Eran. -They do not serve to clear up the point at issue.
Orth. -And yet we shewed how, being invisible, He was made manifest through flesh, and the relationship of this very flesh we have been taught by the sacred writers-"He took on Him the seed of Abraham." And the Lord God said to the patriarch, "in thy seed shall all the nations of the earth be blessed," and the apostle, "It is evident our Lord sprang out of Judah." We adduced further several similar testimonies; but, since you are desirous of hearing yet others, listen to the apostle when he says, "For every high priest taken from among men is ordained that he may offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer."
Eran. -Point out, then, how He offered after taking a body.
Orth. -The divine apostle himself clearly teaches in the very passage, for after a few words he says: "Wherefore, when He cometh into the world, He saith, sacrifice and offering thou wouldst not, but a body hast thou prepared me." He does not say "into a body hast thou changed," but "a body hast thou prepared," and he shows plainly that the formation of the body was wrought by the Spirit in accordance with the utterance of the gospel, "Fear not to take unto thee Mary thy wife; for that which is generated in her is of the Holy Ghost."
Eran. -The virgin then gave birth only to a body?
Orth. -It appears that you do not even understand the composition of words, much less their meaning, for he is teaching Joseph the manner, not of the generation, but of the conception. For he does not say that which is generated of her, i.e. made, or formed, is of the Holy Ghost. Joseph, ignorant of the mystery, was suspicions of adultery; he was therefore plainly taught the formation by the Spirit. It is this which He signified through the prophet when He said "A body hast thou prepared me" for the divine Apostle being full of the Spirit interpreted the prediction. If then the offering of gifts is the special function of priests and Christ in His humanity was called priest and offered no other sacrifice save His own body, then the Lord Christ had a body.
Eran. -This even I have repeatedly affirmed, and I do not say that the divine Word appeared without a body. What I maintain is not that He took a body but that He was made flesh.
Orth. -So far as I see our contest lies with the supporters of Valentinus, of Marcion, and of Manes; but even they never had the hardihood to say that the immutable nature underwent mutation into flesh.
Eran. -Reviling is unchristian.
Orth. -We do not revile, but we are fighting for truth, and we are vexed at your arguing about the indisputable as though it could be disputed. However, I will endeavour to put an end to your ungracious contention. Answer now; do you remember the promises which God made to David?
Eran. -Which?
Orth. -Those which the prophet inserted in the 88th Psalm.
Eran. -I know that many promises were made to David. Which are yon enquiring about now?
Orth. -Those which refer to the Lord Christ.
Eran. -Recall the utterances yourself, for you promised to adduce your proofs.
Orth. -Listen now how the prophet praises God at the very beginning of the Psalm. He saw with his prophetic eyes the future iniquity of his people, and the captivity that was in consequence foredoomed; yet he praised his own Lord for unfailing promises. "I will sing," he says, "of the mercies of the Lord forever, with my mouth will I make known Thy faithfulness to all generations, for thou hast said, Mercy shall be built up for ever, Thy faithfulness shalt Thou establish in the very heavens."
Through all this the prophet teaches that the promise was made by God on account of lovingkindness, and that the promise is faithful. Then he goes on to say what He promised, and to whom, introducing God Himself as the speaker. ("I have made a covenant with my chosen." ) It is the Patriarchs that He called chosen; then He goes on "I have sworn unto David my servant," and He states concerning what He swore, "Thy seed will I establish for ever, and build up thy throne to all generations."
Now whom do you suppose to be called the seed of David?
Eran. -The promise was made about Solomon.
Orth. -Then he made his covenant with the Patriarchs about Solomon, for before what was said about David he mentioned the promises made to the Patriarchs "I have made a covenant with my chosen," and He promised the Patriarchs that in their seed He would bless all nations. Kindly point out how the nations were blessed through Solomon
Eran. -Then God fulfilled this promise, not by means of Solomon, but of our Saviour.
Orth. -So then our Lord Christ gave the fulfilment to the promises made to David.
Eran. -I hold that these promises were made by God, either about Solomon, or about Zerubbabel.
Orth. -Just now you used the arguments of Marcion and Valentinus and of Manes. Now you have gone over to the directly opposite faction, and are advocating the impudence of the Jews. This is just like all those who turn out of a straight road; they err and stray first one way and then another, wandering in a wilderness.
Eran. -Revilers are excluded by the Apostle from the kingdom.