and that my hearers are wearied: but bear with the fulness of my statements, because it is for Christ's sake these questions are moved, and they concern no ordinary matters.) Now as Isaiah spoke this in the reign of Ahaz, and Ahaz reigned only sixteen years, and the prophecy was spoken to him within these years, the objection of the Jews is refuted by the fact that the succeeding king, Hezekiah, son of Ahaz, was twenty-five years old when he began to reign: for as the prophecy is confined within sixteen years, he must have been begotten of Ahaz full nine years before the prophecy. What need then was there to utter the prophecy concerning one who had been already begotten even before the reign of father Ahaz(4)? For he said not, hath conceived, but "the virgin shall conceive," speaking as with foreknowledge(5).

23. We know then for certain that the Lord was to be born of a Virgin, but we have to shew of what family the Virgin was. The Lord sware in truth unto and will not set it aside. Of the fruit of body will I set upon thy throne(6): and again, seed will I establish for ever, and his throne as the days of heaven(7). And afterwards, Once have I sworn by My holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before Me, and as the moon established for ever(8). Thou seest that the discourse is of Christ, not of Solomon. For Solomon's throne endured not as the sun. But if any deny this, because Christ sat not on David's throne of wood, we will bring forward that saying, The Scribes and the Pharisees sit in Moses' seat(9): for it signifies not his wooden seat, but the authority of his teaching. In like manner then I would have you seek for David's throne not the throne of wood, but the kingdom itself. Take, too, as my witnesses the children who cried aloud, Hosanna to the Son of David(1), blessed is the King of Israel(2). And the blind men also say, Son of David, have mercy on us(3). Gabriel too testifies plainly to Mary, saying, And the Lord God shall give unto Him the throne of His father David(4). Paul also saith, Remember Jesus Christ raised firm the dead, of the seed of David, according to my Gospel(5): and in the beginning of the Epistle to the Romans he saith, Which was made of the seed of David according to the flesh(6). Receive thou therefore Him that was born of David, believing the prophecy which saith, And in that day there shall be a root of Jesse, and He that shall rise to rule over the Gentiles: in Him shall the Gentiles trust(7).

24. But the Jews are much troubled at these things. This also Isaiah foreknew, saying, And they shall wish that they had been burnt with fire: for unto us a child is born(not unto them), unto us a Son is given(8). Mark thou that at first He was the Son of God, then was given to us. And a little after he says, And of His peace there is no bound(9). The Romans have bounds: of the kingdom of the Son of God there is no bound. The Persians and the Medes have bounds, but the Son has no bound. Then next, upon the throne of David, and upon his kingdom to order it. The Holy Virgin, therefore, is from David.

25. For it became Him who is most pure, and a teacher of purity, to have come forth from a pure bride-chamber. For if he who well fulfils the office of a priest of Jesus abstains froth a wife, how should Jesus Himself be born of man and woman? For thou, saith He in the Psalms, art He that took Me out of the womb(1). Mark that carefully, He that took Me out of the womb, signifying that He was begotten without man, being taken from a virgin's womb and flesh. For the manner is different with those who are begotten according to the course of marriage.

26. And from such members He is not ashamed to assume flesh, who is the framer of those very members. But then who telleth us this? The Lord saith unto Jeremiah: Before I formed thee in the belly, I knew thee: and before thou camest forth out of the womb, I sanctified thee(2). If, then, in fashioning man He was not ashamed of the contact, was He ashamed in fashioning for His own sake the holy Flesh, the veil of His Godhead? It is God who even now creates the children in the womb, as it is written in Job, East thou not poured me out as milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast knit me together with bones and sinews(3). There is nothing polluted in the human frame except a man defile this with fornication and adultery. He who formed Adam formed Eve also, and male and female were formed by God's hands. None of the members of the body as formed from the beginning is polluted. Let the mouths of all heretics be stopped who slander their bodies, or rather Him who formed them. But let us remember Paul's saying, Know ye not that your bodies are the temples of the Holy Ghost which is in you(4)? And again the Prophet hath spoken before in the person of Jesus, My flesh is from them(5): and in another place it is written, Therefore will He give them up, until the time that she bringeth forth(6). And what is the sign? He tells us in what follows, She shall bring forth, and the remnant of their brethren shall return. And what are the nuptial pledges of the Virgin, the holy bride? And I will betroth thee unto Me in faithfulness(7). And Elizabeth, talking with Mary, speaks in like manner: And blessed is she that believed; for there shall be a performance of those things which were told her from the Lord(8).

27. But both Greeks and Jews harass us and say that it was impossible for the Christ to be born of a virgin. As for the Greeks we will stop their mouths from their own fables. For ye who say that stones being thrown were changed into men(9), how say ye that it is imposssible for a virgin to bring forth? Ye who fable that a daughter was born from the brain(1), how say ye that it is impossible for a son to have been born frown a virgin's womb? Ye who falsely say that Dionysus was born from the thigh of your Zeus(2), how set ye at nought our truth? I know that I am speaking of things unworthy of the present audience: but in order that thou in due season mayest rebuke the Greeks, we have brought these things forward answering them from their own fables.

28. But those of the circumcision meet thou with this question: Whether is harder, for an aged woman, barren and past age, to bear, or for a virgin in the prime of youth to conceive? Sarah was barren, and though it had ceased to be with her after the manner of women, yet, contrary to nature, she bore a child. If, then, it is against nature for a barren woman to conceive, and also for a virgin, either, therefore, reject both, or accept both. For it is the same God(3) who both wrought the one and appointed the other. For thou wilt not dare to say that it was possible for God in that former ease, and impossible in this latter. And again: how is it natural for a man's hand to be changed in a single hour into a different appearance and restored again? How then was the hand of Moses made white as snow, and at once restored again? But thou sayest that God's will made the change. In that case God's will has the power, and has it then no power in this ease? That moreover was a sign concerning the Egyptians only, but this was a sign given to the whole world. But whether is the more difficult, O ye Jews? For a virgin to bear, or for a rod to be quickened into a living creature? Ye confess that in the case of Moses a perfectly straight rod became like a serpent, and was terrible to him who cast it down, and he who before held the rod fast, fled from it as from a serpent; for a serpent in truth it was: but he fled not because he feared that which he held, but because he dreaded Him that bad changed it. A rod had teeth and eyes like a serpent: do then seeing eyes grow out of a rod, and cannot a child be born of a virgin's womb, if God wills? For I say nothing of the fact that Aaron's rod also produced in a single night what other trees produce in several year. For who knows not that a rod, after losing its bark, will never sprout, not even if it be planted in the midst of rivers? But since God is not dependent on the nature of trees, but is the Creator of their natures, the unfruitful, and dry, and barkless rod budded, and blossomed, and bare almonds. He, then, who for the sake of the typical high-priest gave fruit supernaturally to the rod, would He not for the sake of the true High-Priest grant to the Virgin to bear a child?

29. These are excellent suggestions of the narratives: but the Jews still contradict, and do not yield to the statements concerning the rod, unless they may be persuaded by similar strange and supernatural births. Question them, therefore, in this way: of whom in the beginning was Eve begotten? What mother conceived her the motherless? But the Scripture saith that she was born out of Adam's side. Is Eve then born out of a man's side without a mother, and is a child not to be born without a father, of a virgin's womb? This debt of gratitude was due to men from womankind: for Eve was begotten of Adam, and not conceived of a mother, but as it were brought forth of man alone. Mary, therefore, paid the debt, of gratitude, when not by man but of herself alone in an immaculate way she conceived of the Holy Ghost by the power of God.

30. But let us take what is yet a greater wonder than this. For that of bodies bodies should be conceived, even if wonderful, is nevertheless possible: but that the dust of the earth should become a man, this is more wonderful. That clay moulded together should assume the coats and splendours of the eyes, this is more wonderful. That out of dust of uniform appearance should be produced both the firmness of bones, and the softness of lungs, and other different kinds of members, this is wonderful. That clay should be animated and travel round the world self moved, and should build houses, this is wonderful. That clay should teach, and talk, and act as carpenter, and as king, this is wonderful. Whence, then, O ye most ignorant Jews, was Adam made? Did not God take dust from the earth, and fashion this wonderful frame? Is then clay changed into an eye, and cannot a virgin bear a son. Does that which for men is more impossible take place, and is that which is possible never to occur?

31. Let us remember these things, brethren: let us use these weapons in our defence. Let us not endure those heretics who teach Christ's coming as a phantom. Let us abhor those also who say that the Saviour's birth was of husband and wife; who have dared to say that He was the child of Joseph and Mary, because it is written, And he took unto him his wife(4). For let us remember Jacob who before he received Rachel, said to Laban, Give me my wife(5). For as she before the wedded state, merely because there was a promise, was called the wife of Jacob, so also Mary, because she had been betrothed, was called the wife of Joseph. Mark also the accuracy of the Gospel, saying, And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph(6), and so forth. And again when the census took place, and Joseph went up to enrol himself, what saith the Scripture? And Joseph also went up from Galilee, to enrol himself with Mary who was espoused to him, being great with child(7). For though she was with child, yet it said not "with his wife," but with her who was espoused to him. For God sent forth His Son, says Paul, not made of a man and a woman, but made of a woman(8) only, that is of a virgin. For that the virgin also is called a woman, we shewed before(9). For He who makes souls virgin, was born of a Virgin.

32. But thou wonderest at the event: even she herself who bare him wondered at this. For she saith to Gabriel, How shall this be to me, since I know not a man? But he says, The Holy Ghost shall came upon thee, and the power of the Highest shall overshadow thee: wherefore also the holy thing which is to be born shall be called the Son of God(1). Immaculate and undefiled was His generation: for where the Holy Spirit breathes, there all pollution is taken away: undefiled from the Virgin was the incarnate generation of the Only-begotten. And if the heretics gainsay the truth, the Holy Ghost shall convict them: that overshadowing power of the Highest shall wax wroth: Gabriel shall stand face to face against them in the, day of judgment: the place of the manger, which received the Lord, shall put them to shame. The shepherds, who then received the good tidings, shall bear witness; and the host of the Angels who sang praises and hymns, and said, Glory to God in the highest, and on earth peace among men of His good pleasure(2): the Temple into which He was then carried up on the fortieth day: the pairs of turtle-doves, which were offered on His behalf(3): and Symeon who then took Him up in his arms, and Anna the prophetess who was present.

33. Since God then beareth witness, and the Holy Ghost joins in the witness, and Christ says, Why do ye seek to kill me, a man who has told you the truth(4)? let the heretics be silenced who speak against His humanity, for they speak against Him, who saith, Handle me, and see; for a spirit hath not flesh and bones, as ye see me have(5). Adored be the Lord the Virgin-born, and let Virgins acknowledge the crown of their own state: let the order also of Solitaries acknowledge the glory of chastity for we men are not deprived of the dignity of chastity. In the Virgin's womb the Saviour's period of nine months was passed: but the Lord was for thirty and three years a man: so that if a virgin glories(6) because of the nine months, much more we because of the many years.

34. But let us all by God's grace run the race of chastity, young men and maidens, old men and children(7); not going after wantonness, but praising the name of Christ. Let us not be ignorant of the glory of chastity: for its crown is angelic, and its excellence above man. Let us be chary of our bodies which are to shine as the sun: let us not for short pleasure defile so great, so noble a body: for short and momentary is the sin, but the shame for many years and for ever. Angels walking upon earth are they who practise chastity: the Virgins have their portion with Mary the Virgin. Let all vain ornament be banished, and every hurtful glance, and all wanton gait, and every flowing robe, and perfume enticing to pleasure. But in all for perfume let there be the prayer of sweet odour, and the practice(8) of good works, and the sanctification of our bodies: that the Virgin-born Lord may say even of us, both men who live in chastity and women who wear the crown, I will dwell in them; and walk in them, and I will be their God, and they shall be My people(9). To whom be the glory for ever and ever. Amen.

LECTURE XIII.

1. EVERY deed of Christ is a cause of glorying to the Catholic Church, but her greatest of all glorying is in the Cross; and knowing this, Paul says, But God forbid that f should glory, save in the Cross of Christ(1). For wondrous indeed it was, that one who was blind from his birth should receive sight in Siloam(2); but what is this compared with the blind of the whole world? A great thing it was, and passing nature, for Lazarus to rise again on the fourth day; but the grace extended to him alone, and what was it compared with the dead in sins throughout the world? MarvelIous it was, that five loaves should pour forth food for the five thousand; but what is that to those who are famishing in ignorance through all the world? It was marvellous that she should have been loosed who had been bound by Satan eighteen years: yet what is this to all of us, who were fast bound in the chains of our sins? But the glory of the Cross led those who were blind through ignorance into light, loosed all who were held fast by sin, and ransomed the whole world of mankind.

2. And wonder not that the whole world was ransomed; for it was no mere man, but the only-begotten Son of God, who died on its behalf. Moreover one man's sin, even Adam's, had power to bring death to the world; but if by the trespass of the one death reigned over the world, how shall not life much rather reign by the righteousness of the One(3)? And if because of the tree of food they were then east out of paradise, shall not believers now more easily enter into paradise because of the Tree of Jesus? If the first man formed out of the earth brought in universal death, shall not He who formed him out of the earth bring in eternal life, being Himself the Life? If Phinees, when he waxed zealous and slew the evil-doer, staved the wrath of God, shall not Jesus, who slew not another, but gave up Himself for a ransom(4), put away the wrath which is against mankind?

3. Let us then not be ashamed of the Cross of our Saviour, but rather glory in it. For the word of the Cross is unto Jews a stumbling-block, and unto Gentiles foolishness, but to us salvation: and to them that are perishing it is foolishness, but unto us which are being saved it is the power of God(5). For it was not a mere man who died for us, as I said before, but the Son of God, God made man. Further; if the lamb under Moses drove the destroyer(6) far away, did not much rather the Lamb of God, which taketh away the sin of the world(7), deliver us from our sins? The blood of a silly sheep gave salvation; and shall not the Blood of the Only-begotten much rather save? If any disbelieve the power of the Crucified, let him ask the devils; if any believe not words, let him believe what he sees. Many have been crucified throughout the world, but by none of these are the devils scared; but when they see even the Sign of the Cross of Christ, who was crucified for us, they shudder(8). For those men died for their own sins, but Christ for the sins of others; for He did no sin, neither was guile found in His mouth(9). It is not Peter who says this, for then we might suspect that he was partial to his Teacher; but it is Esaias who says it, who was not indeed present with Him in the flesh, but in the Spirit foresaw His coming in the flesh. Yet why now bring the Prophet only as a witness? take for a witness Pilate himself, who gave sentence upon Him, saying, I find no fault in this Man(1): and when he gave Him up, and had washed his hands, he said, I am innocent of the blood of this just person(2). There is yet another witness of the sinlessness of Jesus,--the robber, the first man admitted into Paradise; who rebuked his fellow, and said, "We receive the due reward of our deeds; but this man hath done nothing amiss(3); for we were present, both thou and I, at His judgment."

4. Jesus then really suffered for all men; for the Cross was no illusion(4), otherwise our redemption is an illusion also. His death was not a mere show(5), for then is our salvation also fabulous. If His death was but a show, they were true who said, We remember that that deceiver said, while He was yet alive, After three days I rise again(6). His Passion then was real: for He was really crucified, and we are not ashamed thereat; He was crucified, and we deny it not, nay, I rather glory to speak of it. For though I should now deny it, here is Golgotha to confute me, near which we are now assembled; the wood of the Cross confutes me, which was afterwards distributed piecemeal from hence to all the world(7). I confess the Cross, because I know of the Resurrection; for if, after being crucified, He had remained as He was, I had not perchance confessed it, for I might have concealed both it and my Master; but now that the Resurrection has followed the Cross, I am not ashamed to declare it.

5. Being then in the flesh like others, He was crucified, but not for the like sins. For He was not led to death for covetousness, since He was a Teacher of poverty; nor was He condemned for concupiscence, for He Himself says plainly, Whosoever shall look upon a woman to lust after her, hath committed adultery with her already(8); not for smiting or striking hastily, for He turned the other cheek also to the stutter: not for despising the Law, for He was the fulfiller of the Law; not for reviling a prophet, for it was Himself who was proclaimed by the Prophets; not for defrauding any of their hire, for He ministered without reward and freely; not for sinning in words, or deeds, or thoughts, He who did no sins, neither was ,guile found in His mouth; who when He was reviled, reviled not again; when Re suffered, threatened not(9); who came to His passion, not unwillingly, but willing; yea, if any dissuading Him say even now, Be it far from Thee, Lord, He will say again, Get thee behind Me, Satan(1).

6. And wouldest thou be persuaded that He came to His passion willingly? others, who foreknow it not, die unwillingly; but He spoke before of His passion: Behold, the Son of man is betrayed to be crucified(2). But knowest thou wherefore this Friend of man shunned not death? It was lest the whole world should perish in its sins. Behold, we go up to Jerusalem, and the Son of man shall be betrayed, and shall be crucified(3); and again, He stedfastly set His face to to Jerusalem(4). And wouldest thou know certainly, that the Cross is a glory to Jesus? Hear His own words, not mine. Judas had become ungrateful to the Master of the house, and was about to betray Him. Having but just now gone forth from the table, and drunk His cup of blessing, in return for that drought of salvation he sought to shed righteous blood. He who did eat of His bread, was lifting up his heel against Him(5); his hands were but lately receiving the blessed gifts(6), and presently for the wages of betrayal he was plotting His death. And being reproved, and having heard that word, Thou hast said(7), he again went out: then said Jesus, The hour is come, that the Son of man should be glorified(8). Seest thou how He knew the Cross to be His proper glory? What then, is Esaias not ashamed of being sawn asunder(9), and shall Christ be ashamed of dying for the world? Now is the Son of man glorified(1). Not that He was without glory before: for He was glorified with the glory which was before the foundation of the world(2). He was ever glorified as God; but now He was to be glorified in wearing the Crown of His patience. He gave not up His life by compulsion, nor was He put to death by murderous violence, but of His own accord. Hear what He says: I have power to lay down My life, and I have power to take it again(3): I yield it of My own choice to My enemies; for unless I chose, this could not be. He came therefore of His own set purpose to His passion, rejoicing in His noble deed, smiling at the crown, cheered by the salvation of mankind; not ashamed of the Cross, for it was to save the world. For it was no common man who suffered, but God in man's nature, striving for the prize of His patience.

7. But the Jews contradict this(4), ever ready, as they are, to cavil, and backward to believe; so that for this cause the Prophet just now read says, Lord, who hath believed our report(5)? Persians believe(6), and Hebrews believe not; they shall see, to whom He was not spoken of, and they that have not heard shall understand(7), while they who study these things shall set at nought what they study. They speak against us, and say, "Does the Lord then suffer? What? Had men's hands power over His sovereignty?" Read the Lamentations; for in those Lamentations, Jeremias, lamenting you, wrote what is worthy of lamentations. He saw your destruction, he beheld your downfall, he bewailed Jerusalem which then was; for that which now is(8) shall not be bewailed; for that Jerusalem crucified the Christ, but that which now is worships Him. Lamenting then he says, The breath of our countenance, Christ the Lord was taken in our corruptions(9). Am I then stating views of my own? Behold he testifies of the Lord Christ seized by men. And what is to follow from this? Tell me, O Prophet. He says, Of whom we said, Under His shadow we shall live among the nations(1). For he signifies that the grace of life is no longer to dwell in Israel, but among the Gentiles.

8. But since there has been much gainsaying by them, come, let me, with the help of your prayers, (as the shortness of the time may allow,) set forth by the grace of the Lord some few testimonies concerning the Passion. For the things concerning Christ are all put into writing, and nothing is doubtful, for nothing is without a text. All are inscribed on the monuments of the Prophets; clearly written, not on tablets of stone, but by the Holy Ghost. Since then thou hast heard the Gospel speaking concerning Judas, oughtest thou not to receive the testimony to it? Thou hast heard that He was pierced in the side by a spear; oughtest thou not to see whether this also is written? Thou hast heard that He was crucified in a garden; oughtest thou not to see whether this also is written? Thou hast heard that He was sold for thirty pieces of silver; oughtest thou not to learn what prophet spake this? Thou hast heard that He was given vinegar to drink; learn where this also is written. Thou hast heard that His body was laid in a rock, and that a stone was set over it; oughtest thou not to receive this testimony also from the prophet? Thou hast heard that He was crucified with robbers; oughtest thou not to see whether this also is written? Thou hast heard that He was buried; oughtest thou not to see whether the circumstances of His burial are anywhere accurately written? Thou hast heard that He rose again; oughtest thou not to see whether we mock thee in teaching these things? For our speech and our preaching is not in persuasive words of man's wisdom(2). We stir now no sophistical contrivances; for these become exposed; we do not conquer words with words(3), for these come to an end; but we preach Christ Crucified(4), who has already been preached aforetime by the Prophets. But do thou, I pray, receive the testimonies, and seal them in thine heart. And, since they are many, and the rest of our time is narrowed into a short space, listen now to a few of the more important as time permits; and having received these beginnings, be diligent and seek out the remainder. Let not thine hand be only stretched out to receive, but let it be also ready to work(5). God gives all things freely. For if any of you lack wisdom, let him ask of God who giveth(5)(bis), and he shall receive. May He through your prayer grant utterance to us who speak, and faith to you who hear.

9. Let us then seek the testimonies to the Passion of Christ: for we are met together, not now to make a speculative exposition of the Scriptures, but rather to be certified of the things which we already believe. Now thou hast received from me first the testimonies concerning the coming of Jesus; and concerning His walking on the sea, for it is written, Thy way is in the sea(6). Also concerning divers cures thou hast on another occasion received testimony. Now therefore I begin from whence the Passion began. Judas was the traitor, and he came against Him, and stood, speaking words of peace, but plotting war. Concerning him, therefore, the Psalmist says, My friends and My neighbours drew near against Me, and stood(7).And again, Their wards were softer than oil, yet be they spears(8). Hail, Master(9); yet he was betraying his Master to death; he was not abashed at His warning, when He said, Judas, betrayest than the Son of Man with a kiss(1) l for what He said to him was just this, Recollect thine own name; Judas means confession(2); thou hast covenanted, thou hast received the money, make confession quickly. O God, pass not over My praise in silence; far the mouth of the wicked, and the mouth of the deceitful, are opened against Me; they have spoken against Me with a treacherous tongue, they have com-passed Me about also with words of hatred(3). But that some of the chief-priests also were present, and that He was put in bonds before the gates of the city, thou hast heard before, if thou rememberest the exposition of the Psalm, which has told the time and the place; how they returned at evening, and hungered like dogs, and encompassed the city(4).

10. Listen also for the thirty pieces of silver. And I will say to them, If it be good in your sight, give me my price, or refuse(5), and the rest. One price is owing to Me from you for My healing the blind and lame, and I receive another; for thanksgiving, dishonour, and for worship, insult. Seest thou how the Scripture foresaw these things? And they weighed far My price thirty pieces of silver(6). How exact the prophecy! how great and unerring the wisdom of the Holy Ghost! For he said, not ten, nor twenty, but thirty, exactly as many as there were. Tell also what becomes of this price, O Prophet! Does he who received it keep it? or does he give it back? and after he has given it back, what becomes of it? The Prophet says then, And I took the thirty pieces of silver, and cast them into the house of the Lord, into the foundry(7). Compare the Gospel with the Prophecy: Judas, it says, repented himself, and cast down the pieces of silver in the temple, and departed(8).

11. But now I have to seek the exact solution of this seeming discrepancy. For they who make light of the prophets, allege that the Prophet says on the one hand, And I cast them into the house of the Lord, into the foundry, but the Gospel on the other hand, And they gave them for the potter's field(9). Hear then how they are both true. For those conscientious Jews forsooth, the high-priests of that time, when they saw that Judas repented and said, I have sinned, in that I have betrayed innocent blood, reply, What is that to us, see thou to that(1). Is it then nothing to you, the crucifiers? but shall he who received and restored the price of murder see to it, and shall ye the murderers not see to it? Then they say among themselves, It is not lawful to cast them into the treasury, because it is the price of blood(2). Out of your own mouths is your condemnation; if the price is polluted, the deed is polluted also: but if thou art fulfilling righteousness in crucifying Christ, why receivest thou not the price of it? But the point of inquity is this: how is there no disagreement, if the Gospel says, the potter's field, and the Prophet, the foundry? Nay, but not only people who are goldsmiths, or brass-founders, have a foundry, but potters also have foundries for their clay. For they sift off the fine and rich and useful earth from the gravel, and separate from it the mass of the refuse matter, and temper the clay first with water, that they may work it with ease into the forms intended. Why then wonderest thou that the Gospel says plainly the potter's field, whereas the Prophet spoke his prophecy like an enigma, since prophecy is in many places enigmatical?

12. They bound Jesus, and brought Him into the hall of the High-priest. And wouldest thou learn and know that this also is written? Esaias says, Woe unto their soul, far they have taken evil counsel against themselves, saying, Let us bind the Just, for He is troublesome to us(3). And truly, Woe unto their soul! Let us see how. Esaias was sawn asunder, yet after this the people was restored. Jeremias was cast into the mire of the cistern, yet was the wound of the Jews healed; for the sin was less, since it was against man. But when the Jews sinned, not against man, but against God in man's nature, Woe unto their soul!--Let us bind the Just; could He not then set Himself free, some one will say; He, who freed Lazarus from the bonds of death on the fourth day, and loosed Peter from the iron bands of.a prison? Angels stood ready at hand, saying, Let us burst their bands in sunder(4); but they hold back, because their Lord willed to undergo it. Again, He was led to the judgment-seat before the Elders; thou hast already the testimony to this, The Lord Himself will come into judgment with the ancients of His people, and with the princes thereof(5).

13. But the High-priest having questioned Him, and heard the truth, is wroth; and the wicked officer of wicked men smites Him; and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord ? This people is foolish and unwise(6). And the Prophet greatly wondering, says, Lord, who hath believed our report(7)? for the thing is incredible, that God, the Son of God, and the Arm of the Lord(8), should suffer such things. But that they who are being saved may not disbelieve, the Holy Ghost writes before, in the person of Christ, who says, (for He who then spake these things, was afterward Himself an actor in them,) I gave My back to the scourges; (for Pilate, when he had scourged Him, delivered Him to be crucified(9);) and My cheeks to smitings; and My face I turned not away from the shame of spittings; saying, as it were, "Though knowing before that they will smite Me, I did not even turn My cheek aside; for how should I have nerved My disciples against death for truth's sake, had I Myself dreaded this?" I said. He that loveth his life shall lose it(1): if I had loved My life, how was I to teach without practising what I taught? First then, being Himself God, He endured to suffer these things at the hands of men; that after this, we men, when we suffer such things at the hands of men for His sake, might not be ashamed. Thou seest that of these things also the prophets have clearly written beforehand. Many, however, of the Scripture testimonies I pass by for want of time, as I said before; for if one should exactly search out all, not one of the things concerning Christ would be left without witness.

14. Having been bound, He came from Caiaphas to Pilate,--is this too written? yes; And having bound Him, they led Him away as a present to the king of Jarim(2). But here some sharp hearer will object, "Pilate was not a king," (to leave for a while the main parts of the question,) "how then having bound Him, led they Him as a present to the king?" But read thou the Gospel; When Pilate heard that He was of Galilee, he sent Him to Herod(3); for Herod was then king, and was present at Jerusalem. And now observe the exactness of the Prophet; for he says, that He was sent as a present; for the same day Pilate and Herod were made friends together, for before they were at enmity(4). For it became Him who was on the eve of making peace between earth and heaven, to make the very men who condemned Him the first to be at peace; for the Lord Himself was there present, who reconciles(5) the hearts of the princes of the earth. Mark the exactness of the Prophets, and their true testimony.

15. Look with awe then at the Lord who was judged. He suffered Himself to be led and carried by soldiers. Pilate sat in judgment, and He who sitteth on the right hand of the Father, stood and was judged(6). The people whom He had redeemed from the land of Egypt, and oftimes from other places, shouted against Him, Away with Him, away with Him, crucify Him(7). Wherefore, O ye Jews? because He healed your blind? or because He made your lame to walk, and bestowed His other benefits? So that the Prophet in amazement speaks of this too, Against whom have ye opened your mouth, and against whom have ye let loose your tongue(8)? and the Lord Himself says in the Prophets, Mine heritage became unto Me as a lion in the forest; it gave its voice against Me; therefore have I hated it(9). I have not refused them, but they have refused Me; in consequence thereof I say, I have forsaken My house(1).

16. When He was judged, He held His peace; so that Pilate was moved for Him, and said, Hearest Thou not what these witness against Thee(2) ? Not that He knew Him who was judged, but he feared his own wife's dream which had been reported to him. And Jesus held His peace. The Psalmist says, And I became as a man that heareth not; and in whose mouth are no reproofs(3); and again, But I was as a deaf man and heard not; and as a dumb man that openeth not his mouth(4). Thou hast before heard concerning this(5), if thou rememberest.

17. But the soldiers who crowd around mock Him, and their Lord becomes a sport to them, and upon their Master they make jests. When they looked on Me, they shaked their heads(6). Yet the figure of kingly state appears; for though in mockery, yet they bend the knee. And the soldiers before they crucify Him, put on Him a purple robe, and set a crown on His bead; for what though it be of thorns? Every king is proclaimed by soldiers; and Jesus also must in a figure be crowned by soldiers; so that for this cause the Scripture says in the Canticles, Go forth, O ye daughters of Jerusalem, and look upon King Solomon in the crown wherewith His mother crowned Him(7). And the crown itself was a mystery; for it was a remission of sins, a release from the curse.

18. Adam received the sentence, Cursed is the ground in thy labours; thorns and thistles shall it bring forth to thee(8). For this cause Jesus assumes the thorns, that He may cancel the sentence; for this cause also was He buried in the earth, that the earth which had been cursed might receive the blessing instead of a curse. At the time of the sin, they clothed themselves with fig-leaves; for this cause Jesus also made the fig-tree the last of His signs. For when about to go to His passion, He curses the fig-tree, not every fig-tree, but that one alone, for the sake of the figure; saying, No more let any man eat fruit of thee(9); let the doom be cancelled. And because they aforetime clothed themselves with fig-leaves, He came at a season when food was not wont to be found on the fig-tree. Who knows not that in winter-time the fig-tree bears no fruit, but is clothed with leaves only? Was Jesus ignorant of this, which all knew? No but though He knew, yet He came as if seeking; not ignorant that He should not find, but shewing that the emblematical curse extended to the leaves only.

19. And since we have touched on things connected with Paradise, I am truly astonished at the truth of the types. In Paradise was the Fall, and in a Garden was our Salvation. From the Tree came sin, and until the Tree sin lasted. In the evening, when the Lord walked in the Garden, they hid themselves(1); and in the evening the robber is brought by the Lord into Paradise. But some one will say to me, "Thou art inventing subtleties; shew me from some prophet the Wood of the Cross; except thou give me a testimony from a prophet, I will not be persuaded. Hear then from Jeremias, and assure thyself; I was like a harmless lamb led to be slaughtered; did I not know it(2)? (for in this manner read it as a question, as I have read it; for He who said, Ye know that after two days comes the passover, and the Son of Man is betrayed to be crucified(3), did He not know?) I was like a harmless lamb led to be slaughtered; did I not know it?(but what sort of lamb? let John the Baptist interpret it, when he says, Behold the Lamb of God, that taketh away the sin of the world(4).) They devised against Me a wicked device, saying(5)--(He who knows the devices, knew He not the result of them? And what said they?)--Come, and let us place a beam upon His bread(6)--(and if the Lord reckon thee worthy, thou shalt hereafter learn, that His body according to the Gospel bore the figure of bread;)--Come then, and let us place a beam upon His bread, and cut Him off out of the land of the living;--(life is not cut off, why labour ye for nought?)--And His name shall be remembered no more. Vain is your counsel; for before the sun His Name(7) abideth in the Church. And that it was Life, which hung on the Cross, Moses says, weeping, And thy, life shall be hanging before thine eyes; and thou shalt be afraid day and night, and thou shalt not trust thy life(8). And so too, what was just now read as the text, lord, who hath believed our report

20. This was the figure which Moses completed by fixing the serpent to a cross, that whoso had been bitten by the living serpent, and looked to the brasen serpent, might be saved by believing(9). Does then the brazen serpent save when crucified, and shall not the Son of God incarnate save when crucified also? On each occasion life comes by means of wood. For in the time of Noe the preservation of life was by an ark of wood. In the time of Moses the sea, on beholding the emblematical rod, was abashed at him who smote it; is then Moses' rod mighty, and is the Cross of the Saviour powerless? But I pass by the greater part of the types, to keep within measure. The wood in Moses' case sweetened the water; and from the side of Jesus the water flowed upon the wood.

21. The beginning of signs under Moses was blood and water; and the last of all Jesus' signs was the same. First, Moses changed the river into blood; and Jesus at the last gave forth from His side water with blood. This was perhaps on account of the two speeches, his who judged Him, and theirs who cried out against Him; or because of the believers and the unbelievers. For Pilate said, I am innocent and washed his hands in water; they who cried out against Him said, His blood be upon us(1): there came therefore these two out of His side; the water, perhaps, for him who judged Him; but for them that shouted against Him the blood. And again it is to be understood in another way; the blood for the Jews, and the water for the Christians: for upon them as plotters came the condemnation from the blood but to thee who now believest, the salvation which is by water. For nothing has been done without a meaning. Our fathers who have written comments have given another reason of this matter. For since in the Gospels the power of salutary Baptism is twofold, one which is granted by means of water to the illuminated, and a second to holy martyrs, in persecutions, through their own blood, there came out of that saving Side blood and water(2), to confirm the grace of the confession made for Christ, whether in baptism, or on occasions of martyrdom. There is another reason also for mentioning the Side. The woman, who was formed from the side, led the way to sin; but Jesus who came to bestow the grace of pardon on men and women alike, was pierced in the side for women, that He might undo the sin.

22. And whoever will inquire, will find other reasons also; but what has been said is enough, because of the shortness of the time, and that the attention of my hearers may not become sated. And yet we never can be tired of hearing concerning the crowning of our Lord, and least of all in this most holy Golgotha. For others only hear, but we both see and handle. Let none be weary; take thine armour against the adversaries in the cause of the Cross itself; set up the faith of the Cross as a trophy against the gainsayers. For when thou art going to dispute with unbelievers concerning the Cross of Christ, first make with thy hand the sign of Christ's Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom ye seek, Jesus the Crucified(3). Mightest thou not say, O Angel, "I know whom ye seek, my Master?" But, "I," he says with boldness, "I know the Crucified." For the Cross is a Crown, not a dishonour.

23. Now let us recur to the proof out of the Prophets which I spoke of. The Lord was crucified; thou hast received the testimonies. Thou seest this spot of Golgotha! Thou answerest with a shout of praise, as if assenting. See that thou recant not in time of persecution. Rejoice not in the Cross in time of peace only, but hold fast the same faith in time of persecution also; be not in time of peace a friend of Jesus, and His foe in time of wars. Thou receivest now remission of thy sins, and the gifts of the King's spiritual bounty; when war shall Come, strive thou nobly for thy King. Jesus, the Sinless, was crucified for thee; and wilt not thou be crucified for Him who was crucified for thee? Thou art not bestowing a favour, for thou hast first received; but thou art returning a favour, repaying thy debt to Him who was crucified for thee in Golgotha. Now Golgotha is interpreted, "the place of a skull." Who were they then, who prophetically named this spot Golgotha, in which Christ the true Head endured the Cross? As the Apostle says, Who is the Image of the Invisible God; and a little after, and He is the Head of the body, the Church(4). And again, The Head of every man is Christs(3); and again, Who is the Head all principality and power(6). The Head suffered in "the place of the skull." O wondrous prophetic appellation! The very name also reminds thee, saying, "Think not of the Crucified as of a mere man; He is the Head of all principality and power. That Head which was crucified is the Head of all power, and has for His Head the Father; for the Head of the man is Christ, and the Head of Christ is God(7)."

24. Christ then was crucified for us, who was judged in the night, when it was cold, and therefore a fire of coals(8) was laid. He was crucified at the third hour; and from the sixth hour there was darkness until the ninth hour(9); but from the ninth hour there was light again. Are these things also written? Let us inquire. Now the Prophet Zacharias says, And it shall come to pass in that day, that there shall not be light, and there shall be cold and frost one day; (the cold on account of which Peter warmed himself;) And that day shall be known unto the Lord(1); (what, knew He not the other days? days are many, but this is the day of the Lord's patience, which the Lord made(2);)--And that day shall be known unto the Lord, not day, and not night what is this dark saying which the Prophet speaks? That day is neither day nor night? what then shall we name it? The Gospel interprets it, by relating the event. It was not day; for the sun shone not uniformly from his rising to his setting, but from the sixth hour till the ninth hour, there was darkness at mid-day. The darkness therefore was interposed; but God called the darkness night(3). Wherefore it was neither day nor night: for neither was it all light, that it should be called day; nor was it all darkness, that it should be called night; but after the ninth hour the sun shone forth. This also the Prophet foretels; for after saying, Not day, nor night, he added, And at evening time it shall be light(4). Seest thou the exactness of the prophets? Seest thou the truth of the things which were written aforetime?

25. But dost thou ask exactly at what hour the sun failed(5)? was it the fifth hour, or the eighth, or the tenth? Tell, O Prophet, the exact time thereof to the Jews, who are unwilling to hear; when shall the sun go down? The Prophet Amos answers, And it shall come to pass in that day, saith the Lord God, that the sun shall go down at noon (for there was darkness from the sixth hour;) and the light shall grow dark over the earth in the day". What sort of season is this, O Prophet, and what sort of day ? And I will turn your feasts into mourning; for this was done in the days of unleavened bread, and at the feast of the Passover: then afterwards he says, And I will make Him as the mourning of an Only Son, and those with Him as a day of anguish(7); for in the day of unleavened bread, and at the feast, their women were wailing and weeping, and the Apostles had hidden themselves and were in anguish. Wonderful then is this prophecy.

26. But, some one will say, "Give me yet another sign; what other exact sign is there of that which has come to pass? Jesus was crucified; and He wore but one coat, and one cloak:now His cloak the soldiers shared among themselves, having rent it into four; but His coat was not rent, for when rent it would have been no longer of any use; so about this lots are cast by the soldiers; thus the one they divide, but for the other they cast lots. Is then this also written? They know, the diligent chanters(8) of the Church, who imitate the Angel hosts, and continually sing praises to God: who are thought worthy to chant Psalms in this Golgotha, and to say, They parted My, garments among them, and upon My vesture they, did cast lots(9). The "lots" were what the soldiers cast(1).

27. Again, when He had been judged before Pilate, He was clothed in red; for there they put on Him a purple robe. Is this also written? Esaias saith, Who is this that cometh from Edom? the redness of His garments(15) from Bosor(2); (who is this who in dishonor weareth purple? For Bosor has some such meaning in Hebrew(3).) Why are Thy garments red, and Thy raiment as from a trodden wine-press ? But He answers and says, All day long have I stretched forth Mine hands unto a disobedient and gainsaying people(4).

28. He stretched out His hands on the Cross, that He might embrace the ends of the world; for this Golgotha is the very centre of the earth. It is not my word, but it is a prophet who hath said, Thou hast wrought salvation in the mid