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Christ was proclaimed God and Lord and High Priest of the God of all things through the prophets among the Hebrews. 4.Pin.16 16. Through which prophetic scriptures Christ was proclaimed by name. From the 2nd Psalm. From the 19th Psalm. From the 27th Psalm. From the 83rd Psalm. From the 88th Psalm. From the 131st Psalm. From Amos. From Habakkuk. From the Lamentations of Jeremiah. From the first of Kings. From the same. From the 44th Psalm. 4.Pin.17 17. That the name of Jesus was also honored among those of old familiar to God. From Exodus. From Zechariah. 4.t.1 Book 4. 4.1.1 Since the fitting matters concerning the incarnation of our Savior have been sufficiently worked out by us in the preceding writing, being the third of the Proof of the Gospel, it is now time to take up the more ineffable arguments concerning the more mystical theology regarding him. 4.1.2 The argument, then, concerning the first and eternal, the only unbegotten and cause of all things, the all-ruler and all-king God is common to all men; but that concerning Christ is particular and again common to the Hebrews and us; whom in one way they, following their own scriptures, still now confess similarly to us, but in another way they fall far short, neither perceiving his divinity, nor knowing the causes of his coming, nor indeed grasping the times in which it was said he would come to men. 4.1.3 For they still even now expect him who is to come, while we prove that he has already come once for all, and we pray to see a second coming of his with divine glory, being persuaded by the predictions and teachings of the God-bearing prophets. And since the account of him is twofold, the one would be more recent, introduced to men yesterday and the day before, while the other is older than all time and all ages. 4.1.4 For God, willing, since he alone is good and the beginning and source of every good, to reveal more partakers of his treasures, and when he was just about to put forth all rational creation—certain incorporeal, intellectual, and divine powers, both angels and archangels, and immaterial and completely pure spirits, and in addition the souls of men, possessing a nature unrestrained and free in their self-determined choice for the good or its opposite, and whatever bodily instruments were to be for these, suitable for the conduct of various lives—and to distribute to all these their own regions and places—for to those remaining good, the better ones, but to the contrary, the fitting ones, the places of correction for the inclination toward the opposite; having foreseen the future as God by his foreknowledge, and perceiving before they came to be that all these things, as in a great body, would need a head, he thought it necessary to set forth one steward of all creation, both leader and king of all things, as also the divine oracles, ordained from above by the theologians and prophets among the Hebrews, initiate us into the mysteries. 4.1.5 From whom indeed it is possible to learn that there is one beginning of all things, or rather that which is superior even to beginning, and more ancient than the first, and more primordial than the monad, and better than every name, ineffable, unutterable, inconceivable, the good, the cause of all things, the creative, the beneficent, the provident, the saving, being himself the one and only God, from whom are all things, through whom are all things; "for in him we live and move and have our being." 4.1.6 Whatever indeed he wills, this at any rate would also be, the sole cause of the substance and existence of all created things; for it is by his willing, and he wills because he happens to be good by nature. And to the good nothing is fitting, except to will good things. 4.1.7 And willing these things, he is also able; wherefore both willing and being able at the same time, without hindrance and without impediment he himself established for himself whatever is good and advantageous in things both seen and unseen, as a kind of matter and substance of the generation of all things and also

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θεὸς καὶ κύριος καὶ ἀρχιερεὺς τοῦ τῶν ὅλων θεοῦ διὰ τῶν παρ' Ἑβραίοις προφητῶν ὁ Χριστὸς ἀνηγορεύετο. 4.Pin.16 ιϛʹ. ∆ι' ὅσων προφητικῶν γραφῶν ὁ Χριστὸς ὀνομαστὶ προεκηρύττετο. Ἀπὸ τοῦ βʹ Ψαλμοῦ. Ἀπὸ τοῦ ιθʹ Ψαλμοῦ. Ἀπὸ τοῦ κζʹ Ψαλμοῦ. Ἀπὸ τοῦ πγʹ Ψαλμοῦ. Ἀπὸ τοῦ πηʹ Ψαλμοῦ. Ἀπὸ τοῦ ρλαʹ Ψαλμοῦ. Ἀπὸ τοῦ Ἀμώς. Ἀπὸ τοῦ Ἀμβακούμ. Ἀπὸ τῶν Ἱερεμίου θρηνῶν. Ἀπὸ τῆς πρώτης τῶν Βασιλειῶν. Ἀπὸ τῆς αὐτῆς. Ἀπὸ τοῦ μδʹ Ψαλμοῦ. 4.Pin.17 ιζʹ. Ὅτι καὶ τὸ Ἰησοῦ ὄνομα παρὰ τοῖς προπάλαι τοῦ θεοῦ γνωρίμοις τετίμητο. Ἀπὸ τῆς Ἐξόδου. Ἀπὸ τοῦ Ζαχαρίου. 4.t.1 Λόγος δʹ. 4.1.1 Ἐπειδὴ τὰ προσήκοντα περὶ τῆς ἐνανθρωπήσεως τοῦ σωτῆρος ἡμῶν ἐν τῷ πρὸ τούτου συγγράμματι, τρίτῳ ὄντι τῆς Εὐαγγελικῆς Ἀποδείξεως, αὐτάρκως ἡμῖν διαπεπόνηται, καιρὸς ἤδη καὶ ἀπορρητοτέρων ἐφάψασθαι λόγων τῶν περὶ τῆς κατ' αὐτὸν μυστικωτέρας θεολογίας. 4.1.2 ὁ μὲν οὖν περὶ τοῦ πρώτου καὶ ἀϊδίου μόνου τε ἀγεννήτου καὶ ἐπὶ πάντων αἰτίου τῶν ὅλων πανηγεμόνος τε καὶ παμβασιλέως θεοῦ κοινὸς ἅπασιν ἀνθρώποις ἐστὶ λόγος· ἴδιος δὲ καὶ κοινὸς αὖθις Ἑβραίων καὶ ἡμῶν ὁ περὶ Χριστοῦ· ὃν πῆ μὲν ὁμοίως ἡμῖν ταῖς παρ' αὐτοῖς ἑπόμενοι γραφαῖς ἔτι νῦν ὁμολογοῦσιν, πῆ δὲ μακρὰν ἀποπίπτουσιν, μήτε τὴν θεότητα συνορῶντες αὐτοῦ, μήτε τὰ αἴτια τῆς παρουσίας εἰδότες, μήτε μὴν τοὺς χρόνους καθ' οὓς ἥξειν ἀνείρηται εἰς ἀνθρώπους περιδρασσόμενοι. 4.1.3 οἱ μὲν γὰρ ἔτι καὶ νῦν ἥξειν μέλλοντα προσδοκῶσιν, ἡμεῖς δ' ἤδη μὲν εἰς ἅπαξ ἀποδείκνυμεν ἐλθόντα, καὶ δευτέραν δὲ αὐτοῦ μετὰ τῆς ἐνθέου δόξης παρουσίαν, ταῖς τῶν θεοφόρων προφητῶν προρρήσεσίν τε καὶ διδασκαλίαις πειθόμενοι, ἰδεῖν εὐχόμεθα. διττοῦ δ' ὄντος τοῦ κατ' αὐτὸν λόγου ὁ μὲν νεώτερος ἂν εἴη, χθὲς καὶ πρώην εἰς ἀνθρώπους εἰσηγμένος· ὁ δὲ παντὸς χρόνου καὶ πάντων αἰώνων πρεσβύτερος. 4.1.4 βουληθεὶς γὰρ ὁ θεός, ἅτε μόνος ὢν ἀγαθὸς ἀγαθοῦ τε παντὸς ἀρχὴ καὶ πηγή, τῶν αὐτοῦ θησαυρῶν πλείους ἀποφῆναι κοινωνούς, ἄρτι τε μέλλων τὴν λογικὴν πᾶσαν προβάλλεσθαι κτίσιν, ἀσωμάτους τινὰς νοερὰς καὶ θείας δυνάμεις, ἀγγέλους τε καὶ ἀρχαγγέλους, ἄυλά τε καὶ πάντη καθαρὰ πνεύματα, προσέτι δὲ ψυχὰς ἀνθρώπων ἄφετον καὶ ἐλεύθερον ἐπὶ τῆς αὐθεκουσίου περὶ τὸ καλὸν ἢ τοὐναντίον αἱρέσεως τὴν φύσιν ἐπαγομένας, ὅσα τε τούτοις ὄργανα σωμάτων ἔμελλεν ἔσεσθαι ποικίλων ἀγωγῇ κατάλληλα βίων, χώρας τε τούτοις ἅπασι καὶ τόπους διανέμειν οἰκείους μείνασι μὲν γὰρ ἀγαθοῖς τοὺς κρείττονας, ἔμπαλιν δὲ τοὺς προσήκοντας, τῆς ἐπὶ τἀναντία ῥοπῆς τὰ σωφρονιστήρια· προλαβὼν τὸ μέλλον οἷα θεὸς τῇ προγνώσει, συνιδών τε τούτων ἁπάντων πρὶν γενέσθαι ὡς ἐν μεγάλῳ σώματι κεφαλῆς δεησομένων, ἕνα τὸν τῆς δημιουργίας ἁπάσης οἰκονόμον ἡγεμόνα τε καὶ βασιλέα τῶν ὅλων προτάξασθαι ᾤετο δεῖν, ᾗ καὶ τὰ θεῖα μυσταγωγεῖ λόγια πρὸς τῶν ἄνωθεν παρ' Ἑβραίοις θεολόγων τε καὶ προφητῶν ἀνδρῶν τεθεσπισμένα. 4.1.5 παρ' ὧν δὴ μαθεῖν ἔνεστιν, ὡς ἄρα μία μὲν εἴη τῶν ὅλων ἀρχή, μᾶλλον δὲ τὸ καὶ ἀρχῆς ἀνώτερον, καὶ πρώτου προγενέστερον, καὶ μονάδος ἀρχεγονώτερον, καὶ πάσης κρεῖττον προσηγορίας, ἄρρητον, ἀνέκφραστον, ἀπερινόητον, ἀγαθόν, τὸ πάντων αἴτιον, τὸ ποιητικόν, τὸ εὐεργετικόν, τὸ προνοητικόν, τὸ σωτήριον, αὐτὸς ὢν ὁ εἷς καὶ μόνος θεός, ἐξ οὗ τὰ πάντα, δι' ὃν τὰ πάντ' ἐστίν· «ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν.» 4.1.6 ὅ τι δὴ θέλει, τοῦτο γοῦν καὶ εἴη ἄν, τὸ μόνον τῆς τῶν γενητῶν ἁπάντων οὐσιώσεώς τε καὶ ὑπάρξεως αἴτιον· θέλοντος γὰρ ἔστιν, θέλει δέ, ὅτι τὴν φύσιν ἀγαθὸς ὢν τυγχάνει. ἀγαθῷ δὲ οὐδέν, ὅτι μὴ τὸ θέλειν τὰ ἀγαθά, προσφυές. 4.1.7 θέλων δὲ ταῦτα καὶ δύναται· διὸ καὶ θέλων ὁμοῦ καὶ δυνάμενος, ἀκωλύτως καὶ ἀπαραποδίστως πᾶν ὅ τι καλὸν καὶ συμφέρον ἔν τε ὁρωμένοις καὶ ἀφανέσιν αὐτὸς ἑαυτῷ συνεστήσατο, ὕλην ὥσπερ τινὰ καὶ οὐσίαν τῆς τῶν ὅλων γενέσεώς τε καὶ