De Spiritu Sancto-st.basil the Great

8/14/2019 De Spiritu Sancto-st.basil the Great

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De Spiritu Sancto

St. Basil the Great (329-379)

CHAPTER IPrefatory remarks on the need of exact investigation of the most minute portions of

theology.

. !our desire for information" my right #ell$%eloved and most deeply respected %rother

Amphilochius" I highly commend" and not less your industrious energy. I have %een

exceedingly delighted at the care and #atchfulness she#n in the expression of your opinionthat of all the terms concerning &od in every mode of speech" not one ought to %e left

#ithout exact investigation. !ou have turned to good account your reading of the

exhortation of the 'ord" (Every one that asketh receiveth" and he that seeketh findeth( and

%y your diligence in asking might" I #een" stir even the most reluctant to give you a shareof #hat they possess. And this in you yet further moves my admiration" that you do not"

according to the manners of the most part of the men of our time" propose your )uestions

%y #ay of mere test" %ut #ith the honest desire to arrive at the actual truth. There is no lackin these days of captious listeners and )uestioners* %ut to find a character desirous of

information" and seeking the truth as a remedy for ignorance" is very difficult. +ust as in the

hunters snare" or in the soldier,s am%ush" the trick is generally ingeniously concealed" so itis #ith the in)uiries of the ma-ority of the )uestioners #ho advance arguments" not so much

#ith the vie# of getting any good out of them" as in order that" in the event of their failing

to elicit ans#ers #hich chime in #ith their o#n desires" they may seem to have fair groundfor controversy.

. If (To the fool on his asking for #isdom" #isdom shall %e reckoned"( at ho# high a price

shall #e value (the #ise hearer( #ho is )uoted %y the Prophet in the same verse #ith (theadmira%le counsellor(/ It is right" I #een" to hold him #orthy of all appro%ation" and to

urge him on to further progress" sharing his enthusiasm" and in all things toiling at his side

as he presses on#ards to perfection. To count the terms used in theology as of primaryimportance" and to endeavour to trace out the hidden meaning in every phrase and in every

sylla%le" is a characteristic #anting in those #ho are idle in the pursuit of true religion" %ut

distinguishing all #ho get kno#ledge of (the mark( (of our calling*( for #hat is set %eforeus is" so far as is possi%le #ith human nature" to %e made like unto &od. 0o# #ithout

kno#ledge there can %e no making like* and kno#ledge is not got #ithout lessons. The

%eginning of teaching is speech" and sylla%les and #ords are parts of speech. It follo#s then

that to investigate sylla%les is not to shoot #ide of the mark" nor" %ecause the )uestionsraised are #hat might seem to some insignificant" are they on that account to %e held

un#orthy of heed. Truth is al#ays a )uarry hard to hunt" and therefore #e must look

every#here for its tracks. The ac)uisition of true religion is -ust like that of crafts* %othgro# %it %y %it* apprentices must despise nothing. If a man despise the first elements as

small and insignificant" he #ill never reach the perfection of #isdom.

!ea and 0ay are %ut t#o sylla%les" yet there is often involved in these little #ords at once

the %est of all good things" Truth" and that %eyond #hich #ickedness cannot go" a 'ie. 1ut


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#hy mention !ea and 0ay/ 1efore no#" a martyr %earing #itness for Christ has %een

-udged to have paid in full the claim of true religion %y merely nodding his head. If" then"this %e so" #hat term in theology is so small %ut that the effect of its #eight in the scales

according as it %e rightly or #rongly used is not great/ 2f the la# #e are told (not one -ot

nor one tittle shall pass a#ay*( ho# then could it %e safe for us to leave even the least

unnoticed/ The very points #hich you yourself have sought to have thoroughly sired %y usare at the same time %oth small and great. Their use is the matter of a moment" and

peradventure they are therefore made of small account* %ut" #hen #e reckon the force of

their meaning" they are great. They may %e likened to the mustard plant #hich" though it %ethe least of shru%$seeds" yet #hen properly cultivated and the forces latent in its germs

unfolded" rises to its o#n sufficient height.

If any one laughs #hen he sees our su%tilty" to use the Psalmist,s #ords" a%out sylla%les" let

him kno# that he reaps laughter,s fruitless fruit* and let us" neither giving in to men,s

reproaches" nor yet van)uished %y their disparagement" continue our investigation. 3o far"

indeed" am I from feeling ashamed of these things %ecause they are small" that" even if Icould attain to ever so minute a fraction of their dignity" I should %oth congratulate myself

on having #on high honour" and should tell my %rother and fello#$investigator that no

small gain had accrued to him therefrom.

4hile" then" I am a#are that the controversy contained in little #ords is a very great one" in

hope of the pri5e I do not shrink from toil" #ith the conviction that the discussion #ill %othprove profita%le to myself" and that my hearers #ill %e re#arded #ith no small %enefit.

4herefore no# #ith the help" if I may so say" of the Holy 3pirit Himself" I #ill approach

the exposition of the su%-ect" and" if you #ill" that I may %e put in the #ay of the discussion"I #ill for a moment revert to the origin of the )uestion %efore us.

6. 'ately #hen praying #ith the people" and using the full doxology to &od the 7ather in

%oth forms" at one time (#ith the 3on together #ith the Holy &host"( and at another(through the 3on in the Holy &host"( I #as attacked %y some of those present on the ground

that I #as introducing novel and at the same time mutually contradictory terms. !ou"

ho#ever" chiefly #ith the vie# of %enefiting them" or" if they are #holly incura%le" for thesecurity of such as may fall in #ith them" have expressed the opinion that some clear

instruction ought to %e pu%lished concerning the force underlying the sylla%les employed. I

#ill therefore #rite as concisely as possi%le" in the endeavour to lay do#n some admittedprinciple for the discussion.

CHAPTER II

The origin of the heretics, close o%servation all sylla%les.

8. The petty exactitude of these men a%out sylla%les and #ords is not" as might %e

supposed" simple and straightfor#ard* nor is the mischief to #hich it tends a small one.There is involved a deep and covert design against true religion Their pertinacious

contention is to sho# that the mention of 7ather" 3on" and Holy &host is unlike" as though

they #ill thence find it easy to demonstrate that there is a variation in nature. They have anold sophism" invented %y Aetius" the champion of this heresy" in one of #hose 'etters there

is a passage to the effect that things naturally unlike are expressed in unlike terms" and"


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conversely" that things expressed in unlike terms are naturally unlike. In proof of this

statement he drags in the #ords of the Apostle" (2ne &od and 7ather of #hom are allthings" ... and one 'ord +esus Christ %y #hom are all things ( (4hatever" then"( he goes on"

(is the relation of these terms to one another" such #ill %e the relation of the natures

indicated %y them* and as the term ,of #hom, is unlike the term ,%y #hom", so is the 7ather

unlike the 3on.( 2n this heresy depends the idle su%tilty of these men a%out the phrases in)uestion. They accordingly assign to &od the 7ather" as though it #ere His distinctive

portion anti lot" the phrase (of 4hom*( to &od the 3on they confine the phrase ,( %y

4hom*( to the Holy 3pirit that of (in 4hom"( and say that this use of the sylla%les is neverinterchanged" in order that. as I have already said" the variation of language may indicate

the variation of nature. 9erily it is sufficiently o%vious that in their )ui%%ling a%out the

#ords they are endeavouring to maintain the force of their impious argument.

1y the term (of #hom( they #ish to indicate the Creator* %y the term (through #hom"( the

su%ordinate agent or instrument* %y the term (in #hom"( or (in #hich"( they mean to she#

the time or place. The o%-ect of all this is that the Creator of the universe may %e regardedas of no higher dignity than an instrument" and that the Holy 3pirit may appear to %e adding

to existing things nothing more than the contri%ution derived from place or time.

CHAPTER III

The systematic discussion of sylla%les is derived from heathen philosophy.

:. They have" ho#ever" %een led into this error %y their close study of heathen #riters" #ho

have respectively applied the terms (of #hom( and (through #hom( to things #hich are %y

nature distinct. These #riters suppose that %y the term (of #hom( or (of #hich( the matteris indicated" #hile the term (through #hom( or (through #hich( represents the instrument"

or" generally speaking" su%ordinate agency/ 2r rather$$for there seems no reason #hy #e

should not take up their #hole argument" and %riefly expose at once its incompati%ility #ith

the truth and its inconsistency #ith their o#n teaching$$the students of vain philosophy"#hile expounding the manifold nature of cause and distinguishing its peculiar

significations" define some causes as principal" some as cooperative or con$causal" #hile

others are of the character of (sine )ua non"( or indispensa%le/

7or every one of these they have a distinct and peculiar use of terms" so that the maker is

indicated in a different #ay from the instrument. 7or the maker they think the properexpression is (%y #hom"( maintaining that the %ench is produced (%y the carpenter* and for

the instrument (through #hich"( in that it is produced (through( or %y means of ad5e and

gimlet and the rest. 3imilarly they appropriate (of #hich( to the material" in that the tiring

made is (of( #ood" #hile (according to #hich( she#s the design" or pattern put %efore thecraftsman. 7or he either first makes a mental sketch" and so %rings his fancy to %ear upon

#hat he is a%out" or else he looks at a pattern previously put %efore him" and arranges his

#ork accordingly. The phrase (on account of #hich( they #ish to %e confined to the end orpurpose" the %ench" as they say" %eing produced for" or on account of" the use of man. (In

#hich( is supposed to indicate time and place. 4hen #as it produced/ In this time. And

#here/ In this place. And though place and time contri%ute nothing to #hat is %eingproduced" yet #ithout these the production of anything is impossi%le" for efficient agents

must have %oth place and time. It is these careful distinctions" derived from unpractical


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philosophy and vain delusion" #hich our opponents have first studied and admired" and

then transferred to the simple and unsophisticated doctrine of the 3pirit" to the %elittling of&od the 4ord" and the setting at naught of the ;ivine 3pirit. Even the phrase set apart %y

non$Christian #riters for the case of lifeless instruments or of manual service of the

meanest kind" I mean the expression (through or %y means of #hich"( they do not shrink

from transferring to the 'ord of all" and Christians feel no shame in applying to the Creatorof the universe language %elonging to a hammer or a sa#.

CHAPTER I9That there is no distinction in the scriptural use of these sylla%les.


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The o%-ect of the apostle in thus #riting #as not to introduce the diversity of nature" %ut toexhi%it the notion of 7ather and of 3on as unconfounded. That the phrases are not opposed

to one another and do not" like s)uadrons in #ar marshalled one against another" %ring the

natures to #hich they are applied into mutual conflict" is perfectly" plain from the passage

in )uestion. The %lessed Paul %rings %oth phrases to %ear upon one and the same su%-ect" inthe #ords (of him and through him and to him are all things.( That this plainly refers to the

'ord #ill %e admitted even %y a reader paying %ut small attention to the meaning of the

#ords. The apostle has -ust )uoted from the prophecy of Isaiah" (4ho hath kno#n the mindof the 'ord" or #ho hath %een his counsellor" and then goes on" (7or of him and from him

and to him are all things.( That the prophet is speaking a%out &od the 4ord" the >aker of

all creation" may %e learnt from #hat immediately precedes? (4ho hath measured the#aters in the hollo# of his hand" and meted out heaven #ith the span" and comprehended

the dust of the earth in a measure" and #eighed the mountains in scales" and the hills in a

%alance/ 4ho hath directed the 3pirit of the 'ord" or %eing his counsellor hath taught him/(

0o# the #ord (#ho( in this passage does not mean a%solute impossi%ility" %ut rarity" as inthe passage (4ho #ill rise up for me against the evil doers/( and (4hat man is he that

desireth life/( and (4ho shall ascend into the hill of the 'ord/( 3o is it in the passage in

)uestion" (4ho hath directed @lxx." kno#n the 3pirit of the 'ord" or %eing his counsellorhath kno#n him/( (7or the 7ather loveth the 3on and she#eth him all things.( This is He

#ho holds the earth" and hath grasped it #ith His hand. #ho %",ought all things to order and

adornment" #ho poised the hills in their places" and measured the #aters" and gave to allthings in the universe their proper rank" #ho encompasseth the #hole of heaven #ith %ut a

small portion of His po#er" #hich" in a figure" the prophet calls a span. 4ell then did the

apostle add (2f him and through him and to him are all things.( 7or of Him" to all thingsthat are" comes the cause of their %eing" according to the #ill of &od the 7ather. Through

Him all things have their continuance and constitution" for He created all things" and metes

out to each severally #hat is necessary for its health and preservation. 4herefore to Him all

things are turned" looking #ith irresisti%le longing and unspeaka%le affection to (the arthur(and maintainer( of( their (life"( as it is #ritten (The eyes of all #ait upon thee"( and again"

(These #ait all upon thee"( and (Thou openest thine hand" and satisfiest the desire of every

living thing.(

B. 1ut if our adversaries oppose this our interpretation" #hat argument #ill save them from

%eing caught in their o#n trap/

7or if they #ill not grant that the three expressions (of him( and (through him( and (to

him( are spoken of the 'ord" they cannot %ut %e applied to &od the 7ather. Then #ithout

)uestion their rule #ill fall through" for #e find not only (of #hom"( %ut also (through#hom( applied to the 7ather. And if this latter phrase indicates nothing derogatory" #hy in

the #orld should it %e confined" as though conveying the sense of inferiority" to the 3on/ If

it al#ays and every#here implies" ministry" let them tell us to #hat superior the &od ofglory and 7ather of the Christ is su%ordinate.

They are thus overthro#n %y their o#n selves" #hile our position #ill %e on %oth sidesmade sure. 3uppose it proved that the passage refers to the 3on" (of #hom( #ill %e found

applica%le to the 3on. 3uppose on the other hand it %e insisted that the prophet,s #ords


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relate to &od" then it #ill %e granted that (through #hom( is properly used of &od" and

%oth phrases have e)ual value" in that %oth are used #ith e)ual force of &od. nder eitheralternative %oth terms" %eing employed of one and the same Person" #ill %e she#n to %e

e)uivalent. 1ut let us revert to our su%-ect.

D. In his Epistle to the Ephesians the apostle says" (1ut speaking the truth in love" maygro# up into him in all things" #hich is the head" even Christ* from #hom the #hole %ody

filly -oined together and compacted %y that #hich every -oint supplieth" according to the

effectual #orking in the measure of every part" maketh increase of the %ody.( ,

And again in the Epistle to the Colossians" to them that have not the kno#ledge of the 2nly

1egotten" there is mention of him that holdeth (the head"( that is" Christ" (from #hich allthe %ody %y -oints and %ands having nourishment ministered increaseth #ith the increase of

&od.( And that Christ is the head of the Church #e have learned in another passage" #hen

the apostle says (gave him to %e the head over all things to the Church"( and (of his fulness

have all #e received.( And the 'ord Himself says (He shall take of mine" and shall she# itunto you.( In a #ord" the diligent reader #ill perceive that (of #hom( is used in diverse

manners. 7or instance" the 'ord says" (I perceive that virtue is gone out of me.( 3imilarly

#e have fre)uently o%served (of #hom( used of the 3pirit. (He that so#eth to the spirit"( itis said" (shall of the spirit reap life everasting.( +ohn too #rites" (Here%y #e kno# that he

a%ideth in ns %yFeG. It must no# %e pointed out that the phrase (through #hom( is

admitted %y cripture in the case of the 7ather and of the 3on and of the Holy &host alike. It#ould indeed %e tedious to %ring for#ard evidence of this in the case of the 3on" not only

%ecause it is perfectly #ell kno#n" %ut %ecause this very point is made %y our opponents.

4e no# sho# that (through #hom( is used also in the case of the 7ather. (&od is faithful"(it is said" (%y #hom Fdi ou ye #ere called unto the fello#ship of his 3on"( and (Paul an

apostle of +esus Christ %y Fdia the #ill of &od*( and again" (4herefore thou art no more a

servant" %ut a son* and if a son" then an heir through &od.( And (like as Christ #as raised

up from the dead %y Fdia the glory of &od the 7ather.( Isaiah" moreover" says" (4oe untothem that make deep counsel and not through the 'ord* ( and many proofs of the use of this

phrase in the$case of the 3pirit might %e adduced. (&od hath revealed him to us"( it is said"

(%y Fdia the spirit*( and in another place" (That good thing #hich #as committed unto theekeep %y Fdia the Holy &host*( and again" (To one is given %y Fdia the spirit the #ord of

#isdom.(

. In the same manner it may also %e said of the #ord (in"( that 3cripture admits its use in

the case of &od the 7ather. In the 2ld Testament it is said through Fen &od #e shall do

valiantly" and" (>y praise shall %e Continually of Fen thee*( and again" (In thy name #ill I

re-oice.( In Paul #e read" (In &od #ho created all things"( and" I (Paul and 3ilvanus andTimotheus unto the church of the Thessalonians in &od our 7ather* ( and (if no# at length I

might have a prosperous -ourney %y Fen the #ill of &od to come to you*( and" (Thou

makest thy %oast of &od.( Instances are indeed too numerous to reckon* %ut #hat #e #antis not so much to exhi%it an a%undance of evidence as to prove that the conclusions of our

opponents are unsound. I shall" therefore" omit any proof of this usage in the case of our

'ord and of the Holy &host" in that it is notorious. 1ut I cannot for%ear to remark that (the#ise hearer( #ill find sufficient proof of the proposition %efore him %y follo#ing the

method of contraries. 7or if the difference of language indicates" as #e are told" that the


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nature has %een changed" then let identity of language compel our adversaries to confess

#ith shame that the essence is unchanged.

. And it is not only in the case of the theology that the use of the terms varies" %ut

#henever one of the terms takes the meaning of the other #e find them fre)uently

transferred from the one su%-ect to the other. As" for instance" Adam says" (I have gotten aman through &od"( meaning to say the same as from &od* and in another passage (>oses

commanded ... Israel through the #ord of the 'ord"( and" again" (Is not the interpretation

through &od/( +oseph" discoursing a%out dreams to the prisoners" instead of saying (from&od( says plainly (through &od.( Inversely Paul uses the term (from #hom( instead of

(through #hom"( #hen he says (made from a #oman( FA.9." (of( instead of (through a

#oman(. And this he has plainly distinguished in another passage" #here he says that it isproper to a #oman to %e made of the man" and to a man to %e made through the #oman" in

the #ords (7or as the #oman is from @A.9." of the man" even so is the man also through

@A.9." %y the #oman.( 0evertheless in the passage in )uestion the apostle" #hile

illustrating the variety of usage" at the same time corrects o%iter the error of those #hosupposed that the %ody of the 'ord #as a spiritual %ody" and" to she# that the &od$%earing

flesh #as formed out of the common lump of human nature" gave precedence to the more

emphatic preposition.

The phrase (through a #oman( #ould %e likely to give rise to the suspicion of mere transit

in the generation" #hile the phrase (of the #oman( #ould satisfactorily indicate that thenature #as shared %y the mother and the offspring. The apostle #as in no #ise

contradicting himself" %ut he she#ed that the #ords can #ithout difficulty %e interchanged.

3ince" therefore" the term (from #hom( is transferred to the identical su%-ects in the case of#hich (through #hom( is decided to %e properly used" #ith #hat consistency can these

phrases %e invaria%ly distinguished one from the other" in order that fault may %e falsely

found #ith true religion/

CHAPTER 9I

Issue -oined #ith those #ho assert that the 3on is not #ith the 7ather" %ut after the 7ather.

Also concerning the e)ual glory.

6. 2ur opponents" #hile they thus artfully and perversely encounter our argument" cannot

even have recourse to the plea of ignorance. It is o%vious that they are annoyed #ith us forcompleting the doxology to the 2nly 1egotten together #ith the 7ather" and for not

separating the Holy 3pirit from the 3on. 2n this account they style us innovators"

revolutioni5ers" phrase$coiners" and every other possi%le name of insult. 1ut so far am I

from %eing irritated at their a%use" that" #ere it not for the fact that their loss causes me(heaviness and continual sorro#"( I could almost have said that I #as grateful to them for

the %lasphemy" as though they #ere agents for providing me #ith %lessing. 7or (%lessed are

ye"( it is said" (#hen men shall revile you for my sake.( The grounds of their indignationare these? The 3on" according to them" is not together #ith the 7ather" %ut after the 7ather.

Hence it follo#s that glory should %e ascri%ed to the 7ather (through him"( %ut not (#ith

him*( inasmuch as (#ith him( expresses e)uality of dignity" #hile (through him( denotessu%ordination. They further assert that the 3pirit is not to %e ranked along #ith the 7ather


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and the 3on" %ut under the 3on and the 7ather* not coordinated" %ut su%ordinated* not

connumerated" %ut su%numerated.

4ith technical terminology of this kind they pervert the simplicity and artlessness of the

faith" and thus %y their ingenuity" suffering no one else to remain in ignorance" they cut off

from themselves the plea that ignorance might demand.

8. 'et us first ask them this )uestion? In #hat sense do they say that the 3on is (after the

7ather*( later in time" or in order" or in dignity/ 1ut in time no one is so devoid of sense asto assert that the >aker of the ages holds a second place" #hen no interval intervenes in the

natural con-unction of the 7ather #ith the 3on. And indeed so far as our conception of

human relations goes" it is impossi%le to think of the 3on as %eing later than the 7ather" notonly from the fact that 7ather and 3on are mutually conceived of in accordance #ith the

relationship su%sisting %et#een them" %ut %ecause posteriority in time is predicated of

su%-ects separated %y a less interval from the present" and priority of su%-ects farther off.

7or instance" #hat happened in 0oah,s time is prior to #hat happened to the men of 3odom"inasmuch as 0oah is more remote from our o#n day* and" again" the events of the history

of the men of 3odom are posterior" %ecause they seem in a sense to approach nearer to our

o#n day. 1ut" in addition to its %eing a %reach of true religion" is it not really the extremestfolly to measure the existence of the life #hich transcends all time and all the ages %y its

distance from the present/ Is it not as though &od the 7ather could %e compared #ith" and

%e made superior to" &od the 3on" #ho exists %efore the ages" precisely in the same #ay in#hich things lia%le to %eginning and corruption are descri%ed as prior to one another/

The superior remoteness of the 7ather is really inconceiva%le" in that thought andintelligence are #holly impotent to go %eyond the generation of the 'ord* and 3t. +ohn has

admira%ly confined the conception #ithin circumscri%ed %oundaries %y t#o #ords" (In the

%eginning #as the 4ord.( 7or thought cannot travel outside (#as"( nor imagination %eyond

(%eginning.( 'et your thought travel ever so far %ack#ard you cannot get %eyond the(#as"( and ho#ever you may strain and strive to see #hat is %eyond the 3on" you #ill find

it impossi%le to get further than the (%eginning (. True religion" therefore" thus teaches us to

think of the 3on together #ith the 7ather.

:. If they really conceive of a kind of degradation of the 3on in relation to the 7ather" as

though He #ere in a lo#er place" so that the 7ather sits a%ove" and the 3on is thrust off tothe next seat %elo#" let them confess #hat they mean. 4e shall have no more to say. A plain

statement of the vie# #ill at once expose its a%surdity. They #ho refuse to allo# that the

7ather pervades all things do not so much as maintain the logical se)uence of thought in

their argument. The faith of the sound is that &od fills all things* %ut they #ho divide theirup and do#n %et#een the 7ather and the 3on do not remem%er even the #ord of the

Prophet? (If I clim% up into heaven thou art there* if I go do#n to hell thou art there also.(

0o#" to omit all proof of the ignorance of those #ho predicate place of incorporeal things"#hat excuse can %e found for their attack upon 3cripture" shameless as their antagonism is"

in the passages (3it thou on my right hand ( and (3at do#n on the right hand of the ma-esty

of &od(/ The expression (right hand( does not" as they contend" indicate the lo#er place"%ut e)uality of relation* it is not understood physically" in #hich case there might %e

something sinister a%out &od" %ut 3cripture puts %efore us the magnificence of the dignity


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of the 3on %y the use of dignified language indicating the seat of honour. It is left then for

our opponents to allege that this expression signifies inferiority of rank. 'et them learn that(Christ is the po#er of &od and #isdom of &od"( and that (He is the image of the invisi%le

&od( and (%rightness of his glory"( and that (Him hath &od the 7ather sealed"( %y

engraving Himself on Him.

0o# are #e to call these passages" and others like them" throughout the #hole of Holy

3cripture" proofs of humiliation" or rather pu%lic proclamations of the ma-esty of the 2nly

1egotten" and of the e)uality of His glory #ith the 7ather/ 4e ask them to listen to the'ord Himself" distinctly setting forth the e)ual dignity of His glory #ith the 7ather" in His

#ords" (He that hath seen me hath seen the 7ather*( and again" (4hen the 3on cometh in

the glory of his 7ather*( that they (should honour the 3on even as they henour the 7ather*(and" (4e %eheld his glory" the glory as of the only %egotten of the 7ather*( and (the only

%egotten &od #hich is in the %osom of the 7ather.( 2f all these passages they take no

account" and then assign to the 3on the place set apart for His foes. A father,s %osom is a fit

and %ecoming seat for a son" %ut the place of the footstool is for them that have to %e forcedto fall.

4e have only touched cursorily on these proofs" %ecause our o%-ect is to pass on to otherpoints. !ou at your leisure can put together the items of the evidence" and then contemplate

the height of the glory and the preeminence of the po#er of the 2nly 1egotten. Ho#ever" to

the #ell$disposed %earer" even these are not insignificant" unless the terms (right hand( and(%osom( %e accepted in a physical and derogatory sense" so as at once to circumscri%e &od

in local limits" and invent form" mould" and %odily position" all of #hich are totally distinct

from the idea of the a%solute" the infinite" and the incorporeal. There is moreover the factthat #hat is derogatory in the idea of it is the same in the case %oth of the 7ather and the

3on* so that #hoever repeats these arguments does not take a#ay the dignity of the 3on" %ut

does incur the charge of %laspheming the 7ather* for #hatever audacity a man %e guilty of

against the 3on he cannot %ut transfer to the 7ather. If he assigns to the 7ather the upperplace %y #ay of precedence" and asserts that the only %egotten 3on sits %elo#" he #ill find

that to the creature of his imagination attach all the conse)uent conditions of %ody. And if

these are the imaginations of drunken delusion and phrensied insanity" can it %e consistent#ith true religion for men taught %y the 'ord himself that (He that honoureth not the 3on

honoureth not the 7ather( to refuse to #orship and glorify #ith the 7ather him #ho in

nature" in glory" and in dignity is con-oined #ith him/ 4hat shall #e say/ 4hat -ustdefence shall #e have in the day of the a#ful universal -udgment of all$creation" if" #hen

the 'ord clearly announces that He #ill come (in the glory of his 7ather*( #hen 3tephen

%eheld +esus standing at the right hand of &od* #hen Paul testified in the spirit concerning

Christ (that he is at the right hand of &od*( #hen the 7ather says" (3it thou on my righthand*( #hen the Holy 3pirit %ears #itness that he has sat do#n on (the right hand of the

ma-esty( of &od* #e attempt to degrade him #ho shares the honour and the throne" from

his condition of e)uality" to a lo#er state/ 3tanding and sitting" I apprehend" indicate thefixity and entire sta%ility of the nature" as 1aruch" #hen he #ishes to exhi%it the

immuta%ility and immo%ility of the ;ivine mode of existence" says" (7or thou sittest for

ever and #e perish utterly.( >oreover" the place on the right hand indicates in my -udgmente)uality of honour. Rash" then" is the attempt to deprive the 3on of participation in the

doxology" as though #orthy only to %e ranked in a lo#er place of honour.


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CHAPTER 9IIAgainst those #ho assert that it is not proper for (#ith #hom( to %e said of the 3on" and

that the proper phrase is (through #hom.(


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declares the supply of the good gifts to proceed from that source* and again in saying

(through #hom #e have had access"( he sets forth our acceptance and %eing made (of thehousehold of &od( through Christ. Is then the confession of the grace #rought %y Him to

us#ard a detraction from His glory/ Is it not truer to say that the recital of His %enefits is a

proper argument for glorifying Him/ It is on this account that #e have not found 3cripture

descri%ing the 'ord to us %y one name" nor even %y such terms alone as are indicative ofHis godhead and ma-esty. At one time it uses terms descriptive of His nature" for it

recognises the (name #hich is a%ove every name"( the name of 3on" and speaks of true

3on" and only %egotten &od" and Po#er of &od" and 4isdom" and 4ord. Then again" onaccount of the divers manners #herein grace is given to us" #hich" %ecause of the riches of

His goodness" according to his manifold #isdom" he %esto#s on them that need" 3cripture

designates Him %y innumera%le other titles" calling Him 3hepherd" ing Physician"1ridegroom" 4ay" ;oor" 7ountain" 1read" Axe" and Rock. And these" titles do not set forth

His nature" %ut" as I have remarked" the variety of the effectual #orking #hich" out of His

tender$heartedness to His o#n creation" according to the peculiar necessity of each" He

%esto#s upon them that need. Them that have fled for refuge to His ruling care" andthrough patient endurance have mended their #ay#ard #ays" He calls (sheep"( and

confesses Himself to %e" to them that hear His voice and refuse to give heed to strange

teaching" a (shepherd.( 7or (my sheep" He says" (hear my voice.( To them that have no#reached a higher stage and stand in need of righteous royalty" He is a ing.

And in that" through the straight #ay of His commandments" He leads men to good actions"and again %ecause He safely shuts in all #ho through faith in Him %etake themselves for

shelter to the %lessing of the higher #isdom" He is a ;oor.

3o He says" (1y me if any man enter in" ... he shall go in and out and shall find pastare.(

Again" %ecause to the faithful He is a defence strong" unshaken" and harder to %reak than

any %ul#ark" He is a Rock. Among these titles" it is #hen He is styled ;oor" or 4ay" that

the phrase (through Him( is very appropriate and plain. As" ho#ever" &od and 3on" He isglorified #ith and together #ith the 7ather" in that (at" the name of +esus every knee should

%o#" of things in heaven" and things in earth" and things under the earth* and that every

tongue should confess that +esus Christ is 'ord" to the glory of &od the 7ather.( 4herefore#e use %oth terms" expressing %y the one His o#n proper dignity" and %y the other His

grace to us#ard.

B. 7or (through Him( comes every succour to our souls" and it is in accordance #ith each

kind of care that an appropriate title has %een devised. 3o #hen He presents to Himself the

%lameless soul" not having spot or #rinkle" like a pure maiden" He is called 1ridegroom"

%ut #henever He receives one in sore plight from the devil,s evil strokes" healing it in theheavy infirmity of its sins" He is named Physician. And shall this His care for us degrade to

meanness oar thoughts of Him/ 2r" on the contrary" shall it smite us #ith ama5ement at

once at the mighty po#er and love to man of the 3aviour" in that He %oth endured to suffer#ith us in our infirmities" and #as a%le to come do#n to our #eakness/ 7or not heaven and

earth and the great seas" not the creatures that live in the #ater and on dry land" not plants"

and stars" and air" and seasons" not the vast variety in the order of the universe" so #ell setsforth the excellency of His might as that &od" %eing incomprehensi%le" should have %een

a%le" impassi%ly" through flesh" to have come into close conflict #ith death" to the end that


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%y His o#n suffering He might give us the %oon of freedom from suffering. The apostle" it

is true" says" (In all these things #e are more than con)uerors through him that loved us.(1ut in a phrase of this kind there is no suggestion of any lo#ly and su%ordinate ministry"

%ut rather of the succour rendered (in the po#er of his might.( 7or He Himself has %ound

the strong man and spoiled his goods" that is" us men" #hom our enemy had a%used in every

evil activity" and made (vessels meet for the >aster,s use ( us #ho have %een perfected forevery #ork through the making ready of that part of us #hich is in our o#n control. Thus

#e have had our approach to the 7ather through Him" %eing translated from (the po#er of

darkness to %e partakers of the inheritance of the saints in light.( 4e must not" ho#ever"regard the oeconomy through the 3on as a compulsory and su%ordinate ministration

resulting from the lo# estate of a slave" %ut rather the voluntary solicitude #orking

effectually for His o#n creation in goodness and in pity" according to the #ill of &od the7ather. 7or #e shall %e consistent #ith true religion if in all that #as and is from tithe to

time perfected %y Him" #e %oth %ear #itness to the perfection of His po#er" and in no case

put it asunder from the 7ather,s #ill. 7or instance" #henever the 'ord is called the 4ay" #e

are carried on to a higher meaning" and not to that #hich is derived from the vulgar sense ofthe #ord. 4e understand %y 4ay that advance to perfection #hich is made stage %y stage"

and in regular order" through the #orks of righteousness and( the illumination of

kno#ledge*( ever longing after #hat is %efore" and reaching forth unto those things #hichremain" until #e shall have reached the %lessed end" the kno#ledge of &od" #hich the 'ord

through Himself %esto#s on them that have trusted in Him. 7or our 'ord is an essentially

good 4ay" #here erring and straying are unkno#n" to that #hich is essentially good" to the7ather. 7or (no one"( He says" (cometh to the 7ather %ut @(%y( A.9. through me.( 3uch is

our #ay up to &od (through the 3on.(

D. It #ill follo# that #e should next in order point out the character of the provision of

%lessings %esto#ed on us %y the 7ather (through him.( Inasmuch as all created nature" %oth

this visi%le #orld and all that is conceived of in the mind" cannot hold together #ithout the

care and providence of &od" the Creator 4ord" the 2nly %egotten &od" apportioning Hissuccour according to the measure of the needs of each" distri%utes mercies various and

manifold on account of the many kinds and characters of the recipients of His %ounty" %ut

appropriate to the necessities of individual re)uirements. Those that are confined in thedarkness of ignorance He enlightens? for this reason He is true 'ight. Portioning re)uital in

accordance #ith the desert of deeds" He -udges? for this reason He is righteous +udge. (7or

the 7ather -udgeth no man" %ut hath committed all -udgment to the 3on.( Those that havelapsed from the lofty height of life into sin He raises from their fall? for this reason He is

Resurrection. Effectually #orking %y the much of His po#er and the #ill of His goodness

He does all things. He shepherds* He enlightens* He nourishes* He heals* He guides* He

raises up* He calls into %eing things that #ere not* He upholds #hat has %een created. Thusthe good things that come from &od reach us (through the 3on"( #ho #orks in each case

#ith greater speed than speech can utter. 7or not lightnings" not light,s course in air" is so

s#ift* not eyes, sharp turn" not the movements of our very thought. 0avy %y the divineenergy is each one of these in speed further surpassed than is the slo#est of all living

creatures outdone in motion %y %irds" or even #inds" or the rush of the heavenly %odies? or"

not to mention these" %y our very thought itself. 7or #hat extent of time is needed %y Him#ho (upholds all things %y the #ord of His po#er"( and #orks not %y %odily agency" nor

re)uires the help of hands to form and fashion" %ut holds in o%edient follo#ing and


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unforced consent the nature of all things that are/ 3o as +udith says" (Thou hast thought"

and #hat things thou didst determine #ere ready at hand.( 2n the other hand" and test #eshould ever %e dra#n a#ay %y the greatness of the #orks #rought to imagine that the 'ord

is #ithout %eginning" #hat saith the 3elf$Existent/ (I live through @%y" A.9. the 7ather"(

and the po#er of &od* (The 3on hath po#er @can" A.9. to do nothing of himself.( (And the

self$complete 4isdom/ I received (a commandment #hat I should say and #hat I shouldspeak.( Through all these #ords He is guiding us to the kno#ledge of the 7ather" and

referring our #onder at all that is %rought into existence to Him" to the end that (through

Him( #e may kno# the 7ather. 7or the 7ather is not regarded from the difference of theoperations" %y the exhi%ition of a separate and peculiar energy* for #hatsoever things He

sees the 7ather doing" (these also doeth the 3on like#ise*( %ut He en-oys our #onder at all

that comes to pass out of the glory #hich comes to Him from the 2nly 1egotten" re-oicingin the ;oer Himself as #ell as in the greatness of the deeds" and exalted %y all #ho

ackno#ledge Him as 7ather of our 'ord +esus Christ" (through #hom @%y #hom" A.9. are

all things" and for #hom are all things.( 4herefore" saith the 'ord" (All mine are thine"( as

though the sovereignty over created things #ere conferred on Him" and (Thine are mine"(as though the creating Cause came thence to Him. 4e are not to suppose that He used

assistance in His action" or yet #as entrusted #ith the ministry of each individual #ork %y

detailed commission" a condition distinctly menial and )uite inade)uate to the divinedignity. Rather #as the 4ord full of His 7ather,s excellences* He shines forth from the

7ather" and does all things according to the likeness of Him that %egat Him. 7or if in

essence He is #ithout variation" so also is He #ithout variation in po#er. And of those#hose po#er is e)ual" the operation also is in all #ays e)ual. And Christ is the po#er of

&od" and the #isdom of &od. And so (all things are made through @%y" A.9. him"( and (all

things #ere created through @%y" A.9. him and for him"( not in the discharge of any slavishservice" %ut in the fulfilment of the 7ather,s #ill as Creator.

G. 4hen then He says" (I have not spoken of myself"( and again" (As the 7ather said unto

me" so I speak"( and( The #ord #hich ye hear is not mine. %ut @the 7ather,s #hich sentme"( and in another place" (As the 7ather gave me commandment" even so I do"( it is not

%ecause He lacks deli%erate purpose or po#er of initiation" nor yet %ecause He has to #ait

for the preconcerted key$note" that he employs language of this kind. His o%-ect is to makeit plain that His o#n #ill is connected in indissolu%le union #ith the 7ather. ;o not then let

us understand %y #hat is called a (commandment( a peremptory mandate delivered %y

organs of speech" and giving orders to the 3on" as to a su%ordinate" concerning #hat Heought to do. 'et us rather" m a sense %efitting the &odhead" perceive a transmission of #ill"

like the reflexion of an o%-ect in a mirror" passing #ithout note of time from 7ather to 3on.

(7or the 7ather loveth the 3on and she#eth him all things"( so that (all things that the

7ather hath( %elong to the 3on" not gradual accruing to Him little %y little" %ut #ith Him alltogether and at once. Among men" the #orkman #ho has %een thoroughly taught his craft"

and" through long training" has sure and esta%lished experience in it" is a%le" in accordance

#ith the scientific methods #hich no# he has in store" to #ork for the future %y himself.And are #e to suppose that the #isdom of &od" the >aker of all creation" He #ho is

eternally perfect" #ho is #ise" #ithout a teacher" the Po#er of &od" (in #hom are hid all

the treasures of #isdom and kno#ledge"( needs piecemeal instruction to mark out themanner and measure of His operations/ I presume that in the vanity of your calculations"

you mean to open a school* you #ill make the one take His seat in the teacher,s place" and


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the other stand %y in a scholars ignorance" gradually learning #isdom and advancing to

perfection" %y lessons given Him %it %y %it. Hence" if you have sense to a%ide %y #hatlogically follo#s" you #ill find the 3on %eing eternally taught" nor yet ever a%le to reach the

end of perfection" inasmuch as the #isdom of the 7ather is infinite" and the end of the

infinite is %eyond apprehension. It results that #hoever refuses to grant that the 3on has all

things from the %eginning #ill never grant that He #ill reach perfection. 1ut I am ashamedat the degraded conception to #hich" %y the course of the argument" I have %een %rought

do#n. 'et us therefore revert to the loftier themes of our discussion.

. (He that hath seen me hath seen the 7ather* not the express image" nor yet the form" for

the divine nature does not admit of com%ination* %ut the goodness of the #ill" #hich" %eing

concurrent #ith the essence" is %eheld as like and e)ual" or rather the same" in the 7ather asin the 3on.

4hat then is meant %y (%ecame su%-ect(/ 4hat %y (delivered him up(/ It is meant that the

3on has it of the 7ather that He #orks in goodness on %ehalf of men. 1ut you must hear toothe #ords" (Christ hath redeemed us from the curse of the la#*( and (#hile #e #ere yet

sinners" Christ died for us.(

&ive careful heed" too" to the #ords of the 'ord" and note ho#" #henever He instructs us

a%out His 7ather" He is in the ha%it of using terms of personal authority" saying"( I #ill* %e

thou clean*( and (Peace" %e still*( and (1ut I say unto you*( and (Thou dum% and deafspirit" I charge thee*( and all other expressions of the same kind" in order that %y these #e

may recognise our >aster and >aker" and %y the former may %e taught the 7ather of our

>aster and Creator.

Thus on all sides is demonstrated the true doctrine that the fact that the 7ather creates

through the 3on neither constitutes the creation of the 7ather imperfect nor exhi%its the

active energy of the 3on as fee%le" %ut indicates the unity of the #ill* so the expression(through #hom( contains a confession of an antecedent Cause" and is not adopted in

o%-ection to the efficient Cause.

CHAPTER IJ

;efinitive conceptions a%out the 3pirit #hich conform to the teaching of the 3criptures.

. 'et us no# investigate #hat are our common conceptions concerning the 3pirit" as #ell

those #hich have %een gathered %y us from Holy 3cripture concerning It as those #hich #e

have received from the un#ritten tradition of t he 7athers. 7irst of all #e ask" #ho on

hearing the titles of the 3pirit is not lifted up in soul" #ho does not raise his conception tothe supreme nature/ It is called (3pirit of &od"( (3pirit of truth #hich proceedeth from the

7ather"( (right 3pirit"( (a leading 3pirit.( Its proper and peculiar title is (Holy 3pirit*( #hich

is a name specially appropriate to everything that is incorporeal" purely immaterial" andindivisi%le. 3o our 'ord" #hen teaching the #oman #ho thought &od to %e an o%-ect of

local #orship that the incorporeal is incomprehensi%le" said (&od is a spirit.( 2n our

hearing" then" of a spirit" it is impossi%le to form the idea of a nature circumscri%ed" su%-ectto change and variation" or at all like the creature. 4e are compelled to advance in our

conceptions to the highest" and to think of an intelligent essence" in po#er infinite" in


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magnitudeunlimited" unmeasured %y times or ages" generous of It,s good gifts" to #hom

turn all things needing sanctification" after #hom reach all things that live in virtue" as%eing #atered %y It,s inspiration and helped on to#ard their natural and proper end*

perfecting all other things" %ut Itself in nothing lacking* living not as needing restoration"

%ut as 3upplier of life* not gro#ing %y additions* %ut straight#ay full" self$esta%lished"

omnipresent" origin of sanctification" light percepti%le to the mind" supplying" as it #ere"through Itself" illumination to every faculty in the search for truth* %y nature un$

approacha%le" apprehended %y reason of goodness" filling all things #ith Its po#er" %ut

communicated only to the #orthy* not shared in one measure" %ut distri%uting Its energyaccording to (the proportion of faith*( in essence simple" in po#ers various" #holly present

in each and %eing #holly every#here* impassively divided" shared #ithout loss of ceasing

to %e entire" after the likeness of the sun%eam" #hose kindly light falls on him #ho en-oys itas though it shone for him alone" yet illumines land and sea and mingles #ith the air. 3o"

too" is the 3pirit to every one #ho receives lt" as though given to him alone" and yet It sends

forth grace sufficient and full for all mankind" and is en-oyed %y all #ho share It" according

to the capacity" not of Its po#er" %ut of their nature.

6. 0o# the 3pirit is not %rought into intimate association #ith the soul %y local

approximation. Ho# indeed could there %e a corporeal approach to the incorporeal/ Thisassociation results from the #ithdra#al of the passions #hich" coming after#ards gradually

on the soul from its friendship to the flesh" have alienated it from its close relationship #ith

&od. 2nly then after a man is purified from the shame #hose stain he took through his#ickedness" and has come %ack again to his natural %eauty" and as it #ere cleaning the

Royal Image and restoring its ancient form" only thus is it possi%le for him to dra# near to

the Paraclete. And He" like the sun" #ill %y the aid of thy purified eye sho# thee in Himselfthe image of the invisi%le" and in the %lessed spectacle of the image thou shalt %ehold the

unspeaka%le %eauty of the archetype. Through His aid hearts are lifted up" the #eak are

held %y the hand" and they #ho are advancing are %rought to perfection. 3hining upon those

that are cleansed from every spot" He makes them spiritual %y fello#ship #ith Himself. +ustas #hen a sun%eam falls on %right and transparent %odies" they themselves %ecome %rilliant

too" and shed forth a fresh %rightness from themselves" so souls #herein the 3pirit d#ells"

illuminated %y the 3pirit" themselves %ecome spiritual" and send forth their grace to others.

Hence comes forekno#ledge of the future" understanding of mysteries" apprehension of

#hat is hidden" distri%ution of good gifts" the heavenly citi5enship" a place in the chorus ofangels" -oy #ithout end" a%iding in &od" the %eing made like to &od" and" highest of all" the

%eing made &od. 3uch" then" to instance a fe# out of many" are the conceptions concerning

the Holy 3pirit" #hich #e have %een taught to hold concerning His greatness" His dignity"

and His operations" %y the oracles of the 3pirit themselves.

CHAPTER J

Against those #ho say that it is not right to rank the Holy 3pirit #ith the 7ather and the3on.

8. 1ut #e must proceed to attack our opponents" in the endeavour to confute those(oppositions( advanced against us #hich are derived from (kno#ledge falsely so$called.(


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It is not permissi%le" they assert" for the Holy 3pirit to %e ranked #ith the 7ather and 3on"

on account of the difference of His nature and the inferiority of His dignity. Against them itis right to reply in the #ords of the apostles" (4e ought to o%ey &od rather than men"(

7or if our 'ord" #hen en-oining the %aptism of salvation" charged His disciples to %apti5e

all nations in the name (of the 7ather and of the 3on and of the Holy &host"( not disdainingfello#ship #ith Him" and these men allege that #e must not rank Him #ith the 7ather and

the 3on" is it not clear that they openly #ithstand the commandment of &od/ If they deny

that coordination of this kind is declaratory of any fello#ship and con-unction" let them tellus #hy it %ehoves us to hold this opinion" and #hat more intimate mode of con-unction

they have.

If the 'ord did not indeed con-oin the 3pirit #ith the 7ather anti Himself in %aptism" do not

let them lay the %lame of con-unction upon us" for #e neither hold nor say anything

different. If on the contrary the 3pirit is there con-oined #ith the 7ather and the 3on" and no

one is so shameless as to say anything else" then let them not lay %lame on us for follo#ingthe #ords of 3cripture.

:. 1ut all the apparatus of #ar has %een got ready against us* every intellectual missile isaimed at us* and no# %lasphemers, tongues shoot and hit and hit again" yet harder than

3tephen of old #as smitten %y the killers of the Christ. And do not let them succeed in

concealing the fact that" #hile an attack on us serves for a pretext for the #ar" the real aimof these proceedings is higher. It is against us" they say" that they are preparing their engines

and their snares* against us that they are shouting to one another" according to each one,s

strength or cunning" to come on. 1ut the o%-ect of attack is faith. The one aim of the #hole%and of opponents and enemies of (sound doctrine( is to shake do#n the foundation of the

faith of Christ %y levelling apostolic tradition #ith the ground" and utterly destroying it. 3o

like the de%tors"$$of course %ona fide de%tors.$$they clamour for #ritten proof" and re-ect as

#orthless the un#ritten tradition of the 7athers. 1ut #e #ill not slacken in our defence ofthe truth. 4e #ill not co#ardly a%andon the cause. The 'ord has delivered to us as a

necessary and saving doctrine that the Holy 3pirit is to %e ranked #ith the 7ather. 2ur

opponents think differently" and see fit to divide and rend asunder" and relegate Him to thenature of a ministering spirit. Is it not then indisputa%le that they make their o#n %lasphemy

more authoritative than the la# prescri%ed %y the 'ord/ Come" then" set aside mere

contention. 'et us consider the points %efore us" as follo#s?


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(promises( of &od" fighting against his o#n hand#riting" #hich he put on record #hen he

professed the faith. 7or if to me my %aptism #as the %eginning of life" and that day ofregeneration the first of days" it is plain that the utterance uttered in the grace of adoption

#as the most honoura%le of all. Can I then" perverted %y these men,s seductive #ords"

a%andon the tradition #hich guided me to the light" #hich %esto#ed on me the %oon of the

kno#ledge of &od" #here%y I" so long a foe %y reason of sin" #as made a child of &od/1ut" for myself" I pray that #ith this confession I may depart hence to the 'ord" and them I

charge to preserve the faith secure until the day of Christ" and to keep the 3pirit undivided

from the 7ather and the 3on" preserving" %oth in the confession of faith and in the doxology"the doctrine taught them at their %aptism.

CHAPTER JIThat they #ho deny the 3pirit are transgressors.

=. (4ho hath #oe/ 4ho %ath sorro#/( 7or #hom is distress and darkness/ 7or #hom

eternal doom/ Is it not for the trangressors/ 7or them that deny the faith/ And #hat is theproof of their denial/ Is it not that they have set at naught their o#n confessions/ And #hen

and #hat did they confess/ 1elief in the 7ather and in the 3on and in the Holy &host" #hen

they renounced the devil and his angels" and uttered those saving #ords. 4hat fit title thenfor them has %een discovered" for the children of light to use/ Are they not addressed as

transgressors" as having violated the covenant of their salvation/ 4hat am I to call the

denial of &od/ 4hat the denial of Christ/ 4hat %ut transgressions/ And to him #ho deniesthe 3pirit" #hat title do you #ish me to apply/ >ust it not %e the same" inasmuch as he has

%roken his covenant #ith &od/ And #hen the confession of faith in Him secures the

%lessing of true religion. and its denial su%-ects men to the doom of godlessness" is it not afearful thing for them to set the confession at naught" not through fear of fire" or s#ord" or

cross" or scourge" or #heel" or rack" %ut merely led astray %y the sophistry and seductions of

the pneumatomachi/ I testify to every man #ho is confessing Christ and denying &od" that

Christ #ill profit him nothing* to every man that calls upon &od %ut re-ects the 3on" that hisfaith is vain* to every man that sets aside the 3pirit" that his faith in the 7ather and the 3on

#ill %e useless" for he cannot even hold it #ithout the presence of the 3pirit. 7or he #ho

does not %elieve the 3pirit does not %elieve in the 3on" and he #ho has not %elieved in the3on does not %elieve in the 7ather. 7or none (can say that +esus is the 'ord %ut %y the Holy

&host"( and (0o man hath seen &od at any time" %ut the only %egotten &od #hich is in the

%osom of the 7ather" he hath declared him.(

3uch an one hath neither part nor lot in the true #orship* for it is impossi%le to #orship the

3on" save %y the Holy &host* impossi%le to call upon the 7ather" save %y the 3pirit of

adoption.

CHAPTER JII

Against those #ho assert that the %aptism in the name of the 7ather alone is sufficient.

B. 'et no one %e misled %y the fact of the apostle,s fre)uently omitting the name of the

7ather and of the Holy 3pirit #hen making mention of %aptism" or on this account imaginethat the invocation of the names is not o%served. (As many of you"( he says" (as #ere

%apti5ed into Christ have put on Christ*( and again" (As many of you as #ere %apti5ed into


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Christ #ere %apti5ed into his death.( 7or the naming of Christ is the confession of the

#hole" she#ing forth as it does the &od #ho gave" the 3on #ho received" and the 3pirit#ho is" the unction. 3o #e have learned from Peter" in the Acts" of (+esus of 0a5areth

#hom &od anointed #ith the Holy &host* and in Isaiah" (The 3pirit of the 'ord is upon me"

%ecause the 'ord hath anointed me*( and the Psalmist" (Therefore &od" even thy &od" hath

anointed thee #ith the oil of gladness a%ove thy fello#s.( 3cripture" ho#ever" in the case of%aptism" sometimes plainly mentions the 3pirit alone.

(7or into one 3pirit"( it says" (#e #ere. all %apti5ed in one %ody.( And in harmony #ith thisare the passages? (!ou shaft %e %apti5ed #ith the Holy &host"( and (He shall %apti5e you

#ith the Holy &host.( 1ut no one on this account #ould %e -ustified in calling that %aptism

a perfect %aptism #herein only the name of the 3pirit #as invoked. 7or the tradition thathas %een given us %y the )uickening grace must remain for ever inviolate. He #ho

redeemed our life from destruction gave us po#er of rene#al" #hereof the cause is

ineffa%le and hidden in mystery" %ut %ringing great salvation to our souls" so that to add or

to take a#ay anything involves manifestly a falling a#ay from the life everlasting. If thenin %aptism the separation of the 3pirit from the 7ather and the 3on is perilous to the

%apti5er" and of no advantage to the %apti5ed" ho# can the rending asunder of the 3pirit

from 7ather and from 3on %e safe for us/ 7aith and %aptism are t#o kindred andinsepara%le #ays of salvation? faith is perfected through %aptism" %aptism is esta%lished

through faith" and %oth are completed %y the same names. 7or as #e %elieve in the 7ather

and the 3on and the Holy &host" so are #e also %apti5ed in the name of the 7ather and ofthe 3on and of the Holy &host* first comes the confession" introducing us to salvation" and

%aptism follo#s" setting the seal upon our assent.

CHAPTER JIII

3tatement of the reason #hy in the #ritings of Paul the angels are associated #ith the

7ather and the 3on.

D. It is" ho#ever" o%-ected that other %eings #hich are enumerated #ith the 7ather and the

3on are certainly not al#ays glorified together #ith them. The apostle" for instance" in his

charge to Timothy" associates the angels #ith them in the #ords" (I charge thee %efore &odand the 'ord +esus Christ and the elect angels.( 4e are not for alienating the angels from

the rest of creation" and yet" it is argued" #e do not allo# of their %eing reckoned #ith the

7ather and the 3on. To this I reply" although the argument" so o%viously a%surd is it" doesnot really deserve a reply" that possi%ly %efore a mild and gentle -udge" and especially

%efore 2ne #ho %y His leniency to those arraigned %efore Him demonstrates the

unimpeacha%le e)uity of His decisions" one might %e #illing to offer as #itness even a

fello#$slave* %ut for a slave to %e made free and called a son of &od and )uickened fromdeath can only %e %rought a%out %y Him #ho has ac)uired natural kinship #ith us" and has

%een changed from the rank of a slave. 7or ho# can #e %e made kin #ith &od %y one #ho

is an alien/ Ho# can #e %e freed %y one #ho is himself under the yoke of slavery/ Itfollo#s that the mention of the 3pirit and that of angels are not made under like conditions.

The 3pirit is called on as 'ord of life" and the angels as allies of their fello#$slaves and

faithful #itnesses of the truth. It is customary for the saints to deliver the commandments of&od in the presence of #itnesses" as also the apostle himself says to Timothy" (The things

#hich thou hast heard of me among many #itnesses" the same commit thou to faithful


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men*( and no# he calls the angels to #itness" for he kno#s that angels shall %e present #ith

the 'ord #hen He shall come in the glory of His 7ather to -udge the #orld in righteousness.7or He says" (4hoever shall confess me %efore men" him shall the 3on of >an also confess

%efore the angels of &od" %ut he that denieth >e %efore men shall %e denied %efore the

angels of &od*( and Paul in another place says"( 4hen the 'ord +esus shall %e revealed

from heaven #ith his angels.( Thus he already testifies %efore the angels" preparing goodproofs for himself at the great tri%unal.

6G. And not only Paul" %ut generally all those to #hom is committed any ministry of the#ord" never cease from testifying" %ut call heaven and earth to #itness on the ground that

no# every deed that is done is done #ithin them" and that in the examination of all the

actions of life they #ill %e present #ith the -udged. 3o it is said" (He shall call to tileheavens a%ove and to earth" that he may -udge his people.( And so >oses #hen a%out to

deliver his oracles to the people says" (I call heaven and earth to #itness this day*( and

again in his song he says" (&ive ear" 2 ye heavens" and I #ill speak" and hear" 2 earth" the

#ords of my mouth*( and Isaiah" (Hear" 2 heavens. and give ear" 2 earth*( and +eremiahdescri%es astonishment in heaven at the tidings of the unholy deeds of the people? (The

heaven #as astonished at this" and #as horri%ly afraid" %ecause my people committed t#o

evils.( And so the apostle" kno#ing the angels to %e set over men as tutors and guardians"calls them to #itness. >oreover" +oshua" the son of 0un" even set up a stone as #itness of

his #ords Falready a heap some#here had %een called a #itness %y +aco%" for he says"

(1ehold this stone shall %e a #itness unto you this day to the end of days" #hen ye lie to tile'ord our &od"( perhaps %elieving that %y &od,s po#er even the stones #ould speak to the

conviction of the transgressors* or" if not" that at least each man,s conscience #ould %e

#ounded %y the force of the reminder. In this manner they #ho have %een entrusted #iththe ste#ardship of souls provide #itnesses" #hatever they may %e" so as to produce them at

some future day. 1ut the 3pirit is ranked together #ith &od" not on account of the

emergency of the moment" %ut on account of the natural fello#ship* is not dragged in %y us"

%ut invited %y the 'ord.

CHAPTER JI9

2%-ection that some #ere %apti5ed unto >oses and %elieved in him" and an ans#er to it*#ith remarks upon types.

6. 1T even if some are %apti5ed unto the 3pirit" it is not" it is urged" on this account rightfor the 3pirit to %e ranked #ith &od. 3ome (#ere %apti5ed unto >oses in the cloud and in

the sea.( And it is admitted that faith even %efore no# has %een put in men* for (The people

%elieved &od and his servant >oses.( 4hy then" it is asked" do #e" on account of faith and

of %aptism" exalt and magnify the Holy 3pirit so far a%ove creation" #hen there is evidencethat the same things have %efore no# %een said of men/ 4hat" then" shall #e reply/ 2ur

ans#er is that the faith in the 3pirit is the same as the faith in the 7ather and the 3on* and in

like manner" too" the %aptism. 1ut the faith in >oses and in the cloud is" as it #ere" in ashado# and type. The nature of the divine is very fre)uently represented %y the rough and

shado#y outlines of the types*%ut %ecause divine things are prefigured %y small and human

things" it is o%vious that #e must not therefore conclude the divine nature to %e small. Thetype is an exhi%ition of things expected" and gives an imitative anticipation of the future. 3o

Adam #as a type of (Him that #as to come.( Typically" (That rock #as Christ*( and the


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#ater a type of the living po#er of the #ord* as He says" (If any man thirst" let him come

unto me and drink.( The manna is a type of the living %read that came do#n from heaven*and the serpent on the standard" of the passion of salvation accomplished %y means of the

cross" #herefore they #ho even looked thereon #ere preserved. 3o in like manner" the

history of the exodus of Israel is recorded to she# forth those #ho are %eing saved through

%aptism. 7or the first%orn of the Israelites #ere preserved" like the %odies of the %apti5ed"%y the giving of grace to them that #ere marked #ith %lood. 7or the %lood of the sheep is a

type of the %lood of Christ* and the first%orn" a type of the first$formed. And inasmuch as

the first$formed of necessity exists in us" and" in se)uence of succession" is transmitted tillthe end" it follo#s that (in Adam( #e (all die"( and that (death reigned( until the fulfilling

of the la# and the coming of Christ. And the first%orn #ere preserved %y &od from %eing

touched %y the destroyer" to sho# that #e #ho #ere made alive in Christ no longer die inAdam. The sea and the cloud for the time %eing led on through ama5ement to faith" %ut for

the time to come they typically prefigured the grace to %e. (4ho is #ise and he shall

understand these things/( $$ho# the sea is typically a %aptism %ringing a%out the departure

of Pharaoh. in like manner as this #ashing causes the departure of the tyranny of the devil.The sea sle# the enemy in itself? and in %aptism too dies our enmity to#ards &od. 7rom the

sea the people came out unharmed? #e too" as it #ere" alive from the dead" step up from the

#ater (saved( %y the (grace( of Him #ho called us. And the cloud is a shado# of the gift ofthe 3pirit" #ho cools the flame of our passions %y the (mortification( of our (mem%ers.(

6. 4hat then/ 1ecause they #ere typically %apti5ed unto >oses" is the grace of %aptismtherefore small/ 4ere it so" and if #e #ere in each ease to pre-udice the dignity of our

privileges %y comparing them #ith their types" not even one of these privileges could %e

reckoned great* then not the love of &od" #ho gave His only %egotten 3on for our sins"#ould %e great and extraordinary" %ecause A%raham did not spare his o#n son* then even

the passion of the 'ord #ould not %e glorious" %ecause a sheep typified the offering instead

of Isaac* then the descent into hell #as not fearful" %ecause +onah had previously typified

the death in three days and three nights. The same pre-udicial comparison is made also inthe case of %aptism %y all #ho -udge of the reality %y the shado#" and" comparing the

typified #ith the type" attempt %y means of >oses and the sea to disparage at once the

#hole dispensation of the &ospel. 4hat remission of sins" #hat rene#al of life" is there inthe sea/ 4hat spiritual gift is there through >oses/ 4hat dying of sins is there/ Those men

did not die #ith Christ* #herefore they #ere not raised #ith Him. They did not (%ear the

image of the heavenly*( they did (%ear a%out in the %ody the dying of +esus*( they did not(put off the old man*( they did not (put on the ne# man #hich is rene#ed in kno#ledge

after the image of Him #hich created him.( 4hy then do you compare %aptisms #hich

have only the name in common" #hile the distinction %et#een the things themselves is as

great as might %e that of dream and reality" that of shado# and figures #ith su%stantialexistence/

66. 1ut %elief in >oses not only does not sho# our %elief in the 3pirit to %e #orthless. %ut"if #e adopt our opponents, line of argument" it rather #eakens our confession in the &od of

the universe. (The people"( it is #ritten" (%elieved the 'ord and his servant >oses.( >oses

then is -oined #ith &od" not #ith the 3pirit* and he #as a type not of the 3pirit" %ut ofChrist. 7or at that time in the ministry of the la#" he %y means of himself typified (the

>ediator %et#een &od and men.( >oses" #hen mediating for the people in things


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pertaining to &od" #as not a minister of the 3pirit* for the la# #as given" (ordained %y

angels in the hand of a mediator"( namely >oses" in accordance #ith the summons of thepeople" (3peak thou #ith us" . . . %ut let not &od speak #ith us.( Thus faith in >oses is

referred to the 'ord" the >ediator %et#een &od and men" #ho said" (Had ye %elieved

>oses" ye #ould have %elieved me.( Is then our faith in the 'ord a trifle" %ecause it #as

signified %eforehand through >oses/ 3o then" even if men #ere %apti5ed unto >oses" itdoes not follo# that the grace given of the 3pirit in %aptism is small. I may point out" too"

that it is usual in 3cripture to say >oses and the la#" as in the passage" (They have >oses

and the prophets.( 4hen therefore it is meant to speak of the %aptism of the la#" the #ordsare" (They #ere %apti5ed unto >oses.( 4hy then do these calumniators of the truth" %y

means of the shado# and the types" endeavour to %ring contempt and ridicule on the

(re-oicing( of our (hope"( and the rich gift of our &od and 3aviour" #ho throughregeneration rene#s our youth like the eagle,s/ 3urely it is altogether childish" and like a

%a%e #ho must needs %e fed on milk" to %e ignorant of the great mystery of our salvation*

inasmuch as" in accordance #ith the gradual progress of our education" #hile %eing %rought

to perfection in our training for godliness" #e #ere first taught elementary and easierlessons" suited to our intelligence" #hile the ;ispenser of our lots #as ever leading us up"

%y gradually accustoming us" like eyes %rought up in the dark" to the great light of truth. 7or

He spares our #eakness" and in the depth of the riches of His #isdom" and the inscruta%le-udgments of His intelligence" used this gentle treatment" fitted for our needs" gradually

accustoming us to see first the shado#s of o%-ects" and to look at the sun in #ater" to save

us from dashing against the spectacle of pure unadulterated light" and %eing %linded. +ust sothe 'a#" having a shado# of things to come" and the typical teaching of the prophets"

#hich is a dark utterance of the truth" have %een devised means to train the eyes of the

heart" in that hence the transition to the #isdom hidden in mystery #ill %e made easy.Enough so far concerning types* nor indeed #ould it %e possi%le to linger longer on this

topic" or the incidental discussion #ould %ecome many times %ulkier than the main

argument.

CHAPTER J9

Reply to the suggested o%-ection that #e are %apti5ed (into #ater.( Also concerning

%aptism.

68. 4hat more/ 9erily" our opponents are #ell e)uipped #ith arguments. 4e are %apti5ed"

they urge" into #ater" and of course #e shall not honour the #ater a%ove all creation" orgive it a share of the honour of the 7ather and of the 3on. The arguments of these men are

such as might %e expected from angry disputants" leaving no means untried in their attack

on him #ho has offended them" %ecause their reason is clouded over %y their feelings. 4e

#ill not" ho#ever" shrink from the discussion even of these points. If #e do not teach theignorant" at least #e shall not turn a#ay %efore evil doers.1ut let us for a moment retrace

our steps.

6:. The dispensation of our &od and 3aviour concerning man is a recall from the fall and a

return from the alienation caused %y diso%edience to close communion #ith &od. This is

the mason for the so-ourn of Christ in the flesh" the pattern life descri%ed in the &ospels" thesufferings" the cross" the tom%" the resurrection* so that the man #ho is %eing saved through

imitation of Christ receives that old adoption. 7or perfection of life the imitation of Christ is


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necessary" not only in the example of gentleness" lo#liness" and long suffering set us in His

life" %ut also of His actual death. 3o Paul" the imitator of Christ" says" (%eing madeconforma%le unto his death* if %y any means I might attain unto the resurrection of the

dead.( Ho# then are #e made in the likeness of His death/ In that #e #ere %uried #ith

Him %y %aptism. 4hat then is the manner of the %urial/ And #hat is the advantage

resulting from the imitation/ 7irst of all" it is necessary that the continuity of the old life %ecut. And this is impossi%le less a man %e %orn again" according to the 'ord,s #ord* for the

regeneration" as indeed the name she#s" is a %eginning of a second life. 3o %efore

%eginning the second" it is necessary to put an end to the first. 7or -ust as in the case ofrunners #ho turn and take the second course" a kind of halt and pause intervenes %et#een

the movements in the opposite direction" so also in making a change in lives it seemed

necessary for death to come as mediator %et#een the t#o" ending all that goes %efore" and%eginning all that comes after. Ho# then do #e achieve the descent into hell/ 1y imitating"

through %aptism" the %urial of Christ. 7or the %odies of the %apti5ed are" as it #ere" %uried

in the #ater. 1aptism then sym%olically signifies the putting off of the #orks of the flesh*

as the apostle says" ye #ere (circumcised #ith the circumcision made #ithout hands" inputting off the %ody of the sins of the flesh %y the circumcision of Christ* %uried #ith him

in %aptism.(

And there is" as it #ere" a cleansing of the soul from the filth that has gro#n on it from the

carnal mind" as it is #ritten" (Thou shalt #ash me" and I shall %e #hiter than sno#.( 2n this

account #e do not" as is the fashion of the +e#s" #ash ourselves at each defilement" %uto#n the %aptism of salvation to %e one. 7or there the death on %ehalf of the #orld is one"

and one the resurrection of the dead" #hereof %aptism is a type. 7or this cause the 'ord"

#ho is the ;ispenser of our life" gave us the covenant of %aptism" containing a type of lifeand death" for the #ater fulfils the image of death" and the 3pirit gives us the earnest of life.

Hence it follo#s that the ans#er to our )uestion #hy the #ater #as associated #ith the

3pirit is clear? the reason is %ecause in %aptism t#o ends #ere proposed* on the one hand"

the destroying of the %ody of sin" that it may never %ear fruit unto death* on the other hand"our living unto the 3pirit" and having our fruit in holiness* the #ater receiving the %ody as

in a tom% figures death" #hile the 3pirit pours in the )uickening po#er" rene#ing our souls

from the deadness of sin unto their original life. This then is #hat it is to %e %orn again of#ater and of the 3pirit" the %eing made dead %eing effected in the #ater" #hile our life is

#rought in us through the 3pirit. In three immersions" then" and #ith three invocations" the

great mystery of %aptism is performed" to the end that the type of death may %e fullyfigured" and that %y the tradition of the divine kno#ledge the %apti5ed may have their souls

enlightened. It follo#s that if there is any grace in the #ater" it is not of the nature of the

#ater" %ut of the presence of the 3pirit. 7or %aptism is (not the putting a#ay of the filth of

the flesh" %ut the ans#er of a good conscience to#ards &od.( 3o in training us for the lifethat follo#s on the resurrection the 'ord sets out all the manner of life re)uired %y the

&ospel" laying do#n for us the la# of gentleness" of endurance of #rong" of freedom from

the defilement that comes of the love of pleasure" and from covetousness" to the end that #emay of set purpose #in %eforehand and achieve all that the life to come of its inherent

nature possesses. If therefore any one in attempting a definition #ere to descri%e the gospel

as a forecast of the life that follo#s on the resurrection" he #ould not seem to me to go%eyond #hat is meet and right. 'et us no# return to our main topic.


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6


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apostle names in the first place the 3pirit" in the second the 3on" and in the third &od the

7ather" that therefore their rank is reversed. The apostle has only started in accordance #ithour ha%its of thought* for #hen #e receive gifts" the first that occurs to us is the distri%uter"

next #e think of the sender" and then #e lift our thoughts to the fountain and cause of the

%oons.

6B. >oreover" from the things created at the %eginning may %e learnt the fello#ship of the

3pirit #ith the 7ather and the 3on. The pure" intelligent" and supermundane po#ers are and

are styled holy" %ecause they have their holiness of the grace given %y the Holy 3pirit.Accordingly the mode of the creation of the heavenly po#ers is passed over in 3ilence" for

the historian of the cosmogony has revealed to us only the creation of things percepti%le %y

sense. 1ut do thou" #ho hast po#er from the things that are seen to form an analogy of theunseen" glorify the >aker %y #hom all things #ere made" visi%le and invisi%le"

principalities and po#ers" authorities" thrones" and dominions" and all other reasona%le

natures #hom #e cannot name. And in the creation %ethink thee first" I pray thee" of the

original cause of all things that are made" the 7ather* of the creative cause" the 3on* of theperfecting cause" the 3pirit* so that the ministering spirits su%sist %y the #ill of the 7ather"

are %rought into %eing %y the operation of the 3on" and perfected %y the presence of the

3pirit. >oreover" the perfection of angels is sanctification and continuance in it. And let noone imagine me either to affirm that there are three original hypostases or to allege the

operation of the 3on to %e imperfect. 7or the first principle of existing things is 2ne"

creating through the 3on and perfecting through the 3pirit. The operation of the 7ather #ho#orketh all in all is not imperfect" neither is the creating #ork of the 3on incomplete if not

perfected %y the 3pirit. The 7ather" #ho creates %y His sole #ill" could not stand in any

need of the 3on" %ut nevertheless He #ills through the 3on* nor could the 3on" #ho #orksaccording to the likeness of the 7ather" need co$operation" %ut the 3on too #ills to make

perfect through the 3pirit. (7or %y the #ord of the 'ord #ere the heavens made" and all the

host of them %y the %reath @the 3pirit of His mouth.( The 4ord then is not a mere

significant impression on the air" %orne %y the organs of speech* nor is the 3pirit of Hismouth a vapour" emitted %y the organs of respiration* %ut the 4ord is He #ho (#as #ith

&od in the %eginning( and (#as &od"( and the 3pirit of the mouth of &od is (the 3pirit of

truth #hich proceedeth from the 7ather.( !ou are therefore to perceive three" the 'ord #hogives the order" the 4ord #ho creates" and the 3pirit #ho confirms. And #hat other thing

could confirmation %e than the perfecting according to holiness/ This perfecting expresses

the confirmation,s firmness" unchangea%leness" and fixity in good. 1ut there is nosanctification #ithout the 3pirit. The po#ers of the heavens are not holy %y nature* #ere it

so there #ould in this respect %e no difference %et#een them and the Holy 3pirit. It is in

proportion to their relative excellence that they have their meed of holiness from the 3pirit.

The %randing$iron is conceived of together #ith the fire* and yet the material and the fireare distinct. Thus too in the case of the heavenly po#ers* their su%stance is" peradventure"

an aerial spirit" or an immaterial fire" as it is #ritten" (4ho maketh his angels spirits and his

ministers a flame of fire*( #herefore they exist in space and %ecome visi%le" and appear intheir proper %odily form to them that are #orthy. 1ut their sanctification" %eing external to

their su%stance" superinduces their perfection through the communion of the 3pirit. They

keep their rank %y their a%iding in the good and true" and #hile they retain their freedom of#ill" never fall a#ay from their patient attendance on Him #ho is truly good. It results that"

if %y your argument you do a#ay #ith the 3pirit" the hosts of the angels are dis%anded" the


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dominions of archangels are destroyed" all is thro#n into confusion" and their life loses la#"

order" and distinctness. 7or ho# are angels to cry (&lory to &od in the highest( #ithout%eing empo#ered %y the 3pirit/ 7or (0o man can say that +esus is the 'ord %ut %y the Holy

&host" and no man speaking %y the 3pirit of &od calleth +esus accursed*( as might %e said

%y #icked and hostile spirits" #hose fall esta%lishes our statement of the freedom of the #ill

of the invisi%le po#ers* %eing" as they are" in a condition of e)uipoise %et#een virtue andvice" and on this account needing the succour of the 3pirit. I indeed maintain that even

&a%riel in no other #ay foretells events to come than %y the forekno#ledge of the 3pirit" %y

reason of the fact that one of the %oons distri%uted %y the 3pirit is prophecy. And #hencedid he #ho #as ordained to announce the mysteries of the vision to the >an of ;esires

derive the #isdom #here%y he #as ena%led to teach hidden things" if not from the Holy

3pirit/ The revelation of mysteries is indeed the peculiar function of the 3pirit" as it is#ritten" (&od hath revealed them unto us %y His 3pirit.( And ho# could (thrones"

dominions" principalities and po#ers( live their %lessed life" did they not (%ehold the face

of the 7ather #hich is in heaven(/ 1ut to %ehold it is impossi%le #ithout the 3pirit +ust as

at night" if you #ithdra# the light from the house" the eyes fall %lind and their faculties%ecome inactive" and the #orth of o%-ects cannot %e discerned" and gold is trodden on in

ignorance as though it #ere iron" so in the order of the intellectual #orld it is impossi%le for

the high life of 'a# to a%ide #ithout the 3pirit. 7or it so to a%ide #ere as likely as that anarmy should maintain its discipline in the a%sence of its commander" or a chorus its

harmony #ithout the guidance of the coryphaeus. Ho# could the 3eraphim cry (Holy" Holy"

Holy"( #ere they not taught %y the 3pirit ho# often true religion re)uires them to lift theirvoice in this ascription of glory/ ;o (all His angels( and (all His hosts( praise &od/ It is

through the co$operation of the 3pirit. ;o (thousand thousand( of angels stand %efore Him"

and (ten thousand times ten thousand( ministering spirits/ They are %lamelessly doing theirproper #ork %y the po#er of the 3pirit. All the glorious and unspeaka%le harmony of the

highest heavens %oth in the service of &od" and in the mutual concord of the celestial

po#ers" can therefore only %e preserved %y the direction of the 3pirit. Thus #ith those

%eings #ho are not gradually perfected %y increase and advance" %ut are perfect from themoment of the creation" there is in creation the presence of the Holy 3pirit" #ho confers on

them the grace that flo#s from Him for the completion and perfection of their essence.

6D. 1ut #hen #e speak of the dispensations made for man %y our great &od and 3aviour

+esus Christ" #ho #ill gainsay their having %een accomplished through the grace of the

3pirit/ 4hether you #ish to examine ancient evidence*$$the %lessings of the partriarchs" thesuccour given through the legislation" the types" the prophecies" the valorous feats in #ar"

the signs #rought through -ust men*$$or on the other hand the things done in the

dispensation of the coming of our 'ord in the flesh*$$all is through the 3pirit. In the first

place He #as made an unction" and %eing insepara%ly present #as #ith the very flesh of the'ord" according to that #hich is #ritten" (pon #hom thou shall see the 3pirit descending

and remaining on Him" the same is( (my %eloved 3on*( and (+esus of 0a5areth( #hom

(&od anointed #ith the Holy &host.( After this every operation #as #rought #ith the co$operation of the 3pirit. He #as present #hen the 'ord #as %eing tempted %y the devil* for"

it is said" (+esus #as led up of the 3pirit into the #ilderness to %e tempted.( He #as

insepara%ly #ith Him #hile #orking His #onderful #orks* for" it is said" (If I %y the 3piritof &od cast out devils.( And He did not leave Him #hen He had risen from the dead* for

#hen rene#ing man" and" %y %reathing on the face of the disciples" restoring the grace" that


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came of the in%reathing of &od" #hich man had lost" #hat did the 'ord say./ (Receive ye

the Holy &host? #hose soever sins ye remit" they are remitted unto them* and #hose soeverye retain" they are retained.( And is it not plain and incontesta%le that the ordering of the

Church is effected through the 3pirit/ 7or He gave" it is said" (in the church" first Apostles"

secondarily prophets" thirdly teachers" after that miracles" then gifts of healing" helps"

governments" diversities of tongues"( for this order is ordained in accordance #ith thedivision of the girls that are of the 3pirit.

8G. >oreover %y any one #ho carefully uses his reason it #ill %e found that even at themoment of the expected appearance of the 'ord from heaven the Holy 3pirit #ill not" as

some suppose" have no functions to discharge? on the contrary" even in the day of His

revelation" in #hich the %lessed and only potentate #ill -udge the #orld in righteousness"the Holy 3pirit #ill %e present #ith Him. 7or #ho is so ignorant of the good things

prepared %y &o

De Spiritu Sancto-st.basil the Great

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Transcript of De Spiritu Sancto-st.basil the Great