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being proclaimed, as of the Only-begotten from the Father; not as being his own Father, nor as the Father having appeared at the same time as the Word, just as a man appears at the same time as his own word, and it is not possible for the word to appear, unless the one speaking it were present and uttered it. In whom then do we believe? Whether in those who evangelize to us a Son having come from a Father, or in those who assert the Father to be one person together with the Word? For if one person, how is it that one sends, and the other is sent, and is seen through the flesh? For "no one has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has made him known," and having come, he himself speaks with his holy voice, providing the sight of himself, and through this suggesting the knowledge of the Father; "He who has seen me has seen the Father," not asserting that he himself is the Father, for how could he, the invisible one? but that he is such as the Father is; for he had said before: "If you had known me, you would have known my Father also," openly explaining to us the dyad of persons, known by their unvarying divinity. Wherefore, he who is deemed worthy of the sight of the Son is not deprived of that of the Father. For the begetter did not beget something different, but such as he himself is. If, then, you think it to be only one thing, while in truth there are two, you are ignorant of the Father and the Son. What communion, then, do you have with the teaching of the church? And how will you accept the Master's words, "I," he says, "and the Father are one?" And again, speaking of the Father, "I am from him," he says, "and he sent me;" and he adds also the third: "I," he says, "will ask my Father, and he will give you another Counselor." When, therefore, concerning himself he says, "I," and concerning the Father, "He," and concerning the Spirit, 28.101 "another;" how is it not clear apostasy to deny the three, and to say that he who asserts is alone: "I am not alone, because the Father who sent me is with me." And he also uses a legal phrase, and through this he presents two beings, both himself and the Father: "In your law," he says, "it is written that the testimony of two men is true; I," he says, "am he who testifies of myself, and the Father who sent me testifies of me." Behold, for there are two persons, and if you do not say that there are two in truth, in saying this you do not even allow the testimony to be established as true. For this confirms the testimony, that it is not made by one alone, but by two. And for the Father has testified of me from heaven, saying: "This is my beloved Son;" and the only-begotten Son testifies that he is the Son of God, and he has spoken clearly to the Father in the hearing of men, saying: "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children. Yes, Father, for such was your gracious will. All things have been handed over to me by my Father." But what defense do the servants of the Jewish denial make to these things, opposing the Gospels of our Lord Jesus Christ so as not to be clearly refuted; and so two hypostases appear, one the Father as God, the other the Son as man? Alas for the impiety! And how does this differ from the defense of Samosatenus? but let them say how a man dares to utter these things about himself. "He who has seen me has seen the Father?" And how does the evangelist testify concerning him uttering these things, that he called God his own Father, making himself equal with God? Not a man is equal to God, but the God from God will have things equal to the one who begot him according to nature, as Paul also testifies, not concerning the incarnation, but explaining the things before the incarnation: "Who, being in the form of God, did not consider it robbery to be equal with God." We know also that the Savior often spoke in a human way; but not when he says: "I am he who testifies of myself, and the Father who sent me testifies of me." For not a man was the one sent into the world, who says:

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κηρυσσομένην, ὡς Μονογενοῦς παρὰ Πατρός· οὐχ ὡς Πατρὸς αὐτοῦ ὄντος, οὐδ' ὡς τοῦ Πατρὸς ἅμα τῷ Λόγῳ πεφηνότος, ὥσπερ ὁ ἄν θρωπος ἅμα τῷ ἑαυτοῦ φαίνεται λόγῳ, καὶ οὐκ ἔστι φανῆναι τὸν λόγον, εἰ μὴ καὶ ὁ λαλῶν αὐτὸν παρείη καὶ φθέγγοιτο. Τίσιν οὖν πιστεύομεν; Πότερον τοῖς εὐαγγελιζομένοις ἡμῖν Υἱὸν παρὰ Πατρὸς ἐπι δεδημηκότα, ἢ τοῖς ἓν πρόσωπον ἅμα τῷ Λόγῳ τὸν Πατέρα φάσκουσιν εἶναι; Εἰ γὰρ ἓν πρόσωπον, πῶς τὸ μὲν ἀποστέλλει, τὸ δὲ ἀποστέλλεται, καὶ θεωρεῖται διὰ σαρκός; «Θεὸν» γὰρ «οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς Υἱὸς, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο,» καὶ παραγεγονὼς αὐτὸς φθέγ γεται τῇ ἁγίᾳ φωνῇ, παρέχων τὴν ἑαυτοῦ θεωρίαν, καὶ διὰ ταύτης τὴν τοῦ Πατρὸς ἐπίγνωσιν ὑποτι θέμενος· «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα,» οὐχ ἑαυτὸν εἶναι τὸν Πατέρα φάσκων, πῶς γὰρ, τὸν ἀόρατον; ἀλλὰ τοιοῦτον οἷον τὸν Πατέρα· προειρήκει γάρ· «Εἰ ἐγνώκειτέ με, καὶ τὸν Πατέρα μου ἂν ᾔδειτε,» τὴν δυάδα τῶν προσώπων ἄντικρυς ἡμῖν ἐξηγούμενος, ἀπαραλλάκτῳ γνωριζομένην θεό τητι. ∆ιόπερ ὁ τῆς τοῦ Υἱοῦ καταξιούμενος θεωρίας οὐκ ἀπεστέρηται τῆς τοῦ Πατρός. Οὐ γὰρ ἀλλοῖον ὁ γεννήτωρ ἐγέννα, ἀλλὰ τοιοῦτον οἷος αὐτός. Εἰ γοῦν ἕν τι μόνον εἶναι πρᾶγμα νομίζεις, δύο δὲ ὄντα κατὰ ἀλήθειαν, ἀγνοεῖς τὸν Πατέρα καὶ τὸν Υἱόν. Τίς οὖν σοι πρὸς τὴν ἐκκλησιαστικὴν διδασκαλίαν ἐστὶ κοι νωνία; Πῶς δὲ τὰς τοῦ δεσπότου δέξῃ φωνὰς, «Ἐγὼ, φησὶ, καὶ ὁ Πατὴρ ἕν ἐσμεν;» Καὶ πάλιν περὶ τοῦ Πατρὸς διαλεγόμενος, «Παρ' αὐτοῦ εἰμι,» φησὶ, «κἀκεῖνος ἐμὲ ἀπέστειλε·» προστίθησι δὲ καὶ τὸ τρίτον· «Ἐγὼ,» φησὶ, «παρακαλέσω τὸν Πατέρα μου, καὶ ἄλλον Παράκλητον δώσει ὑμῖν.» Ὅταν οὖν περὶ μὲν ἑαυτοῦ λέγῃ τὸ, «Ἐγώ,» περὶ δὲ τοῦ Πατρὸς, «Ἐκεῖνος,» περὶ δὲ τοῦ Πνεύματος, 28.101 «ἄλλος·» πῶς οὐκ ἀποστασία σαφὴς ἀρνεῖσθαι τὰ τρία, καὶ μόνον εἶναι λέγειν τὸν φάσκοντα· «Οὐκ εἰμὶ μόνος, ὅτι ὁ πέμψας με Πατὴρ μετ' ἐμοῦ ἐστι.» Χρῆται δὲ καὶ νομικῇ φωνῇ, καὶ διὰ ταύτης δύο παρίστησιν ὄντας αὐτόν τε καὶ τὸν Πατέρα· «Ἐν τῷ νόμῳ, γάρ φησι, τῷ ὑμετέρῳ γέγραπται, ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν· Ἐγὼ,» φησὶν, «εἰμὶ ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατήρ.» Ἰδοὺ γὰρ δύο πρόσωπα, καὶ εἰ μὴ λέγεις δύο εἶναι κατὰ ἀλήθειαν, τοῦτο λέ γων οὐδὲ τὴν μαρτυρίαν ἐᾷς συνίστασθαι οὖσαν ἀλη θινήν. Τοῦτο γὰρ πιστοῦται τὴν μαρτυρίαν, τὸ μὴ ὑφ' ἑνὸς γίνεσθαι μόνου, ἀλλ' ὑπὸ δύο. Καὶ γὰρ με μαρτύρηκεν ὁ Πατὴρ ἐξ οὐρανοῦ λέγων· «Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός·» καὶ Υἱὸς Θεοῦ εἶναι ὁ μονογενὴς Υἱὸς μαρτυρεῖ, καὶ τῷ Πατρὶ διείλεκται σαφῶς ἐν ἀκοαῖς ἀνθρώπων λέγων· «Ἐξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ ὁ Πατήρ· ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου.» Ἀλλὰ τί πρὸς ταῦτα ἀπολογοῦνται οἱ τῆς Ἰουδαίων ἀρνήσεως ὑπηρέται, ὑπὲρ τοῦ μὴ σαφῶς ἐλέγχεσθαι τοῖς Εὐαγγελίοις ἀντιπράττοντες τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· καὶ οὕτως δύο ὑποστάσεις φαίνεσθαι, ἕνα τὸν Πατέρα Θεὸν, ἕτερον δὲ τὸν Υἱὸν ἄνθρωπον; Φεῦ τῆς ἀσεβείας! Καὶ τί τοῦτο διαφέρει τῆς Σαμοσατέως ἀπο λογίας; εἰπάτωσαν δὲ πῶς ἄνθρωπος περὶ ἑαυτοῦ ταῦτα φθέγγεσθαι τολμᾷ. «Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα;» Πῶς δὲ ὁ εὐαγγελιστὴς περὶ αὐτοῦ ταῦτα φθεγγομένου μαρτυρεῖ, ὅτι Πατέρα ἴδιον ἔλεγε τὸν Θεὸν ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ; Οὐκ ἄνθρωπος ἴσος τῷ Θεῷ, ἀλλ' ὁ ἐκ τοῦ Θεοῦ Θεὸς ἴσα ἕξει τῷ γεγεννηκότι κατὰ τὴν φύσιν, ὡς καὶ Παῦλος μαρ τυρεῖ, οὐ περὶ τῆς ἐνανθρωπήσεως, ἀλλὰ τὰ πρὸ τῆς ἐνανθρωπήσεως ἐξηγούμενος· «Ὃς, ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ.» Ἴσμεν καὶ ἀνθρωπίνως πολλάκις τὸν Σωτῆρα φθεγ γόμενον· ἀλλ' οὐχ ὅτε φησίν· «Ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατήρ.» Οὐ γὰρ ἄνθρωπος ὁ πεμφθεὶς εἰς τὸν κό σμον, ὁ λέγων·