Πάλιν καὶ πολλάκις ἀνακυκλεῖς ἡμῖν τὸ ἄγραφον. ὅτι μὲν οὖν οὐ ξένον τοῦτο, οὐδὲ παρείσακτον, ἀλλὰ καὶ τοῖς πάλαι καὶ τοῖς νῦν γνωριζόμενον καὶ παραγυμνούμενον, δέδεικται μὲν ἤδη πολλοῖς τῶν περὶ τούτου διειληφότων, ὅσοι μὴ ῥᾳθύμως μηδὲ παρέργως ταῖς θείαις γραφαῖς ἐντυχόντες, ἀλλὰ διασχόντες τὸ γράμμα καὶ εἴσω παρακύψαντες, τὸ ἀπόθετον κάλλος ἰδεῖν ἠξιώθησαν, καὶ τῷ φωτισμῷ τῆς γνώσεως κατηυγάσθησαν. δηλώσομεν δὲ καἰ ἡμεῖς ἐξ ἐπιδρομῆς, ὅσον ἐνδέχεται, τοῦ μὴ δοκεῖν εἶναι περιττοί τινες, μηδὲ φιλοτιμότεροι τοῦ δέοντος, ἐποικοδομοῦντες ἐπὶ θεμέλιον ἀλλότριον. εἰ δὲ τὸ μὴ λίαν σαφῶς γεγράφθαι θεὸν μηδὲ πολλάκις ὀνομαστί, ὥσπερ τὸν πατέρα πρότερον καὶ τὸν υἱὸν ὕστερον, αἴτιόν σοι γίνεται βλασφημίας, καὶ τῆς περιττῆς ταύτης γλωσσαλγίας καὶ ἀσεβείας, ἡμεῖς σοι λύσομεν ταύτην τὴν βλάβην, μικρὰ περὶ πραγμάτων καὶ ὀνομάτων καὶ μάλιστα παρὰ τῆ τῆς γραφῆς συνηθείᾳ φιλοσοφήσαντες.

τῶν πραγμάτων τὰ μὲν οὐκ ἔστι, λέγεται δέ· τὰ δὲ ὄντα οὐ λέγεται· τὰ δὲ οὔτε ἔστιν, οὔτε λέγεται· τὰ δὲ ἄμφω, καὶ ἔστι, καὶ λέγεται. τούτων ἀπαιτεῖς με τὰς ἀποδείξεις ; παρασχεῖν ἕτοιμος. ὑπνοῖ τῆ γραφῇ θεός, καὶ γρηγορεῖ, καὶ ὀργίζεται, καὶ βαδίζει, καὶ θρόνον ἔχει τὰ χερουβίμ· καίτοι πότε γέγονεν ἐμπαθής ; πότε δὲ σῶμα θεὸν ἀκήκοας ; τοῦτο οὐκ ὂν ἀνεπλάσθη. ὠνομάσαμεν γάρ, ὡς ἡμῖν ἐφικτόν, ἐκ τῶν ἡμετέρων τὰ τοῦ θεοῦ. τὸ μὲν ἠρεμεῖν αὐτὸν ἀφ’ ἡμῶν, καὶ οἷον ἀμελεῖν, δι’ ἃς αὐτὸς οἶδεν αἰτίας, ὑπνοῦν. τὸ γὰρ ἡμέτερον ὑπνοῦν τοιοῦτον, ἀνενέργητόν τε καὶ ἄπρακτον. τὸ δὲ ἀθρόως εὖ ποιεῖν ἐκ μεταβολῆς, γρηγορεῖν. ὕπνου γὰρ λύσις ἐγρήγορσις, ὥσπερ ἀποστροφῆς ἐπίσκεψις. τὸ δὲ κολάζειν ὀργίζεσθαι πεποιήκαμεν· οὕτω γὰρ ἡμῖν ἐξ ὀργῆς ἡ κόλασις. τὸ δὲ νῦν μὲν τῇδε, νῦν δὲ τῇδε ἐνεργεῖν, βαδίζειν. ἡ γὰρ ἀπ’ ἄλλου πρὸς ἄλλο μετάβασις, βαδισμός. τὸ δὲ ἐναναπαύεσθαι ταῖς ἁγίαις δυνάμεσι, καὶ οἷον ἐμφιλοχωρεῖν, καθέζεσθαι καὶ θρονίζεσθαι. καὶ τοῦτο ἡμέτερον. οὐδενὶ γὰρ οὕτως ὡς τοῖς ἁγίοις τὸ θεῖον ἐναναπαύεται. τὸ δὲ 22. 9 αὐτὸς αἰτίας οἶδεν c: οἶδεν αὐτὸς αἰτίας e ΙΙ 10 om ὕπνουν secundo loco b || 16 εναναπαυεσθαι] εναπαυεσθαι (sic) c: ἀναπαύεσθαι df ΙΙ 19 εναναπαυεται] ἐπαναπαύεται be2 ‘Or. 1’ 22. There are four heads under which we may arrange the phenomena of Scripture language, (I) There are things said which are not literally true. Of this kind are all the anthropomorphic expressions concerning God. 1. λέγεται δέ] sc. in Scripture. 4. ὑπνοῖ] Ps. xliii 24 (xliv 23). 5. γρηγορεῖ] Jer. xxxi 28. id. ὀργίζεται] e.g. Ps. lxxviii (lxxix) 5. ib. βαδίζει] The word does not seem to be used of God in LXX. The ref. is doubtless to passages like Gen. iii 8. ib. θρόνον ἔχει] Ps. lxxix 2 (lxxx 1); Ezek. i 26. 6. ἐμπαθής] in ref. to ὑπνοῖ, γρηγορεῖ, ὀργίζεται; σῶμα, to βαδίζει, θρόνον. 9. ἠρεμεῖν … ἀφ’ ἠμ’.] ‘letting alone’ (lit. ‘keeping quiet from us’). 11. ἀθρόως] ‘suddenly; cp. ii 2. 15. τῇδε. … τῇδε] ‘in this direction and in that.’ 17. ταῖς ἃγ. δυνάμεσι] sc. τοῖς χερουβίμ. ‘Resting in those holy Powers and, as it were, being fond of the place, is “sitting” and “being enthroned”.’ 18. οὐδενὶ γάρ] The γάρ explains, not the καὶ τοῦτο ἠμ’., but the choice of the expression ‘resting’ etc. God is in everything; but there is nothing in which He ‘rests’ as He does in the saints (and angelic beings). 19. τὸ δέ ὀξυκ.] more instances of metaphorical language. God ‘flies,’ Ps. xvii li (xviii 10); we speak of His ‘face,’ e.g. Ps. iv 7 (6); His ‘hand,’ e.g. Ps. cxliv (cxlv) 16. ὀξυκίνητον, πτῆσιν· τὴν δὲ ἐπισκοπήν, πρόσωπον· τὸ διδόναι δὲ καὶ προσίεσθαι, χεῖρα· καὶ ἄλλη τις ὅλως τῶν τοῦ θεοῦ δυνάμεων ἢ ἐνεργειῶν ἄλλο τι τῶν σωματικῶν ἡμῖν ἀνεζωγράφησεν.

Πάλιν σὺ πόθεν τὸ ἀγέννητον λαβὼν ἔχεις, ἢ τὸ ἄναρχον, τὰς σὰς ἀκροπόλεις, ἢ καὶ ἡμεῖς τὸ ἀθάνατον ; δεῖξον ταῦτα ὀνομαστί, ἢ διαγράψομεν, καὶ τέθνηκας ἐκ τῶν σῶν ὑποθέσεων, καθαιρεθέντων σοι τῶν ὀνομάτων, καὶ τοῦ τείχους τῆς καταφυγῆς ἐφ’ ᾧ ἐπεποίθεις. 23. 6 om η e2 || 7 ὀνομαστὶ] + καὶ η ἀθετήσομεν ἐπειδὴ οὐ γέγραπται bed, nisi quod om καὶ cd || 9 ἐφ’ ω] ἐφ’ ο ac2 2. προσίεσθαι] ‘to welcome’; ii 119. ib. ὅλως] ‘in short.’ 4. ἀνεζωγράφησεν] ‘has depicted,’ i.e. ‘has suggested the form of.’ should almost have expected the inversion of the sentence, — that bodily things depict the powers and operations of God; but either way is intelligible. 23. (2) There are th ings not said which are nevertheless true, — among them facts of which you make a deal. (3) Things neither said nor true. (4) Things both true and said. 5. πάλιν] Instances of true things not found in Scripture. 6. τὰς σὰς ἀκροπ.] ‘those fortresses of yours’; cp. below τοῦ τῆς καταφυγῆς. 7. ἢ διαγράψομεν] Cp. iii 8. The words ἢ ἀθετήσομεν, ἐπειδὴ οὐ γέγραπται seem to be an ancient gloss to explain ἢ διαγράψομεν. They offer no real alternative to it ; and the variation of the mss. which contain them between ἢ and καὶ ἢ indicates the uncertainty of their footing. If they are to be retained, the only sense that can be got out of them would be this: — Shew us the words ἀγέννητον, ἄναρχον in the Bible, and we will either reject the Holy Ghost’s Divinity for not being found there, or (if we can prove that it is there) we will erase both it and your two words together. But this would be very cumbrous. Omitting the words, the sense is plain. Gr. retaliates ; — Shew us ἀγένν., ἄναρχ. in the Bible, or we will discard them, and you will die by your own rules. The perf. τέθνηκας gives vividness to the argument. Probably the gloss was introduced because Gr. ’s word διαγράψομεν seemed itself to imply that the words ἀγέννητον etc. were to be found written in Scripture. How can that be erased which was never written? The scribe wished to substitute for διαγρ. the more general word ἀθετήσομεν, ‘because the expressions in question are not written.’ It may be that the correction might be due to Gr. himself; but (1) its place in the MSS. is against it; it ought to have followed διαγρ.; (2) by διαγρ. Gr. intended no reference to being found in Scripture ; he meant, if conscious of the metaphor at all, an erasure from the theological writings in which the expressions occurred. 8. τῶν ὀνομάτων] sc. ἀγέννητον, ἄναρχον. ἢ δῆλον ὅτι ἐκ τῶν ταῦτα συναγόντων, κἂν μὴ ταῦτα λέγηται ; τίνων τούτων ; Ἐγώ εἰ μί’ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα. καί, Πρὸ ἐμοῦ οὐκ ἔστιν ἄλλος θεός, καὶ μετ’ ἐμὲ οὐκ ἔσται. ὅλον γὰρ τὸ ἔστιν ἐμόν· οὔτε ἠργμένον, οὔτε παυσόμενον. ταῦτα λαβών, τὸ μὲν μὴ εἶναί τι πρὸ αὐτοῦ, μηδὲ πρεσβυτέραν αἰτίαν ἔχειν, ἄναρχον προσηγόρευσας, καὶ ἀγέννητον· τὸ δὲ μὴ στήσεσθαι τοῦ εἶναι, ἀθάνατον καὶ ἀνώλεθρον. αἱ μὲν δὴ πρῶται συζυγίαι τοιαῦται, καὶ οὕτως ἔχουσαι. τίνα δὲ οὔτε ἔστιν, οὔτε λέγεται; πονηρὸν τὸ θεῖον, ἡ σφαῖρα τετράγωνος, τὸ παρελθὸν ἐνέστηκεν, οὐ σύνθετον ὁ ἄνθρωπος. τίνα γὰρ εἰς τοσοῦτόν ποτε ἐμπληξίας ἀφικόμενον ἔγνως, ὥστε τι τοιοῦτον ἢ ἐννοῆσαι τολμῆσαι, ἢ ἀποφήνασθαι ; λείπεται δεῖξαι τίνα καὶ ἔστι καὶ λέγεται· θεός, ἄνθρωπος, ἄγγελος, κρίσις· ματαιότης οἱ τοιοῦτοι συλλογισμοί, καὶ τῆς πίστεως ἀνατροπή, καὶ τοῦ μυστηρίου κένωσις.

τοσαύτης οὖν οὔσης διαφορᾶς ἐν τοῖς ὀνόμασι καὶ τοῖς πράγμασι, πῶς οὕτω σὺ λίαν δουλεύεις τῷ γράμματι, καὶ γίνῃ μετὰ τῆς Ἰουδαικῆς σοφίας, καὶ συλλαβαῖς ἀκολουθεῖς, ἀφεὶς τὰ πράγματα ; εἰ δὲ σοῦ τὰ δὶς πέντε λέγοντος, ἢ τὰ δὶς ἑπτά, τὰ δέκα συνῆγον, ἢ τέσσαρες καὶ δέκα ἐκ τῶν λεγομένων· ἢ ἐκ τοῦ ζῶον λογικόν, θνητόν, τὸν ἄνθρωπον, ἆρα ἄν σοι ληρεῖν ἐνομίσθην ; καὶ πῶς, τὰ σὰ λέγων; οὐ γὰρ τοῦ λέγοντος μᾶλλον οἱ λόγοι, ἢ τοῦ λέγειν συναναγκάζοντος. ὥσπερ οὖν ἐνταῦθα οὐκ ἂν τὰ λεγόμενα μᾶλλον ἐσκόπουν, ἢ τὰ νοούμενα· οὕτως οὐδὲ εἴ τι ἄλλο τῶν μὴ λεγομένων, ἢ μὴ σαφῶς, ἐκ τῆς γραφῆς νοούμενον ηὕρισκον, ἔφυγον ἂν τὴν ἐκφώνησιν, φοβούμενος σὲ τὸν συκοφάντην τῶν ὀνομάτων. οὕτω μὲν οὖν στησόμεθα πρὸς τοὺς ἐξ ἡμισείας εὐγνώμονας. σοὶ γὰρ οὐδὲ τοῦτο ἔξεστι λέγειν. ὁ γὰρ τὰς τοῦ υἱοῦ προσηγορίας οὕτως ἐναργεῖς οὔσας καὶ τοσαύτας ἀρνούμενος, οὐδ’ ἂν ταύτας ᾐδέσθης δῆλον ὅτι, καὶ εἰ πολλῷ σαφεστέρας καὶ πλείους ἐγίνωσκες. ἤδη δὲ καὶ τὴν αἰτίαν δηλώσω τῆς 24. 3 συλλαβαις] ταῖς συλλ. c || 4 ακολουθης f || 5 τεσσαπες] τὰ τεσσαπεσ cdf || 10 εἰ] + μὴ ‘Or. I’ || 12 νοουμένων bede. 1. ἐν τοῖς ὂν. καἰ τοῖς πρ.] ‘diversity in names and things.’ 3. τῆς ᾿Ιουδ. σοφίας] because the Jews were ‘slaves to the letter.’ ib. συλλαβαῖς] Basil, on the other hand, de Sp. S. 1, points out the extreme importance of noticing ‘syllables. 8. τὰ σὰ λέγων] ‘for saying what you said? For words belong as much to him who forces them to be said (i.e. in this case to you who gave me the data for my conclusion) as to him who said them ’ (i.e. to me who that you meant ‘ten,’ ‘man’). 9. ἐνταῦθα] in the case just supposed. 10. οὐδὲ εἴ τι ἄλλο κτλ.] lif I found anything else intended in Scripture (lit. found out of Scripture anything else intended), though not stated, or not stated clearly, I should not have shrunk from expressing it for fear ’ etc. 13. συκοφ. τῶν ὂν.] The word denotes one who is on the watch for words to denounce them. ib. στησόμεθα πρός] ‘will take our stand against.’ The οὕτω to the argument from the beginning of § 21 to this point. 14. σοὶ γάρ] i.e. the Eunomian ; oὐδὲ τοῦτο means the foregoing ment, which he says would for them be without force. This seems to have more point than to suppose it to mean ἐξ ἤμ’. εύγν. εἶναι. 17. ταύτας] the προσηγορίαι of the Spirit. πάσης ἐπικρύψεψς, καίπερ σοφοῖς οὖσιν ὑμῖν, βραχύ τι τὸν λόγον ἀναγαγών.

Δύο γεγόνασι μεταθέσεις βίων ἐπιφανεῖς ἐκ τοῦ παντὸς αἰῶνος, αἳ καὶ δύο διαθῆκαι καλοῦνται, καὶ σεισμοὶ γῆς, διὰ τὸ τοῦ πράγματος περιβόητον· ἡ μὲν ἀπὸ τῶν εἰδώλων ἐπὶ τὸν νόμον, ἡ δὲ ἀπὸ τοῦ νόμου πρὸς τὸ εὐαγγέλιον. καὶ τρίτον σεισμὸν εὐαγγελιζόμεθα, τὴν ἐντεῦθεν ἐπὶ τὰ ἐκεῖσε μετάστασιν, τὰ μηκέτι κινούμενα, μηδὲ σαλευόμενα. ταὐτὸν δὲ αἱ δύο διαθῆκαι πεπόνθασι. τί τοῦτο ; οὐκ ἀθρόως μετεκινήθησαν, οὐδὲ ὁμοῦ τῇ πρώτῃ κινήσει τῆς ἐγχειρήσεως. τίνος ἕνεκεν ; εἰδέναι γὰρ ἀναγκαῖον ἵνα μὴ βιασθῶμεν, ἀλλὰ πεισθῶμεν. τὸ μὲν γὰρ ἀκούσιον οὐδὲ μόνιμον· ὥσπερ ἃ βίᾳ κατέχεται τῶν ῥευμάτων ἢ τῶν φυτῶν· τὸ δὲ ἑκούσιον μονιμώτερόν τε καὶ ἀσφαλέστερον. καὶ τὸ μὲν τοῦ βιασαμένου, τὸ δὲ ἡμέτερον· καὶ τὸ μὲν ἐπιεικείας θεοῦ, τὸ δὲ τυραννικῆς 25. 9 μηδε] μήτε ag ‘duo Reg.’ || 11 ἕνεκεν] ἕνεκα df 1. ἐπικρύψεως] the reticence of the Bible on the subject of the Spirit’s Godhead. ib. σοφοῖς] of course ironical, ‘although you are so wise as to need no instruction.’ 2. ἀναγαγών] ‘going some distance back’; not back over the preargument, but to principles somewhat remote from the conclusion. 25. Two great changes have occurred in the history of religion, when inert passed under the first and second Covenants respectively. In neither case was the change violently made. Like a skilled teacher or physician, God made the new order agreeable by permitting for a while something from the old, until mem were ready to give it up of themselves. 3. μεταθέσεις βίων] He calls two dispensations by this title, because he is about to dwell on the practical difficulties attending such transitions. 4. σεισμοὶ γῆς] The ref. is to Heb. xii 26. 5. διὰ τὸ...περιβόητον] ‘because of the celebrity of the thing,’ cause the change was so great and on such a scale as to compel wide attention. 7. ἐντεῦθεν ... ἐκεῖσε] from the present order to that which is beyond. 9. μήδε’ σαλευόμενα] Heb. xii 28. 10. ἀθρόως] Cp. § 22. 12. τὸ μὲν γὰρ ἅκ. οὐδὲ μόνιμον] ‘for what is not voluntary is not lasting either.’ 15. τὸ μὲν τοῦ βίας.] In the one instance, the change would be the work of him who forced it on ; in the other, it is our own. The one kind of change is in keeping with the the considerateness of God ; the other would be a mark of tyrannical power. ἐξουσίς. οὔκουν ᾤετο δεῖν ἄκοντας εὖ ποιεῖν, ἀλλ’ ἑκόντας εὐεργετεῖν. διὰ τοῦτο παιδαγωγικῶς τε καὶ ἰατρικῶς τὸ μὲν ὑφαιρεῖ τῶν πατρίων, τὸ δὲ συγχωρεῖ, μικρόν τι τῶν πρὸς ἡδονὴν ἐνδιδούς· ὥσπερ οἱ ἰατροὶ τοῖς ἀρρωστοῦσιν, ἵνα ἡ φαρμακεία παραδεχθῇ διὰ τῆς τέχνης φαρματτομένη τοῖς χρηστοτέροις. οὐ γὰρ ῥᾴστη τῶν ἐν ἔθει καὶ μακρῷ χρόνῳ τετιμημένων ἡ μετάθεσις. λέγω δὲ τί ; ἡ πρώτη τὰ εἴδωλα περικόψασα τὰς θυσίας συνεχώρησεν· ἡ δευτέρα τὰς θυσίας περιελοῦσα τὴν περιτομὴν οὐκ ἐκώλυσεν· εἶτα ὡς ἅπαξ ἐδέξαντο τὴν ὑφαίρεσιν, καὶ τὸ συγχωρηθὲν συνεχώρησαν· οἱ μὲν τὰς θυσίας, οἱ δὲ τὴν περιτομήν· καὶ γεγόνασιν, ἀντὶ μὲν ἐθνῶν, Ἰουδαῖοι· ἀντὶ δὲ τούτων, Χριστιανοί, ταῖς κατὰ μέρος μεταθέσεσι κλαπέντες ἐπὶ τὸ εὐαγγέλιον. πειθέτω σὲ τοῦτο Παῦλος, ἐκ τοῦ περιτέμνειν καὶ ἁγνίζεσθαι προελθὼν ἐπὶ τὸ λέγειν· Ἐγὼ δέ, ἀδελφοί, εἰ περιτομὴν κηρύσσω, τί ἔτι διώκομαι ; ἐκεῖνο τῆς οἰκονομίας, τοῦτο τῆς τελειότητος.

τούτῳ τὸ τῆς θεολογίας εἰκάζειν ἔχω, πλὴν ὅσον ἐκ τῶν ἐναντίων. ἐκεῖ μὲν γὰρ ἐκ τῶν ὑφαιρέσεων ἡ μετάθεσις· ἐνταῦθα δὲ διὰ τῶν προσθηκῶν ἢ τελείωσις. ἔχει γὰρ οὕτως. ἐκήρυσσε φανερῶς ἡ παλαιὰ τὸν πατέρα, τὸν υἱὸν ἀμυδρότερον. ἐφανέρωσεν ἡ καινὴ τὸν υἱόν, ὑπέδειξε τοῦ πνεύματος τὴν θεότητα. ἐμπολιτεύεται νῦν τὸ πνεῦμα, σαφεστέραν ἡμῖν παρέχον τὴν ἑαυτοῦ δήλωσιν. οὐ γὰρ ἦν ἀσφαλές, μήπω τῆς τοῦ πατρὸς θεότητος ὁμολογηθείσης, τὸν υἱὸν ἐκδήλως κηρύττεσθαι· μηδὲ τῆς τοῦ υἱοῦ παραδεχθείσης, τὸ πνεῦμα τὸ ἅγιον, ἵν εἴπω τι καὶ τολμηρότερον, ἐπιφορτίζεσθαι· μὴ καθάπερ τροφῆ τῇ ὑπὲρ δύναμιν βαρηθέντες, καὶ ἡλιακῷ φωτὶ σαθροτέραν ἔτι προσβαλόντες τὴν ὄψιν, καὶ εἰς τὸ κατὰ δύναμιν κινδυνεύσωσι· ταῖς δὲ κατὰ μέρος προσθήκαις, καί, ὡς εἶπε Δαβίδ, ἀναβάσεσι, καὶ ἐκ δόξης εἰς δόξαν προόδοις καὶ προκοπαῖς, 26. 13 προσβαλόντες] προσβάλλοντες be : προβαλόντες ‘Or. 1’ 26. So it was with the doctrine of God, except that the successive changes have been in the direction of believing more truths, not fewer. When the doctrine of the Father was well established, that of the Son was revealed, and when that was accepted, then the doctrine of the Spirit. The Spirit Himself came by degrees. Christ Himself revealed Him only by slow advances. 1. τῆς τῆς θεολογίας] ‘the doctrine of God.’ ib. πλὴν ὅσον ἐκ τῶν ἐν.] ‘except that it follows the opposite order.’ The change of practical system consists in dropping things; the doctrinal change consists in learning additional truths. 6. ἐμπολιτεύεται] ‘is resident and active among us.’ Gr. that the Church learns by experience how to interpret the slight indications of the Holy Ghost’s Divinity given by the N.T. It does not follow that he thought doctrinal advance possible in other directions also. 11. ἐπιφορτίζεσθαι] ‘to be piled on the top of it,’ as an additional to be carried. ib. καθάπερ τροφῆ κτλ.] Cp. i 3. 15. ἀναβάσεσι] Ps. lxxxiii 6 (lxxxiv 5). It is prob. that the words ἐκ δυνάμεως εἰς δύναμιν in ν. 8 (7) suggested the ἐκ δόξης εἰς δόξαν which follows (2 Cor. iii 18). ib. προόδοις] Cp. ii 20. τὸ τῆς τριάδος φῶς ἐκλάμψῃ τοῖς λαμπροτέροις. διὰ ταύτην, οἶμαι, τὴν αἰτίαν καὶ τοῖς μαθηταῖς κατὰ μέρος ἐπιδημεῖ, τῆ τῶν δεχομένων δυνάμει παραμετρούμενον, ἐν ἀρχῇ τοῦ εὐαγγελίου, μετὰ τὸ πάθος, μετὰ τὴν ἄνοδον, τὰς δυνάμεις ἐπιτελοῦν, ἐμφυσώμενον, ἐν γλώσσαις πυρίναις φαινόμενον. καὶ ὑπὸ Ἰησοῦ κατ’ ὀλίγον ἐκφαίνεται, ὡς ἐπιστήσεις καὶ αὐτὸς ἐντυγχάνων ἐπιμελέστερον· ᾿Ερωτήσω, φησί, τὸν πατέρα, καὶ ἄλλον παράκλητον πέμψει ὑμῖν, τὸ πνεῦμα τῆς ἀληθείας· ἵνα μὴ ἀντίθεος εἶναι δόξῃ τις, καὶ ὡς ἀπ’ ἄλλης τινὸς ἐξουσίας ποιεῖσθαι τοὺς λόγους. εἶτα, Πέμψει μέν, ἐν δὲ τῷ ὀνόματί μου. τὸ ᾿Ερωτήσω παρείς, τὸ Πέμψει τετήρηκεν. εἶτα, Πέμψω, τὸ οἰκεῖον ἀξίωμα· εἶτα, Ἥξει, ἡ τοῦ πνεύματος ἐξουσία.

Ὁρᾷς φωτισμοὺς κατὰ μέρος ἡμῖν ἐλλάμποντας, 1 εκλαμψη] ἐκλάμψει ab : σαφῶς ἐκλάμπειν ‘Reg. Cypr.’ || 3 παραμετρούμενον] μετρούμενον df || 5 ἐμφυσώμενον] εκφ. cd || 6 ιησου] υἱοῦ ‘Coisl. 2 et sex Colb.’: χρίστου ‘Reg. Cypr.’ || 7 επιστηση b 27. 14 ημιν κατα μέρος b 1. ἐκλάμψῃ τοῖς λ.] On the principle that ‘he that hath, to him shall be given.’ The subjunctive must be explained as depending upon the ἵνα implied in μή. 2. κ. τοῖς μαθηταῖς κ. μ. ἐπ’.] ‘why the Spirit sojourns with the disciples by degrees, dealing Himself out to them in proportion to the capacity of the recipients.’ 3. ἐν ἀρχῇ τοῦ εὑ.] The two series, of three members each, cor respond. ’In the beginning of the Gospel,’ He ‘performs miracles through the disciples (Luke ix Ι) ‘after the Passion,’ He is ’breathed upon’ the disciples (John χχ 22) ‘after after the going up,’ He ‘revealed Himself in fiery tongues’ (Acts ii 3) The same profectus apostolicus is traced in or. xli 11, and by Gr.’s secretary Jerome ad Hedib. 7. ἐντυγχάνων] ‘perusing’; cp. § 21. The progress in our Lord’s statements about the Holy Ghost is traced in four sayings. ib. ἐρωτήσω] John xiv 16. 9. ἀντίθεος] Cp. iv 5. Jesus might have seemed to be setting Himself up as a kind of rival God, and to speak as if by some independent authority, if He had not in the first instance referred the mission of the Holy Ghost entirely to the Father. 10. εἶτα, Πέμψει μέν] John xiv 26. Here, though the ‘mission’ is still referred to the Father, the Son’s request is dropped, and the Spirit is said to be sent ‘in His name.’ 12. εἶτα, Πέμψω] John xv 26. Here the Son’s personal dignity is revealed, as Himself the sender of the Spirit. Gr. of course is not directly rectly speaking of the Eternal Procession. ib. εἶτα, Ἥξει] John xvi 7 (ἔλθῃ). Here the Spirit’s own freedom brought out. It is a correct and useful observation. καὶ τάξιν θεολογίας, ἢν καὶ ἡμᾶς τηρεῖν ἄμεινον, μήτε ἀθρόως ἐκφαίνοντας, μήτε εἰς τέλος κρύπτοντας. τὸ μὲν γὰρ ἄτεχνον, τὸ δὲ ἄθεον· καὶ τὸ μὲν τοὺς ἀλλοτρίους πλῆξαι δυνάμενον, τὸ δὲ ἀλλοτριῶσαι τοὺς ἡμετέρους. ὃ δὲ ἴσως μὲν ἤδη τισὶν ἦλθεν ἐπὶ νοῦν καὶ τῶν ἄλλων, ἐγὼ δὲ τῆς ἐμαυτοῦ διανοίας ὑπολαμβάνω καρπόν, προσθήσω τοῖς εἰρημένοις. ἦν τινὰ τῷ σωτῆρι, καὶ εἰ πολλῶν ἐνεπίμπλαντο μαθημάτων, ἃ μὴ δύνασθαι τότε βασταχθῆναι τοῖς μαθηταῖς ἐλέγετο, δι’ ἃς εἶπον ἴσως αἰτίας, καὶ διὰ τοῦτο παρεκαλύπτετο· καὶ πάλιν πάντα διδαχθήσεσθαι ἡμᾶς ὑπὸ τοῦ πνεύματος ἐνδημήσαντος. τούτων ἓν εἶναι νομίζω καὶ αὐτὴν τοῦ πνεύματος τὴν θεότητα, τρανουμένην εἰς ὕστερον, ὡς τηνικαῦτα ὡρίμου καὶ χωρητῆς ἤδη τυγχανούσης τῆς γνώσεως, μετὰ τὴν τοῦ σωτῆρος ἀποκατάστασιν, οὐκέτι ἀπιστουμένου τῷ θαύματι. τί γὰρ ἂν τούτου μεῖζον ἢ ἐκεῖνος ὑπέσχετο, ἢ τὸ πνεῦμα ἐδίδαξεν ; εἴπερ τι μέγα 2 om τὸ μὲν γὰρ ἄτεχνον τὸ ’δε ἄθεον καὶ b || 5 ἦλθε τισιν ἔπι νοῦν ἤδη d : ἦλθεν ἤδη τισιν ἔπι νοῦν f || 6 ἐμαυτοῦ] ἐμῆς b ‘in nonnull.’ || 9 αιτιας] αἰτίαις a || 11 τούτων] τοῦτον a || 12 eis] + τοῖς ‘Reg. Cypr.’ || 15 απιστομενην] απιστομενην ‘Reg. a’ || τούτου] τοῦτο f1 27. That is still the right method, — not to keep things back, but not to teach them till people are prepared. Perhaps one of the things which the disciples could not bear while Christ was with them, but were to learn afterwards from the Spirit, was this very doctrine of the Spirit’s Godhead. 1. καὶ ἡμᾶς] as well as our Saviour. τάξιν is ace. after δρᾷς, and ἐκφαίνοντας, κρύπτοντας, agree with ἡμᾶς, not with φωτισμούς, ‘you see light shining upon us by degrees, and an order in the revelation of God.’ 2. ἀθρόως] Cp. § 22. 3. ἄτεχνον] ‘unworkmanlike.’ 4. πλῆξαι] to astonish, and so keep them away from us ; ἀλλότρι’· ὦσαι, because they naturally expect to hear the doctrine taught at the proper time. ib. ὃ δὲ ἴσως μὲν κτλ.] ‘I will add, what may perhaps have occurred to others also before now, but what I take to be the result of my independent thought.’ 8. μὴ δύνασθαι βαστ. ] John xvi 12. 9. δι’ ἃς εἶπον ἴ’. αἴτ’.] in § 26. 10. πάντα διδαχθ.] John xiv 26. 12. τρανουμένην] Cp. ii 4. The pres. part, combines the thought of the revelation as then in the future with the fact of its subsequent ac- complishment. 13. ὡρίμου] Cp. iii I. ‘The knowledge then being timely and capable of being received, after our Saviour’s restoration, when He was no longer disbelieved in for wonder.’ Luke xxiv 41. 16. εἴπερ τι μέγα οἴ. χρὴ] ‘if we may call anything which is promised or taught great.’ It implies a of appreciation, greater than we perhaps possess, to determine the degrees of greatness in what God promises or reveals. οἴεσθαι χρή, καὶ θεοῦ μεγαλοπρεπείας ἄξιον, τὸ ὑπισχνούμενον, ἢ τὸ διδασκόμενον.

Ἔχω μὲν οὕτω περὶ τούτων, καὶ ἔχοιμι, καὶ ὅς τις ἐμοὶ φίλος — σέβειν θεὸν τὸν πατέρα, θεὸν τὸν υἱόν, θεὸν τὸ πνεῦμα τὸ ἅγιον, τρεῖς ἰδιότητας, θεότητα μίαν, δόξῃ, καὶ τιμῇ, καὶ οὐσίᾳ, καὶ βασιλείᾳ μὴ μεριζομένην, ὥς τις τῶν μικρῷ πρόσθεν θεοφόρων ἐφιλοσόφησεν· ἢ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα, ὥς φησιν ἡ γραφή, μηδὲ δόξαν τῆς ἐκεῖθεν λαμπρότητος, ὅς τις οὐχ οὕτως ἔχει, ἢ συμφέρεται τοῖς καιροῖς, ἄλλοτε ἄλλος γινόμενος, καὶ περὶ τῶν μεγίστων σαθρῶς βουλευόμενος. εἰ μὲν γὰρ οὐδὲ προσκυνητόν, πῶς ἐμὲ θεοῖ διὰ τοῦ βαπτίσματος ; εἰ δὲ προσκυνητόν, πῶς οὐ σεπτόν; εἰ δὲ σεπτόν, πῶς οὐ θεός ; ἓν ἤρτηται τοῦ ἑνός, ἡ χρυσῆ τις ὄντως σειρὰ καὶ σωτήριος. καὶ παρὰ μὲν τοῦ 28. 7 μικρῶ πρόσθεν] μικρῶν ἔμπροσθεν b μικρὸν ἔμπροσθεν ‘tres Colb.’ || 14 χρυσῆ τις] χρυσῖτις a 28. Let this be our position then, to worship in one Godhead three undivided Persons. Woe to him zoho does not hold it, or who shifts with the public opinion of the times. If the Holy Ghost gives us the divine nature, He must needs be an object of worship, and in the full sense divine. 3. ἔχω μὲν οὕτω] ‘That is how I stand’: explained, with no construction, by σέβειν. 4. θεὸν τὸν πατέρα] ‘the Father as God.’ Our familiar ‘God Father, God the Son,’ is a of expression peculiar to English Christianity. 6. τῶν μικρῷ πρ. θεοφόρων] ACC. to Elias, the ref. is to Greg. Thaumaturgus, who, he says, uses these words in his ‘Apocalypse.’ The work is not now extant. Θεοφόρων, ‘inspired’ (2 Pet. 121). 7. μὴ ἴδοι ἑωσφ. ἀν’. ] Job iii 9. The imprecation must be considered in the same sense as the anathemas of the Councils. 8. ἐκεῖθεν] of heaven. 9. συμφ. τοῖς καιροῖς] ‘goes with the current of the times.’ 11. σαθρῶς] prob. means (in accordance with συμφ. τοῖς καιροῖς) ‘weakly,’ not ‘corruptly.’ Cp. i 3. The timeserver ‘has but weak resolution in regard to the things of most importance.’ 12. θεοῖ] ‘make make α God of me’; iii 19. ib. εἰ δὲ προσκ., πῶς οὐ σεπτόν] Evidently Gr. feels σφιν to be a higher word than the mere external προσκ.; it is already implied in οὐδὲ προσκ. in the line above; but the distinction is not always observed. 14. ἢ χρυσῆ τις] in rough apposition to ἐν. It is difficult to decide between this reading and χρυσῖτις, which has the authority of the best MS. The pronuntialion being identical, it seems natural to choose the rarer word ; but on the other hand the scribe of ‘a’ may have been thrown out by the somewhat unusual combination of ἢ with τις. Cp. ii 19 ἢ αὔρα τις ὀλίγη. πνεύματος ἡμῖν ἡ ἀναγέννησις· παρὰ δὲ τῆς ἀναγεννήσεως ἢ ἀνάπλασις· παρὰ δὲ τῆς ἀναπλάσεως ἡ ἐπίγνωσις τῆς ἀξίας τοῦ ἀναπλάσαντος.

ταῦτα μὲν οὖν εἴποι τις ἂν τὸ ἄγραφον ὑποθέμενος· ἤδη δὲ ἥξει σοι καὶ ὁ τῶν μαρτυριῶν ἐσμός, ἐξ ὧν, ὅτι καὶ λίαν ἔγγραφος, ἡ τοῦ πνεύματος θεότης τοῖς μὴ λίαν σκαιοῖς, μηδὲ ἀλλοτρίοις τοῦ πνεύματος. σκόπει δὲ οὕτως· γεννᾶται Χριστός, προτρέχει· βαπτίζεται, μαρτυρεῖ· πειράζεται, ἀνάγει· δυνάμεις ἐπιτελεῖ, συμπαρομαρτεῖ· ἀνέρχεται, διαδέχεται. τί γὰρ οὐ δύναται τῶν μεγάλων, καὶ ὧν θεός ; τί δὲ οὐ προσαγορεύεται ὧν θεός, πλὴν ἀγεννησίας καὶ γεννήσεως ; ἔδει γὰρ τὰς ἰδιότητας μεῖναι πατρὶ καὶ υἱῷ, ἵνα μὴ σύγχυσις ἦ παρὰ θεότητι, τῆ καὶ τἄλλα εἰς τάξιν ἀγούσῃ καὶ εὐκοσμίαν. ἐγὼ μὲν 29. 4 ὑποτιθέμενος ‘Reg. a’ || 13 πάρα] + τῆ df 2. ἀνάπλασις] that work of reconstruction of the character, in which ἀναγέννησις is the initial movement. It is only by deepening experience of the Spirit’s upon ourselves that we become convinced of the greatness of the Spirit Himself. 29. Turn to the direct testimony of Scripture. What things are said of the Holy Ghost! 4. ὑποθέμενος] ‘assuming,’ as the basis of discussion’; it does not in itself imply ‘admitting.’ 5. μαρτυριῶν] ‘Scripture testimonies’; cp. § 2. 7. μὴ λ. σκαιοῖς] ‘to those who are not too dense, or altogether strangers to the Spirit.’ 8. γεννᾶται Xp., προτρέχει] In the series which follows, the subject of the first verb of each pair is Christ, the subject of the second is the Holy Ghost. Προτρέχει, Luke i 35, Matt, i 20. 9. μαρτυρεῖ] John i 32 foll. ib. ἀνάγει] Matt, iv 1. ib. συμπαρομαρτεῖ] ‘accompanies Him,’ Luke iv 14 foll., Matt, xii Cp. Or. xli 11 ᾧ παρῆν, οὐχ ὡς 28. ἐνεργοῦν, ἀλλ’ ὡς ὁμοτίμῳ συμπαρομαρτουν. 10. διαδέχεται] John xiv 16 etc. ib. τί γὰρ οὐ δύν. κτλ.] ‘What mighty thing, peculiar to God, is there that He cannot do? What title, peculiar to God, is there which is not applied to Him, except those of Unbegotten and Begotten?’ The phrase ὧν θεός means, ‘which go to make up our conception of God.’ seems strange to add καὶ γεννήσεως as one of those things ὧν θεός, as those with whom Gr. is arguing would not admit it. Gr. means, no doubt, that to orthodox Christians the Godhead cannot be conceived of without it. 12. ἰδιότητας] as in § 28. φρίττω τὸν πλοῦτον ἐννοῶν τῶν κλήσεων, καὶ καθ’ ὅσων ὀνομάτων ἀναισχυντοῦσιν οἱ τῷ πνεύματι ἀντιπίπτοντες. πνεῦμα θεοῦ λέγεται, πνεῦμα χριστοῦ, νοῦς Χριστοῦ, πνεῦμα κυρίου, αὐτὸ κύριος· πνεῦμα υἱοθεσίας, ἐλευθερίας· πνεῦμα σοφίας, συνέσεως, βουλῆς, ἰσχύος, γνώσεως, εὐσεβείας, φοβοῦ θεοῦ· καὶ γὰρ ποιητικὸν τούτων ἁπάντων· πάντα τῇ οὐσίᾳ πληροῦν, πάντα συνέχον αυνέχον· πληρωτικὸν κόσμου κατὰ τὴν οὐσίαν, ἀχώρητον κόσμῳ κατὰ τὴν δύναμιν· ἀγαθόν, εὐθές, ἡγεμονικόν, φύσει οὐ θέσει· ἁγιάζον, οὐχ ἁγιαζόμενον, μετροῦν, οὐ μετρούμενον, μετεχόμενον, οὐ μετέχον, πληροῦν, οὐ πληρούμενον, συνέχον, οὐ συνεχόμενον συνεχόμενον· κληρονομούμενον, δοξαζόμενον, συναριθμούμενον, ἐπαπειλούμενον· δάκτυλος θεοῦ, πῦρ ὡς θεός, εἰς 1 ὅσων] ὅσον e2 1. καθ’ ὅσων ὂν. ἀναισχ.] ‘and how many names they outrage,’ ‘against how many names they are impudent.’ 3. πνεῦμα θεοῦ] e.g. 1 Cor. ii 11 ; Χριστοῦ, Rom. viii 9 ; νοῦς Χρ., 1 Cor. ii 16; πν. κυρίου, 2 Cor. iii 17; αὐτὸ κ., ibid. 4. πν. υἱοθεσίας] Rom. viii 15 ἀληθείας, John xiv 17, xv 26, xvi 13, 1 John iv 6; ἐλευθερίας (by implication), 2 Cor. iii 17. 5. πν. σοφίας κτλ.] Is. xi 2 foll. 7. πάντα τῇ οὖσ’. πλ.] Wisd. i 7. Πληρωτικὸν κόσμου κ. τ. οὖσ’. is scarcely more than a repetition, but is introduced as an antithesis to ἀχώρητον κτλ., which is Gr.’s of the συνέχον τὰ πάντα of Wisdom. 9. ἀγαθόν] Doubtless Gr.’s in Ps. cxlii (cxliii) 10 ; εὐθές, Ps. 1 12 (li 10); ἡγεμ., ibid. 14 (12). ib. φύσει οὐ θέσει] These words qualify the preceding adjectives, and esp. ἡγεμ. The Holy Spirit is ‘good, right, sovereigh,’ by and not by an act that involved a change in Him. Θέσις seems to be used in the sense of ‘agreement,’ ‘arrangement,’ in which sense it is contrasted with φύσις by other writers. From this general sense of ‘agreement,’ it comes to be used of ‘adoption’ into a family, or ‘admission’ to the citizenship of a city. 10. ἁγιάζον] e.g. Rom. xv 16 μετροῦν, ι Cor. xii 1 1 (for οὐ μετρούμενον cp. iv 12); μετεχόμενον, e.g. Phil, ii 1 ; πληροῦν, συνέχον, Wisd. i 7. 12. κληρονομούμενον] not a scriptural phrase, but perh. derived from more general expressions, like 1 Pet. iii 9 εὐλογίαν κλ., or Gal. iii 14 compared with 18; or from the usual language of Scripture about ‘habing,’ ‘receiving,’ the Spirit. Δοξαζόμενον, perh. ι Pet. iv 14; συναριθμ., e.g. Matt, xxviii 19, 2 Cor. xiii 14 ; ἐπαπειλούμενον, ‘used as a threat,’ Matt. xii 31 (cp. 2 Thess. ii 8). 13. δάκτυλος θ.] Luke xi 20 compared with Matt, xii 28 ; πῦρ, Acts ii 3 (cp. 1 Thess. v 19, 2 Tim. i 6); ὡς θεός, Hob. xii 29. ἔμφασιν, οἴμαι, τοῦ ὁμοουσίου· πνεῦμα τὸ ποιῆσαν, τὸ ἀνακτίζον διὰ βαπτίσματος, δι’ ἀναστάσεως· πνεῦμα τὸ γινῶσκον ἅπαντα, τὸ διδάσκον, τὸ πνέον ὅπου θέλει καὶ ὅσον, ὁδηγοῦν, λαλοῦν, ἀποστέλλον, ἀφορίζον, παροξυνόμενον, πειραζόμενον· ἀποκαλυπτικόν, φωτιστικόν, ζωτικόν, μᾶλλον δὲ αὐτοφῶς καὶ ζωή· ναοποιοῦν, θεοποιοῦν, τελειοῦν, ὥστε καὶ προλαμβάνειν τὸ βάπτισμα, καὶ ἐπιζητεῖσθαι μετὰ τὸ βάπτισμα· ἐνεργοῦν ὅσα θεός, μεριζόμενον ἐν γλώσσαις πυρίναις, διαιροῦν χαρίσματα, ποιοῦν ἀποστόλους, προφήτας, εὐαγγελιστάς, ποιμένας, καὶ διδασκάλους· νοερόν, πολυμερές, σαφές, τρανόν, ἀκώλυτον, ἀμόλυντον· ᾧπερ ἴσον δύναται τὸ σοφώτατον καὶ πολύτροπον ταῖς ἐνεργείαις, 4 πειραζόμενον παροξυνόμενον e2 || 11 ἀμόλυντον ἀκώλυτον df || ωπερ] ὅπερ abceg ‘plures Reg. etc.’ || 12 το] τὼ acg ‘duo Reg.’ 1. τὸ ποιῆσαν] Prob. a ref. to Gen. i 2 ; ἄνακτ’. διὰ β., John iii 5 (2 Cor. v 17); δι’ ἀναστ., Rom. viii 11. 2. τὸ γινῶσκον ἅπ.] i Cor. ii 10 (cp. Ps. exxxviii (exxxix) 7); διδάσκον, John xiv 26, 1 John ii 27 πνέον, John iii 8 ; ὁδηγοῦν, John xvi 13; λαλοῦν, ἀποστ., ἀφορ., Acts xiii 2 foil. (cp. Acts xx 23, 1 Tim. iv 1 ; Is. xlviii 16). 4. παροξυνόμενον] Is. lxiii 10 ; πειραζ., Acts v 9. 5."/> ἀποκαλυπτικόν] I Cor. ii 10 φωτιστ., ζωτ., perh. Ps. xxxv 10 (xxxvi 9) as in § 3 (cp. John vi 63 Rom. viii 10). 6. ναοποιοῦν] I Cor. iii 16, vi 19 θεοποιοῦν, constructively deduced from the Sourut’s action in baptism ; τελειοῦν, in the ‘mystical’ sense of ‘initiating.’ All three words have ref. to ‘baptism,’ in the larger sense of the word ; and the ὥστε prob. belongs to all three. It is more difficult to say what Gr. means by this use of ὥστε. Prob. it is intended to shew that the Spirit’s part in baptism is an active, and not a passive part, so as to justify Gr.’s attribution to Him of work of ‘making’ us temples etc. His independence with respect to the sacrament is a proof of this. He is able to ‘anticipate baptism’ (Acts x 44) ; and ‘baptism’ may be received and His indwelling be yet to seek (Acts viii 16). 8. ἐνεργοῦν] 1 Cor. xii 11; μερὶ. ζόμενον, Acts ii 3 ; διαιροῦν, I Cor. xii n; ποιοῦν ἀπ’. κτλ., Eph. iv 11 compared with 1 Cor. xii 4 foll., Rom. xii 6, Acts xx 28. 10. νοερὸν κτλ.] The following list is taken from Wisd. vii 22 foll., which describes the ‘spirit’ which ‘is in Wisdom.’ Gr. does not all the epithets there used, some of which, esp. μονογενές, would have been troublesome for him to expound. Each epithet from νοερὸν to ἀμόλυντον is explained. Νοερόν = σοφώτατον ; πολυμερές = ταῖς ἐνεργ. ; σαφές = σαφηνιστικὸν πάντων (neut.) ; τρανόν = τρανωτικόν ; ἀκώλυτον = αὐτεξούσιον (this shews the order of df to be wrong) ; ἀμόλυντον = ἀναλλοίωτον (since change in the Holy Ghost must be a change for the worse). καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν, καὶ αὐτεξούσιον καὶ ἀναλλοίωτον· παντοδύναμον, παντεπίσκοπον, διὰ πάντων χωροῦν πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, ἀγγελικῶν, οἶμαι, δυνάμεων, ὥσπερ καὶ προφητικῶν καὶ ἀποστολικῶν, κατὰ ταὐτό, καὶ οὐκ ἐν τοῖς αὐτοῖς τόποις, ἄλλων δὲ ἀλλαχοῦ νενεμημένων, ᾧ δηλοῦται τὸ ἀπερίγραπτον.

Οἱ ταῦτα λέγοντες καὶ διδάσκοντες, καὶ πρός ἄλλον παράκλητον, οἷον ἄλλον θεόν, ὀνομάζοντες, οἱ τὴν εἰς αὐτὸ βλασφημίαν μόνην εἰδότες ἀσυγχώρητον, οἱ τὸν Ἀνανίαν καὶ τὴν Σάπφειραν οὕτω φοβερῶς στηλιτεύσαντες, ἐπειδὴ ἐψεύσαντο τὸ πνεῦμα τὸ ἅγιον, ὡς θεὸν ψευσαμένους, οὐκ ἄνθρωπον· οὗτοι τί σοι δοκοῦσι, πότερον θεὸν τὸ πνεῦμα κηρύσσειν, ἢ ἄλλο τι; ὡς λίαν ὄντως παχύς τις εἰ, καὶ πόρρω τοῦ πνεύματος, εἰ τοῦτο ἀπορεῖς, καὶ δέῃ τοῦ διδάξοντος. αἱ μὲν οὖν κλήσεις τοσαῦται καὶ οὕτως 5 ταὐτὸ] ταὐτὸν cdef: τοῦτο ‘Or. Ι’ 30. 8 πρὸς γε] προσέτι γε b: προσέτι ‘Reg. a’ || 10 αὐτὸ] αὐτὸν def || 14 κηρύσσειν] κηρύττουσι b ‘Reg. a’ || 16 διδαξοντος] δικάζοντος ‘Reg. Cypr.’ 2. παντοδύναμον ... λεπτοτάτων] Wisd. vii 23. The ‘understanding, pure, and most subtle spirits’ in Wisd. ‘through’ which the Spirit ‘goes,’ are, in Gr.’s opinion (no doubt correct), not only ‘the angelic Powers,’ but also the spirits of prophets and apostles. These the Holy Spirit penetrates κατὰ ταὐτό, ‘simultabeously,’ although they are distributed in many different places, which is a proof that He is infinite. 30. Such sayings involve His Godhead. All language of α different kind is explained by the principle of referring all to the Father as the First Cause. 8. οἱ ταῦτα λέγοντες] viz. the sacred writers who used such Ianguage about the Holy Spirit. ib. πρός γε] adv. ‘besides.’ 9. οἶον ἄλλον θ.] The words have a dangerous sound; ‘as it were another God.’ But Gr. does not mean to call Him so. He means that to call Him a Paraclete at all, in the same sense as is equivalent to calling Him God. 10. μόνην εἰδότες ἀσυγχ] Matt. xii 31 foll. 11. στηλιτεύσαντες] The Greek method of proclaiming something to the honour or infamy of a person was to ‘post’ it on a στήλη or post in some publc place. Hence a person subjected to such infamy is described in class. Greek as στηλίτῆς; from whence comes the στηλιτεύειν. 12. ἐψεύσ…ὡς θεόν] Acts v 3 foll. 14. ὡς λίαν] ‘since you really are a very stupid person. 15. πόρρω τοῦ πν] like ἀλλότριοι τοῦ πν. in § 29, ‘unspiritual.’ ἔμψυχοι. τί γὰρ δεῖ σοι τὰς ἐπὶ τῶν ῥημάτων μαρτυρίας παρατίθεσθαι; ὅσα δὲ κἀνταῦθα λέγεται ταπεινότερον, τὸ δίδοσθαι, τὸ ἀποστέλλεσθαι, τὸ μερίζεσθαι, τὸ χάρισμα, τὸ δώρημα, τὸ ἐμφύσημα, ἡ ἐπαγγελία, ἡ ὑπερέντευξις, εἴτε τι ἄλλο τοιοῦτον, ἵνα μὴ καθ’ ἕκαστον λέγω, ἐπὶ τὴν πρώτην αἰτίαν ἀνενεκτέον, ἵνα τὸ ἐξ οὗ δειχθῇ, καὶ μὴ τρεῖς ἀρχαὶ μεμερισμέναι πολυθέως παραδεχθῶσιν. ἴσον γὰρ εἰς ἀσέβειαν, καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι, τὸ μὲν τῷ προσώπῳ, τὸ δὲ ταῖς φύσεσιν.

῾Ως ἔγωγε πολλὰ διασκεψάμενος πρὸς ἐμαυτὸν τῇ φιλοπραγμοσύνῃ τοῦ νοῦ, καὶ πανταχόθεν τὸν λόγον εὐθύνας, καὶ ζητῶν εἰκόνα τινὰ τοῦ τοσούτου πράγματος, οὐκ ἔσχον ᾧ τινὶ χρὴ τῶν κάτω τὴν θείαν φύσιν παραβαλεῖν. κἂν γὰρ μικρά τις ὁμοίωσις εὑρεθῇ, φεύγει τὸ πλεῖον, ἀφέν με κάτω μετὰ τοῦ ὑποδείγματος. ὀφθαλμόν 1 ἔπι] ἐκ ‘Reg. Cypr.’ || 5 μὴ] + τα be2 || 7 παραδειχθωσιν ‘Reg. Cypr.’ || 9 τὸ μεν...το ’δε] τὼ μεν...τω ’δε ‘tres Colb.’ 31. 10 om πρὸς εμαιυτον ‘Reg. a’ || 12 om του d || 13 παραβαλεῖν] παραλαβεῖν b || 14 om γὰρ b || φεύγει] + με cdfg || 15 πλεῖον] πλέον cde2f || om με df 1. ἔμψυχοι] ‘vivid,’ ‘striking.’ ib. τὰς ἐπὶ τῶν ῥ. μ.] ‘the texts in so many words.’ In § 29 they for the most part only given allusively. What Gr. means by ἐπὶ τῶν ῥ may be seen in iii 17. 2. ὅσα δὲ κἀνταῦθα] i.e. as well as in the case of the Son. See iii 18. 3. δίδοσθαι] e.g. Luke xi 13 ἀποστ., Luke xxiv 49, Gal. iv 6 μερίς., Heb. ii 4; χάρισμα, 2 Tim. i 6; δώρημα (δωρεά), John iv 10, Acts viii 20; ἐμφύς., John xx 22; ἐπαγγ. Luke xxiv 49, Acts i 4 ; ὑπερέντευξις (cp. iv 14), Rom. viii 26. 6. ἀνενεκτέον] from ἀναφέρω, ‘must be referred to the primal Cause, in order that it may be shewn from whom He proceeds.’ 7. παραδεχθῶσιν] the correlative to παραδίδοσθαι ; ‘that men might not receive the polytheistic doctrine of three separate Sources, or First Principles.’ 9. τὸ μὲν τῷ προσώπῳ] lit. ‘it counts for the same in impiety, whether you join like Sabellius, or disjoin like the Arians, — the former in the person, the latter in the natures.’ Gr. seems instinctively to say τῷ προσώπῳ, not τοῖς προσώποις, because Sabellianism reduces the persons to one, — if indeed any personality can be said to remain. 31. Illustrations of the doctrine of the Trinity are wholly inadequate ; like mouth, spring, and stream. 10. ὡς ἔγ. π.] ‘How many things!’ 11. πανταχόθεν] Cp. πολυπρ. ii 9. ib. πανταχόθεν] where the English mode of thought would have expected πανταχόσε. 13. ᾦ τινὶ χρὴ τῶν κ.] ‘to what earthly thing I might compare.’ 14. τὸ πλεῖον] ‘the the most improtant part escapes me, leaving me below with my illustration.’ 15. ὀφθαλμόν] The context makes it unquestionable that Elias is right in interpreting the word to mean what is called ὀπή in James iii 11, — the ‘mouth’ out of which the spring issues. No other example of this usage seems to be known; but Gr.’s own language in his poem about the Holy Ghost (iii 60) leaves no room for doubt. He there rejects the same comparison of πόρος, πηγή, ποταμὸς μέγας, ἐν τε ῥέεθρον. It is just possible that Gr. was aware that an ‘eye’ is the ordinary word in Hebrew for a spring; but in any case the metaphor is so natural that it is prob. an accident that we do not find it oftener. τινα, καὶ πηγήν, καὶ ποταμὸν ἐνενόησα, καὶ γὰρ καὶ ἄλλοι, μὴ τῷ μὲν ὁ πατήρ, τῇ δὲ ὁ υἱός, τῷ δὲ τὸ πνεῦμα τὸ ἅγιον ἀναλόγως ἔχη. ταῦτα γὰρ οὔτε χρόνῳ διέστηκεν, οὔτε ἀλλήλων ἀπέρρηκται τῇ συνεχείᾳ· κἂν δοκεῖ πὼς τρισὶν ἰδιότησι τέμνεσθαι. ἀλλ’ ἔδεισα, πρῶτον μὲν ῥύσιν τινὰ θεότητος παραδέξασθαι στάσιν οὐκ ἔχουσαν· δεύτερον δὲ μὴ τὸ ἓν τῷ ἀριθμῷ διὰ τῆς εἰκασίας ταύτης εἰσάγηται. ὀφθαλμὸς γάρ, καὶ πηγή, καὶ ποταμὸς ἕν ἐστιν ἀριθμῷ, διαφόρως σχηματιζόμενα.

Πάλιν ἥλιον ἐνεθυμήθην, καὶ ἀκτῖνα, καὶ φῶς. ἁλλὰ κἀνταῦθα δέος, πρῶτον μὲν μὴ σύνθεσίς τις ἐπινοῆται τῆς ἀσυνθέτου φύσεως, ὥσπερ ἡλίου καὶ τῶν ἐν ἡλίῳ· 1 καὶ αλλοι] om καὶ d1 ‘Or. Ι’ || 2 τῆ ’δε] τὼ ’δε de || 3 ἄη] ἔχει b ‘Reg. a et b’ || 4 κὰν] καὶ g || δοκει] δοκὴ b ‘Reg. a’ || 5 τρισὶν] τισιν g || 8 ἀριθμῶ] τὼ ἀριθμῶ e2 32. 10 παλιν] η πάλιν ‘tres Reg.’ 1. καἰ γὰρ καἰ ἄλλοι] Elias suggests the Clementine passage which is given by Cotelierp. 528 (ed. 1672). Cp. Tert. adv. Prax. 8. 2. μὴ τῷ μέν] ‘to to see whether.’ 3. ταῦτα γὰρ κτλ.] The mouth, the spring, and the stream are not divided by time, nor is their continuity with each other severed; and yet the three have eacli their special characteristics. 5. ῥύσιν] ‘an incessant waste, or dissipation, of Godhead.’ as in § 30. 8. ἐν ἐστιν ἀριθμῶ They are not really three distinct things, Gr. thinks ; they are only various forms or phases of the same thing, and therefore they are inadequate to express the Trinity, which is essentially three in number. 32. So with sun, ray, and light ; or with the flickering sunshine reflected from water upon a wall. 10. ἤλιον κτλ] Cp. Tert. adv. Prax. 8. 11. κἀνταῦθα δέος] This illustration likewise had its dangers. It might have suggested that the Trinity is a Trinity by some kind of composition or combination, such as the science of Gr.’s time between the su itself and the ray and the light which were ‘in’ the sun. Cp. Or. xliv 4. And secondly there was the opposite danger of suggesting that the Father alone has true positive being, while the Son and Spirit are but faculties of His, without personal subsistence, such being in Gr.’s view the character the ray and the light. δεύτερον δὲ μὴ τὸν πατέρα μὲν οὐσιώσωμεν, τἄλλα δὲ μὴ ὑποστήσωμεν, ἀλλὰ δυνάμεις θεοῦ ποιήσωμεν ἐνυπαρχούσας, οὐχ ὑφεστώσας, — οὔτε γὰρ ἀκτίς, οὔτε φῶς, ἄλλος ἥλιος, ἀλλ’ ἡλιακαί τινες ἀπόρροιαι, καὶ ποιότητες οὐσιώδεις — καὶ ἅμα τὸ εἶναι καὶ τὸ μὴ εἶναι τῷ θεῷ δῶμεν ἐν τούτοις, ὅσον ἐκ τοῦ ὑποδείγματος, ὃ καὶ τῶν εἰρημένων ἀτοπώτερον. ἤκουσα δέ τινος καὶ τοιοῦτον ὑπογράφοντος λόγον, — μαρμαρυγήν τινα ἡλιακὴν τοίχῳ προσαστράπτουσαν, καὶ περιτρέμουσαν ἐξ ὑδάτων κινήσεως, ἢν ἡ ἀκτὶς 5 θέω] + μόνω τὼ πατρὶ ‘Reg. a’: + μόνω ‘duo Coisl.’ || 6 ειρημενων] προειρημένων ‘duo Coisl.’ || 9 η ἀκτὶς] om η cd1f 2. ἐνυπαρχούσας] Existing only in Him, as attributes of His. The word is freq. in this sense in Aristtle. 3. ἄλλος ἥλιος] This, ace. to Gr., would be necessary to make the illustration complete. Cp. § 14, and § 30 ἄλλον θεόν. The ray is not the equal of the luminous body which gives it off; whereas in the Trinity there is, as it were, a sun giving off a sun. 4. ἡλιακαί τ. ἀπόρρ.] ‘solar effluences’; Gr. will not even ἡλίου ἀπόρρ., because it might suggest that, once flowing forth, the effluence has some kind of independent existence, whereas his point is that the ray and the light are but properties of the sun. This is further brought out by the addition καὶ ποιότ. οὖσ’. ‘and essential qualities.’ By οὐσιώδεις Gr. seems from the context to mean ’belonging to the nature of the sun.’ Elsewhere, the word is used in a way that would give an almost opposite meaning ; e.g. Or. xli 11 οὐκέτι ἐνεργείᾳ παρὸν ὡς πρότερον, οὐσιωδῶς δέ, ὡς ἂν εἴποι τις, συγγινόμενον ; Cyr. Hier. Cat. Myst. iii 1 πνεύματος ἁγίου οὐσιώδης ἐπιφοίτησις. Ace. to these examples, ποιότητες οὐσιώδεις would rather mean ‘real, substantive qualities.’ In order to suit context, we should then have to understand οὐσιώδεις to have something of a concessive force, ‘qualities after all, however real and substantive.’ 5. καὶ ἄμα τὸ εἶναι κτλ.] The gloss μόνῳ τῷ πατρί gives the right direction for understanding the passage: it means that if we are content with the illustration, we attribute τὸ εἶναι only to the Father, and withhold it from the Son and Spirit. Ἐν τούτοις = in the Persons so conceived of. Thus to ‘God’ (in the sense of ὅλος θεός iv 6) we should ‘attribute at the same time existence and non-existence.’ 7. ἤκουσα δέ τινος] ‘I once heard a man offering the following It is unknown who the man was. 8. μαρμαρυγήν τινα] The illustration, tration, though attractive to the poetical imagination of Gr., is not immediately clear. It seems at first as if the trinity were the sunbeam, the water, and the wall, which combine to produce the παλμός, the dancing and quivering reflexion. The point, however, appears to lie rather in the junction of unity with multiplicity (the number three being for the moment lost sight of) displayed in the vibrations of the sunbeam. ὑπολαβοῦσα διὰ τοῦ ἐν μέσῳ ἀέρος, εἶτα σχεθεῖσα τῷ ἀντιτύπῳ, παλμὸς ἐγένετο καὶ παράδοξος. ἄττει γὰρ πολλαῖς καὶ πυκναῖς ταῖς κινήσεσιν, οὐχ ἓν οὖσα μᾶλλον ἢ πολλά, οὐδὲ πολλὰ μᾶλλον ἢ ἕν, τῷ τάχει τῆς συνόδου καὶ τῆς διαστάσεως, πρὶν ὄψει κρατηθῆναι, διαδιδράσκουσα.

Ἀλλ’ οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί, δι’ ἓν μέν, ὅτι τὴν μὲν τὸ κινῆσαν καὶ πάνυ δῆλον· θεοῦ δὲ οὐδὲν πρεσβύτερον, ἵν ᾖ τι τὸ τοῦτον κεκινηκός. αὐτὸς μὲν γὰρ πάντων αἰτία, αἰτίαν δὲ πρεσβυτέραν οὐκ ἔχει. δεύτερον δέ, ὅτι κἀνταῦθα τῶν αὐτῶν ὑπόνοια, συνθέσεως, χύσεως, ἀστάτου καὶ οὐ παγίας φύσεως, ὧν οὐδὲν ἐννοητέον περὶ θεότητος. καὶ ὅλως οὐδὲν ἔστιν ὅ μοι τὴν διάνοιαν ἵστησιν ἐπὶ τῶν ὑποδειγμάτων θεωροῦντι τὸ φανταζόμενον, πλὴν 1 σχεθεισα] χεθεισα ῾El.’ 33. 6 τουτο] τουτω ag ‘tres Colb.’ || 11 ἐννοητέον] cetera desunt in a 1. ὑπολαβοῦσα] ῾assuming,’ ῾catching.’ ib. διὰ τοῦ ἐν μ. ἀέρος] ῾by means of the intervening air.’ Ace. Gr.’s theory, it is the air the water and the wall which communicates to the sunbeam the motion of the water. Cp. ii 12, 13, 22. ib. σχεθεῖσσ τῷ ἀντ’.] ῾arrested by the resisting substance.’ Cp. ii 26 ἀντιτυπούμεναι. 2. παλμὸς ἐγ. καἰ παράδ.] ῾becomes (gnom. aor.) α quivering that quite surprises you.’ ib. ἄττει] = ἀίσσει, ῾vibrates.’ 33. It is α misleading comparison. We do best to content ourselves with the few words given us by revelation for our guidance, and so to press on through life, endeavouring to bring all to join in worshipping Father, Son, and Holy Ghost, in one Godhead. 6. θέσθαι] ῾to lay down as my own.’ 7. τὴν μὲν τὸ κ.] ῾it is very clear what moves the sumbeam.’ contrasted phrase would strictly have run θεὸν δὲ οὐδὲν κινεῖ οὐδόν ἐστι τὸ κινοῦν). 10. τῶν αὐτῶν ὑπ’.] ῾there is a suspicion (or perh. a notion) of the same things.’ things’ as in the case former illustrations. ib. χύσεως] might seem to be in favour of Elias’ reading above. But the point of the illustration there does not lie in that word, whether χεθ. be read, or σχέθ’. Χύσις represents the ῾shedding,’ whether of light or of water, which implies dissipation. 11. ἀστάτου] repeats the στάσιν οὐκ ἔχουσαν of § 31. Cp. Poem. iii 64 οὔτε τις ἐξ ὑδάτων κινήμασιν ἡλιακοῖσι μαρμαρυγή, τοίχοισι περίτρομος, ἀστατέουσα, πρὶν πελάσαι φεύγουσα, πάρος φυγέειν πελάουσα. οὐδὲ γὰρ ἄστατός ἐστι θεοῦ φύσις, ἠὲ μούσα ἠὲ πάλιν συνιοῦσα· τὸ δ’ ἐμπεδόν ἐστι θεοῖο. 12. τὴν διάνοιαν ἵστησιν] ῾nothing to satisfy my mind (lit. which brings it to a stop) when I contemplate illustrations the image which I form.’ εἴ τις ἕν τι λαβὼν τῆς εἰκόνος, ὑπ’ εὐγνωμοσύνης τὰ λοιπὰ ῥίψειε. τέλος οὖν ἔδοξέ μοι κράτιστον εἶναι τὰς μὲν εἰκόνας χαίρειν ἐᾶσαι καὶ τὰς σκιάς, ὡς ἀπατηλὰς καὶ τῆς ἀληθείας πλεῖστον ἀποδεούσας, αὐτὸν δὲ τῆς εὐσεβεστέρας ἐννοίας ἐχόμενον, ἐπ’ ὀλίγων ῥημάτων ἱστάμενον, ὁδηγῷ τῷ πνεύματι χρώμενον, ἢν ἐντεῦθεν ἔλλαμψιν ἐδεξάμην, ταύτην εἰς τέλος διαφυλάσσοντα, ὡς γνησίαν κοινωνὸν καὶ συνόμιλον, τὸν αἰῶνα τοῦτον διαπορεύεσθαι διατέμνοντα, καὶ τοὺς ἄλλους πείθειν εἰς δύναμιν προσκυνεῖν πατέρα, καὶ υἱόν, καὶ πνεῦμα ἅγιον, τὴν μίαν θεότητά τε καὶ δύναμιν· ὅτι αὐτῷ πᾶσα δόξα, τιμή, κράτος, εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν.