. . . And in the second place he honours Him with the kingly sceptre. In the third he witnesses to the perfection of His virtue. And then in addition he teaches that He, this same Person, was anointed as God and King by the Highest God, and so that He was Christ. For what else could one be called, who was anointed not by men, but by Almighty God Himself? Of Him therefore he says, "O God (addressing the anointed one), thou hast loved righteousness and hated injustice; wherefore God, thy God, hath anointed thee." As if he were to say, "The Almighty God has anointed thee with the oil of gladness above thy fellows," So that this ointment mentioned was nothing common or earthy, nothing resembling that ordained by the Mosaic Law, fashioned of corruptible matter, with which it was the custom to anoint Hebrew priests and kings. Hence we call him properly both Christ and God, being the only one anointed with the immaterial and divine ointment of holy joy and gladness not by men nor by human agencies but by the Creator of the Universe Himself. Wherefore He only has a just, an indefeasible, a good and peculiar right to the title of Christ beyond those who are called His fellows. And who could His "fellows" be but those who are able to say: "We are partakers of Christ," of whom it is said, "Touch not my Christs, and do my prophets no harm." So then as Christ by this is clearly revealed as Beloved, and as God, and as King, it is time to inquire, how so great a Being can be said to have enemies, and who they are, and for what cause He sharpened his arrows and sword against them, so that He subjected many peoples to Himself not by array of soldiers, but by truth, gentleness and righteousness.