After recounting these and the like matters, he proceeds to introduce also his teaching concerning the dispensation with regard to man, why the Word was made flesh. For seeing that it is clear to all that God Who is over all has in Himself nothing as a thing created or imported, not power nor wisdom, nor light, nor word, nor life, nor truth, nor any at all of those things which are contemplated in the fulness of the Divine bosom (all which things the Only-begotten God is, Who is in the bosom of the Father [560] , the name of "creation" could not properly be applied to any of those things which are contemplated in God, so that the Son Who is in the Father, or the Word Who is in the Beginning, or the Light Who is in the Light, or the Life Who is in the Life, or the Wisdom Who is in the Wisdom, should say, "the Lord created me." For if the Wisdom of God is created (and Christ is the Power of God and the Wisdom of God [561] ), God, it would follow, has His Wisdom as a thing imported, receiving afterwards, as the result of making, something which He had not at first. But surely He Who is in the bosom of the Father does not permit us to conceive the bosom of the Father as ever void of Himself. He Who is in the beginning is surely not of the things which come to be in that bosom from without, but being the fulness of all good, He is conceived as being always in the Father, not waiting to arise in Him as the result of creation, so that the Father should not be conceived as at any time void of good, but He Who is conceived as being in the eternity of the Father's Godhead is always in Him, being Power, and Life, and Truth, and Wisdom, and the like. Accordingly the words "created me" do not proceed from the Divine and immortal nature, but from that which was commingled with it in the Incarnation from our created nature. How comes it then that the same, called wisdom, and understanding, and intelligence, establishes the earth, and prepares the heavens, and breaks up the deeps, and yet is here "created for the beginning of His works [562] "? Such a dispensation, he tells us, is not set forward without great cause. But since men, after receiving the commandment of the things we should observe, cast away by disobedience the grace of memory, and became forgetful, for this cause, "that I may declare to you the things that happen day by day for your salvation, and may put you in mind by recounting the things from everlasting, which you have forgotten (for it is no new gospel that I now proclaim, but I labour at your restoration to your first estate),--for this cause I was created, Who ever am, and need no creation in order to be; so that I am the beginning of ways for the works of God, that is for men. For the first way being destroyed, there must needs again be consecrated for the wanderers a new and living way [563] , even I myself, Who am the way." And this view, that the sense of "created me" has reference to the Humanity, the divine apostle more clearly sets before us by his own words when he charges us, "Put ye on the Lord Jesus Christ [564] ," and also where (using the same word) he says, "Put on the new man which after God is created. [565] " For if the garment of salvation is one, and that is Christ, one cannot say that "the new man, which after God is created," is any other than Christ, but it is clear that he who has "put on Christ" has "put on the new man which after God is created." For actually He alone is properly named "the new man," Who did not appear in the life of man by the known and ordinary ways of nature, but in His case alone creation, in a strange and special form, was instituted anew. For this reason he names the same Person, when regarding the wonderful manner of His birth [566] , "the new man, which after God is created," and, when looking to the Divine nature, which was blended [567] in the creation of this "new man," he calls Him "Christ": so that the two names (I mean the name of "Christ" and the name of "the new man which after God is created") are applied to one and the same Person.
Since, then, Christ is Wisdom, let the intelligent reader consider our opponent's account of the matter, and our own, and judge which is the more pious, which better preserves in the text those conceptions which are befitting the Divine nature; whether that which declares the Creator and Lord of all to have been made, and places Him on a level with the creation that is in bondage, or that rather which looks to the Incarnation, and preserves the due proportion with regard to our conception alike of the Divinity and of the Humanity, bearing in mind that the great Paul testifies in favour of our view, who sees in the "new man" creation, and in the true Wisdom the power of creation. And, further, the order of the passage agrees with this view of the doctrine it conveys. For if the "beginning of the ways" had not been created among us, the foundation of those ages for which we look would not have been laid; nor would the Lord have become for us "the Father of the age to come [568] ," had not a Child been born to us, according to Isaiah, and His name been called, both all the other titles which the prophet gives Him, and withal "The Father of the age to come." Thus first there came to pass the mystery wrought in virginity, and the dispensation of the Passion, and then the wise master-builders of the Faith laid the foundation of the Faith: and this is Christ, the Father of the age to come, on Whom is built the life of the ages that have no end. And when this has come to pass, to the end that in each individual believer may be wrought the divine decrees of the Gospel law, and the varied gifts of the Holy Spirits--(all which the divine Scripture figuratively names, with a suitable significance, "mountains" and "hills," calling righteousness the "mountains" of God, and speaking of His judgments as "deeps [569] ," and giving the name of "earth" to that which is sown by the Word and brings forth abundant fruit; or in that sense in which we are taught by David to understand peace by the "mountains," and righteousness by the "hills [570] "),--Wisdom is begotten in the faithful, and the saying is found true. For He Who is in those who have received Him, is not yet begotten in the unbelieving. Thus, that these things may be wrought in us, their Maker must be begotten in us. For if Wisdom is begotten in us, then in each of us is prepared by God both land, and land uninhabited,--the land, that which receives the sowing and the ploughing of the Word, the uninhabited land, the heart cleared of evil inhabitants,--and thus our dwelling will be upon the extreme parts of the earth. For since in the earth some is depth, and some is surface, when a man is not buried in the earth, or, as it were, dwelling in a cave by reason of thinking of things beneath (as is the life of those who live in sin, who "stick fast in the deep mire where no ground is [571] ," whose life is truly a pit, as the Psalm says, "let not the pit shut her mouth upon me [572] ")--if, I say, a man, when Wisdom is begotten in him, thinks of the things that are above, and touches the earth only so much as he needs must, such a man inhabits "the extreme parts of the earth under heavens," not plunging deep in earthly thought; with him Wisdom is present, as he prepares in himself heaven instead of earth: and when, by carrying out the precepts into act, he makes strong for himself the instruction of the clouds above, and, enclosing the great and widespread sea of wickedness, as it were with a beach, by his exact conversation, hinders the troubled water from proceeding forth from his mouth; and if by the grace of instruction he be made to dwell among the fountains, pouring forth the stream of his discourse with sure caution, that he may not give to any man for drink the turbid fluid of destruction in place of pure water, and if he be lifted up above all earthly paths and become aerial in his life, advancing towards that spiritual life which he speaks of as "the winds," so that he is set apart to be a throne of Him Who is seated in him (as was Paul separated for the Gospel to be a chosen vessel to bear the name of God, who, as it is elsewhere expressed, was made a throne, bearing Him that sat upon him)--when, I say, he is established in these and like ways, so that he who has already fully made up in himself the land inhabited by God, now rejoices in gladness that he is made the father, not of wild and senseless beasts, but of men (and these would be godlike thoughts, which are fashioned according to the Divine image, by faith in Him Who has been created and begotten, and set up in us;--and faith, according to the words of Paul, is conceived as the foundation whereby wisdom is begotten in the faithful, and all the things that I have spoken of are wrought)--then, I say, the life of the man who has been thus established is truly blessed, for Wisdom is at all times in agreement with him, and rejoices with him who daily finds gladness in her alone. For the Lord rejoices in His saints, and there is joy in heaven over those who are being saved, and Christ, as the father, makes a feast for his rescued son. Though we have spoken hurriedly of these matters, let the careful man read the original text of the Holy Scripture, and fit its dark sayings to our reflections, testing whether it is not far better to consider that the meaning of these dark sayings has this reference, and not that which is attributed to it at first sight. For it is not possible that the theology of John should be esteemed true, which recites that all created things are the work of the Word, if in this passage He Who created Wisdom be believed to have made together with her all other things also. For in that case all things will not be by her, but she will herself be counted with the things that were made.
And that this is the reference of the enigmatical sayings is clearly revealed by the passage that follows, which says, "Now therefore hearken unto me, my son: and blessed is he that keepeth my ways [573] ," meaning of course by "ways" the approaches to virtue, the beginning of which is the possession of Wisdom. Who, then, who looks to the divine Scripture, will not agree that the enemies of the truth are at once impious and slanderous?--impious, because, so far as in them lies, they degrade the unspeakable glory of the Only-begotten God, and unite it with the creation, striving to show that the Lord Whose power over all things is only-begotten, is one of the things that were made by Him: slanderous, because, though Scripture itself gives them no ground for such opinions, they arm themselves against piety as though they drew their evidence from that source. Now since they can by no means show any passage of the Holy Scriptures which leads us to look upon the pre-temporal glory of the Only-begotten God in conjunction with the subject creation, it is well, these points being proved, that the tokens of victory over falsehood should be adduced as testimony to the doctrine of godliness, and that sweeping aside these verbal systems of theirs by which they make the creature answer to the creator, and the thing made to the maker, we should confess, as the Gospel from heaven teaches us, the well-beloved Son--not a bastard, not a counterfeit; but that, accepting with the name of Son all that naturally belongs to that name, we should say that He Who is of Very God is Very God, and that we should believe of Him all that we behold in the Father, because They are One, and in the one is conceived the other, not overpassing Him, not inferior to Him, not altered or subject to change in any Divine or excellent property.
[534] Prov. viii. 22 (LXX.). On this passage see also Book II. §10.