Dogmatic Treatises, Ethical Works, and Sermons.

Every creature meets with chance occurrences of good and evil after the powers of its nature, and also feels their passing away; but nothing can pass away from or bring addition to the Son of God in His Godhead; therefore the Son of God is not a creature. 141. Every work of His God will bring into judgment; but the Son of God is not brought into judgment; for He Himself judges; therefore the Son of God is not a creature. 142. Lastly, that thou mayest understand the unity, the Saviour in speaking of His sheep says: “No man is able to pluck them out of My hand. My Father Which gave them to Me is greater than all, and no man is able to pluck them out of My Father’s hand. I and My Father are one. ” 143. So the Son gives life as does the Father. “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. ” So the Son raises up as does the Father: so too the Son preserves as does the Father. He Who is not unequal in grace, how is He unequal in power? So also the Son does not destroy, as neither does the Father. Therefore lest any one should believe there were two Gods, or should imagine a diversity of power, He said that He was one with His Father. How can a creature say that? Therefore the Son of God is not a creature. 144. It is not the same thing to rule as to serve; but Christ is both a King and the Son of a King. The Son of God therefore is not a servant. Every creature, however, gives service. But the Son of God, Who makes servants become the sons of God, does not give service. Therefore the Son of God is not a servant. Chapter XII. He confirms what has been already said, by the parable of the rich man who went into a far country to receive for himself a kingdom; and shows that when the Son delivers up the kingdom to the Father, we must not regard the fact that the Father is said to put all things in subjection under Him, in a disparaging way. Here we are the kingdom of Christ, and in Christ’s kingdom. Hereafter we shall be in the kingdom of God, where the Trinity will reign together. 145. In divine fashion has He represented that parable of the rich man, who went to a far-off country to receive a kingdom, and to return, thus describing Himself in the substance of the Godhead, and of His Manhood. For He being rich in the fulness of His Godhead, Who was made poor for us though He was rich and an eternal King, and the Son of an eternal King; He, I say, went to a foreign country in taking on Him a body, for He entered upon the ways of men as though upon a strange journey, and came into this world to prepare for Himself a kingdom from amongst us. 146. Jesus therefore came to this earth to receive for Himself a kingdom from us, to whom He says: “The kingdom of God is within you. ” This is the kingdom which Christ has received, this the kingdom which He has delivered to the Father. For how did He receive for Himself a kingdom, Who was a King eternal? “The Son of Man therefore came to receive a kingdom and to return.

” The Jews were unwilling to acknowledge Him, of whom He says: “They which would not that I should reign over them, bring hither and slay them. ” 147. Let us follow the course of the Scriptures. He Who came will deliver up the kingdom to God the Father; and when He has delivered up the kingdom, then also shall He be subject to Him, Who has put all things in subjection under Him, that God may be all in all. If the Son of God has received the kingdom as Son of Man, surely as Son of Man also He will deliver up what He has received. If He delivers it up as Son of Man, as Son of Man He confesses His subjection indeed under the conditions of the flesh, and not in the majesty of His Godhead. 148. And dost thou make objections and contemn Him, because God has put all things in subjection under Him, when thou hearest that the Son of Man delivers up the kingdom to God, and hast read, as we said in our earlier books: “No man can come to Me, except the Father draw him; and I will raise him up at the last day”? If we follow it literally, see rather and notice the unity of honour each gives to other: The Father has put all things in subjection under the Son, and the Son delivers the kingdom to the Father. Say now which is the greater, to deliver up, or to raise up to life? Do we not after human fashion speak of the service of delivering up, and the power of raising to life? But both the Son delivers up to the Father, and also the Father to the Son. The Son raises to life, and the Father also raises to life. Let them create the fiction of a blasphemous division where there is a unity of power. 149. Let the Son then deliver up His kingdom to the Father. The kingdom which He delivers up is not lost to Christ, but grows. We are the kingdom, for it was said to us: “The kingdom of God is within you. ” And we are the kingdom, first of Christ, then of the Father; as it is written: “No man cometh to the Father, but by Me. ” When I am on the way, I am Christ’s; when I have passed through, I am the Father’s; but everywhere through Christ, and everywhere under Him. 150. It is a good thing to be in the kingdom of Christ, so that Christ may be with us; as He Himself says: “Lo I am with you always, even unto the end of the world. ” But it is better to be with Christ: “For to depart and be with Christ is far better. ” Though we are under sin in this world, Christ is with us, that “by the obedience of one man many may be made just. ” And if I escape the sin of this world, I shall begin to be with Christ. And so He says: “I will come again, and receive you unto Myself;” and further on: “I will that where I am, there ye may be also with Me. ” 151. Therefore we are now under Christ’s rule, whilst we are in the body, and are not yet stripped of the form of a servant, which He put upon Him, when He “emptied Himself.

” But when we shall see His glory, which He had before the world was, we shall be in the kingdom of God, in which are the patriarchs and prophets, of whom it is written: “When ye shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God;” and shall thus acquire a deeper knowledge of God. 152. But in the kingdom of the Son the Father also reigns; and in the kingdom of the Father the Son also reigns: for the Father is in the Son, and the Son in the Father; and in whomsoever the Son dwells, in him also the Father dwells; and in whomsoever the Father dwells, in him also the Son dwells, as it is written: “Both I and My Father will come to Him, and make Our abode with Him. ” Thus as there is one dwelling, so also there is one kingdom. Yea, and so far is the kingdom of the Father and of the Son but one, that the Father receives what the Son delivers, and the Son does not lose what the Father receives. Thus in the one kingdom there is a unity of power. Let no one therefore sever the Godhead between the Father and the Son. Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle’s words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father’s work be perfected. 153. But if the one name and right of God belong to both the Father and the Son, since the Son of God is also true God, and a King eternal, the Son of God is not made subject in His Godhead. Let us then, Emperor Augustus, think how we ought to regard His subjection. 154. How is the Son of God made subject? As the creature to vanity? But it is blasphemous to have any such idea of the Substance of the Godhead. 155. Or as every creature is to the Son of God, for it is rightly written: “Thou hast put all things in subjection under His feet”? But Christ is not made subject to Himself. 156. Or as a woman to a man, as we read: “Let the wives be subject to their husbands;” and again: “Let the woman learn in silence in all subjection”? But it is impious to compare a man to the Father, or a woman to the Son of God. 157. Or as Peter said: “Submit yourselves to every human creature”? But Christ was certainly not so subject. 158. Or as Paul wrote: “Submitting yourselves mutually to God and the Father in the fear of Christ”? But Christ was not subject either in His own fear, nor in the fear of another Christ. For Christ is but one. But note the force of these words, that we are subject to the Father, whilst we also fear Christ. 159. How, then, do we understand His subjection?

Shall we review the whole chapter which the Apostle wrote, so as to give no appearance of having falsely withheld anything, or of having weakened its force with intention to deceive? “If in this life only,” he says, “we have hope in Christ, we are of all men most miserable. But if Christ is risen from the dead, He is the first-fruits of them that sleep. ” Ye see how he discusses the question of Christ’s Resurrection. 160. “For since by one man,” he says, “came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But each one in his own order: Christ the firstfruits; afterward they that are Christ’s, who have believed in His coming. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father, when He shall have put down all rule and authority and power. For He must reign until He hath put all enemies under His feet. The last enemy that shall be destroyed is death; for He hath put all things under His feet. But when He saith, all things are put under Him, it is manifest that He is excepted Which did put all things under Him. But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all. ” Thus also the same Apostle said to the Hebrews: “But now we see not yet all things put under Him. ” We have heard the whole of the Apostle’s discourse. 161. How, then, do we speak of His subjection? The Sabellians and Marcionites say that this subjection of Christ to God the Father will be in such wise that the Son will be re-absorbed into the Father. If, then, the subjection of the Word means that God the Word is to be absorbed into the Father; then whatsoever is made subject to the Father and the Son will be absorbed into the Father and the Son, that God may be all and in all His creatures. But it is foolish to say so. There is therefore no subjection through re-absorption. For there are other things which are made subject, those, that is to say, which are created, and there is Another, to Whom that subjection is made. Let the expounders of a cruel re-absorption keep silence. 162. Would that they too were silent, who, as they cannot prove that the Word of God and Wisdom of God can be re-absorbed, attribute the weakness of subjection to His Godhead, saying that it is written: “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him. ” 163. We see, then, that the Scripture states that He is not yet made subject, but that this is to come: Therefore now the Son is not made subject to God the Father. In what, then, do ye say that the Son will be made subject? If in His Godhead, He is not disobedient, for He is not at variance with the Father; nor is He made subject, for He is not a servant, but the only Son of His own proper Father. Lastly, when He created heaven, and formed the earth, He exercised both power and love. There is therefore no subjection as that of a servant in the Godhead of Christ. But if there is no subjection then the will is free. 164.

But if they think of this as the subjection of the Son, namely, that the Father makes all things in union with His will, let them learn that this is really a proof of inseparable power. For the unity of Their will is one that began not in time, but ever existed. But where there is a constant unity of will, there can be no weakness of temporal subjection. For if He were made subject through His nature, He would always remain in subjection; but since He is said to be made subject in time, that subjection must be part of an assumed office and not of an everlasting weakness: especially as the eternal Power of God cannot change His state for a time, neither can the right of ruling fall to the Father in time. For if the Son ever will be changed in such wise as to be made subject in His Godhead, then also must God the Father, if ever He shall gain more power, and have the Son in subjection to Himself in His Godhead, be considered now in the meantime inferior according to your explanation. 165. But what fault has the Son been guilty of, that we should believe that He could hereafter be made subject in His Godhead? Has he as man seized for Himself the right to sit at His Father’s side, or has He claimed for Himself the prerogative of His Father’s throne, against His Father’s will? But He Himself says: “For I do always those things that please Him. ” Therefore if the Son pleases the Father in all things, why should He be made subject, Who was not made subject before? 166. Let us see then that there be not a subjection of the Godhead, but rather of us in the fear of Christ, a truth so full of grace, and so full of mystery. Wherefore, again, let us weigh the Apostle’s words: “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him: that God may be all in all. ” What then dost thou say? Are not all things now subject unto Him? Are not the choirs of the saints made subject? Are not the angels, who ministered to Him when on the earth? Are not the archangels who were sent to Mary to foretell the coming of the Lord? Are not all the heavenly hosts? Are not the cherubim and seraphim, are not thrones and dominions and powers which worship and praise Him? 167. How, then, will they be brought into subjection? In the way that the Lord Himself has said. “Take My yoke upon you. ” It is not the fierce that bear the yoke, but the humble and the gentle. This clearly is no base subjection for men, but a glorious one: “that in the Name of Jesus every knee should bow, of things in heaven and things beneath; and that every tongue should confess that Jesus is Lord in the glory of God the Father. ” But for this reason all things were not made subject before, for they had not yet received the wisdom of God, not yet did they wear the easy yoke of the Word on the neck as it were of their mind. “But as many as received Him,” as it is written, “to them gave He power to become the sons of God. ” 168. Will any one say that Christ is now made subject, because many have believed? Certainly not.

For Christ’s subjection lies not in a few but in all. For just as I do not seem to be brought into subjection, if the flesh in me as yet lusts against the spirit, and the spirit against the flesh, although I am in part subdued; so because the whole Church is the one body of Christ, we divide Christ as long as the human race disagrees. Therefore Christ is not yet made subject, for His members are not yet brought into subjection. But when we have become, not many members, but one spirit, then He also will become subject, in order that through His subjection “God may be all and in all. ” 169. But as Christ is not yet made subject, so is the work of God not yet perfected; for the Son of God said: “My meat is to do the will of My Father that sent Me, and to finish His work. ” What manner of doubt is there that the subjection of the Son in me is still in the future, in whom the work of the Father is unfinished, because I myself am not yet perfect? I, who make the work of God to be unfinished, do I make the Son of God to be in subjection? But that is not a matter of wrong, it is a matter of grace. For in so far as we are made subject, it is to our profit, not to that of the Godhead, that we are made subject to the law, that we are made subject to grace. For formerly, as the Apostle himself has said, the wisdom of the flesh was at enmity with God, for “it was not made subject to the law,” but now it is made subject through the Passion of Christ. Chapter XIV. He continues the discussion of the difficulty he has entered upon, and teaches that Christ is not subject but only according to the flesh. Christ, however, whilst in subjection in the Flesh, still gave proofs of His Godhead. He combats the idea that Christ is made subject in This. The humanity indeed, which He adopted, has been so far made subject in us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that same subjection of Christ will take place. 170. However , lest anyone should cavil, see what care Scripture takes under divine inspiration. For it shows to us in what Christ is made subject to God, whilst it also teaches us in what He made the universe subject to Himself. And so it says: “Now we see not yet all things put under Him. ” For we see Jesus made a little lower than the angels for the suffering of death. It shows therefore that He was made lower in taking on Him our flesh. What then hinders Him from openly showing His subjection in taking on Him our flesh, through which He subjects all things to Himself, whilst He Himself is made subject in it to God the Father? 171. Let us then think of His subjection. “Father,” He says, “if Thou be willing, remove this cup from Me; nevertheless not My will but Thine be done. ” Therefore that subjection will be according to the assumption of human nature; as we read: “Being found in fashion as a man, He humbled Himself, being made obedient unto death.

” The subjection therefore is that of obedience; the obedience is that of death; the death is that of the assumed humanity; that subjection therefore will be the subjection of the assumed humanity. Thus in no wise is there a weakness in the Godhead, but there is such a discharge of pious duty as this. 172. See how I do not fear their intentions. They allege that He must be subject to God the Father, I say He was subject to Mary His Mother. For it is written of Joseph and Mary: “He was subject unto them. ” But if they think so, let them say how the Deity was made subject to men. 173. Let not the fact that He is said to have been made subject work against Him, Who receives no hurt from the fact that He is called a servant, or is stated to have been crucified, or is spoken of as dead. For when He died He lived; when He was made subject He was reigning; when He was buried He revived again. He offered Himself in subjection to human power, yet at another time He declared He was the Lord of eternal glory. He was before the judge, yet claimed for Himself a throne at the right hand of God, as Judge forever. For thus it is written: “Hereafter ye shall see the Son of Man sitting on the right hand of the power of God, and coming in the clouds of heaven. ” He was scourged by the Jews, and commanded the angels; He was born of Mary under the law; He was before Abraham above the law. On the cross He was revered by nature; the sun fled; the earth trembled; the angels became silent. Could the elements see the Generation of Him Whose Passion they feared to see? And will they uphold the subjection of an adorable Nature in Him, in Whom they could not endure the subjection of the body? 174. But since the Father, the Son, and the Holy Spirit are of one Nature, the Father certainly will not be in subjection to Himself. And therefore the Son will not be in subjection in that in which He is one with the Father; lest it should seem that through the unity of the Godhead the Father also is in subjection to the Son. Therefore, as upon that cross it was not the fulness of the Godhead, but our weakness that was brought into subjection, so also will the Son hereafter become subject to the Father in the participation of our nature, in order that when the lusts of the flesh are brought into subjection the heart may have no care for riches, or ambition, or pleasures; but that God may be all to us, if we live after His image and likeness, as far as we can attain to it, through all. 175. The benefit has passed, then, from the individual to the community; for in His flesh He has tamed the nature of all human flesh. Thus, according to the Apostle: “As we have borne the image of the earthly, so also shall we bear the image of the heavenly. ” This thing certainly cannot come to pass except in the inner man. Therefore, “laying aside all these,” that is those things which we read of: “anger, malice, blasphemy, filthy communication;” as he also says below: “Let us, having put off the old man with his deeds, put on the new man, which is renewed in knowledge after the image of Him that created Him. ” 176.

And that thou mightest know that when he says: “That God may be all in all,” he does not separate Christ from God the Father, he also says to the Colossians: “Where there is neither male nor female, Jew nor Greek, Barbarian nor Scythian, bond nor free, but Christ is all and in all. ” So also saying to the Corinthians: “That God may be all and in all,” he comprehended in that the unity and equality of Christ with God the Father, for the Son is not separated from the Father. And in like manner as the Father worketh all and in all, so also Christ worketh all in all. If, then, Christ also worketh all in all, He is not made subject in the glory of the Godhead, but in us. But how is He made subject in us, except in the way in which He was made lower than the angels, I mean in the sacrament of His body? For all things which served their Creator from their first beginning seemed not as yet to be made subject to Him in that. 177. But if thou shouldst ask how He was made subject in us, He Himself shows us, saying: “I was in prison, and ye came unto Me; I was sick, and ye visited Me: Inasmuch as ye have done it unto one of the least of these ye have done it unto Me. ” Thou hearest of Him as sick and weak, and art not moved. Thou hearest of Him in subjection, and art moved, though He is sick and weak in Him in whom He is in subjection, in whom He was made sin and a curse for us. 178. As, then, He was made sin and a curse not on His own account but on ours, so He became subject in us not for His own sake but for ours, being not in subjection in His eternal Nature, nor accursed in His eternal Nature. “For cursed is every one that hangeth on a tree. ” Cursed He was, for He bore our curses; in subjection, also, for He took upon Him our subjection, but in the assumption of the form of a servant, not in the glory of God; so that whilst he makes Himself a partaker of our weakness in the flesh, He makes us partakers of the divine Nature in His power. But neither in one nor the other have we any natural fellowship with the heavenly Generation of Christ, nor is there any subjection of the Godhead in Christ. But as the Apostle has said that on Him through that flesh which is the pledge of our salvation, we sit in heavenly places, though certainly not sitting ourselves, so also He is said to be subject in us through the assumption of our nature. 179. For who is so mad as to think, as we have said already, that a seat of honour is due to Him at the right hand of God the Father, when that is granted to Christ according to the flesh by the Father of His Generation, even a seat of a heavenly and equal power? The angels worship, and dost thou attempt to overthrow the throne of God with impious presumption? 180. It is written, thou sayest, that “when we were dead in sins, He hath quickened us in Christ, by Whose grace ye are saved, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.

” I acknowledge that it is so written; but it is not written that God suffers men to sit on His right hand, but only to sit there in the Person of Christ. For He is the foundation of all, and is the head of the Church, in Whom our common nature according to the flesh has merited the right to the heavenly throne. For the flesh is honoured as having a share in Christ Who is God, and the nature of the whole human race is honoured as having a share in the flesh. 181. As we then sit in Him by fellowship in our fleshly nature, so also He, Who through the assumption of our flesh was made a curse for us (seeing that a curse could not fall upon the blessed Son of God), so, I say, He through the obedience of all will become subject in us; when the Gentile has believed, and the Jew has acknowledged Him Whom he crucified; when the Manichæan has worshipped Him, Whom he has not believed to have come in the flesh; when the Arian has confessed Him to be Almighty, Whom he has denied; when, lastly, the wisdom of God, His justice, peace, love, resurrection, is in all. Through His own works and through the manifold forms of virtues Christ will be in us in subjection to the Father. And when, with vice renounced and crime at an end, one spirit in the heart of all peoples has begun to cleave to God in all things, then will God be all and in all. Chapter XV. He briefly takes up again the same points of dispute, and shrewdly concludes from the unity of the divine power in the Father and the Son, that whatever is said of the subjection of the Son is to be referred to His humanity alone. He further confirms this on proof of the love, which exists alike in either. 182. Let us then shortly sum up our conclusion on the whole matter. A unity of power puts aside all idea of a degrading subjection. His giving up of power, and His victory as conqueror won over death, have not lessened His power. Obedience works out subjection. Christ has taken obedience upon Himself, obedience even to taking on Him our flesh, the cross even to gaining our salvation. Thus where the work lies, there too is the Author of the work. When therefore, all things have become subject to Christ, through Christ’s obedience, so that all bend their knees in His name, then He Himself will be all in all. For now, since all do not believe, all do not seem to be in subjection. But when all have believed and done the will of God, then Christ will be all and in all. And when Christ is all and in all, then will God be all and in all; for the Father abides ever in the Son. How, then, is He shown to be weak, Who redeemed the weak? 183. And lest thou shouldst by chance attribute to the weakness of the Son, that it is written, that God hath put all things in subjection under Him; learn that He has Himself brought all things into subjection to Himself, for it is written: “Our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, Who shall change our vile body that it may be fashioned like unto His glorious body according to the working, whereby He is able to subdue all things unto Himself.

” Thou has learnt, therefore, that He can subdue all things unto Himself according to the working of His Godhead. 184. Learn now how He receives all things in subjection according to the flesh, as it is written: “Who wrought in Christ, raising Him from the dead, and setting Him at His own right hand in the heavenly places, above principality and power and might and dominion and every name that is named not only in this world, but also in that which is to come; and hath put all things under His feet. ” According to the flesh then all things are given to Him in subjection; according to which also He was raised from the dead, both in His human soul and His rational subjection. 185. Many nobly interpret that which is written: “Truly my soul will be in subjection to God;” He said soul not Godhead, soul not glory. And that we might know that the Lord has spoken through the prophet of the adoption of our human nature, He added: “How long will ye cast yourselves upon a man? ” As also He says in the Gospel: “Why do ye seek to kill Me, a man? ” And He added again: “Nevertheless they desired to refuse My price, they ran in thirst, they blessed with their mouth, and cursed with their heart. ” For the Jews, when Judas brought back the price, would not receive it, running on in the thirst of madness, for they refused the grace of a spiritual draught. 186. This is the reverent interpretation of subjection, for since this is the office of the Lord’s Passion, He will be subject in us in that in which He suffered. Do we ask wherefore? That “neither angels, nor powers, nor height, nor depth, nor things present, nor things to come, nor any other creature may separate us from the love of God, which is in Christ Jesus. ” We see then, from what has been said, that no creature is excepted; but that every one, of whatever kind it may be, is enumerated among those he mentioned above. 187. At the same time, we must also think of the words which, after first saying “Who shall separate us from the love of Christ? ” he wrote next: “Neither death, nor life, nor any other creature can separate us from the love of God, which is in Christ Jesus. ” We see, then, that the love of God is the same as the love of Christ. Thus it was not without reason that he wrote of the love of God, “which is in Christ Jesus,” lest otherwise thou mightest imagine that the love of God and of Christ was divided. But there is nothing that love divides, nothing that the eternal Godhead cannot do, nothing that is unknown to the Truth, or deceives Justice, or escapes the notice of Wisdom. Chapter XVI. The Arians are condemned by the Holy Spirit through the mouth of David: for they dare to limit Christ’s knowledge. The passage cited by them in proof of this is by no means free from suspicion of having been corrupted. But to set this right, we must mark the word “Son. ” For knowledge cannot fail Christ as Son of God, since He is Wisdom; nor the recognition of any part, for He created all things. It is not possible that He, who made the ages, cannot know the future, much less the day of judgment.

Such knowledge, whether it concerns anything great or small, may not be denied to the Son, nor yet to the Holy Spirit. Lastly, various proofs are given from which we can gather that this knowledge exists in Christ. 188. Wherefore we ought to know that they who make such statements are accursed and condemned by the Holy Spirit. For whom else but the Arians in chief does the prophet condemn, seeing that they say that the Son of God knows neither times nor years. For there is nothing which God is ignorant of; and Christ, yea the most high Christ, is God, for He is “God over all. ” 189. See how horrified holy David is at such men, in limiting the knowledge of the Son of God. For thus it is written: “They are not in the troubles of other men, neither will they be scourged with men; therefore their pride has laid hold on them; they are covered with their wickedness and blasphemy; their iniquity hath stood forth as it were with fatness; they have passed on to the thoughts of their heart. ” Truly he condemns those who think that divine things are to be regarded in the light of the thoughts of the heart. For God is not subject to arrangement or order; seeing that we do not perceive even those very things, which are common among men and often occur in the history of the human race, to turn out always after the arrangement of some stated rule, but often to happen suddenly in some secret and mysterious manner. 190. “They have thought,” he says, “and have spoken wickedness. They have spoken wickedness against the Most High. They have set their mouth against heaven. ” We see then that he condemns, as guilty of wicked blasphemy, those who claim for themselves the right to arrange the heavenly secrets after the semblance of our human nature. 191. And they have said: “How hath God known? And is there knowledge in the Most High? ” Do not the Arians echo this daily, saying that all knowledge cannot exist in Christ? For He, they say, stated that He knew not the day nor hour. Do they not say, how did He know, while they maintain that He could not know anything but what He heard and saw, and apply by a blasphemous interpretation that which concerns the unity of the divine Nature to weaken His power? 192. It is written, they say: “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father only. ” First of all the ancient Greek manuscripts do not contain the words, “neither the Son. ” But it is not to be wondered at if they who have corrupted the sacred Scriptures, have also falsified this passage. The reason for which it seems to have been inserted is perfectly plain, so long as it is applied to unfold such blasphemy. 193. Suppose however that the Evangelist wrote thus. The name of “Son” embraces both natures. For He is also called Son of Man, so that in the ignorance attached to the assumption of our nature, He seems not to have known the day of the judgment to come. For how could the Son of God be ignorant of the day, seeing that the treasures of the wisdom and knowledge of God are hidden in Him? 194. I ask then, whether He had this knowledge by reason of His Being, or by chance?

For all knowledge comes to us either through nature, or by learning. It is supplied by nature, as for instance to a horse to enable it to run, or to a fish to enable it to swim. For they do this without learning. On the other hand, it is by learning that a man is enabled to swim. For he could not do so unless he had learnt. Since therefore nature enables dumb animals to do and to know what they have not learnt, why shouldst thou give an opinion on the Son of God, and say whether He has knowledge by instruction or by nature? If by instruction, then He was not begotten as Wisdom, and gradually began to be perfect, but was not always so. But if He has knowledge by nature, then He was perfect in the beginning, He came forth perfect from the Father; and so needed no foreknowledge of the future. 195. He therefore was not ignorant of the days; for it does not fall to the lot of the Wisdom of God to know in part and in part to be ignorant. For how can He who made all things be ignorant of a part, since it is a less thing to know than to make. For we know many things which we cannot make, neither do we all know things in the same way but we know them in part. For a countryman knows the force of the wind and the courses of the stars in one way—the inhabitant of a city knows them in another way—and a pilot in yet a third way. But although all do not know all things, they are said to know them; but He alone knows all things in full, Who made all things. The pilot knows for how many watches Arcturus continues, what sort of a rising of Orion he will discover, but he knows nothing of the connection of the Vergiliæ and of the other stars, or of their number or names, as does He “Who numbers the multitude of stars, and calleth them all by their names;” Whom indeed the power of His work cannot escape. 196. How then do you wish the Son of God to have made these things? Like a signet ring which does not feel the impression it makes? But the Father made all things in wisdom, that is, He made all things through the Son, who is the Virtue and Wisdom of God. But it befits such Wisdom as that to know both the powers and the causes of His own works. Thus the Creator of all things could not be ignorant of what He did—or be without knowledge of what He had Himself given. Therefore He knew the day which He made. 197. But thou sayest that He knows the present and does not know the future. Though this is a foolish suggestion, yet that I may satisfy thee on Scriptural grounds, learn that He made not only what is past, but also what is future, as it is written: “Who made things to come. ” Elsewhere too Scripture says: “By whom also He made the ages, who is the brightness of His glory and the express Image of His Person. ” Now the ages are past and present and future. How then were those made which are future, unless it is that His active power and knowledge contains within itself the number of all the ages?

For just as He calls the things that are not as though they were, so has He made things future as though they were. It cannot come to pass that they should not be. Those things which He has directed to be, necessarily will be. Therefore He who has made the things that are to be, knows them in the way in which they will be. 198. If we are to believe this about the ages, much more must we believe it about the day of judgment, on the ground that the Son of God has knowledge of it, as being already made by Him. For it is written: “According to Thine ordinance the day will continue. ” He did not merely say “the day continues,” but even “will continue,” so that the things which are to come might be governed by His ordinance. Does He not know what He ordered? “He who planted the ear, shall He not hear? He that formed the eye shall He not see? ” 199. Let us however see if by chance there may be some great thing, which could be beyond the knowledge of its Creator; or at least let them choose whether they will think of something great and superior to other things, or something very little and mean. If it is very little and mean, it is no loss, to speak after our fashion, to know nothing of worthless and petty things. For as it is a sign of power to know the greatest things, it seems rather to be a sign of inferior work to look upon what is worth less. Thus He is freed from fastidiousness, yet is not deprived of His power. 200. But if they think it a great and im portant thing to know the day of judgment: Let them say what is greater or better than God the Father. He knows God the Father, as He Himself says: “No man knoweth the Father but the Son and he to whomsoever the Son will reveal Him. ” I say, does He know the Father and yet not know the day? So then ye believe that He reveals the Father, and yet cannot reveal the day? 201. Next because you make certain grades, so as to put the Father before the Son, and the Son before the Holy Spirit, tell me whether the Holy Spirit knew the day of judgment. For no thing is written of Him in this place. You deny it entirely. But what if I show you He knew it? For it is written: “But God hath revealed them to us by His Spirit, for the Spirit searcheth all things, yea the deep things of God. ” Wherefore, because He searches the deep things of God, since God knows the day of judgment, the Spirit also knows it. For He knows all that God knows, as also the Apostle states, saying: “For what man knoweth the things of a man, save the spirit of man which is in him, even so the things of God knoweth no man, but the Spirit of God. ” Take heed therefore lest either by denying that the Holy Spirit knows, you should deny that the Father knows; (For the things of God, the Spirit of God also knows, but the things which the Spirit of God does not know, are not the things of God). Or by confessing that the Spirit of God knows, what you deny that the Son of God knows, you should put the Spirit before the Son in opposition to your own declaration.

But to hesitate on this point is not only blasphemous but also foolish. 202. Now consider how knowledge is acquired, and let us show that the Son Himself proved that He knew the day. For what we know we make clear either by mention of time or place or signs or persons, or by giving their order. How then did He not know the day of judgment Who described both the hour and the place of judgment, and the signs and the cases? 203. And so thou hast it: “In that hour he which shall be on the housetop let him not come down to take his goods out of his house, and he that is in the field, let him likewise not return back. ” To such a point in the future did He know the issues of dangers, that He even showed the means of safety to those in danger. 204. Could the Lord be ignorant of a day Who Himself said of Himself that the Son of Man is Lord of the Sabbath? 205. He has also elsewhere marked out a place, when He said to His disciples who were showing Him the building of the temple, “Do ye see all these things? Verily I say unto you, there shall not be left one stone upon another which shall not be thrown down. ” 206. When questioned also about a sign by His disciples, He answered: “Take heed that ye be not deceived. For many shall come in My name, saying I am Christ;” and further on He says: “and great earthquakes shall be in divers places, and famines, and pestilences, and terrors from heaven, and there shall be great signs. ” Thus He has described both persons and signs. 207. In what manner He tells that the armies will surround Jerusalem, or that the times of the Gentiles are to be fulfilled, and in what order,—all this is disclosed to us by the witness of the Gospel words. Therefore He knew all things. Chapter XVII. Christ acted for our advantage in being unwilling to reveal the day of judgment. This is made plain by other words of our Lord and by a not dissimilar passage from Paul’s writings. Other passages in which the same ignorance seems to be attributed to the Father are brought forward to meet those who are anxious to know why Christ answered His disciples, as though He did not know. From these Ambrose argues against them that if they admit ignorance and inability in the Father, they must admit that the same Substance exists in the Son as in the Father; unless they prefer to accuse the Son of falsehood; since it belongs neither to Him nor to the Father to deceive, but the unity of both is pointed out in the passage named. 208. But we ask for what reason He was unwilling to state the time. If we ask it, we shall not find it is owing to ignorance, but to wisdom. For it was not to our advantage to know; in order that we being ignorant of the actual moments of judgment to come, might ever be as it were on guard, and set on the watch-tower of virtue, and so avoid the habits of sin; lest the day of the Lord should come upon us in the midst of our wickedness. For it is not to our advantage to know but rather to fear the future; for it is written: “Be not high-minded but fear. ” 209.

For if He had distinctly stated the day, he would seem to have laid down a rule of life for that one age which was nearest to the judgment, and the just man in the earlier times would be more negligent, and the sinner more free from care. For the adulterer cannot cease from the desire of committing adultery unless he fears punishment day by day, nor can the robber forsake the hiding places in the woods where he dwells, unless he knows punishment is hanging over him day by day. For impurity generally spurs them on, but fear is irksome to the end. 210. Therefore I have said that it was not to our advantage to know; nay, it is to our advantage to be ignorant, that through ignorance we might fear, through watchfulness be corrected, as He Himself said: “Be ye ready, for ye know not at what hour the Son of Man cometh. ” For the soldier does not know how to watch in the camp unless he knows that war is at hand. 211. Wherefore at another time also the Lord Himself when asked by his Apostles (Yes, for they did not understand it as Arius did, but believed that the Son of God knew the future. For unless they had believed this, they would never have asked the question. )—the Lord, I say, when asked when He would restore the kingdom to Israel, did not say that He did not know, but says: “It is not for you to know the times or years, which the Father hath put in His own power. ” Mark what He said: It is not for you to know! Read again, “It is not for you. ” “For you,” He said, not “for Me,” for now He spoke not according to His own perfection but as was profitable to the human body and our soul. “For you” therefore He said, not “for Me. ” 212. Which example the Apostle also followed: “But of the times and seasons, brethren,” he says, “ye have no need that I write unto you. ” Thus not even the Apostle himself, the servant of Christ, said that he knew not the seasons, but that there was no need for the people to be taught; for they ought ever to be armed with spiritual armour, that the virtue of Christ may stand forth in each one. But when the Lord says: “Of the times which the Father hath put in His own power,” He certainly cannot be without a share in His Father’s knowledge, in whose power He is by no means without a share. For power grows out of wisdom and virtue; and Christ is both of these. 213. But you ask, why did He not refuse His disciples as one who knew, but would not say; and, why did He state instead that neither the angels nor the Son knew? I too will ask you why God says in Genesis: “I will go down now, and see whether they have done altogether according to the cry that is come unto Me. And if not, that I may know. ” Why does Scripture also say of God: “And the Lord came down to see the city and the tower, which the sons of men builded. ” Why also does the prophet say in the Book of the Psalms: “The Lord looked down upon the children of men, to see if there were any that did understand, and that did seek God”?

Just as though in one place, if God had not descended, and in the other, if He had not looked down, He would have been ignorant either of men’s work or of their merits. 214. But in the Gospel of Luke also thou hast the same, for the Father says: “What shall I do? I will send My beloved Son; it may be that they will reverence Him. ” In Matthew and in Mark thou hast: “But He sent His only Son, saying: they will reverence My Son;” In one book He says: “It may be that they will reverence My Son;” and is in doubt as though He does not know; for this is the language of one in doubt. But in the two other books He says: “They will reverence My Son;” that is, He declares that reverence will be shown. 215. But God can neither be in doubt, nor can He be deceived. For he only is in doubt, who is ignorant of the future; and he is deceived, who has predicted one thing, whilst another has happened. Yet what is plainer than the fact that Scripture states the Father to have said one thing of the Son, and that the same Scripture proves another think to have taken place? The Son was beaten, He was mocked, was crucified, and died. He suffered much worse things in the flesh than those servants who had been appointed before. Was the Father deceived, or was He ignorant of it, or was He unable to give help? But He that is true cannot make a mistake; for it is written: “God is faithful Who doth not lie. ” How was He ignorant, Who knows all? What could He not do, Who could do all? 216. Yet if either He was ignorant, or had not power (for you would sooner agree to say that the Father did not know than own that the Son knows), you see from this very fact that the Son is of one Substance with the Father; seeing that the Son like the Father (to speak in accordance with your foolish ideas) does not know all things, and cannot do all things. For I am not so eager or rash in giving praise to the Son as to dare to say that the Son can do more than the Father; for I make no distinction of power between the Father and the Son. 217. But perhaps you say that the Father did not say so, but that the Son erred about the Father. So now you convict the Son not only of weakness, but also of blasphemy and lying. However if you do not believe the Son with regard to the Father, neither may you believe Him with regard to that. For if He wished to deceive us in saying that the Father was in doubt as though He knew not what would take place, He wished also to deceive us about Himself in saying that He did not know the future. It would be far more endurable for Him to stretch the veil of ignorance in front of that which He does of His own accord, than that He should seem to be deluded by a result contrary to what He had foretold in the things He had declared of His Father. 218. But neither is the Father deceived, not does the Son deceive. It is the custom of the holy Scriptures to speak thus, as the examples I have already given, and many others testify, so that God feigns not to know what He does know.

In this then a unity of Godhead, and a unity of character is proved to exist in the Father and in the Son; seeing that, as God the Father hides what is known to Him, so also the Son, Who is the image of God in this respect, hides what is known to Him. Chapter XVIII. Wishing to give a reason for the Lord’s answer to the apostles, he assigns the one received to Christ’s tenderness. Then when another reason is supplied by others he confesses that it is true; for the Lord spoke it by reason of His human feelings. Hence he gathers that the knowledge of the Father and the Son is equal, and that the Son is not inferior to the Father. After having set beside the text, in which He is said to be inferior, another whereby He is declared to be equal, he censures the rashness of the Arians in judging about the Son, and shows that whilst they wickedly make Him to be inferior, He is rightly called a Stone by Himself. 219. We have been taught therefore that the Son of God is not ignorant of the future. If they confess this, I too—that I may now answer why He declared that neither angels, nor the Son, but only the Father knows—call to mind His wonted love for His disciples also in this passage, and His grace, which by its very frequency ought to have been known to all. For the Lord, filled with deep love for His disciples, when they asked from Him what He thought unprofitable for them to know, prefers to seem ignorant of what He knows, rather than to refuse an answer. He loves rather to provide what is useful for us, than to show His own power. 220. There are, however, some not so faint-hearted as I. For I would rather fear the deep things of God, than be wise. There are some, however, relying on the words: “And Jesus increased in age and in wisdom and in favour with God and man,” who boldly say, that according to His Godhead indeed He could not be ignorant of the future, but that in His assumption of our human state He said that He as Son of Man was in ignorance before His crucifixion. For when He speaks of the Son, He does not speak as it were of another; for He Himself is our Lord the Son of God and the Son of a Virgin. But by a word which embraces both, He guides our mind, so that He as Son of Man according to His adoption of our ignorance and growth of knowledge, might be believed as yet not fully to have known all things. For it is not for us to know the future. Thus He seems to be ignorant in that state in which He makes progress. For how does He progress according to His Godhead, in Whom the fulness of the Godhead dwells? Or what is there which the Son of God does not know, Who said: “Why think ye evil in your hearts? ” How does He not know, of Whom Scripture says: “But Jesus knew their thoughts”? 221. This is what others say, but I—to return to my former point, where I stated it was written of the Father: “It may be they will reverence My Son,”—I think indeed this was written in order that the Father, as He was speaking of men, might also seem to have spoken with human feelings.

But still more am I inclined to think that the Son Who went about with men, and lived the life of man, and took upon Him our flesh, assumed also our feelings; so that after our ignorance He might say He knew not, though there was not anything He did not know. For though He seemed to be a man in the reality of His body, yet was He Life, and Light, and virtue came out of Him, to heal the wounds of the injured by the power of His Majesty. 222. Ye see then that this matter has been solved for you, since the saying of the Son is referred to the assumption of our state in its fulness, and it was thus written concerning the Father, in order that you might cease to cavil at the Son. 223. There was nothing then of which the Son of God was ignorant, for there was nothing of which the Father was ignorant. But if the Son was ignorant of nothing, as we now conclude, let them say in what respect they wish Him to seem to be inferior. If God has begotten a Son inferior to Himself, He has granted Him less. If He has granted Him less, He either wished to give less, or could only give less. But the Father is neither weak nor envious, seeing that there was neither will nor power before the Son. For wherein is He inferior, Who has all things even as the Father has them? He has received all things from the Father by right of His Generation, and has shown forth the Father wholly by the glory of His Majesty. 224. It is written, they say: “For the Father is greater than I. ” It is also written: “He thought it not robbery to be equal with God. ” It is written again that the Jews wished to kill Him, because He said He was the Son of God, making Himself equal with God. It is written: “I and My Father are one. ” They read “one,” they do not read “many. ” Can He then be both inferior and equal in the same Nature? Nay, the one refers to His Godhead, the other to His flesh. 225. They say He is inferior: I ask who has measured it, who is of so overweening a heart, as to place the Father and the Son before his judgment seat to decide upon which is the greater? “My heart is not haughty nor are mine eyes raised unto vanity,” says David. King David feared to raise his heart in pride in human affairs, but we raise ours even in opposition to the divine secrets. Who shall decide about the Son of God? Thrones, dominions, angels, powers? But archangels give attendance and serve Him, cherubim and seraphim minister to Him and praise Him. Who then decides about the Son of God, on reading that the Father Himself knows the Son, but will not judge Him. “For no man knoweth the Son, but the Father. ” “Knoweth” it says, not “judgeth. ” It is one thing to know, another to judge. The Father has knowledge in Himself. The Son has no power superior to Himself. And again: “No man knoweth the Father, but the Son;” and He Himself knows the Father, as the Father knows Him. 226. But thou sayest that He said He was inferior, He said also He was a Stone. Thou sayest more and yet dost impiously attack Him. I say less and with reverence add to His honour.

Thou sayest He is inferior and confessest Him to be above the angels. I say He is less than the angels, yet do not take from His honour; for I do not refute His Godhead, but I do proclaim His pity Chapter XIX. The Saint having turned to God the Father, explains why he does not deride that the Son is inferior to the Father, then he declares it is not for him to measure the Son of God, since it was given to an angel—nay, perhaps even to Christ as man—to measure merely Jerusalem. Arius, he says, has shown himself to be an imitator of Satan. It is a rash thing to hold discussions on the divine Generation. Since so great a sign of human generation has been given by Isaiah, we ought not to make comparisons in divine things. Lastly he shows how carefully we ought to avoid the pride of Arius, by putting before us various examples of Scriptures. 227. To Thee now, Almighty Father, do I direct my words with tears. I indeed have readily called Thee inapproachable, incomprehensible, inestimable; but I dared not say Thy Son was inferior to Thyself. For when I read that He is the Brightness of Thy glory, and the Image of Thy Person, I fear lest, in saying that the Image of Thy Person is inferior, I should seem to say that Thy Person is inferior, of which the Son is the Image; for the fulness of Thy Godhead is wholly in the Son. I have often read, I freely believe, that Thou and Thy Son and the Holy Spirit are boundless, unmeasurable, inestimable, ineffable. And therefore I cannot appraise Thee so as to weigh Thee. 228. But be it so, that I desired with a daring and rash spirit to measure Thee? From whence, I ask, shall I measure Thee? The prophet saw a line of flax with which the angel measured Jerusalem. An angel was measuring, not Arius. And he was measuring Jerusalem, not God. And perchance even an angel could not measure Jerusalem, for it was a man. Thus it is written: “I raised mine eyes and saw and beheld a man, and in his hand there was a line of flax. ” He was a man, for a type of the body that was to be assumed was thus shown. He was a man, of whom it was said: “There cometh a man after me, Whose shoe’s latchet I am not worthy to unloose. ” Therefore Christ in a type measures Jerusalem. Arius measures God. 229. Even Satan transforms himself into an angel of light; what wonder then if Arius imitates his Author in taking upon himself what is forbidden? Though his father the devil did it not in his own case, that man with intolerable blasphemy assumes to himself the knowledge of divine secrets and the mysteries of the heavenly Generation. For the devil confessed the true Son of God, Arius denies Him. 230. If, then, I cannot measure Thee, Almighty Father, can I without blasphemy discuss the secrets of Thy Generation? Can I say there is anything more or less between Thee and Thy Son when He Himself Who was begotten of Thee, says: “All things which the Father hath are Mine. ” Who has made Me a judge and a divider of human affairs? This the Son says, and do we claim to make a division and to give judgment between the Father and the Son? A right feeling of duty avoids arbiters even in the division of an inheritance.

And shall we become arbiters, to divide between Thee and Thy Son the glory of the uncreated Substance? 231. “This generation,” it says, “is an evil generation. It seeketh a sign, and there shall no sign be given it, but the sign of Jonas the prophet. ” A sign of the Godhead then is not given, but only of the Incarnation. Thus when about to speak of the Incarnation the prophet says: “Ask thee a sign. ” And when the king had said: “I will not ask, neither will I tempt the Lord,” the answer was: “Behold a Virgin shall conceive. ” Therefore we cannot see a sign of the Godhead, and do we seek a measure of it? Alas! woe is me! we impiously dare to discuss Him, to Whom we cannot worthily pray! 232. Let the Arians see to what they do. I have unlawfully compared Thee, O Father, with Thy works in saying that Thou art greater than all. If greater than Thy Son, as Arius maintains, I have judged wickedly. Concerning Thee first will that judgment be. For no choice can be made except by comparison, nor can anyone be put before another without a decision being first given on Himself. 233. It is not lawful for us to swear by heaven, but it is lawful to judge about God. Yet Thou hast given to Thy Son alone judgment over all. 234. John feared to baptize the flesh of the Lord, John forbade Him, saying: “I have need to be baptized of Thee, and comest Thou to me? ” And shall I bring Christ under my judgment? 235. Moses excuses himself from the Priesthood, Peter is for avoiding the obedience demanded in the Ministry; and does Arius examine even the deep things of God? But Arius is not the Holy Spirit. Nay, it was said even to Arius and to all men: “Seek not that which is too deep for thee. ” 236. Moses is prevented from seeing the face of God; Arius merited to see it in secret. Moses and Aaron among His Priests. Moses who appeared with the Lord in glory, that Moses then saw only the back parts of God in appearance; Arius beholds God wholly face to face! But “no one,” it says, “can see My face and live. ” 237. Paul also speaks of inferior beings: “We know in part and we prophesy in part. ” Arius says: “I know God altogether and not in part. ” Thus Paul is inferior to Arius, and the vessel of election knows in part, but the vessel of perdition knows wholly. “I know,” he says, “a man, whether in the body or out of the body, I cannot tell, God knoweth, how he was caught up into Paradise and heard unspeakable words. ” Paul carried up to the third heaven, knew not himself; Arius rolling in filth, knows God. Paul says of himself: “God knows;” Arius says of God: “I know. ” 238. But Arius was not caught up to heaven, although he followed him who with accursed boastfulness presumed on what was divine, saying: “I will set my throne upon the clouds; I will be like the Most High. ” For as he said: “I will be like the Most High,” so too Arius wishes the Most High Son of God to seem like himself, Whom he does not worship in the eternal glory of His Godhead, but measures by the weakness of the flesh.

On the Mysteries. Introduction. The writer explains in the commencement of this treatise that his object was to set forth, for the benefit of those about to be baptized, the rites and meaning of that Sacrament, as well as of Confirmation and the Holy Eucharist. For all these matters were treated with the greatest reserve in the Early Church, for fear of profanation by the heathen, and it was the custom, as in the case of the well-known Catechetical Lectures of St. Cyril of Jerusalem, to explain them to the catechumens during the latter part of Lent. Treatises of this kind possess therefore a special interest, as in them we find clearly stated the full teaching of the Church at the time when those addresses which have come down to our times were drawn up. St. Ambrose goes through and explains the greater part, first of the rites usual at the time of solemn baptism, pointing out the deep truths and mysteries underlying these outward things. He then treats Confirmation, referring to the seven gifts of the Holy Spirit; and lastly, speaks of the Holy Eucharist, especially setting forth the doctrine of the Real Presence. Some writers in and since the sixteenth century have endeavoured to prove that this treatise has been falsely attributed to St. Ambrose, but there can be no real doubt on the matter, as is conclusively shown by the Benedictine Editors, and now universally admitted. The treatise was composed for use during Lent, but in what year cannot be fixed, possibly, from reference made to the treatise De Patriarchis, about a. d. 387. The Book Concerning the Mysteries. Chapter I. St. Ambrose states that after the explanations he has already given of holy living, he will now explain the Mysteries. Then after giving his reasons for not having done so before, he explains the mystery of the opening of the ears, and shows how this was of old done by Christ Himself. 1. We have spoken daily upon subjects connected with morals, when the deeds of the Patriarchs or the precepts of the Proverbs were being read, in order that being taught and instructed by these you might grow accustomed to enter the ways of the ancients and to walk in their paths, and obey the divine commands; in order that being renewed by baptism you might hold to that manner of life which beseems those who are washed. 2. The season now warns us to speak of the Mysteries, and to set forth the purport of the sacraments, which if we had thought it well to teach before baptism to those who were not yet initiated, we should be considered rather to have betrayed than to have portrayed the Mysteries. And then, too, another reason is that the light itself of the Mysteries will shed itself with more effect upon those who are expecting they know not what, than if any discourse had come beforehand. 3. Open, then, your ears, inhale the good savour of eternal life which has been breathed upon you by the grace of the sacraments; which was signified to you by us, when, celebrating the mystery of the opening, we said, “Epphatha, which is, Be opened,” that whosoever was coming in quest of peace might know what he was asked, and be bound to remember what he answered. 4. Christ made use of this mystery in the Gospel, as we read, when He healed him who was deaf and dumb.

But He touched the mouth, because he who was healed was dumb and was a man, as regards one point that he might open his mouth with the sound of the voice given to him; as regards the other point because that touch was seemly towards a man, but would have been unseemly towards a woman. Chapter II. What those who were to be initiated promised on entering the Church, of the witnesses to these promises, and wherefore they then turned themselves to the East. 5. After this the Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living. 6. You saw there the deacon, you saw the priest, you saw the chief priest [i. e. the bishop]. Consider not the bodily forms, but the grace of the Mysteries. You spoke in the presence of the angels, as it is written: “For the priest’s lips keep knowledge, and they seek the law at his mouth, for he is the angel of the Lord Almighty. ” There is no place for deception nor for denial. He is an angel who proclaims the kingdom of Christ and eternal life. He is to be esteemed by you not according to his appearance, but according to his office. Consider what he delivered, reflect upon the rule of life he gave you, recognize his position. 7. You entered, then, that you might discern your adversary, whom you were to renounce as it were to his face, then you turned to the east; for he who renounces the devil turns to Christ, and beholds Him face to face. Chapter III. St. Ambrose points out that we must consider the divine presence and working in the water and the sacred ministers, and then brings forward many Old Testament figures of baptism. 8. What did you see? Water, certainly, but not water alone; you saw the deacons ministering there, and the bishop asking questions and hallowing. First of all, the Apostle taught you that those things are not to be considered “which we see, but the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal. ” For you read elsewhere: “That the invisible things of God, since the creation of the world, are understood through those things which have been made; His eternal power also and Godhead are estimated by His works. ” Wherefore also the Lord Himself says: “If ye believe not Me, believe at least the works. ” Believe, then, that the presence of the Godhead is there. Do you believe the working, and not believe the presence? Whence should the working proceed unless the presence went before? 9. Consider, however, how ancient is the mystery prefigured even in the origin of the world itself. In the very beginning, when God made the heaven and the earth, “the Spirit,” it is said, “moved upon the waters. ” He Who was moving upon the waters, was He not working upon the waters? But why should I say, “working”? As regards His presence He was moving. Was He not working Who was moving? Recognize that He was working in that making of the world, when the prophet says: “By the word of the Lord were the heavens made, and all their strength by the spirit of His mouth.

” Each statement rests upon the testimony of the prophet, both that He was moving and that He was working. Moses says that He was moving, David testifies that he was working. 10. Take another testimony. All flesh was corrupt by its iniquities. “My Spirit,” says God, “shall not remain among men, because they are flesh. ” Whereby God shows that the grace of the Spirit is turned away by carnal impurity and the pollution of grave sin. Upon which, God, willing to restore what was lacking, sent the flood and bade just Noah go up into the ark. And he, after having, as the flood was passing off, sent forth first a raven which did not return, sent forth a dove which is said to have returned with an olive twig. You see the water, you see the wood [of the ark], you see the dove, and do you hesitate as to the mystery? 11. The water, then, is that in which the flesh is dipped, that all carnal sin may be washed away. All wickedness is there buried. The wood is that on which the Lord Jesus was fastened when He suffered for us. The dove is that in the form of which the Holy Spirit descended, as you have read in the New Testament, Who inspires in you peace of soul and tranquillity of mind. The raven is the figure of sin, which goes forth and does not return, if, in you, too, inwardly and outwardly righteousness be preserved. 12. There is also a third testimony, as the Apostle teaches us: “For all our fathers were under the cloud, and all passed through the sea, and were all baptized to Moses in the cloud and in the sea. ” And further, Moses himself says in his song: “Thou sentest Thy Spirit, and the sea covered them. ” You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we daily taught in this sacrament but that guilt is swallowed up and error done away, but that virtue and innocence remain unharmed? 13. You hear that our fathers were under the cloud, and that a kindly cloud, which cooled the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit visits. At last it came upon the Virgin Mary, and the Power of the Highest overshadowed her, when she conceived Redemption for the race of men. And that miracle was wrought in a figure through Moses. If, then, the Spirit was in the figure, is He not present in the reality, since Scripture says to us: “For the law was given by Moses, but grace and truth came by Jesus Christ. ” 14. Marah was a fountain of most bitter water: Moses cast wood into it and it became sweet. For water without the preaching of the Cross of the Lord is of no avail for future salvation, but, after it has been consecrated by the mystery of the saving cross, it is made suitable for the use of the spiritual laver and of the cup of salvation. As, then, Moses, that is, the prophet, cast wood into that fountain, so, too, the priest utters over this font the proclamation of the Lord’s cross, and the water is made sweet for the purpose of grace. 15.

You must not trust, then, wholly to your bodily eyes; that which is not seen is more really seen, for the object of sight is temporal, but that other eternal, which is not apprehended by the eye, but is discerned by the mind and spirit. 16. Lastly, let the lessons lately gone through from the Kings teach you. Naaman was a Syrian, and suffered from leprosy, nor could he be cleansed by any. Then a maiden from among the captives said that there was a prophet in Israel, who could cleanse him from the defilement of the leprosy. And it is said that, having taken silver and gold, he went to the king of Israel. And he, when he heard the cause of his coming, rent his clothes, saying, that occasion was rather being sought against him, since things were asked of him which pertained not to the power of kings. Elisha, however, sent word to the king, that he should send the Syrian to him, that he might know there was a God in Israel. And when he had come, he bade him dip himself seven times in the river Jordan. 17. Then he began to reason with himself that he had better waters in his own country, in which he had often bathed and never been cleansed of his leprosy; and so remembering this, he did not obey the command of the prophet, yet on the advice and persuasion of his servants he yielded and dipped himself. And being forthwith cleansed, he understood that it is not of the waters but of grace that a man is cleansed. 18. Understand now who is that young maid among the captives. She is the congregation gathered out of the Gentiles, that is, the Church of God held down of old by the captivity of sin, when as yet it possessed not the liberty of grace, by whose counsel that foolish people of the Gentiles heard the word of prophecy as to which it had before been in doubt. Afterwards, however, when they believed that it ought to be obeyed, they were washed from every defilement of sin. And he indeed doubted before he was healed; you are already healed, and therefore ought not to doubt. Chapter IV. That water does not cleanse without the Spirit is shown by the witness of John and by the very form of the administration of the sacrament. And this is also declared to be signified by the pool in the Gospel and the man who was there healed. In the same passage, too, is shown that the Holy Spirit truly descended on Christ at His baptism, and the meaning of this mystery is explained. 19. The reason why you were told before not to believe only what you saw was that you might not say perchance, This is that great mystery “which eye hath not seen, nor ear heard, neither has it entered into the heart of man. ” I see water, which I have been used to see every day. Is that water to cleanse me now in which I have so often bathed without ever being cleansed? By this you may recognize that water does not cleanse without the Spirit. 20. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect.

Nor, again, is there the Sacrament of Regeneration without water: “For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God. ” Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace. 21. So that Syrian dipped himself seven times under the law, but you were baptized in the Name of the Trinity, you confessed the Father. Call to mind what you did: you confessed the Son, you confessed the Holy Spirit. Mark well the order of things in this faith: you died to the world, and rose again to God. And as though buried to the world in that element, being dead to sin, you rose again to eternal life. Believe, therefore, that these waters are not void of power. 22. Therefore it is said: “An angel of the Lord went down according to the season into the pool, and the water was troubled; and he who first after the troubling of the water went down into the pool was healed of whatsoever disease he was holden. ” This pool was at Jerusalem, in which one was healed every year, but no one was healed before the angel had descended. Because of those who believed not the water was troubled as a sign that the angel had descended. They had a sign, you have faith; for them an angel descended, for you the Holy Spirit; for them the creature was troubled, for you Christ Himself, the Lord of the creature, works. 23. Then one was healed, now all are made whole; or more exactly, the Christian people alone, for in some even the water is deceitful. The baptism of unbelievers heals not but pollutes. The Jew washes pots and cups, as though things without sense were capable of guilt or grace. But do you wash this living cup of yours, that in it your good works may shine and the glory of your grace be bright. For that pool was as a type, that you might believe that the power of God descends upon this font. 24. Lastly, that paralytic was waiting for a man. And what man save the Lord Jesus, born of the Virgin, at Whose coming no longer the shadow should heal men one by one, but the truth should heal the whole. He it is, then, Whose coming down was being waited for, of Whom the Father said to John the Baptist: “Upon Whom thou shalt see the Spirit descending and abiding upon Him, this is He Who baptizeth with the Holy Spirit. ” And John bare witness of Him, and said: “I saw the Spirit descending from heaven like a dove and abiding upon Him. ” And why did the Spirit descend like a dove, but in order that you might see, that you might acknowledge, that that dove also which just Noah sent forth from the ark was a likeness of this dove, that you might recognize the type of the sacrament? 25. Perhaps you may object: Since that was a real dove which was sent forth, and the Spirit descended like a dove, how is it that we say that the likeness was there and the reality here, whereas in the Greek it is written that the Spirit descended in the likeness of a dove?

But what is so real as the Godhead which abides for ever? Now the creature cannot be the reality, but only a likeness, which is easily destroyed and changed. So, again, because the simplicity of those who are baptized ought to be not in appearance but in reality, and the Lord says: “Be ye wise as serpents and simple as doves. ” Rightly, then, did He descend like a dove, in order to admonish us that we ought to have the simplicity of the dove. And further we read of the likeness being put for the reality, both as regards Christ: “And was found in likeness as a man;” and as regards God the Father: “Nor have ye seen His likeness. ” Chapter V. Christ is Himself present in Baptism, so that we need not consider the person of His ministers. A brief explanation of the confession of the Trinity as usually uttered by those about to be baptized. 26. Is there, then, here any room left for doubt, when the Father clearly calls from heaven in the Gospel narrative, and says: “This is My beloved Son, in Whom I am well pleased”? When the Son also speaks, upon Whom the Holy Spirit showed Himself in the likeness of a dove? When the Holy Spirit also speaks, Who came down in the likeness of a dove? When David, too, speaks: “The voice of the Lord is above the waters, the God of glory thundered, the Lord above many waters”? When Scripture testifies that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice. 27. Do not consider the merits of individuals, but the office of the priests. Or, if you look at the merits, consider the priest as Elijah. Look upon the merits of Peter also, or of Paul, who handed down to us this mystery which they had received of the Lord Jesus. To those [of old] a visible fire was sent that they might believe; for us who believe, the Lord works invisibly; for them that happened for a figure, for us for warning. Believe, then, that the Lord Jesus is present at the invocation of the priest, Who said: “Where two or three are, there am I also. ” How much where the Church is, and where His Mysteries are, does He vouchsafe to impart His presence! 28. You went down, then (into the water), remember what you replied to the questions, that you believe in the Father, that you believe in the Son, that you believe in the Holy Spirit. The statement there is not: I believe in a greater and in a less and in a lowest person, but you are bound by the same guarantee of your own voice, to believe in the Son in like manner as you believe in the Father; and to believe in the Holy Spirit in like manner as you believe in the Son, with this one exception, that you confess that you must believe in the cross of the Lord Jesus alone. Chapter VI. Why they who come forth from the laver of baptism are anointed on the head; why, too, after baptism, their feet are washed, and what sins are remitted in each case. 29. After this, you went up to the priest, consider what followed. Was it not that of which David speaks: “Like the ointment upon the head, which went down to the beard, even Aaron’s beard”?

This is the ointment of which Solomon, too, says: “Thy Name is ointment poured out, therefore have the maidens loved Thee and drawn Thee. ” How many souls regenerated this day have loved Thee, Lord Jesus, and have said: “Draw us after Thee, we are running after the odour of Thy garments,” that they might drink in the odour of Thy resurrection. 30. Consider now why this is done, for “the eyes of a wise man are in his head;” therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron’s beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood. 31. You went up from the font; remember the Gospel lesson. For our Lord Jesus Christ in the Gospel washed the feet of His disciples. When He came to Simon Peter, Peter said: “Thou shalt never wash my feet. ” He did not perceive the mystery, and therefore he refused the service, for he thought that the humility of the servant would be injured, if he patiently allowed the Lord to minister to him. And the Lord answered him: “If I wash not thy feet, thou wilt have no part with Me. ” Peter, hearing this, replies: “Lord, not my feet only, but also my hands and my head. ” The Lord answered: “He that is washed needeth not save to wash his feet but is clean every whit. ” 32. Peter was clean, but he must wash his feet, for he had sin by succession from the first man, when the serpent overthrew him and persuaded him to sin. His feet were therefore washed, that hereditary sins might be done away, for our own sins are remitted through baptism. 33. Observe at the same time that the mystery consists in the very office of humility, for Christ says: “If I, your Lord and Master, have washed your feet; how much more ought you to wash one another’s feet. ” For, since the Author of Salvation Himself redeemed us through His obedience, how much more ought we His servants to offer the service of our humility and obedience. Chapter VII. The washing away of sins is indicated by the white robes of the catechumens, whence the Church speaks of herself as black and comely. Angels marvel at her brightness as at that of the flesh of the Lord. Moreover, Christ Himself commended His beauty to His Spouse under many figures. The mutual affection of the one for the other is described. 34. After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow. ” For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; according to the Gospel, because Christ’s garments were white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then, whose guilt is remitted is made whiter than snow. So that God said by Isaiah: “Though your sins be as scarlet, I will make them white as snow. ” 35.

The Church, having put on these garments through the laver of regeneration, says in the Song of Songs: “I am black and comely, O daughters of Jerusalem. ” Black through the frailty of her human condition, comely through the sacrament of faith. And the daughters of Jerusalem beholding these garments say in amazement: “Who is this that cometh up made white? ” She was black, how is she now suddenly made white? 36. The angels, too, were in doubt when Christ arose; the powers of heaven were in doubt when they saw that flesh was ascending into heaven. Then they said: “Who is this King of glory? ” And whilst some said “Lift up your gates, O princes, and be ye lift up, ye everlasting doors, and the King of glory shall come in. ” In Isaiah, too, we find that the powers of heaven doubted and said: “Who is this that cometh up from Edom, the redness of His garments is from Bosor, He who is glorious in white apparel? ” 37. But Christ, beholding His Church, for whom He Himself, as you find in the book of the prophet Zechariah, had put on filthy garments, now clothed in white raiment, seeing, that is, a soul pure and washed in the laver of regeneration, says: “Behold, thou art fair, My love, behold thou art fair, thy eyes are like a dove’s,” in the likeness of which the Holy Spirit descended from heaven. The eyes are beautiful like those of a dove, because in the likeness of a dove the Holy Spirit descended from heaven. 38. And farther on: “Thy teeth are like a flock of sheep that are shorn, which are come up from the pool, which all bear twins, and none is barren among them, thy lips are as a cord of scarlet. ” This is no slight praise. First by the pleasing comparison to those that are shorn; for we know that goats both feed in high places without risk, and securely find their food in rugged places, and then when shorn are freed from what is superfluous. The Church is likened to a flock of these, having in itself the many virtues of those souls which through the laver lay aside the superfluity of sins, and offer to Christ the mystic faith and the grace of good living, which speak of the cross of the Lord Jesus. 39. The Church is beautiful in them. So that God the Word says to her: “Thou art all fair, My love, and there is no blemish in thee,” for guilt has been washed away. “Come hither from Lebanon, My spouse, come hither from Lebanon, from the beginning of faith wilt thou pass through and pass on,” because, renouncing the world, she passed through things temporal and passed on to Christ. And again, God the Word says to her: “How beautiful and sweet art thou made, O love, in thy delights! Thy stature is become like that of a palm-tree, and thy breasts like bunches of grapes. ” 40. And the Church answers Him, “Who will give Thee to me, my Brother, that didst suck the breasts of my mother? If I find Thee without, I will kiss Thee, and indeed they will not despise me. I will take Thee, and bring Thee into the house of my mother; and into the secret chamber of her that conceived me. Thou shalt teach me. ” You see how, delighted with the gifts of grace, she longs to attain to the innermost mysteries, and to consecrate all her affections to Christ.

She still seeks, she still stirs up His love, and asks of the daughters of Jerusalem to stir it up for her, and desires that by their beauty, which is that of faithful souls, her spouse may be incited to ever richer love for her. 41. So that the Lord Jesus Himself, invited by such eager love and by the beauty of comeliness and grace, since now no offences pollute the baptized, says to the Church: “Place Me as a seal upon thy heart, as a signet upon thine arm;” that is, thou art comely, My beloved, thou art all fair, nothing is wanting to thee. Place Me as a seal upon thine heart, that thy faith may shine forth in the fulness of the sacrament. Let thy works also shine and set forth the image of God in the Whose image thou wast made. Let no persecution lessen thy love, which many waters cannot quench, nor many rivers drown. 42. And then remember that you received the seal of the Spirit; the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear, and preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and gave the earnest of the Spirit in your heart, as you have learned in the lesson from the Apostle. Chapter VIII. Of the mystical feast of the altar of the Lord. Lest any should think lightly of it, St. Ambrose shows that it is of higher antiquity than the sacred rites of the Jews, since it was foreshadowed in the sacrifice of Melchisedech, and far better than the manna, as being the Body of Christ. 43. The cleansed people, rich with these adornments, hastens to the altar of Christ, saying: “I will go to the altar of God, to God Who maketh glad my youth;” for having laid aside the slough of ancient error, renewed with an eagle’s youth, it hastens to approach that heavenly feast. It comes, and seeing the holy altar arranged, cries out: “Thou hast prepared a table in my sight. ” David introduces the people as speaking, where he says: “The Lord feedeth me, and nothing shall be wanting to me, in a place of good pasture hath He placed me. He hath led me forth by the water of refreshment. ” And later: “For though I walk in the midst of the shadow of death, I will fear no evils, for Thou art with me. Thy rod and Thy staff have comforted me. Thou hast prepared in my sight a table against them that trouble me. Thou hast anointed my head with oil, and Thy inebriating cup, how excellent it is! ” 44. We must now pay attention, lest perchance any one seeing that what is visible (for things which are invisible cannot be seen nor comprehended by human eyes), should say, “God rained down manna and rained down quails upon the Jews,” but for the Church beloved of Him the things which He has prepared are those of which it is said: “That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him. ” So, lest any one should say this, we will take great pains to prove that the sacraments of the Church are both more ancient than those of the synagogue, and more excellent than the manna. 45.

The lesson of Genesis just read shows that they are more ancient, for the synagogue took its origin from the law of Moses. But Abraham was far earlier, who, after conquering the enemy, and recovering his own nephew, as he was enjoying his victory, was met by Melchisedech, who brought forth those things which Abraham reverently received. It was not Abraham who brought them forth, but Melchisedech, who is introduced without father, without mother, having neither beginning of days, nor ending, but like the Son of God, of Whom Paul says to the Hebrews: “that He remaineth a priest for ever,” Who in the Latin version is called King of righteousness and King of peace. 46. Do you recognize Who that is? Can a man be king of righteousness, when himself he can hardly be righteous? Can he be king of peace, when he can hardly be peaceable? He it is Who is without mother according to His Godhead, for He was begotten of God the Father, of one substance with the Father; without a father according to His Incarnation, for He was born of a Virgin; having neither beginning nor end, for He is the beginning and end of all things, the first and the last. The sacrament, then, which you received is the gift not of man but of God, brought forth by Him Who blessed Abraham the father of faith, whose grace and deeds we admire. 47. We have proved the sacraments of the Church to be the more ancient, now recognize that they are superior. In very truth it is a marvellous thing that God rained manna on the fathers, and fed them with daily food from heaven; so that it is said, “So man did eat angels’ food. ” But yet all those who ate that food died in the wilderness, but that food which you receive, that living Bread which came down from heaven, furnishes the substance of eternal life; and whosoever shall eat of this Bread shall never die, and it is the Body of Christ. 49. Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, this is above the heavens; that was of heaven, this is of the Lord of the heavens; that was liable to corruption, if kept a second day, this is far from all corruption, for whosoever shall taste it holily shall not be able to feel corruption. For them water flowed from the rock, for you Blood flowed from Christ; water satisfied them for a time, the Blood satiates you for eternity. The Jew drinks and thirsts again, you after drinking will be beyond the power of thirsting; that was in a shadow, this is in truth. 49. If that which you so wonder at is but shadow, how great must that be whose very shadow you wonder at. See now what happened in the case of the fathers was shadow: “They drank, it is said, of that Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were done in a figure concerning us. ” You recognize now which are the more excellent, for light is better than shadow, truth than a figure, the Body of its Giver than the manna from heaven. Chapter IX.