preface.—of what great value the knowledge of the truth is and always has been.
Chap. i.— of religion and wisdom.
Chap. II.—That there is a providence in the affairs of men.
Chap. III.—Whether the universe is governed by the power of one god or of many.
Chap. IV.—That the one god was foretold even by the prophets.
Chap. V.—Of the testimonies of poets and philosophers.
Chap. VI.—Of divine testimonies, and of the sibyls and their predictions.
chap. VII.—Concerning the testimonies of apollo and the gods.
Chap. viii.—that god is without a body, nor does he need difference of sex for procreation.
Chap. IX.—Of hercules and his life and death.
Chap. xi.—of the origin, life, reign, name and death of jupiter, and of saturn and uranus.
Chap. xii.—that the stoics transfer the figments of the poets to a philosophical system.
Chap. xiv.—what the sacred history of euhemerus and ennius teaches concerning the gods.
Chap. xv.—how they who were men obtained the name of gods.
Chap. xviii.—on the consecration of gods, on account of the benefits which they conferred upon men.
Chap. xix.—that it is impossible for any one to worship the true god together with false deities.
Chap. xx.—of the gods peculiar to the Romans, and their sacred rites.
Chap. xxiii.—of the ages of vain superstitions, and the times at which they commenced.
Chap. iii.—that cicero and other men of learning erred in not turning away the people from error.
Chap. vI.—that neither the whole universe nor the elements are god, nor are they possessed of life.
Chap. viii.—of the use of reason in religion and of dreams, auguries, oracles, and similar portents.
Chap. ix.—of the devil, the world, god, providence, man, and his wisdom.
Chap. X.—Of the World, and Its Parts, the Elements and Seasons.
Chap. XI.—Of Living Creatures, of Man Prometheus, Deucalion, the ParcÆ.
Chap. XV.—Of the Corruption of Angels, and the Two Kinds of Demons.
Chap. XVI.—That Demons Have No Power Over Those Who are Established in the Faith.
Chap. XVII.—That Astrology, Soothsaying, and Similar Arts are the Invention of Demons.
Chap. XVIII.—Of the Patience and Vengeance of God, the Worship of Demons, and False Religions.
Chap. XIX.—Of the Worship of Images and Earthly Objects.
Chap. XX.—Of Philosophy and the Truth.
Chap. II.—Of Philosophy, and How Vain Was Its Occupation in Setting Forth the Truth.
Chap. III.—Of What Subjects Philosophy Consists, and Who Was the Chief Founder of the Academic Sect.
Chap. IV.—That Knowledge is Taken Away by Socrates, and Conjecture by Zeno.
Chap. V.—That the Knowledge of Many Things is Necessary.
Chap. VI.—Of Wisdom, and the Academics, and Natural Philosophy.
Chap. VII.—Of Moral Philosophy, and the Chief Good.
Chap. VIII.—Of the Chief Good, and the Pleasures of the Soul and Body, and of Virtue.
Chap. IX.—Of the Chief Good, and the Worship of the True God, and a Refutation of Anaxagoras.
Chap. X.—It is the Peculiar Property of Man to Know and Worship God.
Chap. XI.—Of Religion, Wisdom, and the Chief Good.
Chap. XIII.—Of the Immortality of the Soul, and of Wisdom, Philosophy, and Eloquence.
Chap. XIV.—That Lucretius and Others Have Erred, and Cicero Himself, in Fixing the Origin of Wisdom.
Chap. XXI.—Of the System of Plato, Which Would Lead to the Overthrow of States.
Chap. XXII.—Of the Precepts of Plato, and Censures of the Same.
Chap. XXIII.—Of the Errors of Certain Philosophers, and of the Sun and Moon.
Chap. XXIV.—Of the Antipodes, the Heaven, and the Stars.
Chap. XXV.—Of Learning Philosophy, and What Great Qualifications are Necessary for Its Pursuit.
Chap. XXVIII.—Of True Religion and of Nature. Whether Fortune is a Goddess, and of Philosophy.
Chap. XXIX.—Of Fortune Again, and Virtue.
Chap. II.—Where Wisdom is to Be Found Why Pythagoras and Plato Did Not Approach the Jews.
Chapter IV.—Of Wisdom Likewise, and Religion, and of the Right of Father and Lord.
Chap. VII.—Of the Name of Son, and Whence He is Called Jesus and Christ.
Chap. XI.—Of the Cause of the Incarnation of Christ.
Chap. XIII.—Of Jesus, God and Man And the Testimonies of the Prophets Concerning Him.
Chap. XIV.—Of the Priesthood of Jesus Foretold by the Prophets.
Chap. XV.—Of the Life and Miracles of Jesus, and Testimonies Concerning Them.
Chap. XVI.—Of the Passion of Jesus Christ That It Was Foretold.
Chap. XVII.—Of the Superstitions of the Jews, and Their Hatred Against Jesus.
Chap. XVIII.—Of the Lord’s Passion, and that It Was Foretold.
Chap. XIX.—Of the Death, Burial, and Resurrection of Jesus And the Predictions of These Events.
Chap. XXII.—Arguments of Unbelievers Against the Incarnation of Jesus.
Chap. XXIII.—Of Giving Precepts, and Acting.
Chap. XXIV.—The Overthrowing of the Arguments Above Urged by Way of Objection.
Chap. XXVI.—Of the Cross, and Other Tortures of Jesus, and of the Figure of the Lamb Under the Law.
Chap. XXVII.—Of the Wonders Effected by the Power of the Cross, and of Demons.
Chap. XXVIII.—Of Hope and True Religion, and of Superstition.
Chap. XXIX.—Of the Christian Religion, and of the Union of Jesus with the Father.
Chap. XXX.—Of Avoiding Heresies and Superstitions, and What is the Only True Catholic Church.
Chap. II.—To What an Extent the Christian Truth Has Been Assailed by Rash Men.
Chap. IV.—Why This Work Was Published, and Again of Tertullian and Cyprian.
Chap. V.—There Was True Justice Under Saturnus, But It Was Banished by Jupiter.
Chap. VII.—Of the Coming of Jesus, and Its Fruit And of the Virtues and Vices of that Age.
Chap. IX.—Of the Crimes of the Wicked, and the Torture Inflicted on the Christians.
Chap. X.—Of False Piety, and of False and True Religion.
Chap XI.—Of the Cruelty of the Heathens Against the Christians.
Chap. XII.—Of True Virtue And of the Estimation of a Good or Bad Citizen.
Chapter XIII.—Of the Increase and the Punishment of the Christians.
Chap. XIV.—Of the Fortitude of the Christians.
Chap. XV.—Of Folly, Wisdom, Piety, Equity, and Justice.
Chap. XVI.—Of the Duties of the Just Man, and the Equity of Christians.
Chap. XVII.—Of the Equity, Wisdom, and Foolishness of Christians.
Chap. XVIII.—Of Justice, Wisdom, and Folly.
Chap. XIX.—Of Virtue and the Tortures of Christians, and of the Right of a Father and Master.
Chap. XX.—Of the Vanity and Crimes, Impious Superstitions, and of the Tortures of the Christians.
Chap. XXII.—Of the Rage of the Demons Against Christians, and the Error of Unbelievers.
Chap. XXIII.—Of the Justice and Patience of the Christians.
Chap. XXIV.—Of the Divine Vengeance Inflicted on the Torturers of the Christians.
Chap. I.—Of the Worship of the True God, and of Innocency, and of the Worship of False Gods.
Chap. II.—Of the Worship of False Gods and the True God.
Chap. IV.—Of the Ways of Life, of Pleasures, Also of the Hardships of Christians.
Chap. V.—Of False and True Virtue And of Knowledge.
Chap. VI.—Of the Chief Good and Virtue, and or Knowledge and Righteousness.
Chap. VIII.—Of the Errors of Philosophers, and the Variableness of Law.
Chap. IX.—Of the Law and Precept of God Of Mercy, and the Error of the Philosophers.
Chap. X.—Of Religion Towards God, and Mercy Towards Men And of the Beginning of the World.
Chap. XI.—Of the Persons Upon Whom a Benefit is to Be Conferred.
Chap. XII.—Of the Kinds of Beneficence, and Works of Mercy.
Chap. XIII.—Of Repentance, of Mercy, and the Forgiveness of Sins.
Chap. XV.—Of the Affections, and the Opinion of the Peripatetics Respecting Them.
Chap. XVII.—Of the Affections and Their Use Of Patience, and the Chief Good of Christians.
Chap. XVIII.—Of Some Commands of God, and of Patience.
Chap. XIX.—Of the Affections and Their Use And of the Three Furies.
Chap. XXI.—Of the Pleasures of the Ears, and of Sacred Literature.
Chap. XXII.—Of the Pleasures of Taste and Smell.
Chap. XXIII. —De Tactus Voluptate Et Libidine, Atque de Matrimonio Et Continentiâ.
Chap. XXIV.—Of Repentance, of Pardon, and the Commands of God.
Chap. XXV.—Of Sacrifice, and of an Offering Worthy of God, and of the Form of Praising God.
Chap. II.—Of the Error of the Philosophers, and of the Divine Wisdom, and of the Golden Age.
Chap. III.—Of Nature, and of the World And a Censure of the Stoics and Epicureans.
Chap. V.—Of the Creation of Man, and of the Arrangement of the World, and of the Chief Good.
Chap. VI.—Why the World and Man Were Created. How Unprofitable is the Worship of False Gods.
Chap. VII.—Of the Variety of Philosophers, and Their Truth.
Chap. VIII.—Of the Immortality of the Soul.
Chap. IX.—Of the Immortality of the Soul, and of Virtue.
Chap. X.—Of Vices and Virtues, and of Life and Death.
Chap. XI.—Of the Last Times, and of the Soul and Body.
Chap. XII.—Of the Soul and the Body, and of Their Union and Separation and Return.
Chap. XIII.—Of the Soul, and the Testimonies Concerning Its Eternity.
Chap. XIV.—Of the First and Last Times of the World.
Chap. XV.—Of the Devastation of the World and Change of the Empires.
CHAP. XVI.—OF THE DEVASTATION of the World, and Its Prophetic Omens.
Chap. XVII.—Of the False Prophet, and the Hardships of the Righteous, and His Destruction.
Chap. XIX.—Of the Advent of Christ to Judgment, and of the Overcoming of the False Prophet.
Chap. XX.—Of the Judgment of Christ, of Christians, and of the Soul.
Chap. XXI.—Of the Torments and Punishments of Souls.
Chap. XXII.—Of the Error of the Poets, and the Return of the Soul from the Lower Regions.
Chap. XXIII.—Of the Resurrection of the Soul, and the Proofs of This Fact.
Chap. XXIV.—Of the Renewed World.
Chap. XXV.—Of the Last Times, and of the City of Rome.
Chap. XXVI.—Of the Loosing of the Devil, and of the Second and Greatest Judgment.
Chap. XXVII.—An Encouragement and Confirmation of the Pious.
The Epitome of the Divine Institutes.
The Preface.—The Plan and Purport of the Whole Epitome, And of the Institutions.
Chap. I.—Of the Divine Providence.
Chap. II.—That There is But One God, and that There Cannot Be More.
Chap. III.—The Testimonies of the Poets Concerning the One God.
Chap. IV.—The Testimonies of the Philosophers to the Unity of God.
Chap. V.—That the Prophetic Women—That Is, the Sibyls—Declare that There is But One God.
Chap. VI.—Since God is Eternal and Immortal, He Does Not Stand in Need of Sex and Succession.
Chap. VII.—Of the Wicked Life and Death of Hercules.
Chap. VIII.—Of Æsculapius, Apollo, Mars, Castor and Pollux, and of Mercurius and Bacchus.
Chap. IX.—Of the Disgraceful Deeds of the Gods.
Chap. X.—Of Jupiter, and His Licentious Life.
Chap. XI.—The Various Emblems Under Which the Poets Veiled the Turpitude of Jupiter.
Chap. XII.—The Poets Do Not Invent All Those Things Which Relate to the Gods.
Chap. XIII.—The Actions of Jupiter are Related from the Historian Euhemerus.
Chap. XIV.—The Actions of Saturnus and Uranus Taken from the Historians.
Chap. XX.—Of the Gods Peculiar to the Romans.
Chap. XXI.—Of the Sacred Rites of the Roman Gods.
Chap. XXII.—Of the Sacred Rites Introduced by Faunus and Numa.
Chap. XXIII.—Of the Gods and Sacred Rites of the Barbarians.
Chap. XXIV.—Of the Origin of Sacred Rites and Superstitions.
Chap. XXV.—Of the Golden Age, of Images, and Prometheus, Who First Fashioned Man.
Chap. XXVI.—Of the Worship of the Elements and Stars.
Chap. XXVII.—Of the Creation, Sin, and Punishment of Man And of Angels, Both Good and Bad.
Chap. XXVIII.—Of the Demons, and Their Evil Practices.
Chap. XXIX.—Of the Patience and Providence of God.
Chap. XXXI.—Of Knowledge and Supposition.
Chap. XXXII.—Of the Sects of Philosophers, and Their Disagreement.
Chap. XXXIII.—What is the Chief Good to Be Sought in Life.
Chap. XXXIV.—That Men are Born to Justice.
Chap. XXXV.—That Immortality is the Chief Good.
Chap. XXXVI.—Of the Philosophers,—Namely, Epicurus and Pythagoras.
Chap. XXXVII.—Of Socrates and His Contradiction.
Chap. XXXVIII.—Of Plato, Whose Doctrine Approaches More Nearly to the Truth.
Chap. XXXIX.—Of Various Philosophers, and of the Antipodes.
Chap. XL.—Of the Foolishness of the Philosophers.
Chap. XLI.—Of True Religion and Wisdom.
Chap. XLII.—Of Religious Wisdom: the Name of Christ Known to None, Except Himself and His Father.
Chap. XLIII.—Of the Name of Jesus Christ, and His Twofold Nativity.
Chap. XLIV.—The Twofold Nativity of Christ is Proved from the Prophets.
Chap. XLV.—The Power and Works of Christ are Proved from the Scriptures.
Chap. XLVI.—It is Proved from the Prophets that the Passion and Death of Christ Had Been Foretold.
Chap. XLVIII.—Of the Disinheriting of the Jews, and the Adoption of the Gentiles.
Chap. XLIX.—That God is One Only.
Chap. L.—Why God Assumed a Mortal Body, and Suffered Death.
Chap. LI.—Of the Death of Christ on the Cross.
Chap. LIII.—The Reasons of the Hatred Against the Christians are Examined and Refuted.
Chap. LIV.—Of the Freedom of Religion in the Worship of God.
Chap. LV.—The Heathens Charge Justice with Impiety in Following God.
Chap. LVI.—Of Justice, Which is the Worship of the True God.
Chap. LVII.—Of Wisdom and Foolishness.
Chap. LVIII.—Of the True Worship of God, and Sacrifice.
Chap. LIX.—Of the Ways of Life, and the First Times of the World.
Chap. LX.—Of the Duties of Justice.
Chap. LXII.—Of Restraining the Pleasures of the Senses.
Chap. LXIII.—That Shows are Most Powerful to Corrupt the Minds.
Chap. LXIV.—The Passions are to Be Subdued, and We Must Abstain from Forbidden Things.
Chap. LXV.—Precepts About Those Things Which are Commanded, and of Pity.
Chap. LXVI.—Of Faith in Religion, and of Fortitude.
Chap. LXVII.—Of Repentance, the Immortality of the Soul, and of Providence.
Chap. LXVIII.—Of the World, Man, and the Providence of God.
Chap. LXIX.—That the World Was Made on Account of Man, and Man on Account of God.
Chap. LXX.—The Immortality of the Soul is Confirmed.
Chap. LXXI.—Of the Last Times.
Chap. LXXII.—Of Christ Descending from Heaven to the General Judgment, and of the Millenarian Reign.
Chap. LXXIII.—The Hope of Safety is in the Religion and Worship of God.
Therefore the Most High God, and Parent of all, when He had purposed to transfer598 From the Israelites, to whom He first revealed Himself, to the Gentile world at large. His religion, sent from heaven a teacher of righteousness, that in Him or through Him He might give a new law to new worshippers; not as He had before done, by the instrumentality of man. Nevertheless it was His pleasure that He should be born as a man, that in all things He might be like His supreme Father. For God the Father Himself, who is the origin and source of all things, inasmuch as He is without parents, is most truly named by Trismegistus “fatherless” and “motherless,”599 ἀπάτωρ and ἀμήτωρ. See Heb. vii. 3, where Melchisedec is a type of Christ. because He was born from no one. For which reason it was befitting that the Son also should be twice born, that He also might become “fatherless” and “motherless.” For in His first nativity, which was spiritual, He was “motherless,” because He was begotten by God the Father alone, without the office of a mother. But in His second, which was in the flesh, He was born of a virgin’s womb without the office of a father, that, bearing a middle substance between God and man, He might be able, as it were, to take by the hand this frail and weak nature of ours, and raise it to immortality. He became both the Son of God through the Spirit, and the Son of man through the flesh,—that is, both God and man. The power of God was displayed in Him, from the works which He performed; the frailty of the man, from the passion which He endured: on what account He undertook it I will mention a little later. In the meantime, we learn from the predictions of the prophets that He was both God and man—composed600 Ex utroque genere permistum. Though the Godhead and the manhood are joined together in one person in our Lord Jesus Christ, there is no confounding of the two natures: each is whole and perfect. While Nestorius held that there were two persons in Christ, Eutyches fell into the opposite error, and taught that the two natures were so blended together as to form one mixed nature. The expression in the text is not very clear. of both natures. Isaiah testifies that He was God in these words:601 Isa. xlv. 14–16. “Egypt is wearied,602 Fatigata est Ægyptus. This is taken from the Septuagint. and the merchandise of Ethiopia, and the Sabæans, men of stature, shall come over unto Thee, and shall be Thy servants: and they shall walk behind Thee; in chains they shall fall down unto Thee, and shall make supplication unto Thee, Since God is in Thee, and there is no other God besides Thee. For Thou art God, and we knew Thee not, the God of Israel, the Saviour. They shall all be confounded and ashamed who oppose Thee, and shall fall into confusion.” In like manner the prophet Jeremiah603 This quotation is from the apocryphal book of Baruch iii. 35–37, which is sometimes spoken of as the book of Jeremiah Baruch. thus speaks: “This is our God, and there shall none other be compared unto Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved. Afterward He was seen upon earth, and dwelt among men.”
David also, in the forty-fourth Psalm:604 Ps. xlv. 6, 7. “Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated wickedness; therefore God, Thy God, hath anointed Thee with the oil of gladness.” By which word he also shows His name, since (as I have shown above) He was called Christ from His anointing. Then, that He was also man, Jeremiah teaches, saying:605 Jer. xvii. 9. The passage is quoted from the Septuagint. “And He is a man, and who hath known Him?” Also Isaiah:606 Isa. xix. 20, quoted from the Septuagint. “And God shall send to them a man, who shall save them, shall save them by judging.” But Moses also, in Numbers,607 Num. xxiv. 17. The well-known prophecy of Balaam is here spoken of as though given by Moses, who only records it. [In an elucidation touching the Sibyls, I shall recur to the case of Balaam.] thus speaks: “There shall arise a star out of Jacob, and a man608 Exsurget homo ex Israel This is taken from the Septuagint, instead of the ordinary reading, “A sceptre shall rise out of Israel.” shall spring forth from Israel.” On which account the Milesian Apollo,609 [The oracle of Apollo Didymæus; from the Milesian temple burnt by Xerxes. Readers will remember the humour of Arnobius about these divers names, vol. vi. p. 419, this series.] being asked whether He was God or man, replied in this manner: “He was mortal as to His body, being wise with wondrous works; but being taken with arms under Chaldean judges, with nails and the cross He endured a bitter end.” In the first verse he spoke the truth, but he skilfully deceived him who asked the question, who was entirely ignorant of the mystery of the truth. For he appears to have denied that He was God. But when he acknowledges that He was mortal as to the flesh, which we also declare, it follows that as to the spirit He was God, which we affirm. For why would it have been necessary to make mention of the flesh, since it was sufficient to say that He was mortal? But being pressed by the truth, he could not deny the real state of the case; as that which he says, that He was wise.
What do you reply to this, Apollo? If he is wise, then his system of instruction is wisdom, and no other; and they are wise who follow it, and no others. Why then are we commonly esteemed as foolish, and visionary, and senseless, who follow a Master who is wise even by the confession of the gods themselves? For in that he said that He wrought wonderful deeds, by which He especially claimed faith is His divinity, he now appears to assent to us, when he says the same things in which we boast. But, however, he recovers himself, and again has recourse to demoniacal frauds. For when he had been compelled to speak the truth, he now appeared to be a betrayer of the gods and of himself, unless he had, by a deceptive falsehood, concealed that which the truth had extorted from him. He says, therefore, that He did indeed perform wonderful works, yet not by divine power, but by magic. What wonder if Apollo thus persuaded men ignorant of the truth, when the Jews also, worshippers (as they seemed to be) of the Most High God, entertained the same opinion, though they had every day before their eyes those miracles which the prophets had foretold to them as about to happen, and yet they could not be induced by the contemplation of such powers to believe that He whom they saw was God? On this account, David, whom they especially read above the other prophets, in the twenty-seventh Psalm610 Ps. xxviii. 4, 5. thus condemns them: “Render to them their desert, because they regard not the works of the Lord.” Both David himself and other prophets announced that of the house of this very David, Christ should be born according to the flesh. Thus it is written in Isaiah:611 Isa. xi. 10. “And in that day there shall be a root of Jesse, and He who shall arise to rule over the nations, in Him shall the Gentiles trust; and His rest shall be glorious.” And in another place:612 Isa. xi. 1, 2. “There shall come forth a rod out of the stem of Jesse, and a blossom613 Flos. Quoted from the Septuagint, ἄνθος. shall grow out of his root; and the Spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of piety; and He shall be filled614 Implebit eum spiritus timoris Dei. with the spirit of fear of the Lord.” Now Jesse was the father of David, from whose root he foretold that a blossom would arise; namely him of whom the Sibyl speaks, “A pure blossom shall spring forth.”
Also in the second book of Kings, the prophet Nathan was sent to David, who wished to build a temple for God; and this was the word of the Lord to Nathan, saying:615 2 Sam. vii. 4, 5, 12–14, 16. “Go and tell my servant David, Thus saith the Lord Almighty, Thou shall not build me a house for me to dwell in; but when thy days be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, and I will establish His kingdom. He shall build me a house for my name, and I will set up His throne for ever; and I will be to Him for a father, and He shall be to me for a son; and His house shall be established,616 Fidem consequetur, following the Septuagint πιστωθήσεται. and His kingdom for ever.” But the reason why the Jews did not understand these things was this, because Solomon the son of David built a temple for God, and the city which he called from his own name, Jerusalem.617 Hierosolyma. As though derived from ἰερόν and Σολομω̑ν. But Solomon was not the founder of the city. The name is probably derived from Salem, of which city Melchisedec was king. Some derive it from Jebus (the ancient name of the city) and Salem. [See vol. ii. p. 107, note 3, this series.] Therefore they referred the predictions of the prophets to him. Now Solomon received the government of the kingdom from his father himself. But the prophets spoke of Him who was then born after that David had slept with his fathers. Besides, the reign of Solomon was not everlasting; for he reigned forty years. In the next place, Solomon was never called the son of God, but the son of David; and the house which he built was not firmly established,618 Non est fidem consecuta, as above. as the Church, which is the true temple of God, which does not consist of walls, but of the heart619 Thus Peter speaks, 1 Ep. ii. 5, “Ye are built up a spiritual house.” and faith of the men who believe on Him, and are called faithful. But that temple of Solomon, inasmuch as it was built by the hand, fell by the hand. Lastly, his father, in the cxxvith Psalm, prophesied in this manner respecting the works of his son:620 Ps. cxxvii. 1. “Except the Lord build the house, they have laboured in vain that built it; except the Lord keep the city, the watchman hath waked but in vain.”
CAPUT XIII. De Jesu Deo et homine; atque de eo prophetarum testimonia.
Summus igitur Deus ac parens omnium, cum religionem suam transferre voluisset, doctorem justitiae misit e coelo, ut novis cultoribus novam legem in eo vel per eum daret: non sicut ante fecerat per hominem: sed tamen nasci eum voluit tamquam hominem, ut per omnia summo Patri similis existeret. Ipse 0482C enim pater Deus, et origo, et principium rerum, quoniam parentibus caret, ἀπάτωρ atque ἀμήτωρ a Trismegisto verissime nominatur, quod ex nullo sit procreatus. 0483A Idcirco etiam filium bis nasci oportuit, ut et ipse fieret 0483A ἀπάτωρ atque ἀμήτωρ. In prima enim nativitate spiritali ἀμήτωρ fuit, quia sine officio matris a solo Deo Patre generatus est. In secunda vero carnali ἀπάτωρ fuit, quoniam sine patris officio virginali utero procreatus est, ut mediam inter Deum et hominem substantiam gerens, nostram hanc fragilem imbecillemque naturam quasi manu ad immortalitatem posset educere. Factus est et Dei filius per spiritum, et hominis per carnem; id est, et Deus et homo. Dei virtus in eo ex operibus, quae fecit, apparuit; fragilitas hominis, ex passione quam pertulit: quam cur susceperit, paulo post docebo. Interim et Deum fuisse, et hominem ex utroque genere permistum, prophetis vaticinantibus discimus. Esaias Deum fuisse testatur his verbis: Fatigata est Aegyptus, et negotiatio Aethiopum, et Sabaim: 0483Bviri alti ad te transgredientur, et tui erunt servi; et post te ambulabunt vincti compedibus, et adorabunt te, et in te precabuntur, quoniam in te Deus est, et non alius Deus praeter te. Tu enim Deus es, et nesciebamus, Deus Israel salvator. Confundentur, et reverebuntur omnes, qui adversantur tibi, et cadent in confusionem. Item propheta Hieremias sic ait: Hic Deus noster est, et non deputabitur alius absque illo, qui invenit omnem viam prudentiae, et dedit eam Jacob puero suo, et Israel dilecto sibi. Post haec in terris visus est, et cum hominibus conversatus est.
Item David in psalmo XLIV: Thronus tuus Deus in 0484Asaecula saeculorum: virga aequitatis, virga regni tui. Dilexisti justitiam, et odio habuisti injustitiam: propterea unxit te Deus, Deus tuus oleo exultationis. Quo verbo etiam nomen ostendit: siquidem (ut supra docui) ab unctione appellatus est Christus. Deinde hominem fuisse eumdem, Hieremias docet, dicens: Et homo est; et quis cognovit eum? Item Esaias (cap. 19, apud LXX): Et mittet eis Deus hominem qui salvabit eos, et judicans sanabit eos. Sed et Moyses in numeris ita loquitur (cap. XXIV): Orietur stella ex Jacob, et exurget homo ex Israel. Propterea Milesius Apollo consultus, utrumne Deus, an homo fuerit, hoc modo respondit: Θνητὸς ἔην κατὰ σάρκα, σοφὸς, τερατώδεσιν ἕργοις, Ἀλλ᾽ ὑπὸ χαλδαίων κριτῶν ὅπλοις συναλωθεὶς, Γόμφοις καὶ σκολόπεσσι πικρὴν ἀνέτλησε τελευτήν.0484B Primo versu verum quidem dixit: sed argute consultorem fefellit, sacramentum veritatis penitus nescientem. Videtur enim negasse illum Deum. Sed cum fatetur secundum carnem fuisse mortalem, quod etiam nos praedicamus, consequens est, ut secundum spiritum Deus fuerit, quod nos affirmamus. Quid enim fuerat necesse carnis facere mentionem, cum satis esset dicere fuisse mortalem? Sed veritate pressus, negare non potuit quemadmodum res se haberet; sicut illud, quod ait, fuisse sapientem.
Quid ad hoc, Apollo, respondes? Si sapiens est; ergo doctrina ejus sapientia est, nec ulla alia, et sapientes, 0485A qui sequuntur, nec ulli alii. Cur igitur vulgo pro stultis, et vanis, et ineptis habemur, qui sectamur magistrum, etiam ipsorum deorum confessione sapientem? Nam quod ait, portentifica illum opera fecisse, quo maxime divinitatis fidem meruit, assentiri nobis jam videtur, cum dicit eadem, quibus nos gloriamur. Sed colligit 0485A se tamen, et ad daemoniacas fraudes redit. Cum enim verum necessitate dixisset, jam deorum ac sui proditor videbatur; nisi quod ab eo veritas expresserat, mendacio fallente, celasset. Ait ergo, illum fecisse quidem opera miranda, verum non divina virtute, sed magica. Quid mirum, si hoc Apollo veritatem ignorantibus persuasit, cum Judaei quoque, cultores (ut videbantur) summi Dei, hoc idem putaverint; cum ante oculos eorum quotidie 0485B fierent illa miracula, quae eis Prophetae futura esse praedixerant, nec tamen tantarum virtutum contemplatione impelli potuerunt, ut Deum crederent, quem videbant. Propterea David, quem praeter caeteros Prophetas vel maxime legunt, in psalmo XXVII, sic eos damnat: Redde illis retributionem eorum, quoniam non intellexerunt in operibus Domini. Ex hujus ipsius domo Christum generatum iri secundum carnem, et ipse David, et alii Prophetae annuntiaverunt. Apud Esaiam (cap. XI) ita scriptum est: Et erit in die illa radix Jesse, et qui exurget principari in nationes: in eum gentes sperabunt, et erit requies ejus in honore. Et alio loco: Exiet virga de radice Jesse, et 0485Cflos de radice ejus ascendet, et requiescet super eum 0486ASpiritus Dei, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietalis; et implebit eum spiritus timoris Domini. Jesse autem fuit pater David, ex cujus radice ascensurum esse florem praelocutus est; eum scilicet, de quo Sibylla dicit ἀνθήσει δ᾽ ἂνθος καθαρόν.
Item in βασιλειῶν libro secundo, propheta Nathan missus est ad David volentem Deo templum fabricare; et fuit verbum Domini ad Nathan dicens (Vid. II Reg., cap. 7). Vade, et dic servo meo David: Haec dicit Dominus omnipotens; Non tu aedificabis mihi domum ad inhabitandum: sed cum impleti fuerint dies tui, et dormieris cum patribus tuis, suscitabo semen tuum post te, et parabo regnum ejus. Hic aedificabit mihi domum in nomine meo: et erigam thronum ejus usque 0486Bin saeculum; et ego ero ei in patrem, et ipse erit mihi in filium, et fidem consequetur domus ejus, et regnum ejus usque in saeculum. Sed haec ut Judaei non intelligerent, illa fuit causa, quod Solomon filius David Deo templum aedificavit, et civitatem, quam de suo nomine Hierosolyma nuncupavit. Itaque ad ipsum, quae a Propheta dicta sunt, retulerunt. Solomon autem ab ipso patre suo imperii regimen accepit. Prophetae vero de eo loquebantur, qui tum nasceretur, postquam David cum patribus suis requievisset. Praeterea Solomonis imperium perpetuum non fuit; annis enim XL regnavit. Deinde quod nunquam filius Dei dictus est, sed filius David; et domus quam aedificavit non 0486C est fidem consecuta, sicut Ecclesia, quae est verum 0487A templum Dei, quod non in parietibus est, sed in corde 0487A ac fide hominum, qui credunt in eum, ac vocantur fideles. Illud vero Solomonium templum, quia manu factum est, manu cecidit. Denique pater ejus in psalmo CXXVI, de operibus filii sui prophetavit hoc modo: Si Dominus non aedificaverit domum, in vanum laboraverunt, qui illam aedificaverunt: si Dominus non custodierit civitatem, in vanum vigilavit, qui eam custodivit.