From: Subject: St Basil the Great: On the Holy Spirit Date: Wed, 22 Nov 2006 05:26:41 -0600 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C70DF6.CAD12AD0" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.2962 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C70DF6.CAD12AD0 Content-Type: text/html; charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.monachos.net/patristics/basil/on_holy_spirit_a.shtml St Basil the Great: On the Holy Spirit
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On=20 the Holy Spirit (De Spiritu Sancto), chs.=20 1-15
By St=20 Basil the Great
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Contents:

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 = [Chapters=20 16-30 >>]

    Chapter 1

    Prefatory remarks on the need of exact investigation of = the=20 most minute portions of theology.

1. Your desire for information, my right well-beloved and most = deeply=20 respected brother Amphilochius, I highly commend, and not less = your=20 industrious energy. I have been exceedingly delighted at the care = and=20 watchfulness shewn in the expression of your opinion that of all = the terms=20 concerning God in every mode of speech, not one ought to be left = without=20 exact investigation. You have turned to good account your reading = of the=20 exhortation of the Lord, "Every one that asketh receiveth, and he = that=20 seeketh findeth" and by your diligence in asking might, I ween, = stir even=20 the most reluctant to give you a share of what they possess. And = this in=20 you yet further moves my admiration, that you do not, according to = the=20 manners of the most part of the men of our time, propose your = questions by=20 way of mere test, but with the honest desire to arrive at the = actual=20 truth. There is no lack in these days of captious listeners and=20 questioners; but to find a character desirous of information, and = seeking=20 the truth as a remedy for ignorance, is very difficult. Just as in = the=20 hunters snare, or in the soldier's ambush, the trick is generally=20 ingeniously concealed, so it is with the inquiries of the majority = of the=20 questioners who advance arguments, not so much with the view of = getting=20 any good out of them, as in order that, in the event of their = failing to=20 elicit answers which chime in with their own desires, they may = seem to=20 have fair ground for controversy.

2. If "To the fool on his asking for wisdom, wisdom shall be = reckoned,"=20 at how high a price shall we value "the wise hearer" who is quoted = by the=20 Prophet in the same verse with "the admirable counsellor"? It is = right, I=20 ween, to hold him worthy of all approbation, and to urge him on to = further=20 progress, sharing his enthusiasm, and in all things toiling at his = side as=20 he presses onwards to perfection. To count the terms used in = theology as=20 of primary importance, and to endeavour to trace out the hidden = meaning in=20 every phrase and in every syllable, is a characteristic wanting in = those=20 who are idle in the pursuit of true religion, but distinguishing = all who=20 get knowledge of "the mark" "of our calling;" for what is set = before us=20 is, so far as is possible with human nature, to be made like unto = God. Now=20 without knowledge there can be no making like; and knowledge is = not got=20 without lessons. The beginning of teaching is speech, and = syllables and=20 words are parts of speech. It follows then that to investigate = syllables=20 is not to shoot wide of the mark, nor, because the questions = raised are=20 what might seem to some insignificant, are they on that account to = be held=20 unworthy of heed. Truth is always a quarry hard to hunt, and = therefore we=20 must look everywhere for its tracks. The acquisition of true = religion is=20 just like that of crafts; both grow bit by bit; apprentices must = despise=20 nothing. If a man despise the first elements as small and = insignificant,=20 he will never reach the perfection of wisdom.

Yea and Nay are but two syllables, yet there is often involved = in these=20 little words at once the best of all good things, Truth, and that = beyond=20 which wickedness cannot go, a Lie. But why mention Yea and Nay? = Before=20 now, a martyr bearing witness for Christ has been judged to have = paid in=20 full the claim of true religion by merely nodding his head. If, = then, this=20 be so, what term in theology is so small but that the effect of = its weight=20 in the scales according as it be rightly or wrongly used is not = great? Of=20 the law we are told "not one jot nor one tittle shall pass away;" = how then=20 could it be safe for us to leave even the least unnoticed? The = very points=20 which you yourself have sought to have thoroughly sired by us are = at the=20 same time both small and great. Their use is the matter of a = moment, and=20 peradventure they are therefore made of small account; but, when = we reckon=20 the force of their meaning, they are great. They may be likened to = the=20 mustard plant which, though it be the least of shrub-seeds, yet = when=20 properly cultivated and the forces latent in its germs unfolded, = rises to=20 its own sufficient height.

If any one laughs when he sees our subtilty, to use the = Psalmist's=20 words, about syllables, let him know that he reaps laughter's = fruitless=20 fruit; and let us, neither giving in to men's reproaches, nor yet=20 vanquished by their disparagement, continue our investigation. So = far,=20 indeed, am I from feeling ashamed of these things because they are = small,=20 that, even if I could attain to ever so minute a fraction of their = dignity, I should both congratulate myself on having won high = honour, and=20 should tell my brother and fellow-investigator that no small gain = had=20 accrued to him therefrom.

While, then, I am aware that the controversy contained in = little words=20 is a very great one, in hope of the prize I do not shrink from = toil, with=20 the conviction that the discussion will both prove profitable to = myself,=20 and that my hearers will be rewarded with no small benefit. = Wherefore now=20 with the help, if I may so say, of the Holy Spirit Himself, I will = approach the exposition of the subject, and, if you will, that I = may be=20 put in the way of the discussion, I will for a moment revert to = the origin=20 of the question before us.3. Lately when praying with the people, = and=20 using the full doxology to God the Father in both forms, at one = time=20 "with the Son together with the Holy Ghost," and at = another=20 "through the Son in the Holy Ghost," I was attacked = by some=20 of those present on the ground that I was introducing novel and at = the=20 same time mutually contradictory terms. You, however, chiefly with = the=20 view of benefiting them, or, if they are wholly incurable, for the = security of such as may fall in with them, have expressed the = opinion that=20 some clear instruction ought to be published concerning the force=20 underlying the syllables employed. I will therefore write as = concisely as=20 possible, in the endeavour to lay down some admitted principle for = the=20 discussion.

    Chapter 2

    The origin of the heretics' close observation all=20 syllables.

4. The petty exactitude of these men about syllables and words = is not,=20 as might be supposed, simple and straightforward; nor is the = mischief to=20 which it tends a small one. There is involved a deep and covert = design=20 against true religion=B7 Their pertinacious contention is to show = that the=20 mention of Father, Son, and Holy Ghost is unlike, as though they = will=20 thence find it easy to demonstrate that there is a variation in = nature.=20 They have an old sophism, invented by Aetius, the champion of this = heresy,=20 in one of whose Letters there is a passage to the effect that = things=20 naturally unlike are expressed in unlike terms, and, conversely, = that=20 things expressed in unlike terms are naturally unlike. In proof of = this=20 statement he drags in the words of the Apostle, "One God and = Father of=20 whom are all things, ... and one Lord Jesus Christ by whom are all = things=B7" "Whatever, then," he goes on, "is the relation of these = terms to=20 one another, such will be the relation of the natures indicated by = them;=20 and as the term `of whom' is unlike the term `by whom,' so is the = Father=20 unlike the Son." On this heresy depends the idle subtilty of these = men=20 about the phrases in question. They accordingly assign to God the = Father,=20 as though it were His distinctive portion anti lot, the phrase "of = Whom;"=20 to God the Son they confine the phrase "by Whom;" to the Holy = Spirit that=20 of "in Whom," and say that this use of the syllables is never = interchanged=20 , in order that. as I have already said, the variation of language = may=20 indicate the variation of nature. Verily it is sufficiently = obvious that=20 in their quibbling about the words they are endeavouring to = maintain the=20 force of their impious argument.

By the term "of whom" they wish to indicate the Creator; = by the=20 term "through whom," the subordinate agent or=20 instrument; by the term "in whom," or "in which," = they mean=20 to shew the time or place. The object of all this is that the = Creator of=20 the universe may be regarded as of no higher dignity than an = instrument,=20 and that the Holy Spirit may appear to be adding to existing = things=20 nothing more than the contribution derived from place or time.

    Chapter 3

    The systematic discussion of syllables is derived from = heathen=20 philosophy.

5. They have, however, been led into this error by their close = study of=20 heathen writers, who have respectively applied the terms = "of whom"=20 and "through whom" to things which are by nature distinct. = These=20 writers suppose that by the term "of whom" or "of = which" the=20 matter is indicated, while the term "through whom" or=20 "through which" represents the instrument, or, generally = speaking,=20 subordinate agency? Or rather-for there seems no reason why we = should not=20 take up their whole argument, and briefly expose at once its=20 incompatibility with the truth and its inconsistency with their = own=20 teaching-the students of vain philosophy, while expounding the = manifold=20 nature of cause and distinguishing its peculiar significations, = define=20 some causes as principal, some as cooperative or con-causal, while = others=20 are of the character of "sine qua non," or indispensable? =

For every one of these they have a distinct and peculiar use of = terms,=20 so that the maker is indicated in a different way from the = instrument. For=20 the maker they think the proper expression is "by whom,"=20 maintaining that the bench is produced "by" the carpenter; = and for=20 the instrument "through which," in that it is produced "through" = or by=20 means of adze and gimlet and the rest. Similarly they appropriate=20 "of which" to the material, in that the tiring made is "of" = wood,=20 while "according to which" shews the design, or pattern put before = the=20 craftsman. For he either first makes a mental sketch, and so = brings his=20 fancy to bear upon what he is about, or else he looks at a pattern = previously put before him, and arranges his work accordingly. The = phrase=20 "on account of which" they wish to be confined to the end = or=20 purpose, the bench, as they say, being produced for, or on account = of, the=20 use of man. "In which" is supposed to indicate time and = place. When=20 was it produced? In this time. And where? In this place. And = though place=20 and time contribute nothing to what is being produced, yet without = these=20 the production of anything is impossible, for efficient agents = must have=20 both place and time. It is these careful distinctions, derived = from=20 unpractical philosophy and vain delusion, which our opponents have = first=20 studied and admired, and then transferred to the simple and=20 unsophisticated doctrine of the Spirit, to the belittling of God = the Word,=20 and the setting at naught of the Divine Spirit. Even the phrase = set apart=20 by non-Christian writers for the case of lifeless = instruments=20 or of manual service of the meanest kind, I mean the expression=20 "through or by means of which," they do not shrink = from=20 transferring to the Lord of all, and Christians feel no shame in = applying=20 to the Creator of the universe language belonging to a hammer or a = saw.

    Chapter 4

    That there is no distinction in the scriptural use of = these=20 syllables.

6. We acknowledge that the word of truth has in many places = made use of=20 these expressions; yet we absolutely deny that the freedom of the = Spirit=20 is in bondage to the pettiness of Paganism. On the contrary, we = maintain=20 that Scripture varies its expressions as occasion requires, = according to=20 the circumstances of the case. For instance, the phrase "of = which"=20 does not always and absolutely, as they suppose, indicate the = material,=20 but it is more in accordance with the usage of Scripture to apply = this=20 term in the case of the Supreme Cause, as in the words "One God, = of whom=20 are all things," and again, "All things of God." The word of truth = has,=20 however, frequently used this term in the case of the material, as = when it=20 says "Thou shalt make an ark of incorruptible wood;" and "Thou = shall make=20 the candlestick of pure gold ;" and "The first man is of the = earth,=20 earthy; and "Thou art formed out of clay as I am." But these men, = to the=20 end, as we have already remarked, that they may establish the = difference=20 of nature, have laid down the law that this phrase befits the = Father=20 alone. This distinction they have originally derived from heathen=20 authorities, but here they have shewn no faithful accuracy of = limitation.=20 To the Son they have in conformity with the teaching of their = masters=20 given the title of instrument, and to the Spirit that of place, = for they=20 say in the Spirit, and through the Son. But when = they apply=20 "of whom" to God they no longer follow heathen example, but "go = over, as=20 they say, to apostolic usage, as it is said, "But of him are ye in = Christ=20 Jesus," and "All things of God." What, then, is the result of this = systematic discussion? There is one nature of Cause; another of=20 Instrument; another of Place. So the Son is by nature distinct = from the=20 Father, as the tool from the craftsman; and the Spirit is distinct = in so=20 far as place or time is distinguished from the nature of tools or = from=20 that of them that handle them.

    Chapter 5

    That "through whom" is said also in thecase of the = Father, and=20 "of whom" in the case of the San and of the = Spirit.

7. After thus describing the outcome of our adversaries' = arguments, we=20 shall now proceed to shew, as we have proposed, that the Father = does not=20 first take "of whom" and then abandon "through whom" to the Son; = and that=20 there is no truth in these men's ruling that the Son refuses to = admit the=20 Holy Spirit to a share in "of whom" or in "through whom," = according to the=20 limitation of their new-fangled allotment of phrases. "There is = one God=20 and Father of whom are all things, and one Lord Jesus Christ = through whom=20 are all things."

Yes; but these are the words of a writer not laying down a = rule, but=20 carefully distinguishing the hypostases.

The object of the apostle in thus writing was not to introduce = the=20 diversity of nature, but to exhibit the notion of Father and of = Son as=20 unconfounded. That the phrases are not opposed to one another and = do not,=20 like squadrons in war marshalled one against another, bring the = natures to=20 which they are applied into mutual conflict, is perfectly, plain = from the=20 passage in question. The blessed Paul brings both phrases to bear = upon one=20 and the same subject, in the words "of him and through him and to = him are=20 all things." That this plainly refers to the Lord will be admitted = even by=20 a reader paying but small attention to the meaning of the words. = The=20 apostle has just quoted from the prophecy of Isaiah, "Who hath = known the=20 mind of the Lord, or who hath been his counsellor, and then goes = on, "For=20 of him and from him and to him are all things." That the prophet = is=20 speaking about God the Word, the Maker of all creation, may be = learnt from=20 what immediately precedes: "Who hath measured the waters in the = hollow of=20 his hand, and meted out heaven with the span, and comprehended the = dust of=20 the earth in a measure, and weighed the mountains in scales, and = the hills=20 in a balance? Who hath directed the Spirit of the Lord, or being = his=20 counsellor hath taught him?" Now the word "who" in this passage = does not=20 mean absolute impossibility, but rarity, as in the passage "Who = will rise=20 up for me against the evil doers?" and "What man is he that = desireth=20 life?" and "Who shall ascend into the hill of the Lord?" So is it = in the=20 passage in question, "Who hath directed [lxx., known] the Spirit = of the=20 Lord, or being his counsellor hath known him?" "For the Father = loveth the=20 Son and sheweth him all things." This is He who holds the earth, = and hath=20 grasped it with His hand. who brought all things to order and = adornment,=20 who poised the hills in their places, and measured the = waters,=20 and gave to all things in the universe their proper rank, who = encompasseth=20 the whole of heaven with but a small portion of His power, which, = in a=20 figure, the prophet calls a span. Well then did the apostle add = "Of him=20 and through him and to him are all things." For of Him, to all = things that=20 are, comes the cause of their being, according to the will of God = the=20 Father. Through Him all things have their continuance = and=20 constitution, for He created all things, and metes out to each = severally=20 what is necessary for its health and preservation. Wherefore to = Him all=20 things are turned, looking with irresistible longing and = unspeakable=20 affection to "the arthur" and maintainer" of" their "life," as it = is=20 written "The eyes of all wait upon thee," and again, "These wait = all upon=20 thee," and "Thou openest thine hand, and satisfiest the desire of = every=20 living thing."

8. But if our adversaries oppose this our interpretation, what = argument=20 will save them from being caught in their own trap?

For if they will not grant that the three expressions "of him" = and=20 "through him" and "to him" are spoken of the Lord, they cannot but = be=20 applied to God the Father. Then without question their rule will = fall=20 through, for we find not only "of whom," but also "through whom" = applied=20 to the Father. And if this latter phrase indicates nothing = derogatory, why=20 in the world should it be confined, as though conveying the sense = of=20 inferiority, to the Son? If it always and everywhere implies, = ministry,=20 let them tell us to what superior the God of glory and = Father=20 of the Christ is subordinate.

They are thus overthrown by their own selves, while our = position will=20 be on both sides made sure. Suppose it proved that the passage = refers to=20 the Son, "of whom" will be found applicable to the Son. Suppose on = the=20 other hand it be insisted that the prophet's words relate to God, = then it=20 will be granted that "through whom" is properly used of God, and = both=20 phrases have equal value, in that both are used with equal force = of God.=20 Under either alternative both terms, being employed of one and the = same=20 Person, will be shewn to be equivalent. But let us revert to our=20 subject.

9. In his Epistle to the Ephesians the apostle says, "But = speaking the=20 truth in love, may grow up into him in all things, which is the = head, even=20 Christ; from whom the whole body filly joined together and = compacted by=20 that which every joint supplieth, according to the effectual = working in=20 the measure of every part, maketh increase of the body."

And again in the Epistle to the Colossians, to them that have = not the=20 knowledge of the Only Begotten, there is mention of him that = holdeth "the=20 head," that is, Christ, "from which all the body by joints and = bands=20 having nourishment ministered increaseth with the increase of = God." And=20 that Christ is the head of the Church we have learned in another = passage,=20 when the apostle says "gave him to be the head over all things to = the=20 Church," and "of his fulness have all we received." And the Lord = Himself=20 says "He shall take of mine, and shall shew it unto you." In a = word, the=20 diligent reader will perceive that "of whom" is used in diverse = manners.=20 For instance, the Lord says, "I perceive that virtue is gone out = of me."=20 Similarly we have frequently observed "of whom" used of the = Spirit. "He=20 that soweth to the spirit," it is said, "shall of the spirit reap = life=20 ever!asting." John too writes, "Hereby we know that he abideth in = ns=20 by(e0k) the spirit which he hath given = us."=20 "That which is conceived in her," says the angel, "is of the Holy = Ghost,"=20 and the Lord says "that which is born of the spirit is spirit." = Such then=20 is the case so far.

10. It must now be pointed out that the phrase "through whom" = is=20 admitted by cripture in the case of the Father and of the Son and = of the=20 Holy Ghost alike. It would indeed be tedious to bring forward = evidence of=20 this in the case of the Son, not only because it is perfectly well = known,=20 but because this very point is made by our opponents. We now show = that=20 "through whom" is used also in the case of the Father. "God is = faithful,"=20 it is said, "by whom (di' ou\) ye were = called=20 unto the fellowship of his Son," and "Paul an apostle of Jesus = Christ by=20 (dia/) the will of God;" and again, = "Wherefore=20 thou art no more a servant, but a son; and if a son, then an heir = through=20 God." And "like as Christ was raised up from the dead by (dia/) the glory of God the Father." Isaiah, = moreover,=20 says, "Woe unto them that make deep counsel and not through the = Lord; "=20 and many proofs of the use of this phrase in the-case of the = Spirit might=20 be adduced. "God hath revealed him to us," it is said, "by (dia/) the spirit;" and in another place, = "That good=20 thing which was committed unto thee keep by (dia/) the Holy Ghost;" and again, "To one is = given by=20 (dia/) the spirit the word of wisdom." =

11. In the same manner it may also be said of the word "in," = that=20 Scripture admits its use in the case of God the Father. In the Old = Testament it is said through (e0n) God = we shall=20 do valiantly, and, "My praise shall be Continually of (e0n) thee;" and again, "In thy name will I = rejoice."=20 In Paul we read, "In God who created all things," and, I "Paul and = Silvanus and Timotheus unto the church of the Thessalonians in God = our=20 Father; " and "if now at length I might have a prosperous journey = by=20 (e0n) the will of God to come to you;" = and,=20 "Thou makest thy boast of God." Instances are indeed too numerous = to=20 reckon; but what we want is not so much to exhibit an abundance of = evidence as to prove that the conclusions of our opponents are = unsound. I=20 shall, therefore, omit any proof of this usage in the case of our = Lord and=20 of the Holy Ghost, in that it is notorious. But I cannot forbear = to remark=20 that "the wise hearer" will find sufficient proof of the = proposition=20 before him by following the method of contraries. For if the = difference of=20 language indicates, as we are told, that the nature has been = changed, then=20 let identity of language compel our adversaries to confess with = shame that=20 the essence is unchanged.

12. And it is not only in the case of the theology that the use = of the=20 terms varies, but whenever one of the terms takes the meaning of = the other=20 we find them frequently transferred from the one subject to the = other. As,=20 for instance, Adam says, "I have gotten a man through God," = meaning=20 to say the same as from God; and in another passage "Moses = commanded ...=20 Israel through the word of the Lord," and, again, "Is not the=20 interpretation through God?" Joseph, discoursing about dreams to = the=20 prisoners, instead of saying "from God" says plainly=20 "through God." Inversely Paul uses the term "from = whom"=20 instead of "through whom," when he says "made from a woman" = (A.V.,=20 "of" instead of "through a woman"). And this he has plainly = distinguished in another passage, where he says that it is proper = to a=20 woman to be made of the man, and to a man to be made through the = woman, in=20 the words "For as the woman is from [A.V., of] the man, even so is = the man=20 also through [A.V., by] the woman." Nevertheless in the passage in = question the apostle, while illustrating the variety of usage, at = the same=20 time corrects obiter the error of those who supposed that = the body=20 of the Lord was a spiritual body, and, to shew that the=20 God-bearing flesh was formed out of the common = lump=20 of human nature, gave precedence to the more emphatic = preposition.

The phrase "through a woman" would be likely to give rise to = the=20 suspicion of mere transit in the generation, while the phrase "of = the=20 woman" would satisfactorily indicate that the nature was shared by = the=20 mother and the offspring. The apostle was in no wise contradicting = himself, but he shewed that the words can without difficulty be=20 interchanged. Since, therefore, the term "from whom" is = transferred to the=20 identical subjects in the case of which "through whom" is decided = to be=20 properly used, with what consistency can these phrases be = invariably=20 distinguished one from the other, in order that fault may be = falsely found=20 with true religion?

    Chapter 6

    Issue joined with those who assert that the Son is not = with the=20 Father, but after the Father. Also concerning the equal=20 glory.

13. Our opponents, while they thus artfully and perversely = encounter=20 our argument, cannot even have recourse to the plea of ignorance. = It is=20 obvious that they are annoyed with us for completing the doxology = to the=20 Only Begotten together with the Father, and for not separating the = Holy=20 Spirit from the Son. On this account they style us innovators,=20 revolutionizers, phrase-coiners, and every other possible name of = insult.=20 But so far am I from being irritated at their abuse, that, were it = not for=20 the fact that their loss causes me "heaviness and continual = sorrow," I=20 could almost have said that I was grateful to them for the = blasphemy, as=20 though they were agents for providing me with blessing. For = "blessed are=20 ye," it is said, "when men shall revile you for my sake." The = grounds of=20 their indignation are these: The Son, according to them, is not = together=20 with the Father, but after the Father. Hence it follows that glory = should=20 be ascribed to the Father "through him," but not = "with him;"=20 inasmuch as "with him" expresses equality of dignity, while = "through him" denotes subordination. They further assert = that the=20 Spirit is not to be ranked along with the Father and the Son, but = under=20 the Son and the Father; not coordinated, but subordinated; not=20 connumerated, but subnumerated.

With technical terminology of this kind they pervert the = simplicity and=20 artlessness of the faith, and thus by their ingenuity, suffering = no one=20 else to remain in ignorance, they cut off from themselves the plea = that=20 ignorance might demand.

14. Let us first ask them this question: In what sense do they = say that=20 the Son is "after the Father;" later in time, or in order, or in = dignity?=20 But in time no one is so devoid of sense as to assert that the = Maker of=20 the ages holds a second place, when no interval = intervenes in=20 the natural conjunction of the Father with the Son. And indeed so = far as=20 our conception of human relations goes, it is impossible to think = of the=20 Son as being later than the Father, not only from the fact that = Father and=20 Son are mutually conceived of in accordance with the relationship=20 subsisting between them, but because posteriority in time is = predicated of=20 subjects separated by a less interval from the present, and = priority of=20 subjects farther off. For instance, what happened in Noah's time = is prior=20 to what happened to the men of Sodom, inasmuch as Noah is more = remote from=20 our own day; and, again, the events of the history of the men of = Sodom are=20 posterior, because they seem in a sense to approach nearer to our = own day.=20 But, in addition to its being a breach of true religion, is it not = really=20 the extremest folly to measure the existence of the life which = transcends=20 all time and all the ages by its distance from the present? Is it = not as=20 though God the Father could be compared with, and be made superior = to, God=20 the Son, who exists before the ages, precisely in the same way in = which=20 things liable to beginning and corruption are described as prior = to one=20 another?

The superior remoteness of the Father is really inconceivable, = in that=20 thought and intelligence are wholly impotent to go beyond the = generation=20 of the Lord; and St. John has admirably confined the conception = within=20 circumscribed boundaries by two words, "In the beginning = was the=20 Word." For thought cannot travel outside "was," nor = imagination=20 beyond "beginning." Let your thought travel ever so far = backward=20 you cannot get beyond the "was," and however you may strain = and=20 strive to see what is beyond the Son, you will find it impossible = to get=20 further than the "beginning ". True religion, therefore, = thus=20 teaches us to think of the Son together with the Father.

15. If they really conceive of a kind of degradation of the Son = in=20 relation to the Father, as though He were in a lower place, so = that the=20 Father sits above, and the Son is thrust off to the next seat = below, let=20 them confess what they mean. We shall have no more to say. A plain = statement of the view will at once expose its absurdity. They who = refuse=20 to allow that the Father pervades all things do not so much as = maintain=20 the logical sequence of thought in their argument. The faith of = the sound=20 is that God fills all things; but they who divide their up and = down=20 between the Father and the Son do not remember even the word of = the=20 Prophet: "If I climb up into heaven thou art there; if I go down = to hell=20 thou art there also." Now, to omit all proof of the = ignorance=20 of those who predicate place of incorporeal things, what excuse = can be=20 found for their attack upon Scripture, shameless as their = antagonism is,=20 in the passages "Sit thou on my right hand " and "Sat down on the = right=20 hand of the majesty of God"? The expression "right hand" does not, = as they=20 contend, indicate the lower place, but equality of relation; it is = not=20 understood physically, in which case there might be something = sinister=20 about God, but Scripture puts before us the magnificence of the = dignity of=20 the Son by the use of dignified language indicating the seat of = honour. It=20 is left then for our opponents to allege that this expression = signifies=20 inferiority of rank. Let them learn that "Christ is the power of = God and=20 wisdom of God," and that "He is the image of the invisible God" = and=20 "brightness of his glory," and that "Him hath God the Father = sealed," by=20 engraving Himself on Him.

Now are we to call these passages, and others like them, = throughout the=20 whole of Holy Scripture, proofs of humiliation, or rather public=20 proclamations of the majesty of the Only Begotten, and of the = equality of=20 His glory with the Father? We ask them to listen to the Lord = Himself,=20 distinctly setting forth the equal dignity of His glory with the = Father,=20 in His words, "He that hath seen me hath seen the Father;" and = again,=20 "When the Son cometh in the glory of his Father;" that they = "should honour=20 the Son even as they henour the Father;" and, "We beheld his = glory, the=20 glory as of the only begotten of the Father;" and "the only = begotten God=20 which is in the bosom of the Father." Of all these passages they = take no=20 account, and then assign to the Son the place set apart for His = foes. A=20 father's bosom is a fit and becoming seat for a son, but the place = of the=20 footstool is for them that have to be forced to fall.

We have only touched cursorily on these proofs, because our = object is=20 to pass on to other points. You at your leisure can put together = the items=20 of the evidence, and then contemplate the height of the glory and = the=20 preeminence of the power of the Only Begotten. However, to the=20 well-disposed bearer, even these are not insignificant, unless the = terms=20 "right hand" and "bosom" be accepted in a physical and derogatory = sense,=20 so as at once to circumscribe God in local limits, and invent = form, mould,=20 and bodily position, all of which are totally distinct from the = idea of=20 the absolute, the infinite, and the incorporeal. There is moreover = the=20 fact that what is derogatory in the idea of it is the same in the = case=20 both of the Father and the Son; so that whoever repeats these = arguments=20 does not take away the dignity of the Son, but does incur the = charge of=20 blaspheming the Father; for whatever audacity a man be guilty of = against=20 the Son he cannot but transfer to the Father. If he assigns to the = Father=20 the upper place by way of precedence, and asserts that the only = begotten=20 Son sits below, he will find that to the creature of his = imagination=20 attach all the consequent conditions of body. And if these are the = imaginations of drunken delusion and phrensied insanity, can it be = consistent with true religion for men taught by the Lord himself = that "He=20 that honoureth not the Son honoureth not the Father" to refuse to = worship=20 and glorify with the Father him who in nature, in glory, and in = dignity is=20 conjoined with him? What shall we say? What just defence shall we = have in=20 the day of the awful universal judgment of all-creation, if, when = the Lord=20 clearly announces that He will come "in the glory of his Father;" = when=20 Stephen beheld Jesus standing at the right hand of God; when Paul=20 testified in the spirit concerning Christ "that he is at the right = hand of=20 God;" when the Father says, "Sit thou on my right hand;" when the = Holy=20 Spirit bears witness that he has sat down on "the right hand of = the=20 majesty" of God; we attempt to degrade him who shares the honour = and the=20 throne, from his condition ofequality, to a lower state? Standing = and=20 sitting, I apprehend, indicate the fixity and entire stability of = the=20 nature, as Baruch, when he wishes to exhibit the immutability and=20 immobility of the Divine mode of existence, says, "For thou = sittest for=20 ever and we perish utterly." Moreover, the place on the right hand = indicatesin my judgmentequality of honour. Rash, then, is the = attempt to=20 deprive the Son of participation in the doxology, as though worthy = only to=20 be ranked in a lower place of honour.

    Chapter 7

    Against those who assert that it is not proper for = "with whom"=20 to be said of the Son, and that the proper hrase is "through=20 whom."

16. But their contention is that to use the phrase" with him" = is=20 altogether strange and unusual, while "through him" is at once = most=20 familiar in Holy Scripture, and very common in the language of the = brotherhood. What is our answer to this? We say, Blessed are the = ears that=20 have not heard you and the hearts that have been kept from the = wounds of=20 your words. To you, on the other hand, who are lovers of Christ, I = say=20 that the Church recognizes both uses, and deprecates neither as = subversive=20 of the other. For whenever we are contemplating the majesty of the = nature=20 of the Only Begotten, and the excellence of His dignity, we bear = witness=20 that the glory is with the Father; while on the other hand, = whenever we bethink us of His bestowal on us of good = gifts, and=20 of oar access to, and admission into, the household of = God, we=20 confess that this grace is effected for us through Him and=20 by Him.

It follows that the one phrase "with whom" is the proper one to = be used=20 in the ascription of glory, while the other, "through = whom," is=20 specially appropriate in giving of thanks. It is also quite untrue = to=20 allege that the phrase "with whom" is unfamiliar in the = usage of=20 the devout. All those whose soundness of character leads them to = hold the=20 dignity of antiquity to be more honourable than mere new-fangled = novelty,=20 and who have preserved the tradition of their fathers=20 unadulterated, alike in town and in country, have employed this = phrase. It=20 is, on the contrary, they who are surfeited with the familiar and = the=20 customary, and arrogantly assail the old as stale, who welcome = innovation,=20 just as in dress your lovers of display always prefer some utter = novelty=20 to what is generally worn. So you may even still see that the = language of=20 country folk preserves the ancient fashion, while of these, our = cunning=20 experts in Iogomachy, the language bears the brand of = the new=20 philosophy.

What our fathers said, the same say we, that the glory of the = Father=20 and of the Son is common; wherefore we offer the doxology to the = Father=20 with the Son. But we do not rest only on the fact that such = is the=20 tradition of the Fathers; for they too followed the sense of = Scripture,=20 and started from the evidence which, a few sentences back, I = deduced from=20 Scripture and laid before you. For "the brightness" is always = thought of=20 with "the glory," "the image" with the archetype, and the Son = always and=20 everywhere together with the Father; nor does even the close = connexion of=20 the names, much less the nature of the things, admit of = separation.

    Chapter 8

    In how many ways "Through whom" is used; and in = what=20 sense "with whom" is more suitable. Explanation of how the Son = receives=20 a commandment, and how late is sent.

17. When, then, the apostle "thanks God through Jesus Christ," = and=20 again says that "through Him" we have "received grace and = apostleship for=20 obedience to the faith among all nations," or "through Him have = access=20 unto this grace wherein we stand and rejoice," he sets forth the = boons=20 conferred on us by the Son, at one time making the grace of the = good gifts=20 pass through from the Father to us, and at another bringing us to = the=20 Father through Himself. For by saying "through whom we have = received grace=20 and apostleship," he declares the supply of the good gifts to = proceed from=20 that source; and again in saying "through whom we have had = access," he=20 sets forth our acceptance and being made "of the household of God" = through=20 Christ. Is then the confession of the grace wrought by Him to = usward a=20 detraction from His glory? Is it not truer to say that the recital = of His=20 benefits is a proper argument for glorifying Him? It is on this = account=20 that we have not found Scripture describing the Lord to us by one = name,=20 nor even by such terms alone as are indicative of His godhead and = majesty.=20 At one time it uses terms descriptive of His nature, for it = recognises the=20 "name which is above every name," the name of Son, and speaks of = true Son,=20 and only begotten God, and Power of God, and Wisdom, and Word. = Then again,=20 on account of the divers manners wherein grace is given = to us,=20 which, because of the riches of His goodness, according to his=20 manifold wisdom, he bestows on them that need, = Scripture=20 designates Him by innumerable other titles, calling Him Shepherd,=20 King Physician, Bridegroom, Way, Door, Fountain, Bread, = Axe,=20 and Rock. And these, titles do not set forth His nature, but, as I = have=20 remarked, the variety of the effectual working which, out of His=20 tender-heartedness to His own creation, according to the peculiar=20 necessity of each, He bestows upon them that need. Them that have = fled for=20 refuge to His ruling care, and through patient endurance have = mended their=20 wayward ways, He calls "sheep," and confesses Himself to be, to = them that=20 hear His voice and refuse to give heed to strange teaching, a = "shepherd."=20 For "my sheep, He says, "hear my voice." To them that have now = reached a=20 higher stage and stand in need of righteous royalty, He is a King. = And in=20 that, through the straight way of His commandments, He leads men = to good=20 actions, and again because He safely shuts in all who through = faith in Him=20 betake themselves for shelter to the blessing of the higher = wisdom, He is=20 a Door.So He says, "By me if any man enter in, ... he shall go in = and out=20 and shall find pastare." Again, because to the faithful He is a = defence=20 strong, unshaken, and harder to break than any bulwark, He is a = Rock.=20 Among these titles, it is when He is styled Door, or Way, that the = phrase=20 "through Him" is very appropriate and plain. As, however, God and = Son, He=20 is glorified with and together with the Father, in that = "at,=20 the name of Jesus every knee should bow, of things in heaven, and = things=20 in earth, and things under the earth; and that every tongue should = confess=20 that Jesus Christ is Lord, to the glory of God the Father." = Wherefore we=20 use both terms, expressing by the one His own proper dignity, and = by the=20 other His grace to usward.

18. For "through Him" comes every succour to our souls, and it = is in=20 accordance with each kind of care that an appropriate title has = been=20 devised. So when He presents to Himself the blameless soul, not = having=20 spot or wrinkle, like apure maiden, He is called Bridegroom, but = whenever=20 He receives one in sore plight from the devil's evil strokes, = healing it=20 in the heavy infirmity of its sins, He is named Physician. And = shall this=20 His care for us degrade to meanness oar thoughts of Him? Or, on = the=20 contrary, shall it smite us with amazement at once at the mighty = power and=20 love to man of the Saviour, in that He both endured to = suffer=20 with us in our infirmities, and was able to come down = to our=20 weakness? For not heaven and earth and the great seas, not the = creatures=20 that live in the water and on dry land, not plants, and stars, and = air,=20 and seasons, not the vast variety in the order of the universe, so = well=20 sets forth the excellency of His might as that God, being=20 incomprehensible, should have been able, impassibly, through = flesh, to=20 have come into close conflict with death, to the end that by His = own=20 suffering He might give us the boon of freedom from suffering. The = apostle, it is true, says, "In all these things we are more than=20 conquerors through him that loved us." But in a phrase of this = kind there=20 is no suggestion of any lowly and subordinate ministry, = but=20 rather of the succour rendered "in the power of his might." For He = Himself=20 has bound the strong man and spoiled his goods, that is, us men, = whom our=20 enemy had abused in every evil activity, and made "vessels meet = for the=20 Master's use " us who have been perfected for every work through = the=20 making ready of that part of us which is in our own control. Thus = we have=20 had our approach to the Father through Him, being translated from = "the=20 power of darkness to be partakers of the inheritance of the saints = in=20 light." We must not, however, regard the oeconomy = through the=20 Son as a compulsory and subordinate ministration resulting from = the low=20 estate of a slave, but rather the voluntary solicitude working = effectually=20 for His own creation in goodness and in pity, according to the = will of God=20 the Father. For we shall be consistent with true religion if in = all that=20 was and is from tithe to time perfected by Him, we both bear = witness to=20 the perfection of His power, and in no case put it asunder from = the=20 Father's will. For instance, whenever the Lord is called the Way, = we are=20 carried on to a higher meaning, and not to that which is derived = from the=20 vulgar sense of the word. We understand by Way that = advance to=20 perfection which is made stage by stage, and in regular order, = through the=20 works of righteousness and" the illumination of knowledge;" ever = longing=20 after what is before, and reaching forth unto those things which = remain,=20 until we shall have reached the blessed end, the knowledge of God, = which=20 the Lord through Himself bestows on them that have trusted in Him. = For our=20 Lord is an essentially good Way, where erring and straying are = unknown, to=20 that which is essentially good, to the Father. For "no one," He = says,=20 "cometh to the Father but ["by" A.V.] through me." Such is our way = up to=20 God "through the Son."

19. It will follow that we should next in order point out the = character=20 of the provision of blessings bestowed on us by the Father = "through him."=20 Inasmuch as all created nature, both this visible world and all = that is=20 conceived of in the mind, cannot hold together without the care = and=20 providence of God, the Creator Word, the Only begotten God, = apportioning=20 His succour according to the measure of the needs of each, = distributes=20 mercies various and manifold on account of the many kinds and = characters=20 of the recipients of His bounty, but appropriate to the = necessities of=20 individual requirements. Those that are confined in the darkness = of=20 ignorance He enlightens: for this reason He is true Light. = Portioning=20 requital in accordance with the desert of deeds, He judges: for = this=20 reason He is righteous Judge. "For the Father judgeth no man, but = hath=20 committed all judgment to the Son." Those that have lapsed from = the lofty=20 height of life into sin He raises from their fall: for this reason = He is=20 Resurrection. Effectually working by the much of His power and the = will of=20 His goodness He does all things. He shepherds; He enlightens; He=20 nourishes; He heals; He guides; He raises up; He calls into being = things=20 that were not; He upholds what has been created. Thus the good = things that=20 come from God reach us "through the Son," who works in each case = with=20 greater speed than speech can utter. For not lightnings, not = light's=20 course in air, is so swift; not eyes' sharp turn, not the = movements of our=20 very thought. Navy by the divine energy is each one of these in = speed=20 further surpassed than is the slowest of all living creatures = outdone in=20 motion by birds, or even winds, or the rush of the heavenly = bodies: or,=20 not to mention these, by our very thought itself. For what extent = of time=20 is needed by Him who "upholds all things by the word of His = power," and=20 works not by bodily agency, nor requires the help of hands to form = and=20 fashion, but holds in obedient following and unforced consent the = nature=20 of all things that are? So as Judith says, "Thou hast thought, and = what=20 things thou didst determine were ready at hand." On the other = hand, and=20 test we should ever be drawn away by the greatness of the works = wrought to=20 imagine that the Lord is without beginning, what saith the = Self-Existent?=20 "I live through [by, A.V.] the Father, " and the power of God; = "The Son=20 hath power [can, A.V.] to do nothing of himself. " And the = self-complete=20 Wisdom? I received "a commandment what I should say and what I = should=20 speak." Through all these words He is guiding us to the knowledge = of the=20 Father, and referring our wonder at all that is brought into = existence to=20 Him, to the end that "through Him" we may know the Father. For the = Father=20 is not regarded from the difference of the operations, by the = exhibition=20 of a separate and peculiar energy; for whatsoever things He sees = the=20 Father doing, "these also doeth the Son likewise; " but He enjoys = our=20 wonder at all that comes to pass out of the glory which comes to = Him from=20 the Only Begotten, rejoicing in the Doer Himself as well as in the = greatness of the deeds, and exalted by all who acknowledge Him as = Father=20 of our Lord Jesus Christ, "through whom [by whom, A.V.] are all = things,=20 and for whom are all things." Wherefore, saith the Lord, "All mine = are=20 thine," as though the sovereignty over created things were = conferred on=20 Him, and "Thine are mine," as though the creating Cause came = thence to=20 Him. We are not to suppose that He used assistance in His action, = or yet=20 was entrusted with the ministry of each individual work by = detailed=20 commission, a condition distinctly menial and quite inadequate to = the=20 divine dignity. Rather was the Word full of His Father's = excellences; He=20 shines forth from the Father, and does all things according to the = likeness of Him that begat Him. For if in essence He is without = variation,=20 so also is He without variation in power. And of those whose power = is=20 equal, the operation also is in all ways equal. And Christ is the = power of=20 God, and the wisdom of God. And so "all things are made through = [by, A.V.]=20 him," and "all things were created through [by, A.V.] him and for = him,"=20 not in the discharge of any slavish service, but in the fulfilment = of the=20 Father's will as Creator.

20. When then He says, "I have not spoken of myself," and = again, "As=20 the Father said unto me, so I speak," and" The word which ye hear = is not=20 mine. but [the Father's] which sent me," and in another place, "As = the=20 Father gave me commandment, even so I do," it is not because He = lacks=20 deliberate purpose or power of initiation, nor yet because He has = to wait=20 for the preconcerted key-note, that he employs language of this = kind. His=20 object is to make it plain that His own will is connected in = indissoluble=20 union with the Father. Do not then let us understand by what is = called a=20 "commandment" a peremptory mandate delivered by organs of speech, = and=20 giving orders to the Son, as to a subordinate, concerning what He = ought to=20 do. Let us rather, in a sense befitting the Godhead, perceive a=20 transmission of will, like the reflexion of an object in a mirror, = passing=20 without note of time from Father to Son. "For the Father loveth = the Son=20 and sheweth him all things," so that "all things that the Father = hath"=20 belong to the Son, not gradual accruing to Him little by little, = but with=20 Him all together and at once. Among men, the workman who has been=20 thoroughly taught his craft, and, through long training, has sure = and=20 established experience in it, is able, in accordance with the = scientific=20 methods which now he has in store, to work for the future by = himself. And=20 are we to suppose that the wisdom of God, the Maker of all = creation, He=20 who is eternally perfect, who is wise, without a teacher, the = Power of=20 God, "in whom are hid all the treasures of wisdom and knowledge," = needs=20 piecemeal instruction to mark out the manner and measure of His=20 operations? I presume that in the vanity of your calculations, you = mean to=20 open a school; you will make the one take His seat in the = teacher's place,=20 and the other stand by in a scholars ignorance, gradually learning = wisdom=20 and advancing to perfection, by lessons given Him bit by bit. = Hence, if=20 you have sense to abide by what logically follows, you will find = the Son=20 being eternally taught, nor yet ever able to reach the end of = perfection,=20 inasmuch as the wisdom of the Father is infinite, and the end of = the=20 infinite is beyond apprehension. It results that whoever refuses = to grant=20 that the Son has all things from the beginning will never grant = that He=20 will reach perfection. But I am ashamed at the degraded conception = to=20 which, by the course of the argument, I have been brought down. = Let us=20 therefore revert to the loftier themes of our discussion.

21. "He that hath seen me hath seen the Father; not the express = image,=20 nor yet the form, for the divine nature does not admit of = combination; but=20 the goodness of the will, which, being concurrent with the = essence, is=20 beheld as like and equal, or rather the same, in the Father as in = the Son.=20

What then is meant by "became subject"? What by "delivered him = up"? It=20 is meant that the Son has it of the Father that He works in = goodness on=20 behalf of men. But you must hear too the words, "Christ hath = redeemed us=20 from the curse of the law;" and "while we were yet sinners, Christ = died=20 for us."

Give careful heed, too, to the words of the Lord, and note how, = whenever He instructs us about His Father, He is in the habit of = using=20 terms of personal authority, saying," I will; be thou clean;" and = "Peace,=20 be still;" and "But I say unto you;" and "Thou dumb and deaf = spirit, I=20 charge thee;" and all other expressions of the same kind, in order = that by=20 these we may recognise our Master and Maker, and by the former may = be=20 taught the Father of our Master and Creator. Thus on all sides is=20 demonstrated the true doctrine that the fact that the Father = creates=20 through the Son neither constitutes the creation of the Father = imperfect=20 nor exhibits the active energy of the Son as feeble, but indicates = the=20 unity of the will; so the expression "through whom" contains a = confession=20 of an antecedent Cause, and is not adopted in objection to the = efficient=20 Cause.

    Chapter 9

    Definitive conceptions about the Spirit which conform = to the=20 teaching of the Scriptures.

22. Let us now investigate what are our common conceptions = concerning=20 the Spirit, as well those which have been gathered by us from Holy = Scripture concerning It as those which we have received from the = unwritten=20 tradition of t he Fathers. First of all we ask, who on hearing the = titles=20 of the Spirit is not lifted up in soul, who does not raise his = conception=20 to the supreme nature? It is called "Spirit of God," "Spirit of = truth=20 which proceedeth from the Father," "right Spirit," "a leading = Spirit."=20 Its proper and peculiar title is "Holy Spirit;" which = is a name=20 specially appropriate to everything that is incorporeal, purely=20 immaterial, and indivisible. So our Lord, when teaching the woman = who=20 thought God to be an object of local worship that the incorporeal = is=20 incomprehensible, said "God is a spirit." On our hearing, then, of = a=20 spirit, it is impossible to form the idea of a nature = circumscribed,=20 subject to change and variation, or at all like the creature. We = are=20 compelled to advance in our conceptions to the highest, and to = think of an=20 intelligent essence, in power infinite, in magnitudeunlimited, = unmeasured=20 by times or ages, generous of It's good gifts, to whom turn all = things=20 needing sanctification, after whom reach all things that live in = virtue,=20 as being watered by It's inspiration and helped on toward their = natural=20 and proper end; perfecting all other things, but Itself in nothing = lacking; living not as needing restoration, but as Supplier of = life; not=20 growing by additions; but straightway full, self-established, = omnipresent,=20 origin of sanctification, light perceptible to the mind, = supplying, as it=20 were, through Itself, illumination to every faculty in the search = for=20 truth; by nature un-approachable, apprehended by reason of = goodness,=20 filling all things with Its power, but communicated only to the = worthy;=20 not shared in one measure, but distributing Its energy according = to "the=20 proportion of faith;" in essence simple, in powers various, wholly = present=20 in each and being wholly everywhere; impassively divided, shared = without=20 loss of ceasing to be entire, after the likeness of the sunbeam, = whose=20 kindly light falls on him who enjoys it as though it shone for him = alone,=20 yet illumines land and sea and mingles with the air. So, too, is = the=20 Spirit to every one who receives lt, as though given to him alone, = and yet=20 It sends forth grace sufficient and full for all mankind, and is = enjoyed=20 by all who share It, according to the capacity, not of Its power, = but of=20 their nature.

23. Now the Spirit is not brought into intimate association = with the=20 soul by local approximation. How indeed could there be a corporeal = approach to the incorporeal? This association results from the = withdrawal=20 of the passions which, coming afterwards gradually on the soul = from its=20 friendship to the flesh, have alienated it from its close = relationship=20 with God. Only then after a man is purified from the shame whose = stain he=20 took through his wickedness, and has come back again to his = natural=20 beauty, and as it were cleaning the Royal Image and restoring its = ancient=20 form, only thus is it possible for him to draw near to the = Paraclete. And=20 He, like the sun, will by the aid of thy purified eye show thee in = Himself=20 the image of the invisible, and in the blessed spectacle of the = image thou=20 shalt behold the unspeakable beauty of the archetype. Through His = aid=20 hearts are lifted up, the weak are held by the hand, and they who = are=20 advancing are brought to perfection. Shining upon those that are = cleansed=20 from every spot, He makes them spiritual by fellowship with = Himself. Just=20 as when a sunbeam falls on bright and transparent bodies, they = themselves=20 become brilliant too, and shed forth a fresh brightness from = themselves,=20 so souls wherein the Spirit dwells, illuminated by the Spirit, = themselves=20 become spiritual, and send forth their grace to others. Hence = comes=20 foreknowledge of the future, understanding of mysteries, = apprehension of=20 what is hidden, distribution of good gifts, the heavenly = citizenship, a=20 place in the chorus of angels, joy without end, abiding in God, = the being=20 made like to God, and, highest of all, the being made God. Such, = then, to=20 instance a few out of many, are the conceptions concerning the = Holy=20 Spirit, which we have been taught to hold concerning His = greatness, His=20 dignity, and His operations, by the oracles of the = Spirit=20 themselves.

    Chapter = 10

    Against those who say that it is not right to rank the = Holy=20 Spirit with the Father and the Son.

24. But we must proceed to attack our opponents, in the = endeavour to=20 confute those "oppositions" advanced against us which are derived = from=20 "knowledge falsely so-called." )

It is not permissible, they assert, for the Holy Spirit to be = ranked=20 with the Father and Son, on account of the difference of His = nature and=20 the inferiority of His dignity. Against them it is right to reply = in the=20 words of the apostles, "We ought to obey God rather than men," =

For if our Lord, when enjoining the baptism of salvation, = charged His=20 disciples to baptize all nations in the name "of the Father and of = the Son=20 and of the Holy Ghost," not disdaining fellowship with Him, and = these men=20 allege that we must not rank Him with the Father and the Son, is = it not=20 clear that they openly withstand the commandment of God? If they = deny that=20 coordination of this kind is declaratory of any fellowship and=20 conjunction, let them tell us why it behoves us to hold this = opinion, and=20 what more intimate mode of conjunction they have.

If the Lord did not indeed conjoin the Spirit with the Father = anti=20 Himself in baptism, do not let them lay the blame of=20 conjunction upon us, for we neither hold nor say anything = different. If on=20 the contrary the Spirit is there conjoined with the Father and the = Son,=20 and no one is so shameless as to say anything else, then let them = not lay=20 blame on us for following the words of Scripture.

25. But all the apparatus of war has been got ready against us; = every=20 intellectual missile is aimed at us; and now blasphemers' tongues = shoot=20 and hit and hit again, yet harder than Stephen of old was smitten = by the=20 killers of the Christ. And do not let them succeed in concealing = the fact=20 that, while an attack on us serves for a pretext for the war, the = real aim=20 of these proceedings is higher. It is against us, they say, that = they are=20 preparing their engines and their snares; against us that they are = shouting to one another, according to each one's strength or = cunning, to=20 come on. But the object of attack is faith. The one aim of the = whole band=20 of opponents and enemies of "sound doctrine" is to shake down the=20 foundation of the faith of Christ by levelling apostolic tradition = with=20 the ground, and utterly destroying it. So like the debtors,-of = course=20 bona fide debtors.-they clamour for written proof, and = reject as=20 worthless the unwritten tradition of the Fathers. But we will not = slacken=20 in our de fence of the truth. We will not cowardly abandon the = cause. The=20 Lord has delivered to us as a necessary and saving doctrine that = the Holy=20 Spirit is to be ranked with the Father. Our opponents think = differently,=20 and see fit to divide and rend asunder, and relegate = Him to the=20 nature of a ministering spirit. Is it not then indisputable that = they make=20 their own blasphemy more authoritative than the law prescribed by = the=20 Lord? Come, then, set aside mere contention. Let us consider the = points=20 before us, as follows:

26. Whence is it that we are Christians? Through our faith, = would be=20 the universal answer. And in what way are we saved? Plainly = because we=20 were regenerate through the grace given in our baptism. How else = could we=20 be? And after recognising that this salvation is established = through the=20 Father and the Son and the Holy Ghost, shall we fling away "that = form of=20 doctrine" which we received? Would it not rather be ground for = great=20 groaning if we are found now further off from our salvation "than = when we=20 first believed," and deny now what we then received? Whether a man = have=20 departed this life without baptism, or have received a baptism = lacking in=20 some of the requirements of the tradition, his loss is equal. And = whoever=20 does not always and everywhere keep to and hold fast as a sure = protection=20 the confession which we recorded at our first admission, when, = being=20 delivered "from the idols," we came "to the living Gods" = constitutes=20 himself a "stranger" from the "promises" of God, fighting against = his own=20 handwriting, which he put on record when he professed the faith. = For if to=20 me my baptism was the beginningof life, and that day of = regeneration the=20 first of days, it is plain that the utterance uttered in the grace = of=20 adoption was the most honourable of all. Can I then, perverted by = these=20 men's seductive words, abandon the tradition which guided me to = the light,=20 which bestowed on me the boon of the knowledge of God, whereby I, = so long=20 a foe by reason of sin, was made a child of God? But, for myself, = I pray=20 that with this confession I may depart hence to the Lord, and them = I=20 charge to preserve the faith secure until the day of Christ, and = to keep=20 the Spirit undivided from the Father and the Son, preserving, both = in the=20 confession of faith and in the doxology, the doctrine taught them = at their=20 baptism.

    Chapter = 11

    That they who deny the Spirit are = transgressors.

27. "Who hath woe? Who bath sorrow?" For whom is distress and = darkness?=20 For whom eternal doom? Is it not for the trangressors? For them = that deny=20 the faith? And what is the proof of their denial? Is it not that = they have=20 set at naught their own confessions? And when and what did they = confess?=20 Belief in the Father and in the Son and in the Holy Ghost, when = they=20 renounced the devil and his angels, and uttered those saving = words. What=20 fit title then for them has been discovered, for the children of = light to=20 use? Are they not addressed as transgressors, as having violated = the=20 covenant of their salvation? What am I to call the denial of God? = What the=20 denial of Christ? What but transgressions? And to him who denies = the=20 Spirit, what title do you wish me to apply? Must it not be the = same,=20 inasmuch as he has broken his covenant with God? And when the = confession=20 of faith in Him secures the blessing of true religion. and its = denial=20 subjects men to the doom of godlessness, is it not a fearful thing = for=20 them to set the confession at naught, not through fear of fire, or = sword,=20 or cross, or scourge, or wheel, or rack, but merely led astray by = the=20 sophistry and seductions of the pneumatomachi? I testify to every = man who=20 is confessing Christ and denying God, that Christ will profit him = nothing;=20 to every man that calls upon God but rejects the Son, that his = faith is=20 vain; to every man that sets aside the Spirit, that his faith in = the=20 Father and the Son will be useless, for he cannot even hold it = without the=20 presence of the Spirit. For he who does not believe the Spirit = does not=20 believe in the Son, and he who has not believed in the Son does = not=20 believe in the Father. For none "can say that Jesus is the Lord = but by the=20 Holy Ghost," and "No man hath seen God at any time, but the only = begotten=20 God which is in the bosom of the Father, he hath declared him." =

Such an one hath neither part nor lot in the true worship; for = it is=20 impossible to worship the Son, save by the Holy Ghost; impossible = to call=20 upon the Father, save by the Spirit of adoption.

    Chapter = 12

    Against those who assert that the baptism in the name = of the=20 Father alone is sufficient.28. Let no one be misled by the fact = of the=20 apostle's frequently omitting the name of the Father and of the = Holy=20 Spirit when making mention of baptism, or on this account = imagine that=20 the invocation of the names is not observed. "As many of you," = he says,=20 "as were baptized into Christ have put on Christ;" and again, = "As many=20 of you as were baptized into Christ were baptized into his = death." For=20 the naming of Christ is the confession of the whole, shewing = forth as it=20 does the God who gave, the Son who received, and the Spirit who = is, the=20 unction. So we have learned from Peter, in the Acts, of "Jesusof = Nazareth whom God anointed with the Holy Ghost; and in Isaiah, = "The=20 Spirit of the Lord is upon me, because the Lord hath anointed = me;" and=20 the Psalmist, "Therefore God, even thy God, hath anointed thee = with the=20 oil of gladness above thy fellows." Scripture, however, in the = case of=20 baptism, sometimes plainly mentions the Spirit alone. =

"For into one Spirit," it says, "we were. all baptized = in=20 one body." And in harmony with this are the passages: "You shaft = be=20 baptized with the Holy Ghost," and "He shall baptize you with the = Holy=20 Ghost." But no one on this account would be justified in calling = that=20 baptism a perfect baptism wherein only the name of the Spirit was = invoked.=20 For the tradition that has been given us by the quickening grace = must=20 remain for ever inviolate. He who redeemed our life from=20 destruction gave us power of renewal, whereof the cause = is=20 ineffable and hidden in mystery, but bringing great salvation to = our=20 souls, so that to add or to take away anything involves manifestly = a=20 falling away from the life everlasting. If then in baptism the = separation=20 of the Spirit from the Father and the Son is perilous to the = baptizer, and=20 of no advantage to the baptized, how can the rending asunder of = the Spirit=20 from Father and from Son be safe for us? Faith and baptism are two = kindred=20 and inseparable ways of salvation: faith is perfected through = baptism,=20 baptism is established through faith, and both are completed by = the same=20 names. For as we believe in the Father and the Son and the Holy = Ghost, so=20 are we also baptized in the name of the Father and of the Son and = of the=20 Holy Ghost; first comes the confession, introducing us to = salvation, and=20 baptism follows, setting the seal upon our assent.

    Chapter = 13

    Statement of the reason why in the writings of Paul the = angels=20 are associated with the Father and the Son.

29. It is, however, objected that other beings which are = enumerated=20 with the Father and the Son are certainly not always glorified = together=20 with them. The apostle, for instance, in his charge to Timothy, = associates=20 the angels with them in the words, "I charge thee before God and = the Lord=20 Jesus Christ and the elect angels." We are not for alienating the = angels=20 from the rest of creation, and yet, it is argued, we do not allow = of their=20 being reckoned with the Father and the Son. To this I reply, = although the=20 argument, so obviously absurd is it, does not really deserve a = reply, that=20 possibly before a mild and gentle judge, and especially before One = who by=20 His leniency to those arraigned before Him demonstrates the = unimpeachable=20 equity of His decisions, one might be willing to offer as witness = even a=20 fellow-slave; but for a slave to be made free and called a son of = God and=20 quickened from death can only be brought about by Him who has = acquired=20 natural kinship with us, and has been changed from the rank of a = slave.=20 For how can we be made kin with God by one who is an alien? How = can we be=20 freed by one who is himself under the yoke of slavery? It follows = that the=20 mention of the Spirit and that of angels are not made under like=20 conditions. The Spirit is called on as Lord of life, and the = angels as=20 allies of their fellow-slaves and faithful witnesses of the truth. = It is=20 customary for the saints to deliver the commandments of God in the = presence of witnesses, as also the apostle himself says to = Timothy, "The=20 things which thou hast heard of me among many witnesses, the same = commit=20 thou to faithful men;" and now he calls the angels to witness, for = he=20 knows that angels shall be present with the Lord when He shall = come in the=20 glory of His Father to judge the world in righteousness. For He = says,=20 "Whoever shall confess me before men, him shall the Son of Man = also=20 confess before the angels of God, but he that denieth Me before = men shall=20 be denied before the angels of God;" and Paul in another place = says," When=20 the Lord Jesus shall be revealed from heaven with his angels." = Thus he=20 already testifies before the angels, preparing good proofs for = himself at=20 the great tribunal.

30. And not only Paul, but generally all those to whom is = committed any=20 ministry of the word, never cease from testifying, but call heaven = and=20 earth to witness on the ground that now every deed that is done is = done=20 within them, and that in the examination of all the actions of = life they=20 will be present with the judged. So it is said, "He shall call to = tile=20 heavens above and to earth, that he may judge his people." And so = Moses=20 when about to deliver his oracles to the people says, "I call = heaven and=20 earth to witness this day;" and again in his song he says, "Give = ear, O ye=20 heavens, and I will speak, and hear, O earth, the words of my = mouth;" and=20 Isaiah, "Hear, O heavens. and give ear, O earth;" and Jeremiah = describes=20 astonishment in heaven at the tidings of the unholy deeds of the = people:=20 "The heaven was astonished at this, and was horribly afraid, = because my=20 people committed two evils." And so the apostle, knowing the = angels to be=20 set over men astutors and guardians, calls them to witness. = Moreover,=20 Joshua, the son of Nun, even set up a stone as witness of his = words=20 (already a heap somewhere had been called a witness by Jacob), for = he=20 says, "Behold this stone shall be a witness unto you this day to = the end=20 of days, when ye lie to tile Lord our God," perhaps believing that = by=20 God's power even the stones would speak to the conviction of the=20 transgressors; or, if not, that at least each man's conscience = would be=20 wounded by the force of the reminder. In this manner they who have = been=20 entrusted with the stewardship of souls provide witnesses, = whatever they=20 may be, so as to produce them at some future day. But the Spirit = is ranked=20 together with God, not on account of the emergency of the moment, = but on=20 account of the natural fellowship; is not dragged in by us, but = invited by=20 the Lord.

    Chapter = 14

    Objection that some were baptized unto Moses and = believed in=20 him, and an answer to it; with remarks upon = types.

31. But even if some are baptized unto the Spirit, it is not, = it is=20 urged, on this account right for the Spirit to be ranked with God. = Some=20 "were baptized unto Moses in the cloud and in the sea." And it is = admitted=20 that faith even before now has been put in men; for "The people = believed=20 God and his servant Moses." Why then, it is asked, do we, on = account of=20 faith and of baptism, exalt and magnify the Holy Spirit so far = above=20 creation, when there is evidence that the same things have before = now been=20 said of men? What, then, shall we reply? Our answer is that the = faith in=20 the Spirit is the same as the faith in the Father and the Son; and = in like=20 manner, too, the baptism. But the faith in Moses and in the cloud = is, as=20 it were, in a shadow and type. The nature of the divine is very = frequently=20 represented by the rough and shadowy outlines of the = types;but=20 because divine things are prefigured by small and human things, it = is=20 obvious that we must not therefore conclude the divine nature to = be small.=20 The type is an exhibition of things expected, and gives an = imitative=20 anticipation of the future. So Adam was a type of"Him that was to = come."=20 Typically, "That rock was Christ;" and the water a type of the = living=20 power of the word; as He says, "If any man thirst, let him come = unto me=20 and drink." The manna is a type of the living bread that came down = from=20 heaven; and the serpent on the standard, of the passion of = salvation=20 accomplished by means of the cross, wherefore they who even looked = thereon=20 were preserved. So in like manner, the history of the exodus of = Israel is=20 recorded to shew forth those who are being saved through baptism. = For the=20 firstborn of the Israelites were preserved, like the bodies of the = baptized, by the giving of grace to them that were marked with = blood. For=20 the blood of the sheep is a type of the blood of Christ; and the=20 firstborn, a type of the first-formed. And inasmuch as the = first-formed of=20 necessity exists in us, and, in sequence of succession, is = transmitted=20 till the end, it follows that "in Adam" we "all die," and that = "death=20 reigned" until the fulfilling of the law and the coming of Christ. = And the=20 firstborn were preserved by God from being touched by the = destroyer, to=20 show that we who were made alive in Christ no longer die in Adam. = The sea=20 and the cloud for the time being led on through amazement to = faith, but=20 for the time to come they typically prefigured the grace to be. = "Who is=20 wise and he shall understand these things?" -how the sea is = typically a=20 baptism bringing about the departure of Pharaoh. in like manner as = this=20 washing causes the departure of the tyranny of the devil. The sea = slew the=20 enemy in itself: and in baptism too dies our enmity towards God. = From the=20 sea the people came out unharmed: we too, as it were, alive from = the dead,=20 step up from the water "saved" by the "grace" of Him who called = us. And=20 the cloud is a shadow of the gift of the Spirit, who cools the = flame of=20 our passions by the "mortification" of our"members."

32. What then? Because they were typically baptized unto Moses, = is the=20 grace of baptism therefore small? Were it so, and if we were in = each ease=20 to prejudice the dignity of our privileges by comparing them with = their=20 types, not even one of these privileges could be reckoned great; = then not=20 the love of God, who gave His only begotten Son for our sins, = would be=20 great and extraordinary, because Abraham did not spare his own = son; then=20 even the passion of the Lord would not be glorious, because a = sheep=20 typified the offering instead of Isaac; then the descent into hell = was not=20 fearful, because Jonah had previously typified the death in three = days and=20 three nights. The same prejudicial comparison is made also in the = case of=20 baptism by all who judge of the reality by the shadow, and, = comparing the=20 typified with the type, attempt by means of Moses and the sea to = disparage=20 at once the whole dispensation of the Gospel. What remission of = sins, what=20 renewal of life, is there in the sea? What spiritual gift is there = through=20 Moses? What dying of sins is there? Those men did not = die with=20 Christ; wherefore they were not raised with Him. They did not = "bear the=20 image of the heavenly;" they did "bear about in the body the dying = of=20 Jesus;" they did not "put off the old man;" they did not "put on = the new=20 man which is renewed in knowledge after the image of Him which = created=20 him." Why then do you compare baptisms which have only the name in = common,=20 while the distinction between the things themselves is as great as = might=20 be that of dream and reality, that of shadow and figures with = substantial=20 existence?

33. But belief in Moses not only does not show our belief in = the Spirit=20 to be worthless. but, if we adopt our opponents' line of argument, = it=20 rather weakens our confession in the God of the universe. "The = people," it=20 is written, "believed the Lord and his servant Moses." Moses then = is=20 joined with God, not with the Spirit; and he was a type not of the = Spirit,=20 but of Christ. For at that time in the ministry of the law, he by = means of=20 himself typified "the Mediator between God and men." Moses, when = mediating=20 for the people in things pertaining to God, was not a minister of = the=20 Spirit; for the law was given, "ordained by angels in the hand of = a=20 mediator," namely Moses, in accordance with the summons of the = people,=20 "Speak thou with us, ...but let not God speak with us." Thus faith = in=20 Moses is referred to the Lord, the Mediator between God and men, = who said,=20 "Had ye believed Moses, ye would have believed me." Is then our = faith in=20 the Lord a trifle, because it was signified beforehand through = Moses? So=20 then, even if men were baptized unto Moses, it does not follow = that the=20 grace given of the Spirit in baptism is small. I may point out, = too, that=20 it is usual in Scripture to say Moses and the law, as in the = passage,=20 "They have Moses and the prophets." When therefore it is meant to = speak of=20 the baptism of the law, the words are, "They were baptized unto = Moses."=20 Why then do these calumniators of the truth, by means of the = shadow and=20 the types, endeavour to bring contempt and ridicule on the = "rejoicing" of=20 our "hope," and the rich gift of our God and Saviour, who through=20 regeneration renews our youth like the eagle's? Surely it is = altogether=20 childish, and like a babe who must needs be fed on milk, to be = ignorant of=20 the great mystery of our salvation; inasmuch as, in accordance = with the=20 gradual progress of our education, while being brought to = perfection in=20 our training for godliness, we were first taught elementary and = easier=20 lessons, suited to our intelligence, while the Dispenser of our = lots was=20 ever leading us up, by gradually accustoming us, like eyes brought = up in=20 the dark, to the great light of truth. For He spares our weakness, = and in=20 the depth of the riches of His wisdom, and the = inscrutable=20 judgments of His intelligence, used this gentle treatment, fitted = for our=20 needs, gradually accustoming us to see first the shadows of = objects, and=20 to look at the sun in water, to save us from dashing against the = spectacle=20 of pure unadulterated light, and being blinded. Just so the Law, = having a=20 shadow of things to come, and the typical teaching of the = prophets, which=20 is a dark utterance of the truth, have been devised means to train = the=20 eyes of the heart, in that hence the transition to the wisdom = hidden in=20 mystery will be made easy. Enough so far concerningtypes; nor = indeed would=20 it be possible to linger longer on this topic, or the incidental=20 discussion would become many times bulkier than the main = argument.

    Chapter = 15

    Reply to the suggested objection that we are baptized = "into=20 water." Also concerning baptism.

34. What more? Verily, our opponents are well equipped with = arguments.=20 We arebaptized, they urge, into water, and of course we shall not = honour=20 the water above all creation, or give it a share of the honour of = the=20 Father and of the Son. The arguments of these men are such as = might be=20 expected from angry disputants, leaving no means untried in their = attack=20 on him who has offended them, because their reason is clouded over = by=20 their feelings. We will not, however, shrink from the discussion = even of=20 these points. If we do not teach the ignorant, at least we shall = not turn=20 away before evil doers.But let us for a moment retrace our = steps.

35. The dispensation of our God and Saviour concerning man is a = recall=20 from the fall and a return from the alienation caused by = disobedience to=20 close communion with God. This is the mason for the sojourn of = Christ in=20 the flesh, the pattern life described in the Gospels, the = sufferings, the=20 cross, the tomb, the resurrection; so that the man who is being = saved=20 through imitation of Christ receives that old adoption. For = perfection of=20 life the imitation of Christ is necessary, not only in the example = of=20 gentleness, lowliness, and long suffering set us in His life, but = also of=20 His actual death. So Paul, the imitator of Christ, says, "being = made=20 conformable unto his death; if by any means I might attain unto = the=20 resurrection of the dead." How then are we made in the likeness of = His=20 death? In that we were buried with Him by baptism. What = then is=20 the manner of the burial? And what is the advantage resulting from = the=20 imitation? First of all, it is necessary that the continuity of = the old=20 life be cut. And this is impossible less a man be born again, = according to=20 the Lord's word; for the regeneration, as indeed the name shews, = is a=20 beginning of a second life. So before beginning the second, it is=20 necessary to put an end to the first. For just as in the case of = runners=20 who turn and take the second course, a kind of halt and pause = intervenes=20 between the movements in the opposite direction, so also inmaking = a change=20 in lives it seemed necessary for death to come as mediator between = the=20 two, ending all that goes before, and beginning all that comes = after. How=20 then do we achieve the descent into hell? By imitating, through = baptism,=20 the burial of Christ. For the bodies of the baptized are, as it = were,=20 buried in the water. Baptism then symbolically signifies the = putting off=20 of the works of the flesh; as the apostle says, ye were = "circumcised with=20 the circumcision made without hands, in putting off the body of = the sins=20 of the flesh by the circumcision of Christ; buried with him in = baptism."=20 And there is, as it were, a cleansing of the soul from the=20 filth that has grown on it from the carnal mind, as it = is=20 written, "Thou shalt wash me, and I shall be whiter than snow." On = this=20 account we do not, as is the fashion of the Jews, wash ourselves = at each=20 defilement, but own the baptism of salvation to be one. = For=20 there the death on behalf of the world is one, and one the = resurrection of=20 the dead, whereof baptism is a type. For this cause the Lord, who = is the=20 Dispenser of our life, gave us the covenant of baptism, containing = a type=20 of life and death, for the water fulfils the image of death, and = the=20 Spirit gives us the earnest of life. Hence it follows that the = answer to=20 our question why the water was associated with the = Spirit is=20 clear: the reason is because in baptism two ends were proposed; on = the one=20 hand, the destroying of the body of sin, that it may never bear = fruit unto=20 death; on the other hand, our living unto the Spirit, and having = our fruit=20 in holiness; the water receiving the body as in a tomb figures = death,=20 while the Spirit pours in the quickening power, renewing our souls = from=20 the deadness of sin unto their original life. This then is what it = is to=20 be born again of water and of the Spirit, the being made dead = being=20 effected in the water, while our life is wrought in us through the = Spirit.=20 In three immersions, then, and with three invocations, the great = mystery=20 of baptism is performed, to the end that the type of death may be = fully=20 figured, and that by the tradition of the divine knowledge the = baptized=20 may have their souls enlightened. It follows that if there is any = grace in=20 the water, it is not of the nature of the water, but of the = presence of=20 the Spirit. For baptism is "not the putting away of the filth of = the=20 flesh, but the answer of a good conscience towards God." So in = training us=20 for the life that follows on the resurrection the Lord sets out = all the=20 manner of life required by the Gospel, laying down for us the law = of=20 gentleness, of endurance of wrong, of freedom from the defilement = that=20 comes of the love of pleasure, and from covetousness, to the end = that we=20 may of set purpose win beforehand and achieve all that the life to = come of=20 its inherent nature possesses. If therefore any one in attempting = a=20 definition were to describe the gospel as a forecast of the life = that=20 follows on the resurrection, he would not seem to me to go beyond = what is=20 meet and right. Let us now return to our main topic.

36. Through the Holy Spirit comes our restoration = to=20 paradise, our ascension into the kingdom of heaven, our return to = the=20 adoption of sons, our liberty to call God our Father, our being = made=20 partakers of the grace of Christ, our being called children of = light, our=20 sharing in eternal glory, and, in a word, our being brought into a = state=20 of all "fulness of blessing," both in this world and in the world = to come,=20 of all the good gifts that are in store for us, by promise hereof, = through=20 faith, beholding the reflection of their grace as though they were = already=20 present, we await the full enjoyment. If such is the earnest, what = the=20 perfection? If such the first fruits, what the complete = fulfilment?=20 Furthermore, from this too may be apprehended the difference = between the=20 grace that comes from the Spirit and the baptism by water: in that = John=20 indeed baptized with water, but our Lord Jesus Christ by the Holy = Ghost.=20 "I indeed," he says, "baptize you with water unto repentance; but = he that=20 cometh after me is mightier than I, whose shoes I am not worthy to = bear:=20 he shall baptize you with the Holy Ghost and with fire." Here He = calls the=20 trial at the judgment the baptism of fire, as the apostle says, = "The fire=20 shall try every man's work, of what sort it is." And again, "The = day shall=20 declare it, because it shall be revealed by fire." And ere now = there have=20 been some who in their championship of true religion have = undergone the=20 death for Christ's sake, not in mere similitude, but in actual = fact, and=20 so have needed none of the outward signs of water for their = salvation,=20 because they were baptized in their own blood. Thus I write not to = disparage the baptism by water, but to overthrow the arguments of = those=20 who exalt themselves against the Spirit; who confound things that = are=20 distinct from one another, and compare those which admit of no=20 comparison.

 

 

= [Chapters=20 16-30 >>]


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