ST. BASIL: TREATISE DE SPIRITU SANCTO, CHAPTERS XVII TO XXX

CHAPTER XVII.

Against those who say that the Holy Ghost is not to be numbered with, but numbered under, the Father and the Son. Wherein moreover there is a summary notice of the faith concerning right sub-numeration.

41. WHAT, however, they call sub-numeration,(5) and in what sense they use this word, cannot even be imagined without difficulty. It is well known that it was imported into our language from the "wisdom of the world;"(6) but a point for our present consideration will be whether it has any immediate relation to the subject under discussion. Those who are adepts in vain investigations tell us that, while some nouns are common and of widely extended denotation, others are more specific, and that the force of some is more limited than that of others. Essence, for instance, is a common noun, predicable of all things both animate and inanimate; while animal is more specific, being predicated of fewer subjects than the former, though of more than those which are considered under it, as it embraces both rational and irrational nature. Again, human is more specific than animal, and man than human, and than man the individual Peter, Paul or John.(1) Do they then mean by sub-numeration the division of the common into its subordinate parts? But I should hesitate to believe they have reached such a pitch of infatuation as to assert that the God of the universe, like some common quality conceivable only by reason and without actual existence in any hypostasis, is divided into subordinate divisions, and that then this subdivision is called sub-numeration. This would hardly be said even by men melancholy mad, for, besides its impiety, they are establishing the very opposite argument to their own contention. For the subdivisions are of the same essence as that from which they have been divided. The very obviousness of the absurdity makes it difficult for us to find arguments to confute their unreasonableness; so that really their folly looks like an advantage to them; just as soft and yielding bodies offer no resistance, and therefore cannot be struck a stout blow. It is impossible to bring a vigorous confutation to bear on a palpable absurdity. The only course open to us is to pass by their abominable impiety in silence. Yet our love for the brethren and the importunity of our opponents makes silence impossible.

42. What is it that they maintain? Look at the terms of their imposture. "We assert that connumeration is appropriate to subjects of equal dignity, and sub-numeration to those which vary in the direction of inferiority." "Why," I rejoined, "do you say this? I fail to understand your extraordinary wisdom. Do you mean that gold is numbered with gold, and that lead is unworthy of the connumeration, but, because of the cheapness of the material, is subnumerated to gold? And do you attribute so much importance to number as that it can either exalt the value of what is cheap, or destroy the dignity of what is valuable? Therefore, again, you will number gold under precious stones, and such precious stones as are smaller and without lustre under those which are larger and brighter in colour. But what will not be said by men who spend their time in nothing else but either 'to tell or to hear some new thing'? Let these supporters of impiety be classed for the future with Stoics and Epicureans. What sub-numeration is even possible of things less valuable in relation to things very valuable? How is a brass obol to be numbered under a golden stater? "Because," they reply, "we do not speak of possessing two coins, but one and one." But which of these is subnumerated to the other? Each is similarly mentioned. If then you number each by itself, you cause an equality value by numbering them in the same way but, if you join them, you make their value one by numbering them one with the other. But if the sub-numeration belongs to the one which is numbered second, then it is in the power of the counter to begin by counting the brass coin. Let us, however, pass over the confutation of their ignorance, and turn our argument to the main topic.

43. Do you maintain that the Son is numbered under the Father, and the Spirit under the Son, or do you confine your sub-numeration to the Spirit alone? If, on the other hand, you apply this sub-numeration also to the Son, you revive what is the same impious doctrine, the unlikeness of the substance, the lowliness of rank, the coming into being in later time, and once for all, by this one term, you will plainly again set circling all the blasphemies against the Only-begotten. To controvert these blasphemies would be a longer task than my present purpose admits of; and I am the less bound to undertake it because the impiety has been refuted elsewhere to the best of my ability.(2) If on the other hand they suppose the sub-numeration to benefit the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in precisely the same manner in which the Son is spoken of with the Father. "The name of the Father and of the Son and of the Holy Ghost"(3) is delivered in like manner, and, according to the co-ordination of words delivered in baptism, the relation of the Spirit to the Son is the same as that of the Son to the Father. And if the Spirit is co-ordinate with the Son, and the Son with the Father, it is obvious that the Spirit is also co-ordinate with the Father. When then the names are ranked in one and the same co-ordinate series,(1) what room is there for speaking on the one hand of connumeration, and on the other of sub-numeration? Nay, without exception, what thing ever lost its own nature by being numbered? Is it not the fact that things when numbered remain what they naturally and originally were, while number is adopted among us as a sign indicative of the plurality of subjects? For some bodies we count, some we measure, and some we weigh;(2) those which are by nature continuous we apprehend by measure; to those which are divided we apply number (with the exception of those which on account of their fineness are measured); while heavy objects are distinguished by the inclination of the balance. It does not however follow that, because we have invented for our convenience symbols to help us to arrive at the knowledge of quantity, we have therefore changed the nature of the things signified. We do not speak of "weighing under" one another things which are weighed, even though one be gold and the other tin; nor yet do we "measure under" things that are measured; and so in the same way we will not "number under" things which are numbered. And if none of the rest of things admits of sub-numeration how can they allege that the Spirit ought to be subnumerated? Labouring as they do under heathen unsoundness, they imagine that things which are inferior, either by grade of rank or subjection of substance, ought to be subnumerated.

CHAPTER XVIII.

In what manner in the confession of the three hypostases we preserve the pious dogma of the Monarchia. Wherein also is the refutation of them that allege that the Spirit is subnumerated.(3)

44. In delivering the formula of the Father, the Son, and the Holy Ghost,(1) our Lord did not connect the gift with number. He did not say "into First, Second, and Third,"(2) nor yet "into one, two, and three, but He gave us the boon of the knowledge of the faith which leads to salvation, by means of holy names. So that what saves us is our faith. Number has been devised as a symbol indicative of the quantity of objects. But these men, who bring ruin on themselves from every possible source, have turned even the capacity for counting against the faith. Nothing else undergoes any change in consequence of the addition of number, and yet these men in the case of the divine nature pay reverence to number, lest they should exceed the limits of the honour due to the Paraclete. But, O wisest sirs, let the unapproachable be altogether above and beyond number, as the ancient reverence of the Hebrews wrote the unutterable name of God in peculiar characters, thus endeavouring to set forth its infinite excellence. Count, if you must; but you must not by counting do damage to the faith. Either let the ineffable be honoured by silence; or let holy things be counted consistently with true religion. There is one God and Father, one Only-begotten, and one Holy Ghost. We proclaim each of the hypostases singly; and, when count we must, we do not let an ignorant arithmetic carry us away to the idea of a plurality of Gods.

45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,--nor yet first, second, and third. For "I," God, "am the first, and I am the last."(1) And hitherto we have never, even at the present time, heard of a second God. Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology (2) in a divided plurality, because one Form, so to say, united(3) in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king's image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one;(4) because the honour paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature; and as in works of art the likeness is dependent on the form, so in the case or the divine and uncompounded nature the union consists in the communion of the Godhead.(5) One, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself completing the adorable and blessed Trinity. Of Him the intimate relationship to the Father and the Son is sufficiently declared by the fact of His not being ranked in the plurality of the creation, but being spoken of singly; for he is not one of many, but One. For as there is one Father and one Son, so is there one Holy Ghost. He is consequently as far removed from created Nature as reason requires the singular to be removed from compound and plural bodies; and He is in such wise united to the Father and to the Son as unit has affinity with unit.

46. And it is not from this source alone that our proofs of the natural communion are derived, but from the fact that He is moreover said to be "of God;"(1) not indeed in the sense in which "all things are of God,"(2) but in the sense of proceeding out of God, not by generation, like the Son, but as Breath of His mouth. But in no way is the "mouth" a member, nor the Spirit breath that is dissolved; but the word "mouth" is used so far as it can be appropriate to God, and the Spirit is a Substance having life, gifted with supreme power of sanctification. Thus the dose relation is made plain, while the mode of the ineffable existence is safeguarded. He is moreover styled 'Spirit of Christ,' as being by nature closely related to Him. Wherefore "If any man have not the Spirit of Christ, he is none of His."(3) Hence He alone worthily glorifies the Lord, for, it is said, "He shall glorify me,"(4) not as the creature, but as "Spirit of truth,"(5) dearly shewing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing "Christ the Power of God and the wisdom of God."(6) And as Paraclete(7) He expresses in Himself the goodness of the Paraclete who sent Him, and in His own dignity manifests the majesty of Him from whom He proceeded. There is then on the one hand a natural glory, as light is the glory of the sun; and on the other a glory bestowed judicially and of free will 'ab extra' on them that are worthy. The latter is twofold. "A son," it is said, "honoureth his father, and a servant his master."(1) Of these two the one, the servile, is given by the creature; the other, which may be called the intimate, is fulfilled by the Spirit. For, as our Lord said of Himself, "I have glorified Thee on the earth: I have finished the work which thou gavest me to do;"(2) so of the Paraclete He says "He shall glorify me: for He shall receive of mine, and shall show it unto you."(3) And as the Son is glorified of the Father when He says "I have both glorified it and will glorify it(4) again,"(5) so is the Spirit glorified through His communion with both Father and Son, and through the testimony of the Only-begotten when He says "All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men."(6)

47. And when, by means of the power that enlightens us, we fix our eyes on the beauty of the image of the invisible God, and through the image are led up to the supreme beauty of the spectacle of the archetype, then, I ween, is with us inseparably the Spirit of knowledge, in Himself bestowing on them time love the vision of the truth the power of beholding the Image, not making the exhibition from without, but in Himself leading on to the full knowledge. "No man knoweth the Father save the Son."(7) And so "no man can say that Jesus is the Lord but by th Holy Ghost."(8) For it is not said through the Spirit, but by the Spirit, and "God is a spirit, and they that worship Him must worship Him in spirit and in truth,"(9) as it is written "in thy light shall we see light,"(10) namely by the illumination of the Spirit, "the true light which lighteth every man that cometh into the world."(11) It results that in Himself He shows the glory of the Only begotten, and on true worshippers He in Himself bestows the knowledge of God. Thus the way of the knowledge of God lies from One Spirit through the One Son to the One Father, and conversely the natural Goodness and the inherent Holiness and the royal Dignity extend from the Father through the Only-begotten to the Spirit. Thus there is both acknowledgment of the hypostases and the true dogma of the Monarchy is not lost.(1) They on the other hand who support their sub-numeration by talking of first and second and third ought to be informed that into the undefiled theology of Christians they are importing the polytheism of heathen error. No other result can be achieved by the fell device of sub-numeration than the confession of a first, a second, and a third God. For us is sufficient the order prescribed by the Lord. He who confuses this order will be no less guilty of transgressing the law than are the impious heathen.

Enough has been now said to prove, in contravention of their error, that the communion of Nature is in no wise dissolved by the manner of sub-numeration. Let us, however, make a concession to our contentious and feeble minded adversary, and grant that what is second to anything is spoken of in sub-numeration to it. Now let us see what follows. "The first man "it is said "is of the earth earthy, the second man is the Lord from heaven."(2) Again "that was not first which is spiritual but that which is natural and afterward that which is spiritual."(3) If then the second is subnumerated to the first, and the subnumerated is inferior in dignity to that to which it was subnumerated, according to you the spiritual is inferior in honour to the natural, and the heavenly man to the earthy.

CHAPTER XIX.

Against those who assert that the Spirit ought not to be glorified.

48. "BE it so," it is rejoined, "but glory is by no means so absolutely due to the Spirit as to require His exaltation by us in doxologies." Whence then could we get demonstrations of the dignity of the our Spirit, "passing all understanding,"(4) if His communion with the Father and the Son were not reckoned by our opponents as good for testimony of His rank? It is, at all events, possible for us to arrive to a certain extent at intelligent apprehension of the sublimity of His nature and of His unapproachable power, by looking at the meaning of His title, and at the magnitude of His operations, and by His good gifts bestowed on us or rather on all creation. He is called Spirit, as "God is a Spirit,"(1) and "the breath of our nostrils, the anointed of the Lord."(2) He is called holy,(3) as the Father is holy, and the Son is holy, for to the creature holiness was brought in from without, but to the Spirit holiness is the fulfilment of nature, and it is for this reason that He is described not as being sanctified, but as sanctifying. He is called good,(4) as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright,(5) as "the Lord is upright,"(6) in that He is Himself truth,(7) and is Himself Righteousness,(8) having no divergence nor leaning to one side or to the other, on account of the immutability of His substance. He is called Paraclete, like the Only begotten, as He Himself says," I will ask the Father, and He will give you another comforter."(9) Thus names are borne by the Spirit in common with the Father and the Son, and He gets these titles from His natural and close relationship. From what other source could they be derived? Again He is called royal,(10) Spirit of truth,(11) and Spirit of wisdom.(12) "The Spirit of God," it is said "hath made me,"(13) and God filled Bezaleel with "the divine Spirit of wisdom and understanding and knowledge."(14) Such names as these are super-eminent and mighty, but they do not transcend His glory.

49. And His operations, what are they? For majesty ineffable, and for numbers innumerable. How shall we form a conception of what extends beyond the ages? What were His operations before that creation whereof we can conceive? How great the grace which He conferred on creation? What the power exercised by Him over the ages to come? He existed; He pre-existed; He co-existed with the Father and the Son before the ages. It follows that, even if you can conceive of anything beyond the ages, you will find the Spirit yet further above and beyond. And if you think of the creation, the powers of the heavens were established by the Spirit,(1) the establishment being understood to refer to disability to fall away from good. For it is from the Spirit that the powers derive their close relationship to God, their inability to change to evil, and their continuance in blessedness. Is it Christ's advent? The Spirit is forerunner. Is there the incarnate presence? The Spirit is inseparable. Working of miracles, and gifts of healing are through the Holy Spirit. Demons were driven out by the Spirit of God. The devil was brought to naught by the presence of the Spirit. Remission of Sins was by the gift of the Spirit, for "ye were washed, ye were sanctified, ... in the name of the Lord Jesus Christ, and in the holy Spirit of our God."(2) There is close relationship with God through the Spirit, for "God hath sent forth the Spirit of His Son into your hearts, crying Abba, Father."(3) The resurrection from the dead is effected by the operation of the Spirit, for "Thou sendest forth thy spirit, they are created; and Thou renewest the face of the earth."(4) If here creation may be taken to mean the bringing of the departed to life again, how mighty is not the operation of the Spirit, Who is to us the dispenser of the life that follows on the resurrection, and attunes our souls to the spiritual life beyond? Or if here by creation is meant the change to a better condition of those who in this life have fallen into sin, (for it is so understood according to the usage of Scripture, as in the words of Paul "if any man be in Christ he is a new creature"(5)), the renewal which takes place in this life, and the transmutation from our earthly and sensuous life to the heavenly conversation which takes place in us through the Spirit, then our souls are exalted to the highest pitch of admiration. With these thoughts before us are we to be afraid of going beyond due bounds in the extravagance of the honour we pay? Shall we not rather fear lest, even though we seem to give Him the highest names which the thoughts of man can conceive or man's tongue utter, we let our thoughts about Him fall too low?

It is the Spirit which says, as the Lord says, "Get thee down, and go with them, doubting nothing: for I have sent them."(6) Are these the words of an inferior, or of one in dread? "Separate me Barnabas and Saul for the work whereunto I have called them."(7) Does a slave speak thus? And Isaiah, "The Lord God and His Spirit hath sent me,"(1) and "the Spirit came down from the Lord and guided them."(2) And pray do not again understand by this guidance some humble service, for the Word witnesses that it was the work of God;--"Thou leddest thy people," it is said "like a flock,"(3) and "Thou that leadest Joseph like a flock,"(4) and "He led them on safely, so that they feared not."(5) Thus when yon hear that when the Comforter is come, He will put you in remembrance, and "guide you into all truth."(6) do not misrepresent the meaning.

50. But, it is said that "He maketh intercession for us."(7) It follows then that, as the suppliant is inferior to the benefactor, so far is the Spirit inferior in dignity to God. But have you never heard concerning the Only-begotten that He "is at the right hand of God, who also maketh intercession for us"?(8) Do not, then, because the Spirit is in you,--if indeed He is at all in you,--nor yet because He teaches us who were blinded, and guides us to the choice of what profits us,--do not for this reason allow yourself to be deprived of the right and holy opinion concerning Him. For to make the loving kindness of your benefactor a ground of ingratitude were indeed a very extravagance of unfairness. "Grieve not the Holy Spirit;"(9) hear the words of Stephen, the first fruits of the martyrs, when he reproaches the people for their rebellion and disobedience; "you do always," he says, "resist the Holy Ghost;"(10) and again Isaiah,--"They vexed His Holy Spirit, therefore He was turned to be their enemy;"(11) and in another passage, "the house of Jacob angered the Spirit of the Lord."(12) Are not these passages indicative of authoritative power? I leave it to the judgment of my readers to determine what opinions we ought to hold when we hear these passages; whether we are to regard the Spirit as an instrument, a subject, of equal rank with the creature, and a fellow servant of ourselves, or whether, on the contrary, to the ears of the pious the mere whisper of this blasphemy is not most grievous. Do you call the Spirit a servant? But, it is said, "the servant knoweth not what his Lord doeth,"(1) and yet the Spirit knoweth the things of God, as "the spirit of man that is in him."(2)

CHAPTER XX.

Against those who maintain that the Spirit is in the rank neither of a servant nor of a master, but in that of the free.

51. HE is not a slave, it is said; not a master, but free. Oh the terrible insensibility, the pitiable audacity, of them that maintain this! Shall I rather lament in them their ignorance or their blasphemy? They try to insult the doctrines that concern the divine nature(3) by comparing them with the human, and endeavour to apply to the ineffable nature of God that common custom of human life whereby the difference of degrees is variable, not perceiving that among men no one is a slave by nature. For men are either brought under a yoke of slavery by conquest, as when prisoners are taken in war; or they are enslaved on account of poverty, as the Egyptians were oppressed by Pharaoh; or, by a wise and mysterious dispensation, the worst children are by their fathers' order condemned to serve the wiser and the better;(4) and this any righteous enquirer into the circumstances would declare to be not a sentence of condemnation but a benefit. For it is more profitable that the man who, through lack of intelligence, has no natural principle of rule within himself, should become the chattel of another, to the end that, being guided by the reason of his master, he may be like a chariot with a charioteer, or a boat with a steersman seated at the tiller. For this reason Jacob by his father's blessing became lord of Esau,(5) in order that the foolish son, who had not intelligence, his proper guardian, might, even though he wished it not, be benefited by his prudent brother. So Canaan shall be "a servant unto his brethren"(6) because, since his father Ham was unwise, he was uninstructed in virtue. In this world, then, it is thus that men are made slaves, but they who have escaped poverty or war, or do not require the tutelage of others, are free. It follows that even though one man be called master and another servant, nevertheless, both in view of our mutual equality of rank and as chattels of our Creator, we are all fellow slaves. But in that other world what can yon bring out of bondage? For no sooner were they created than bondage was commenced. The heavenly bodies exercise no rule over one another, for they are unmoved by ambition, but all bow down to God, and render to Him alike the awe which is due to Him as Master and the glower which fails to Him as Creator. For "a son honoureth his father and a servant his master,"(1) and from all God asks one of these two things; for "if I then be a Father where is my honour? and if I be a Master where is my fear?"(2) Otherwise the life of all men, if it were not under the oversight of a master, would be most pitiable; as is the condition of the apostate powers who, because they stiffen their neck against God Almighty, fling off the reins of their bondage,--not that their natural constitution is different; but the cause is in their disobedient disposition to their Creator. Whom then do you call free? Him who has no King? Him who has neither power to rule another nor willingness to be ruled? Among all existent beings no such nature is to be found. To entertain such a conception of the Spirit is obvious blasphemy. If He is a creature of course He serves with all the rest, for "all things," it is said "are thy servants,"(3) but if He is above Creation, then He shares in royalty.(4)

CHAPTER XXI.

Proof from Scripture that the Spirit is called Lord.

52. BUT why get an unfair victory for our argument by fighting over these undignified questions, when it is within our power to prove that the excellence of the glory is beyond dispute by adducing more lofty considerations? If, indeed, we retreat what we have been taught by Scripture, every one of the Pneumatomachi will peradventure raise a loud and vehement outcry, stop their ears, pick up stones or anything else that comes to hand for a weapon, and charge against us. But our own security must not be regarded by us before the truth. We have learnt from the Apostle, "the Lord direct your hearts into the love of God and into the patient waiting for Christ"(1) for our tribulations. Who is the Lord that directs into the love of God and into the patient waiting for Christ for tribulations? Let those men answer us who are for making a slave of the Holy Spirit. For if the argument had been about God the Father, it would certainly have said, 'the Lord direct you into His own love,' or if about the Son, it would have added 'into His own patience.' Let them then seek what other Person there is who is worthy to be honoured with the title of Lord. And parallel with this is that other passage, "and the Lord make you to increase and abound in love one toward another, and toward all men, even as we do towards you; to the end He may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints."(1) Now what Lord does he entreat to stablish the hearts of the faithful at Thessalonica, unblamable in holiness before God even our Father, at the coming of our Lord? Let those answer who place the Holy Ghost among the ministering spirits that are sent forth on service. They cannot. Wherefore let them hear yet another testimony which distinctly calls the Spirit Lord. "The Lord," it is said, "is that Spirit;" and again "even as from the Lord the Spirit."(2) But to leave no ground for objection, I will quote the actual words of the Apostle;--"For even unto this day remaineth the same veil untaken away in the reading of the Old Testament, which yell is done away in Christ. ... Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit."(8) Why does he speak thus? Because he who abides in the bare sense of the letter, and in it busies himself with the observances of the Law, has, as it were, got his own heart enveloped in the Jewish acceptance of the letter, like a veil; and this be-falls him because of his ignorance that the bodily observance of the Law is done away by the presence of Christ, in that for the future the types are transferred to the reality. Lamps are made needless by the advent of the sun; and, on the appearance of the truth, the occupation of the Law is gone, and prophecy is hushed into silence. He, on the contrary, who has been empowered to look down into the depth of the meaning of the Law, and, after passing through the obscurity of the letter, as through a veil, to arrive within things unspeakable, is like Moses taking off the veil when he spoke with God. He, too, turns from the letter to the Spirit. So with the veil on the face of Moses corresponds the obscurity of the teaching of the Law, and spiritual contemplation with the turning to the Lord. He, then, who in the reading of the Law takes away the letter and turns to the Lord,--and the Lord is now called the Spirit,--becomes moreover like Moses, who had his face glorified by the manifestation of God. For just as objects which lie near brilliant colours are themselves tinted by the brightness which is shed around, so is be who fixes his gaze firmly on the Spirit by the Spirit's glory somehow transfigured into greater splendour, having his heart lighted up, as it were, by some light streaming from the truth of the Spirit.(1) And, this is "being changed from(2) the glory of the Spirit "into" His own "glory," not in niggard degree, nor dimly and indistinctly, but as we might expect any one to be who is enlightened by(3) the Spirit. Do you not, O man, fear the Apostle when he says "Ye are the temple of God, and the Spirit of God dwelleth in you"?(4) Could he ever have! brooked to honour with the title of "temple" the quarters of a slave? How can he who calls Scripture "God-inspired,"(5) because it was written through the inspiration of the Spirit, use the language of one who insults and belittles Him?

CHAPTER XXII.

Establishment of the natural communion of the Spirit from His being, equally with the Father and the Son, unapproachable in thought.(6)

53. MOREOVER the surpassing excellence of the nature of the Spirit is to be learned not only from His having the same title as the Father and the Son, and sharing in their operations, but also from His being, like the Father and the Son, unapproachable in thought. For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost. "O righteous Father," He says, "the world hath not known Thee,"(7) meaning here by the world not the complex whole compounded of heaven and earth, but this life of ours subject to death,(8) and exposed to innumerable vicissitudes. And when discoursing of Himself He says, "Yet a little while and the world seeth me no more, but ye see me;"(1) again in this passage, applying the word world to those who being bound down by this material and carnal life, and beholding(2) the truth by material sight alone,(8) were ordained, through their unbelief in the resurrection, to see our Lord no more with the eyes of the heart. And He said the same concerning the Spirit. "The Spirit of truth," He says, "whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you."(4) For the carnal man, who has never trained his mind to contemplation,(5) but rather keeps it buried deep in lust of the flesh,(6) as in mud, is powerless to look up to the spiritual light of the truth. And so the world, that is life enslaved by the affections of the flesh, can no more receive the grace of the Spirit than a weak eye the light of a sunbeam. But the Lord, who by His teaching bore witness to purity of life, gives to His disciples the power of now beth beholding and contemplating the Spirit. For "now," He says, "Ye are clean through the word which I have spoken unto you,"(7) wherefore "the world cannot receive Him, because it seeth Him not, ... but ye know Him; for he dwelleth with you."(8) And so says Isaiah;--"He that spread forth the earth and that which cometh out of it; he that giveth breath unto the people upon it, and Spirit to them that trample on it"(9); for they that trample clown earthly things and rise above them are borne witness to as worthy of the gift of the Holy Ghost. What then ought to be thought of Him whom the world cannot receive, and Whom saints alone can contemplate through pureness of heart? What kind of honours can be deemed adequate to Him?

CHAPTER XXIII.

The glorifying of the enumeration of His attributes.

54.(10) Now of the rest of the Powers each is believed to be in a circumscribed place. The angel who stood by Cornelius(1) was not at one and the same moment with Philip;(2) nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own pose in heaven. But the Spirit is believed to have been operating at the saint time in Habakkuk and in Daniel at Babylon,(3) and to have been at the prison with Jeremiah,(4) and with Ezekiel at the Chebar.(5) For the Spirit of the Lord filleth the world,(6) and "whither shall I go from thy spirit? or whither shall I flee from thy presence?"(7) And, in the words of the Prophet, "For I am with you, saith the Lord ... and my spirit remaineth among you."(8) But what nature is it becoming to assign to Him who is omnipresent, and exists together with God? The nature which is all-embracing, or one which is confined to particular places, like that which our argument shews the nature of angels to be? No one would so say. Shall we not then highly exalt Him who is in His nature divine, in His greatness infinite, in His operations powerful, in the blessings He confers, good? Shall we not give Him glory? And I understand glory to mean nothing else than the enumeration of the wonders which are His own. It follows then that either we are forbidden by our antagonists even to mention the good things which flow to us from Him. or on the other hand that the mere recapitulation of His attributes is the fullest possible attribution of glory. For not even in the case of the God and Father of our Lord Jesus Christ and of the Only begotten Son, are we capable of giving Them glory otherwise than by recounting, to the extent of our powers, all the wonders that belong to Them.

CHAPTER XXIV.

Proof of the absurdity of the refusal to glorify the Spirit, from the comparison of things glorified in creation.

55. FURTHERMORE man crowned with glory and honour,"(9) and "glory, honour and peace" are laid up by promise "to every man that worketh good."(10) There is moreover a special and peculiar glory for Israelites "to whom," it is said "pertaineth the adoption and the glory ... and the service,"(1) and the Psalmist speaks of a certain glory of his own, "that my glory may sing praise to Thee(2);" and again "Awake up my glory"(3) and according to the Apostle there is a certain glory of sun and moon and stars,(4) and "the ministration of condemnation is glorious."(5) While then so many things are glorified, do you wish the Spirit alone of all things to be unglorified? Yet the Apostle says "the ministration of the Spirit is glorious."(6) How then can He Himself be unworthy of glory? How according to the Psalmist can the glory of the just man be great(7) and according to you the glory of the Spirit none? How is there not a plain peril from such arguments of our bringing on ourselves the sin from which there is no escape? If the man who is being saved by works of righteousness glorifies even them that fear the Lord(8) much less would be deprive the Spirit of the glory which is His due.

Grant, they say, that He is to be glorified, but not with the Father and the Son. But what reason is there in giving up the place appointed by the Lord for the Spirit, and inventing some other? What reason is there for robbing of His share of glory Him Who is everywhere associated with the Godhead; in the confession of the Faith, in the baptism of redemption, in the working of miracles, in the indwelling of the saints, in the graces bestowed on obedience? For there is not even one single gift which reaches creation without the Holy Ghost;(9) when not even a single word can be spoken in defence of Christ except by them that are aided by the Spirit, as we have learnt in the Gospels from our Lord and Saviour.(10) And I know not whether any one who has been par-taker of the Holy Spirit will consent that we should overlook all this, forget His fellowship in all things, and tear the Spirit asunder from the Father and the Son. Where then are we to take Him and rank Him? With the creature? Yet all the creature is in bondage, but the Spirit maketh free. "And where the Spirit of the Lord is, there is liberty."(11) Many arguments might be adduced to them that it is unseemly to coordinate the Holy Spirit with created nature, but for the present I will pass them by. Were I indeed to bring forward, in a manner befitting the dignity of the discussion, all the proofs always available on our side, and so overthrow the objections of our opponents, a lengthy dissertation would be required, and my readers might be worn out by my prolixity. I therefore propose to reserve this matter for a special treatise,(1) and to apply thyself to the points now more immediately before us.

56. Let us then examine the points one by one. He is good by nature, in the same way as the Father is good, and the Son is good; the creature on the other hand shares in goodness by choosing the good. He knows "The deep things of God;"(2) the creature receives the manifestation of ineffable things through the Spirit. He quickens together with God, who produces and preserves all things alive,(3) and together with the Son, who gives life. "He that raised up Christ from the dead," it is said, "shall also quicken your mortal bodies by the spirit that dwelleth in you;"(4) and again "my sheep hear my voice, ... and I give unto them eternal life;"(5) but Spirit" also, it is said, "giveth life,"(6) and again "the Spirit," it is said, "is life, because of righteousness."(7) And the Lord bears witness that "it is the Spirit that quickeneth; the flesh profiteth nothing."(8) How then shall we alienate the Spirit from His quickening power, and make Him belong to lifeless nature? Who is so contentious, who is so utterly without the heavenly gift,(9) and unfed by God's good words, who is so devoid of part and lot in eternal hopes, as to sever the Spirit from the Godhead and rank Him with the creature?

57. Now it is urged that the Spirit is in us as a gift from God, and that the gift is not reverenced with the same honour as that which is attributed to the giver. The Spirit is a gift of God, but a gift of life, for the law of "the Spirit of life," it is said, "hath made" us "free;"(10) and a gift of power, for "ye shall receive power after that the Holy Ghost is come upon you."(11) Is He on this account to be lightly esteemed? Did not God also bestow His Son as a free gift to mankind? "He that spared not His own Son," it is said, "but delivered Him up for us all, how shall He not with Him also freely give us all things?"(1) And in another place, "that we might truly know the things that are freely given us of God,"(2) in reference to the mystery of the Incarnation. It follows then that the maintainers of such arguments, in making the greatness of God's loving kindness an occasion of blasphemy, have really surpassed the ingratitude of the Jews. They find fault with the Spirit because He gives us freedom to call God our Father. "For God hath sent forth the Spirit of His Son into" our "hearts crying Abba, Father,"(3) that the voice of the Spirit may become the very voice of them that have received him.

CHAPTER XXV.

That Scripture uses the words "in" or "by," <greek>en</greek>, cf. note on p. 3, in place of "with." Wherein also it is proved that the word "and" has the same force as "with."

58. IT is, however, asked by our opponents, how it is that Scripture nowhere describes the Spirit as glorified together with the Father and the Son, but carefully avoids the use of the expression "with the Spirit," while it everywhere prefers to ascribe glory "in Him" as being the fitter phrase. I should, for my own part, deny that the word in [or by] implies lower dignity than the word "with;" I should main-pain on the contrary that, rightly understood, it leads us up to the highest possible meaning. This is the case where, as we have observed, it often stands instead of with; as for instance, "I will go into thy house in burnt offerings,"(4) instead of with burnt offerings and "he brought them forth also by silver and gold,"(5) that is to say with silver and gold and "thou goest not forth in our armies"(6) instead of with our armies, and innumerable similar passages. In short I should very much like to learn from this newfangled philosophy what kind of glory the Apostle ascribed by the word in, according to the interpretation which our opponents proffer as derived from Scripture, for I have nowhere found the formula "To Thee, O Father, be honour and glory, through Thy only begotten Son, by [or in] the Holy Ghost,"--a form which to our opponents comes, so to say, as naturally as the air they breathe. You may indeed find each of these clauses separately,(1) but they will nowhere be able to show them to us arranged in this conjunction. If, then, they want exact conformity to what is written, let them give us exact references. If, on the other hand, they make concession to custom, they must not make us an exception to such a privilege.

59. As we find both expressions in use among the faithful, we use both; in the belief that full glory is equally given to the Spirit by both. The mouths, how, ever, of revilers of the truth may best be stopped by the preposition which, while it has the same meaning as that of the Scriptures, is not so wieldy a weapon for our opponents,(indeed it is now an object of their attack) and is used instead of the conjunction and. For to say "Paul and Silvanus and Timothy" (2) is precisely the same thing as to say Paul with Timothy and Silvanus; for the connexion of the names is, preserved by either mode of expression. The Lord says "The Father, the Son and the Holy Ghost."(4) If I say the Father and the Son with the Holy Ghost shall I make, any difference in the sense? Of the connexion of names by means of the conjunction and the instances are many. We read "The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Ghost,"(4) and again "I beseech you for the Lord Jesus Christ's sake, and for the love of the Spirit."(5) Now if we wish to use with instead of and, what difference shall we have made? I do not see; unless any one according to hard and fast grammatical rules might prefer the conjunction as copulative and making the union stronger, and reject the preposition as of inferior force. But if we had to defend ourselves on these points I do not suppose we should require a defence of many words. As it is, their argument is not about syllables nor yet about this or that sound of a word, but about things differing. most widely in power and in truth. It is for this reason that, while the use of the syllables is really a matter of no importance whatever, our opponents are making the endeavour to authorise some syllables, and bunt out others from the Church. For my own part, although the usefulness of the word is obvious as soon as it is heard, I will nevertheless set forth the arguments which led our fathers to adopt the reasonable coarse of employing the preposition "with."(6) It does indeed equally well with the preposition "and," confute the mischief of Sabellius;(1) and it sets forth quite as well as "and" the distinction of the hypostases, as in the words "I and my Father will come,"(2) and "I and my Father are one."(3) In addition to this the proof it contains of the eternal fellowship and uninterrupted conjunction is excellent. For to say that the Son is with the Father is to exhibit at once the distinction of the hypostases, and the inseparability of the fellowship. The same thing is observable even in mere human matters, for the conjunction "and" intimates that there is a common element in an action, while the preposition "with" declares in some sense as well the communion in action. As, for instance;-Paul and Timothy sailed to MaCedonia, but both Tychicus and Onesimus were sent to the Colossians. Hence we learn that they did the same thing. But suppose we are told that they sailed with, and were sent with? Then we are informed in addition that they carried out the action in company with one another. Thus while the word "with" upsets the error of Sabellius as no other word can, it routs also sinners who err in the very opposite direction; those, I mean, who separate the Son from the Father and the Spirit from the Son, by intervals of time.(4)

60. As compared with "in," there is this difference, that while "with" sets forth the mutual conjunction of the parties associated, --as, for example, of those who sail with, or dwell with, or do anything else in common, "in" shews their relation to that matter in which they happen to be acting. For we no sooner hear the words "sail in" or "dwell in" than we form the idea of the boat or the house. Such is the distinction between these words in ordinary usage; and laborious investigation might discover further. illustrations. I have no time to examine into the nature of the syllables. Since then it has been shewn that "with" most clearly gives the sense of conjunction, let it be declared, if you will, to be under safe-conduct, and cease to wage your savage and truceless war against it. Nevertheless, though the word is naturally thus auspicious, yet if any one likes, in the ascription of praise, to couple the names by the syllable "and," and to give glory, as we have taught in the Gospel, in the formula of baptism, Father and Son and Holy Ghost,(1) be it so: no one will make any objection. On these conditions, if you will, let us come to terms. But our foes would rather surrender their tongues than accept this word. It is this that rouses against us their implacable and truceless war. We must offer the ascription of glory to God, it is contended, in the Holy Ghost, and not and to the Holy Ghost, and they passionately cling to this word in, as though it lowered the Spirit. It will therefore be not unprofitable to speak at greater length about it; and I shall be astonished if they do not: when they have heard what we have to urge, reject the in as itself a traitor to their cause, and a deserter to the side of tile glory of tile Spirit.

CHAPTER XXVI.

That the word "in," in as many senses as it bears, is understood of the Spirit.

61. Now, short and simple as this utter-ante is, it appears to me, as I consider it that its meanings are many and various. For of the senses in which "in" is used, we find that all help our conceptions of the Spirit. Form is said to be in Matter; Power to be in what is capable of it; Habit to be in him who is affected by it; and so on.(2) Therefore, inasmuch as the Holy Spirit perfects rational beings, completing their excellence, He is analogous to Form. For he, who no longer "lives after the flesh,"(3) but, being "led by the Spirit of God,"(4) is called a Son of God, being "conformed to tile image of the Son of God,"(5) is described as spiritual. And as is the power of seeing in the healthy eye, so is the operation of the Spirit in the purified soul. Wherefore also Paul prays for the Ephesians that they may have their "eyes enlightened" by "the Spirit of wisdom."(1) And as the art in him who has acquired it, so is the grace of the Spirit in the recipient ever present, though not continuously in operation. For as the art is potentially in the artist, but only in operation when he is working in accordance with it, so also the Spirit is ever present with those that are worthy, but works, as need requires, in prophecies, or in healings, or in some other actual carrying into effect of His potential action.(2) Furthermore as in our bodies is health, or heat, or, generally, their variable conditions, so, very frequently is the Spirit in the soul; since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul,(3) and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained,(4) and, generally, any one similar to these in character. And like reason in the soul, which is at one time the thought in the heart, and at another speech uttered by the tongue,(5) so is the Holy Spirit, as when He "beareth witness with our spirit,"(6) and when lie "cries in our hearts, Abba, Father,"(7) or when He speaks on our behalf, as it is said, "It is not ye that speak, but the Spirit of our Father which speaketh in you."(8) Again, the Spirit is conceived of, in relation to the distribution of gifts, as a whole in parts. For we all are "members one of another, having girls differing according to the grace that is given us."(9) Wherefore "the eye cannot say to the hand, I have no need of thee; nor again the head to the feet, I have no need of you,"(10) but all together complete the Body of Christ in the Unity of the Spirit, and render to one another the needful aid that comes of the gifts. "But God hath set the members in the body, every one of them, as it hath pleased Him."(1) But "the members have the same care for one another,"(2) according to the inborn spiritual communion of their sympathy. Wherefore, "whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it."(3) And as parts in the whole so are we individually in the Spirit, because we all "were baptized in one body into one spirit."(4)

62. It is an extraordinary statement, but it is none the less true, that the Spirit is frequently spoken of as the place of them that are being sanctified, and it will become evident that even by this figure the Spirit, so far from being degraded, is rather glorified. For words applicable to the body are, for the sake of clearness, frequently transferred in scripture to spiritual conceptions. Accordingly we find the Psalmist, even in reference to God, saying "Be Thou to me a champion God and a strong place to save me" (5) and concerning the Spirit "behold there is place by me, and stand upon a rock."(8) Plainly meaning the place or contemplation in the Spirit wherein, after Moses had entered thither, he was able to see God intelligibly manifested to him. This is the special and peculiar place of true worship; for it is said "Take heed to thyself that thou offer not thy burnt offerings in every place . . . but in the place the Lord thy God shall choose."(7) Now what is a spiritual burnt offering? "The sacrifice of praise."(8) And in what place do we offer it? In the Holy Spirit. Where have we learnt this? From the Lord himself in the words "The true worshippers shall worship the Father in spirit and in truth."(9) This place Jacob saw and said "The Lord is in this place."(10) It follows that the Spirit is verily the place of the saints and the saint is the proper place for the Spirit, offering himself as he does for the indwelling of God, and called God's Temple.(11) So Paul speaks in Christ, saying "In the sight of God we speak in Christ,"(12) and Christ in Paul, as he himself says "Since ye seek a proof ne Christ speaking in me."(13) So also in the Spirit he speaketh mysteries,(14) and again the Spirit speaks in him.(15)

63. In relation to the originate,(1) then, the Spirit is said to be in them "in divers portions and in divers manners,"(2) while in relation to the Father and the Son it is more consistent with true religion to assert Him not to be in but to be with. For the grace flowing from Him when He dwells in those that are worthy, and carries out His own operations, is well described as existing in those that are able to receive Him. On the other hand His essential existence before the ages, and His ceaseless abiding with Son and Father, cannot be contemplated without requiring titles expressive of eternal conjunction. For absolute and real co-existence is predicated in the case of things which are mutually inseparable. We say, for instance, that beat exists in the hot iron, but in the case of the actual fire it co-exists; and, similarly, that health exists in the body, but that life co-exists with the soul. It follows that wherever the fellowship is intimate, congenital,(3) and inseparable, the word with is more expressive, suggesting, as it does, the idea of inseparable fellowship. Where on the other hand the grace flowing from the Spirit naturally comes and goes, it is properly and truly said to exist in, even if on account of the firmness of the recipients' disposition to good the grace abides with them continually. Thus whenever we have in mind the Spirit's proper rank, we contemplate Him as being with the Father and the Son, but when we think of the grace that flows from Him operating on those who participate in it, we say that the Spirit is in us. And the doxology which we offer "in the Spirit" is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we shew that we are not sufficient to glorify Him of ourselves, but our sufficiency(1) is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer "the sacrifice of praise to God."(2) According to one use, then, it is thus that we offer our thanksgiving, as the true religion requires, in the Spirit; although it is not quite unobjectionable that any one should testify of himself "the Spirit of God is in me, and I offer glory after being made wise through the grace that flows from Him." For to a Paul it is becoming to say "I think also that I have the Spirit of God,"(3) and again, "that good thing which was committed to thee keep by the Holy Ghost which dwelleth in us."(4) And of Daniel it is fitting to say that "the Holy Spirit of God is in him,"(5) and similarly of men who are like these in virtue.

64. Another sense may however be given to the phrase, that just as the Father is seen in the Son, so is the Son in the Spirit. The "worship in the Spirit" suggests the idea of the operation of our intelligence being carried on in the light, as may be learned from the words spoken to the woman of Samaria. Deceived as she was by the customs of her country into the belief that worship was local, our Lord, with the object of giving her better instruction, said that worship ought to be offered "in Spirit and in Truth,"(6) plainly meaning by the Truth, Himself. As then we speak of the worship offered in the Image of God the Father as worship in the Son, so too do we speak of worship in the Spirit as shewing in Himself the Godhead of the Lord. Wherefore even in our worship the Holy Spirit is inseparable from the Father and the Son. If you remain outside the Spirit you will not be able even to worship at all; and on your becoming in Him you will in no wise be able to dissever Him from God;--any more than you will divorce light from visible objects. For it is impossible to behold the Image of the invisible God except by the enlightenment of the Spirit, and impracticable for him to fix his gaze on the Image to dissever the light from the Image, because the cause of vision is of necessity seen at the same time as the visible objects. Thus fitly and consistently do we behold the "Brightness of the glory" of God by means of the illumination of the Spirit, and by means of the "Express Image" we are led up to Him of whom He is the Express Image and Seal, graven to the like.(1)

CHAPTER XXVII.

Of the origin of the word "with," and what force it has. Also concerning the unwritten laws of the church.

65. THE word "in "say our opponents, "is exactly appropriate to the Spirit, and sufficient for every thought concerning Him. Why then, they ask, have we introduced this new phrase, saying, "with the Spirit" instead of "in the Holy Spirit," thus employing an expression which is quite unnecessary, and sanctioned by no usage in the churches? Now it has been asserted in the previous portion of this treatise that the word "in" has not been specially allotted to the Holy Spirit, but is common to the Father and the Son. It has also been, in my opinion, sufficiently demonstrated that, so far from detracting anything from the dignity of the Spirit, it leads all, but those whose thoughts are wholly perverted, to the sublimest height. It remains for me to trace the origin of the word "with;" to explain what force it has, and to shew that it is in harmony with Scripture.

66.(2) Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church(1) some we possess derived from written teaching; others we have received delivered to us "in a mystery"(1) by the tradition of the apostles; and both of these m relation to true religion have the same force. And these no one will gainsay;--no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.(2) For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East at the prayer? Which of the saints has left us in writing the words of tim invocation at the displaying(3) of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching. Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? Nay, by what written word is the anointing of oil(1) itself taught? And whence comes the custom of baptizing thrice?(2) And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels? Does not this come from that unpublished and secret teaching which oar fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation? Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence. What the uninitiated are not even allowed: to look at was hardly likely to be publicly paraded about in written documents. What was the meaning of the mighty Moses in not making all the parts of the tabernacle open to every one? The profane he stationed without the sacred barriers; the first courts he conceded to the purer; the Levites alone he judged worthy of being servants of the Deity; sacrifices and burnt offerings and the rest of the priestly functions he allotted to the priests; one chosen out of all he admitted to the shrine, and even this one not always but on only one day in the year, and of this one day a time was fixed for his entry so that he might gaze on the Holy of Holies amazed at the strangeness and novelty of the sight. Moses was wise enough to know that contempt stretches to the trite and to the obvious, while a keen interest is naturally associated with the unusual and the unfamiliar. In the same manner the Apostles and Fathers who laid down laws for the Church from the beginning thus guarded the awful dignity of the mysteries in secrecy and silence, for what is bruited abroad random among the common folk is no mystery at all. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity. "Dogma" and "Kerugma" are two distinct things; the former is observed in silence; the latter is proclaimed to all the world. One form of this silence is the obscurity employed in Scripture, which makes the meaning of "dogmas" difficult to be understood for the very advantage of the reader: Thus we all look to the East(1) at our prayers, but few of us know that we are seeking our own old country,(2) Paradise, which God planted in Eden in the East.(3) We pray standing,(4) on the first day of the week, but we do not all know the reason. On the day of the resurrection (or "standing again" Grk. <greek>anastasis</greek> we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ,(5) and are bound to "seek those things which are above," (6) but because the day seems to us to be in some sense an image of the age which we expect, wherefore, though it is the beginning of days, it is not called by Moses first, but one.(7) For he says "There was evening, and there was morning, one day," as though the same day often recurred. Now "one and "eighth" are the same, in itself distinctly indicating that really "one" and "eighth" of which the Psalmist makes mention in certain titles of the Psalms, the state which follows after this present time, the day which knows no waning or eventide, and no successor, that age which endeth not or groweth old.(8) Of necessity, then, the church teaches her own foster children to offer their prayers on that day standing, to the end that through continual reminder of the endless life we may not neglect to make provision for our removal thither. Moreover all Pentecost is a reminder of the resurrection expected in the age to come. For that one and first day, if seven times multiplied by seven, completes the seven weeks of the holy Pentecost; for, beginning at the first, Pentecost ends with the same, making fifty revolutions through the like intervening days. And so it is a likeness of eternity, beginning as it does and ending, as in a circling course, at the same point. On this day the rules of the church have educated us to prefer the upright attitude of prayer, for by their plain reminder they, as It were, make our mind to dwell no longer in the present but in the future. Moreover every time we fall upon our knees and rise from off them we shew by the very deed that by our sin we fell down to earth, and by the loving kindness of our Creator were called hack to heaven.

67. Time will fail me if I attempt to recount the unwritten mysteries of the Church. Of the rest I say nothing; but of the very confession of our faith in Father, Son, and Holy Ghost, what is the written source? If it be granted that, as we are baptized, so also under the obligation to believe, we make our confession in like terms as our baptism, in accordance with the tradition of our baptism and in conformity with the principles of true religion, let our opponents grant us too the right to be as consistent in our ascription of glory as in our confession of faith. If they deprecate our doxology on the ground that it lacks written authority, let them give us the written evidence for the confession of our faith and the other matters which we have enumerated. While the unwritten traditions are so many, and their bearing on "the mystery of godliness(1) is so important, can they refuse to allow us a single word which has come down to us from the Fathers;--which we found, derived from untutored custom, abiding in unperverted churches;--a word for which the arguments are strong, and which contributes in no small degree to the completeness of the force of the mystery?

68. The force of both expressions has now been explained. I will proceed to state once more wherein they agree and wherein they differ from one another;--not that they are opposed in mutual antagonism, but that each contributes its own meaning to true religion. The preposition "in" states the truth rather relatively to ourselves; while "with" proclaims the fellowship of the Spirit with God. Wherefore we use both words, by the one expressing the dignity of the Spirit; by the other announcing the grace that is with us. Thus we ascribe glory to God both "in" the Spirit, and "with" the Spirit; and herein it is not our word that we use, but we follow the teaching of the Lord as we might a fixed rule, and transfer His word to things connected and closely related, and of which the conjunction in the mysteries is necessary. We have deemed ourselves under a necessary obligation to combine in our confession of the faith Him who is numbered with Them at Baptism, and we have treated the confession of the faith as the origin and parent of the doxology. What, then, is to be done? They must now instruct us either not to baptize as we have received, or not to believe as we were baptized, or not to ascribe glory as we have believed. Let any man prove if he can that the relation of sequence in these acts is not necessary and unbroken; or let any man deny if he can that innovation here must mean ruin everywhere. Yet they never stop dinning in our ears that the ascription of glory "with" the Holy Spirit is unauthorized and unscriptural and the like. We have stated that so far as the sense goes it is the same to say "glory be to the Father and to the Son and to the Holy Ghost," and glory be to the Father and to the Son with the Holy Ghost." It is impossible for any one to reject or cancel the syllable "and," which is derived from the very words of our Lord, and there is nothing to hinder the acceptance of its equivalent. What amount of difference and similarity there is between the two we have already shewn. And our argument is confirmed by the fact that the Apostle uses either word indifferently,--saying at one time "in the name of the Lord Jesus and by the Spirit of our God;"(1) at another "when ye are gathered together, and my Spirit, with the power of our Lord Jesus,"(2) with no idea that it makes any difference to the connexion of the names whether he use the conjunction or the preposition.

CHAPTER XXVIII.

That our opponents refuse to concede in the case of the Spirit the terms which Scripture uses in the case of men, as reigning together with Christ.

69. BUT let us see if we can bethink us of any defence of this usage of our fathers; for they who first originated the expression are more open to blame than we ourselves. Paul in his Letter to the Colossians says, "And you, being dead in your sins and the uncircumcision ... hath He quickened together with"(3) Christ. Did then God give to a whole people and to the Church the boon of the life with Christ, and yet the life with Christ does not belong to the Holy Spirit? But if this is impious even to think of, is it not rightly reverent so to make our confession, as They are by nature in close conjunction? Furthermore what boundless lack of sensibility does it not shew in these men to confess that the Saints are with Christ,(if, as we know is the case, Paul, on becoming absent from the body, is present with the Lord,(1) and, after departing, is with Christ(2)) and, so far as lies in their power, to refuse to allow to the Spirit to be with Christ even to the same extent as men? And Paul calls himself a "labourer together with God"(3) in the dispensation of the Gospel; will they bring an indictment for impiety against us, if we apply the term "fellow-labourer" to the Holy Spirit, through whom in every creature under heaven the Gospel bringeth forth fruit?(4) The life of them that have trusted in the Lord "is hidden," it would seem, "with Christ in God, and when Christ, who is our life, shall appear, then shall" they themselves also "appear with Him in glory;"(5) and is the Spirit of life Himself, "Who made us free from the law of sin,"(6) not with Christ, both in the secret and hidden life with Him, and in the manifestation of the glory which we expect to be manifested in the saints? We are "heirs of God and joint heirs with Christ,"(7) and is the Spirit without part or lot in the fellowship of God and of His Christ? "The Spirit itself beareth witness with our spirit that we are the children of God;"(8) and are we not to allow to the Spirit even that testimony of His fellowship with God which we have learnt from the Lord? For the height of folly is reached if we through the faith in Christ which is in the Spirit(9) hope that we shall be raised together with Him and sit together in heavenly places,(10) whenever He shall change our vile body from the natural to the spiritual,(11) and yet refuse to assign to the Spirit any share in the sitting together, or in the glory, or anything else which we have received from Him. Of all the boons of which, in accordance with the indefeasible grant of Him who has promised them, we have believed ourselves worthy, are we to allow none to the Holy Spirit, as though they were all above His dignity? It is yours according to your merit to be "ever with the Lords" and you expect to be caught up" in the clouds to meet the Lord in the air and to be ever with the Lord."(12) You declare the man who numbers and ranks the Spirit with the Father and the Son to be guilty of intolerable impiety. Can you really now deny that the Spirit is with Christ?

70. I am ashamed to add the rest. You expect to be glorified together with Christ; ("if so be that we suffer with him that we may be also glorified together;"(12)) but you do not glorify the "Spirit of holiness"(1) together with Christ, as though He were not worthy to receive equal honour even with you. You hope to "reign with"(2) Christ; but you" do despite unto the Spirit of grace"(3) by assigning Him the rank of a slave and a subordinate. And I say this not to demonstrate that so much is due to the Spirit in the ascription of glory, but to prove the unfairness of those who will not ever give so much as this, and shrink from the fellowship of the Spirit with Son and Father as from impiety. Who could touch on these things without a sigh?(4) Is it not so plain as to be within the perception even of a child that this present state of things preludes the threatened eclipse of the faith? The undeniable has become the uncertain. We profess belief in the Spirit, and then we quarrel with our own confessions. We are baptized, and begin to fight again. We call upon Him as the Prince of Life, and then despise Him as a slave like ourselves. We received Him with the Father and the Son, and we dishonour Him as a part of creation. Those who "know not what they ought to pray for,"(5) even though they be induced to utter a word of the Spirit with awe, as though coming near His dignity, yet prune down all that exceeds the exact proportion of their speech. They ought rather to bewail their weakness, in that we are powerless to express in words our gratitude for the benefits which we are actually receiving; for He "passes all understanding,"(8) and convicts speech of its natural inability even to approach His dignity in the least degree; as it is written in the Book of Wisdom,' "Exalt Him as much as you can, for even yet will He far exceed; and when you exalt Him put forth all your strength, and be not weary, for you can never go far enough." Verily terrible is the account to be given for words of this kind by you who have heard from God who cannot lie that for blasphemy against the Holy Ghost there is no forgiveness.(8)

CHAPTER XXIX.

Enumeration of the illustrious men in the Church who in their writings have used the word "with."

71. Is answer to the objection that the doxology in the form "with the Spirit" has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. "I praise you," it is said, "that ye remember me in all things, and keep the ordinances as I delivered them to you;"(1) and "Hold fast the traditions which ye have been taught whether by word, or our Epistle."(2) One of these traditions is the practice which is now before us, which they who ordained from the beginning, rooted firmly in the churches, delivering it to their successors, and its use through long custom advances pace by pace with time. If, as in a Court of Law, we were at a loss for documentary evidence, but were able to bring before you a large number of witnesses, would you not give your vote for our acquittal? I think so; for "at the mouth of two or three witnesses shall the matter be established."(2) And if we could prove clearly to you that a long period of time was in our favour, should we not have seemed to you to urge with reason that this suit ought not to be brought into court against us? For ancient dogmas inspire a certain sense of awe, venerable as they are with a hoary antiquity. I will therefore give you a list of the supporters of the word (and the time too must be taken into account in relation to what passes unquestioned). For it did not originate with us. How could it? We, in comparison with the time during which this word has been in vogue, are, to use the words of Job, "but of yesterday."(4) I myself, if I must speak of what concerns me individually, cherish this phrase as a legacy left me by my fathers. It was delivered to me by one(5) who spent a long life in the service of God, and by him I was both baptized, and admitted to the ministry of the church. While examining, so far as I could, if any of the blessed men of old used the words to which objection is now made, I found many worthy of credit both on account of their early date, and also a characteristic in which they are unlike the men of to-day--because of the exactness of their knowledge. Of these some coupled the word in the doxology by the preposition, others by the conjunction, but were in no case supposed to be acting divergently,--at least so far as the right sense of true religion is concerned.

72. There is the famous Irenaeus,(1) and Clement of Rome;(2) Dionysius of Rome,(3) and, strange to say, Dionysius of Alexandria, in his second Letter to his namesake, on "Conviction and Defence," so concludes. I will give you his very words. "Following all these, we, too, since we have received from the presbyters who were before us a form and rule, offering thanksgiving in the same terms with them, thus conclude our Letter to you. To God the Father and the Son our Lord Jesus Christ, with the Holy Ghost, glory and might for ever and ever; amen." And no one can say that this passage has been altered. He would not have so persistently stated that he had received a form and rule if he had said "in the Spirit." For of this phrase the use is abundant: it was the use of "with" which required defence. Dionysius moreover in the middle of his treatise thus writes in opposition to the Sabellians, "If by the hypostases being three they say that they are divided, there are three, though they like it not. Else let them destroy the divine Trinity altogether." And again: "most divine on this account after the Unity is the Trinity."(4) Clement, in more primitive fashion, writes, "God lives, and the Lord Jesus Christ, and the Holy Ghost."(5) And now let us bear how Irenaeus, who lived near the times of the Apostles, mentions the Spirit in his work "Against the Heresies."(6) "The Apostle rightly calls carnal them that are unbridled and carried away to their own desires, having no desire for the Holy Spirit,"(7) and in another passage Irenaeus says, "The Apostle exclaimed that flesh and blood cannot inherit the kingdom of the heavens lest we, being without share in the divine Spirit, fall short of the kingdom of the heavens." If any one thinks Eusebius of Palestine(8) worthy of credit on account of his wide experience, I point further to the very words he uses in discussing questions concerning the polygamy of the ancients. Stirring up himself to his work, he writes "invoking the holy God of the Prophets, the Author of light, through our Saviour Jesus Christ, with the Holy Spirit."

73. Origen, too, in many of his expositions of the Psalms, we find using the form of doxology "with the Holy Ghost. The opinions which he held concerning the Spirit were not always and everywhere sound; nevertheless in many passages even he himself reverently recognises the force of established usage, and expresses himself concerning the Spirit in terms consistent with true religion. It is, if I am not mistaken, in the Sixth(1) Book of his Commentary on the Gospel of St. John that he distinctly makes the Spirit an object of worship. His words are:--"The washing or water is a symbol of the cleaning of the soul which is washed clean of all filth that comes of wickedness;(2) but none the less is it also by itself, to him who yields himself to the God-head of the adorable Trinity, through the power of the invocations, the origin and source of blessings." And again, in his Exposition of the Epistle to the Romans "the holy powers," he says "are able to receive the Only-begotten, and the Godhead of the Holy Spirit." Thus I apprehend, the powerful influence of tradition frequently impels men to express themselves in terms contradictory to their own opinions.(3) Moreover this form of the doxology was not unknown even to Africanus the historian. In the Fifth Book of his Epitome of the Times he says "we who know the weight of those terms, and are not ignorant of the grace of faith, render thanks to the Father, who bestowed on us His own creatures, Jesus Christ, the Saviour of the world and our Lord, to whom be glory and majesty with the Holy Ghost, for ever."(1) The rest of the passages may peradventure be viewed with suspicion; or may really have been altered, and the fact of their having been tampered with will be difficult to detect because the difference consists in a single syllable. Those however which I have quoted at length are out of the reach of any dishonest manipulation, and can easily be verified from the actual works.

I will now adduce another piece of evidence which might perhaps seem insignificant, but because of its antiquity must in nowise be omitted by a defendant who is indicted on a charge of innovation. It seemed fitting to our fathers not to receive the gift of the light at eventide in silence, but, on its appearing, immediately to give thanks. Who was the author of these words of thanksgiving at the lighting of the lamps, we are not able to say. The people, however, utter the ancient form, and no one has ever reckoned guilty of impiety those who say "We praise Father, Son, and God's Holy Spirit."(2) And if any one knows the Hymn of Athenogenes,(3) which, as he was hurrying on to his perfecting by fire, he left as a kind of farewell gift(4) to his friends, he knows the mind of the martyrs as to the Spirit. On this head I shall say no more.

74. But where shall I rank the great Gregory,(5) and the words uttered by him? Shall we not place among Apostles and Prophets a man who walked by the same Spirit as they;(1) who never through all his days diverged from the footprints of the saints; who maintained, as long as he lived, the exact principles of evangelical citizenship? I am sure that we shall do the truth a wrong if we refuse to number that soul with the people of God, shining as it did like a beacon in the Church of God; for by the fellow-working of the Spirit the power which he had over demons was tremendous, and so gifted was he with the grace of the word "for obedience to the faith among ... the nations,"(2) that, although only seventeen Christians were handed over to him, he brought the whole people alike in town and country through knowledge to God. He too by Christ's mighty name commanded even rivers to change their course,(3) and caused a lake, which afforded a ground of quarrel to some covetous brethren, to dry up.(4) Moreover his predictions of things to come were such as in no wise to fall short of those of the great prophets. To recount all his wonderful works in detail would be too long a task. By the superabundance of gifts, wrought in him by the Spirit in all power and in signs and in marvels, he was styled a second Moses by the very enemies of the Church. Thus in all that he through grace accomplished, alike byword and deed, a light seemed ever to be shining, token of the heavenly power from the unseen which followed him. To this day he is a great object of admiration to the people of his own neighbourhood, and his memory, established in the churches ever fresh and green, is not dulled by length of time. Thus not a practice, not a word, not a mystic rite has been added to the Church besides what he bequeathed to it. Hence truly on account of the antiquity of their institution many of their ceremonies appear to be defective.(5) For his successors in the administration of the Churches could not endure to accept any subsequent discovery in addition to what had had his sanction. Now one of the institutions of Gregory is the very form of the doxology to which objection is now made, preserved by the Church on the authority of his tradition; a statement which may be verified without much trouble by any one who likes to make a short journey. That our Firmilian held this belief is testified by the writings which he has left.(6) The contemporaries also of the illustrious Meletius say that he was of this opinion. But why quote ancient authorities? Now in the East are not the maintainers of true religion known chiefly by this one term, and separated from their adversaries as by a watchword? I have heard from a certain Mesopotamian, a man at once well skilled in the language and of unperverted opinions, that by the usage of his country it is impossible for any one, even though he may wish to do so, to express himself in any other way, and that they are compelled by the idiom of their mother tongue to offer the doxology by the syllable "and," or, I should more accurately say, by their equivalent expressions. We Cappadocians, too, so speak in the dialect of our country, the Spirit having so early. as the division of tongues foreseen the utility of the phrase. And what of the whole West, almost from Illyricum to the boundaries of our world? Does it not support this word?

75. How then can I be an innovator and creator of new terms, when I adduce as originators and champions of the word whole nations, cities, custom going back beyond the memory of man, men who were pillars of the church and conspicuous for all knowledge and spiritual power? For this cause this banded array of foes is set in motion against me, and town and village and remotest regions are full of my calumniators. Sad and painful are these things to them that seek for peace, but great is the reward of patience for sufferings endured for the Faith's sake. So besides these let sword flash, let axe be whetted, let fire burn fiercer than that of Babylon, let every instrument of torture be set in motion against me. To me nothing is more fearful than failure to fear the threats which the Lord has directed against them that blaspheme the Spirit.(1) Kindly readers will find a satisfactory defence in what I have said, that I accept a phrase so dear and so familiar to the saints, and confirmed by usage so long, inasmuch as, from the day when the Gospel was first preached up to our own time, it is shewn to have been admitted to all full rights within the churches, and, what is of greatest moment, to have been accepted as bearing a sense in accordance with holiness and true religion. But before the great tribunal what have I prepared to say in my defence? This; that I was in the first place led to the glory of the Spirit by the honour conferred by the Lord in associating Him with Himself and with His Father at baptism;(1) and secondly by the introduction of each of us to the knowledge of God by such an initiation; and above all by the fear of the threatened punishment shutting out the thought of all indignity and unworthy conception. But our opponents, what will they say? After shewing neither reverence for the Lord's honour(2) nor fear of His threats, what kind of defence will they have for their blasphemy? It is for them to make up their mind about their own action or even now to change it. For my own part I would pray most earnestly that the good God will make His peace rule in the hearts of all,(3) so that these men who are swollen with pride and set in battle array against us may be calmed by the Spirit of meekness and of love; and that if they have become utterly savage, and are in an untamable state, He will grant to us at least to bear with long suffering all that we have to bear at their hands. In short "to them that have in themselves the sentence of death,"(4) it is not suffering for the sake of the Faith which is painful; what is hard to bear is to fail to fight its battle. The athlete does not so much complain of being wounded in the struggle as of not being able even to secure admission into the stadium. Or perhaps this was the time for silence spoken of by Solomon the wise.(5) For, when life is buffeted by so fierce a storm that all the intelligence of those who are instructed in the word is filled with the deceit of false reasoning and confounded, like an eye filled with dust, when men are stunned by strange and awful noises, when all the world is shaken and everything tottering to its fall, what profits it to cry, as I am really crying, to the wind?

CHAPTER XXX.

Exposition of the present state of the Churches.

76. To what then shall I liken our present condition? It may be compared, I think, to some naval battle which has arisen out of time old quarrels, and is fought by men who cherish a deadly hate against one another, of long experience in naval warfare, and eager for the fight. Look, I beg you, at the picture thus raised before your eyes. See the rival fleets rushing in dread array to the attack. With a burst of uncontrollable fury they engage and fight it out. Fancy, if you like, the ships driven to and fro by a raging tempest, while thick darkness falls from the clouds and blackens all the scenes so that watchwords are indistinguishable in the confusion, and all distinction between friend and foe is lost. To fill up the details of the imaginary picture, suppose the sea swollen with billows and whirled up from the deep, while a vehement torrent of rain pours down from the clouds and the terrible waves rise high. From every quarter of heaven the winds beat upon one point, where both the fleets are dashed one against the other. Of the combatants some are turning traitors; some are deserting in the very thick of the fight; some have at one and the same moment to urge on their boats, all beaten by the gale, and to advance against their assailants. Jealousy of authority and the lust of individual mastery splits the sailors into parties which deal mutual death to one another. Think, besides all this, of the confused and unmeaning roar sounding over all the sea, from howling winds, from crashing vessels, from boiling surf, from the yells of the combatants as they express their varying emotions in every kind of noise, so that not a word from admiral or pilot can be heard. The disorder and confusion is tremendous, for the extremity of misfortune, when life is despaired of, gives men license for every kind of wickedness. Suppose, too, that the men are all smitten with the incurable plague of mad love of glory, so that they do not cease from their struggle each to get the better of the other, while their ship is actually settling down into the deep.

77. Turn now I beg you from this figurative description to the unhappy reality. Did it not at one time(1) appear that the Arian schism, after its separation into a sect opposed to the Church of God, stood itself alone in hostile array? But when the attitude of our foes against us was changed from one of long standing and bitter strife to one of open warfare, then, as is well known, the war was split up in more ways than I can tell into many subdivisions, so that all men were stirred to a state of inveterate hatred alike by common party spirit and individual suspicion.(2) But what storm at sea was ever so fierce and wild as this tempest of the Churches? In it every landmark of the Fathers has been moved; every foundation. every bulwark of opinion has been shaken: everything buoyed up on the unsound is dashed about and shaken down. We attack one another. We are overthrown by one another. If our enemy is not the first to strike us, we are wounded by the comrade at our side. If a foeman is stricken and falls, his fellow soldier tramples him down. There is at least this bond of union between us that we hate our common foes, but no sooner have the enemy gone by than we find enemies in one another. And who could make a complete list of all the wrecks? Some have gone to the bottom on the attack of the enemy, some through the unsuspected treachery, of their allies, some from the blundering of their own officers. We see, as it were, whole churches, crews and all, dashed and shattered upon the sunken reefs of disingenuous heresy, while others of the enemies of the Spirit(1) of Salvation have seized the helm and made shipwreck of the faith.(2) And then the disturbances wrought by the princes of the world(3) have caused the downfall of the people with a violence unmatched by that of hurricane or whirlwind. The luminaries of the world, which God set to give light to the souls of the people, have been driven from their homes, and a darkness verily gloomy and disheartening has settled on the Churches.(1) The terror of universal ruin is already imminent, and yet their mutual rivalry is so unbounded as to blunt all sense of danger. Individual hatred is of more importance than the general and common warfare, for men by whom the immediate gratification of ambition is esteemed more highly than the rewards that await us in a time to come, prefer the glory of getting the better of their opponents to securing the common welfare of mankind. So all men alike, each as best he can, lift the hand of murder against one another. Harsh rises the cry of the combatants encountering one another in dispute; already all the Church is almost full of the inarticulate screams, the unintelligible noises, rising from the ceaseless agitations that divert the right rule of the doctrine of true religion, now in the direction of excess, now in that of defect. On the one hand are they who confound the Persons and are carried away into Judaism;(2) on the other hand are they that, through the opposition of the natures, pass into heathenism.(3) Between these opposite parties inspired Scripture is powerless to mediate; the traditions of the apostles cannot suggest terms of arbitration. Plain speaking is fatal to friendship, and disagreement in opinion all the ground that is wanted for a quarrel. No oaths of confederacy are so efficacious in keeping men true to sedition as their likeness in error. Every one is a theologue though he have his soul branded with more spots than can be counted. The result is that innovators find a plentiful supply of men ripe for faction, while self-appointed scions of the house of place-hunters(4) reject the government(5) of the Holy Spirit and divide the chief dignities of the Churches. The institutions of the Gospel have now everywhere been thrown into confusion by want of discipline; there is an indescribable pushing for the chief places while every self-advertisertries to force himself into high office. The result of this lust for ordering is that our people are in a state of wild confusion for lack of being ordered;(1) the exhortations of those in authority are rendered wholly purposeless and void, because there is not a man but, out of his ignorant impudence, thinks that it is just as much his duty to give orders to other people, as it is to obey any one else.

78. So, since no human voice is strong enough to be heard in such a disturbance, I reckon silence more profitable than speech, for if there is any truth in the words of the Preacher, "The words of wise men are heard in quiet,"(2) in the present condition of things any discussion of them must be anything but becoming. I am moreover restrained by the Prophet's saying, "Therefore the prudent shall keep silence in that time, for it is an evil time,"(3) a time when some trip up their neighbours' heels, some stamp on a man when he is down, and others clap their hands with joy, but there is not one to feel for the fallen and hold out a helping hand, although according to the ancient law he is not uncondemned, who passes by even his enemy's beast of burden fallen under his load.(4) This is not the state of things now. Why not? The love of many has waxed cold;(5) brotherly concord is destroyed, the very name of unity is ignored, brotherly admonitions are heard no more, nowhere is there Christian pity, nowhere falls the tear of sympathy. Now there is no one to receive "the weak in faith,"(6) but mutual hatred has blazed so high among fellow clansmen that they are more delighted at a neighbour's fall than at their own success. Just as in a plague, men of the most regular lives suffer from the same sickness as the rest, because they catch the disease by communication with the infected, so nowadays by the evil rivalry which possesses our souls we are carried away to an emulation in wickedness, and are all of us each as bad as the others. Hence merciless and sour sit the judges of the erring; unfeeling and hostile are the critics of the well disposed. And to such a depth is this evil rooted among us that we have become more brutish than the brutes; they do at least herd with their fellows, but our most savage warfare is with our own people.

79. For all these reasons I ought to have kept silence, but I was drawn in the other direction by love, which "seeketh not her own,"(1) and desires to overcome every difficulty put in her way by time and circumstance. I was taught too by the children at Babylon,(2) that, when there is no one to sopport the cause of true religion, we ought alone and all unaided to do our duty. They from out of the midst of the flame lifted up their voices in hymns and praise to God, reeking not of the host that set the truth at naught, but sufficient, three only that they were, with one another. Wherefore we too are undismayed at the cloud of our enemies, and, resting our hope on the aid of the Spirit, have, with all boldness, proclaimed the truth. Had I not so done, it would truly have been terrible that the blasphemers of the Spirit should so easily be emboldened in their attack upon true religion, and that we, with so mighty an ally and supporter at our side, should shrink from the service of that doctrine, which by the tradition of the Fathers has been preserved by an unbroken sequence of memory to our own day. A further powerful incentive to my undertaking was the warm fervour of your "love unfeigned,"(3) a and the seriousness and taciturnity of your disposition; a guarantee that you would not publish what I was about to say to all the world,--not because it would not be worth making known, but to avoid casting pearls before swine,(4) My task is now done. If you find what I have said satisfactory, let this make an end to our discussion of these matters. If you think any point requires further elucidation, pray do not hesitate to pursue the investigation with all diligence, and to add to your information by putting any uncontroversial question. Either through me or through others the Lord will grant full explanation on matters which have yet to be made clear, according to the knowledge supplied to the worthy by the Holy Spirit. Amen.