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BUT since up to this point we have made use more particularly of the
witness, comparatively new, of evangelists and apostles, now let us bring
forward the testimony of the old prophets, intermingling at times new
things with old, that everybody may see that the holy Scriptures proclaim
as it were with one mouth that Christ was to come in the flesh, with a body
of His own complete. And so that far-famed and renowned prophet as richly
endowed with God's gifts as with his testimony, to whom alone it was given
to be sanctified before His birth, Jeremiah, says, "This is our Lord,
and there shall no other be accounted of in comparison with Him. He found
out all the way of knowledge and gave it to Jacob His servant and Israel
His beloved. Afterwards He was seen upon earth and conversed with men."
"This is," then, he says, "our God." You see how the prophet points to God
as it were with his hand, and indicates Him as it were with his finger.
"This is," he says, "our God." Tell me then, who was it that the prophet
showed by these signs and tokens to be God? Surely it was not the Father?
For what need was there that He should be pointed out, whom all believed
that they knew? For even then the Jews were not ignorant of God, for they
were living under God's law. But he was clearly aiming at this, that they
might come to know the Son of God as God. And so excellently did the
Prophet say that He who had found out all knowledge, i.e., had given the
law, was to be seen upon earth, i.e., was to come in the flesh, in order
that, as the Jews did not doubt that He who had given the law was God, they
might recognize that He who was to come in the flesh was God, especially
since they heard that He, in whom they believed as God the giver of the
law, was to be seen among men by taking upon Him manhood, as He Himself
promises His own advent by the prophet: "For I myself that spoke, behold I
am here." "There shall then," says the Scriptures, "be no other
accounted of in comparison of Him." Beautifully does the prophet here
foresee false teaching, and so exclude the interpretations of heretical
perverseness. "There shall no other be accounted of in comparison of Him."
For He is alone begotten to be God of God: at whose bidding the completion
of the universe followed: whose will is the beginning of things: whose
empire is the fabric of the world: who spake all things, and they came to
pass: commanded all things, and they were created. He then alone it is who
spake to the patriarchs, dwelt in the prophets, was conceived by the
Spirit, born of the Virgin Mary, appeared in the world, lived among men,
fastened to the wood of the cross the handwriting of our offences,
triumphed in Himself, slew by His death the powers that were at enmity
and hostile to us; and gave to all men belief in the resurrection, and by
the glory of His body put an end to the corruption of man's flesh. You see
then that all these belong to the Lord Jesus Christ alone: and therefore no
other shall be accounted of in comparison with Him, for He alone is God
begotten of God in this glory and unique blessedness. This then is what the
prophet's teaching was aiming at; viz., that He might be known by all men
to be the only begotten Son of God the Father, and that when they heard
that no other was accounted of as God in comparison with the Son, they
might confess that there was but one God in the Persons of the Father and
the Son. "After this," he said, "He was seen upon earth and conversed with
men." You see how plainly this points to the advent and nativity of the
Lord. For surely the Father--of whom we read that He can only be seen in
the Son--was not seen upon earth, nor born in the flesh, nor conversed with
men? Most certainly not. You see then that all this is spoken of the Son of
God. For since the prophet said that God should be seen upon earth, and no
other but the Son was seen upon earth, it is clear that the prophet said
this only of Him, of whom facts afterwards proved that it was spoken. For
when He said that God should be seen, He could not say this truly, except
of Him who was indeed afterwards seen. But enough of this. Now let us turn
to another point. "The labour of Egypt," says the prophet Isaiah, "and the
merchandise of Ethiopia and of the Sabaeans, men of stature, shall come
over to thee and shall be thy servants. They shall walk after thee, bound
with manacles, and they shall worship thee, and they shall make
supplication to thee: for in thee is God, and there is no God beside thee.
For thou art our God and we knew thee not, O God of Israel the
Saviour."How wonderfully consistent the Holy Scriptures always are! For
the first mentioned prophet said, "This is our God," and this one says,
"Thou art our God." In the one there is the teaching of Divinity, in the
other the confession of men. The one exhibits the character of the Master
teaching, the other that of the people confessing. For consider now the
prophet Jeremiah daily teaching, as he does, in the church, and saying of
the Lord Jesus Christ, "This is our God," what else could the whole Church
reply, as it does, than what the other prophet said to the Lord Jesus,
"Thou art our God." So that full well could the mention of their past
ignorance be joined to their present acknowledgment, in the words of the
people: "Thou art our God, and we knew thee not." For well can these who,
in times past being taken up with the superstitions of devils did not know
God, yet when now converted to the faith say, "Thou art our God, and we
knew thee not."
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