cause? It was in order that when thou hast seen the Virgin bringing forth our common Master, thou mightest not disbelieve. Wherefore exercise thy mind in the womb of the barren; in order that when thou hast seen the womb, disabled and bound as it is, being opened to the bearing of children from the grace of God, thou mightest not marvel at hearing that a virgin has brought forth. Or rather even marvel and be astounded; but do not disbelieve the marvel. When the Jew says to thee, “how did the virgin bear?” say to him 239 “how did she bear who was barren and enfeebled by old age?” There were then two hindrances, both the unseasonableness of her age and the unserviceableness of nature; but in the case of the Virgin there was one hindrance only, the not having shared in marriage. The barren one therefore prepares the way for the virgin. And that thou mayest learn that it was on this account that the barren ones had anticipated it, in order that the Virgin’s childbirth might be believed, hear the words of Gabriel which were addressed to her—For when he had come and said to her, “thou shalt conceive in the womb and bear a son, and thou shalt call his name Jesus;” the Virgin was astonished and marvelled, and said, “how will this be to me, since I know not a man.” What then said the Angel? “The Holy Ghost shall come upon thee.” Seek not the sequence of nature, he says, when that which takes place is above nature; look not round for marriage and throes of child-birth, when the manner of the birth is too grand for marriage. “And how will this be,” she says, “since I know not a husband.” And verily on this account shall this be, since thou knowest no husband. For didst thou know a husband, thou wouldest not have been deemed worthy to serve this ministry. So that, for the reason why thou disbelievest, for this believe. And thou wouldest not have been deemed worthy to serve this ministry, not because marriage is an evil; but because virginity is superior; and right it was that the entry of the Master should be more august than ours; for it was royal, and the king enters through one more august. It was ne- cessary that He should both share as to birth, and be diverse from ours. Wherefore both these things are managed. For the being born from the womb is common in respect to us, but the being born without marriage is a thing greater than on a level with us. And the gestation and conception in the belly belongs to human nature; but that the pregnancy should take place without sexual intercourse is too august for human nature.785 And for this purpose both these things took place, in order that thou mayest learn both the pre-eminence and the fellowship with thee of Him who was born. 8. And pray consider the wisdom of all that was done. Neither did the pre-eminence injure the likeness and kinship to us, nor did the kinship to us dim the pre-eminence; but both were displayed by all the circumstances; and the one had our condition in its entirety, 785 'Αυτὴ. The use of ‡υτὸς in the nominative in this sense; ille, not ipse, seems to have been introduced in the Alexandrian period of Greek literature. “'Αυτόι γὰρ ὀυκ ἐισι θεοὶ,” LXX. 329 Against Publishing the Errors of the Brethren.